Adyashanti: The Art of Self-Inquiry
Soh

Also see my (Soh's) article: Self Enquiry, Neti Neti and the Process of Elimination

 

From https://adyashanti.opengatesangha.org/

The Art of Self-Inquiry

The Art of Self-Inquiry

When it comes to awakening, I have found two elements to be the most helpful and most powerful. The first is developing a meditative attitude, in which we let go of control on a very deep level and allow everything to be as it is. The second is a serious engagement with our own inherent curiosity and intelligence through meditative self-inquiry. Either one of these two separated can be incomplete: Inquiry separated from meditation can become intellectual and abstract; meditation separated from inquiry can result in our getting lost in various different spiritual states. Combined, they provide the necessary energy, the necessary impetus, to produce a flash of recognition of your true nature. And in the end, that is what spirituality is all about.

WHAT IS A SPIRITUALLY POWERFUL QUESTION?
Meditative self-inquiry is the art of asking a spiritually powerful question. And a question that is spiritually powerful always points us back to ourselves. Because the most important thing that leads to spiritual awakening is to discover who and what we are—to wake up from this dream state, this trance state of identification with ego. And for this awakening to occur, there needs to be some transformative energy that can flash into consciousness. It needs to be an energy that is actually powerful enough to awaken consciousness out of its trance of separateness into the truth of our being. Inquiry is an active engagement with our own experience that can cultivate this flash of spiritual insight.

The most important thing in spiritual inquiry is to ask the right question. The right question is a question that genuinely has energy for you. In spirituality, the most important thing initially is to ask yourself, What is the most important thing? What is spirituality about for you? What is the question that’s in your deepest heart? Not the question that some- one tells you should be there, not what you’ve learned it should be. But what is the question for you? If you meditate, why are you doing it? What question are you trying to answer?

The most intimate question we can ask, and the one that has the most spiritual power, is this: What or who am I? Before I wonder why I am here, maybe I should find out who this “I” is who is asking the question. Before I ask “What is God?” maybe I should ask who I am, this “I” who is seeking God. Who am I, who is actually living this life? Who is right here, right now? Who is on the spiritual path? Who is it that is meditating? Who am I really? It is this question which begins the journey of spiritual self-inquiry, finding out, for your own self, who and what you truly are.

So step number one of self-inquiry is having a spiritually powerful question, such as “Who or what am l?” Step number two is knowing how to ask that question.

THE WAY OF SUBTRACTION
Before we actually find out what we are, we must first find out what we are not. Otherwise our assumptions will continue to contaminate the whole investigation. We could call this the way of subtraction. In the Christian tradition, they call this the Via Negativa, the negative path. In the Hindu tradition of Vedanta, they call this neti neti, which means “not this, not that.” These are all paths of subtraction, ways of finding out what we are by finding out what we are not.

We start by looking at the assumptions we have about who we are. For example, we look at our minds and we notice that there are thoughts. Clearly there is something or someone that is noticing the thoughts. You may not know what it is, but you know it’s there. Thoughts come and go, but that which is witnessing the thoughts remains.

If thoughts come and go, then they aren’t really what you are. Starting to realize that you are not your thoughts is very significant, since most people assume they are what they think. Yet a simple look into your own experience reveals that you are the witness of your thoughts. Whatever thoughts you have about yourself aren’t who and what you are. There is something more primary that is watching the thoughts.

In the same way, there are feelings—happiness, sadness, anxiety, joy, peace—and then there is the witness of those feelings. Feelings come and go, but the awareness of feelings remains.

The same is true for beliefs. We have many beliefs, and we have the awareness of those beliefs. They may be spiritual beliefs, beliefs about your neighbor, beliefs about your parents, beliefs about yourself (which are usually the most damaging), beliefs about a whole variety of things. Beliefs are thoughts that we assume to be true. We can all see that our beliefs have changed as we’ve grown, as we move through a lifetime. Beliefs come and go, but they do not tell us who the watcher is. The watcher or the witness stands before the beliefs.

The same thing goes for our ego personality. We tend to think that we are our egos, that we are our personalities. And yet, just as with thoughts, feelings, and beliefs, we can come to see that there is a witness to our ego personality. There’s an ego personality called “you,” and then there is a watching of the ego personality. The awareness of the ego personality stands before the personality; it is noticing it, without judging, without condemning.

Here we’ve started to move into something more intimate. Your essential, deepest nature cannot be your personality. Your ego personality is being watched by something more primary; it is being witnessed by awareness.

With that, we arrive at awareness itself. We notice that there is awareness. You are aware of what you think. You are aware of how you feel. So awareness is clearly present. It is not something that needs to be cultivated or manufactured. Awareness simply is. It is that which makes it possible to know, to experience what is happening.

WHO IS AWARE?
No sooner do we get back to awareness itself than we encounter the primary assumption that “I am the one who is aware.” So we investigate that assumption, and discover time and time again that we cannot find out who it is that is aware. Where is this “I” that is aware? It is at this precise moment—the moment when we realize that we cannot find an entity called “me” who owns or possesses awareness—that it starts to dawn on us that maybe we ourselves are awareness itself.

This self-recognition can’t be understood in the mind. It’s a leap that the mind can’t make. Thought cannot comprehend what is beyond thought. That’s why we call this a transcendent recognition. It’s actually our identity waking up from the prison of separation to its true state. This is both simple and extraordinarily profound. It is a flash of revelation.

One of the simplest pointers I can give here is to remember that this process of inquiry and investigation really takes place from the neck down. An example of this is when you ask yourself, “What am l?” The first thing most people realize is that they don’t know. So most people will go into their minds to try to figure it out. But the first thing that your mind knows is that you don’t know. In spiritual inquiry that’s very useful information. “I don’t know what I am. I don’t know who I am.”

Once you recognize that, you can either think about it or you can actually feel it. What’s it like when you look inside to find out who you are and you don’t find an entity called “you”? What does that open space feel like? Feel it in your body; let it register in the cells of your being. This is real spiritual inquiry. This transforms what might have been just an abstract thought in the mind into something that is very visceral, very kinesthetic, and very spiritually powerful.

Once we recognize ourselves as awareness itself, our identity can begin to rest in its essence. Who we are is no longer found in our body, mind, personality, thoughts, and beliefs. Who we are rests in its source. When we rest in our source, our body and mind and personality and thoughts and feelings come into harmony.

THE GREAT INCLUSION
After the Way of Subtraction comes what I call the Great Inclusion. When we start to let go into awareness or spirit, we start to recognize that that is who and what we are. We start to see that everything in existence is simply a manifestation or expression of spirit, whether it’s the chair, or the floor, or your shoes, or the trees outside, the sky, the body that you call “you,” the mind, the ego, the personality, everything—all are expressions of spirit.

When our identification is caught in these various forms, the result is suffering. But when, through inquiry and meditation, our identity starts to come back to its home ground of awareness, then everything is included. You discover that your humanness is in no way separate from the divinity within you, which is what you actually are.

Now please don’t try to understand this with your mind. This is really not understandable in the mind. This knowing resides at a deeper point, at a deeper place within ourselves. Something else understands; something else knows.

THAT WHICH REMAINS THE SAME
Nobody can force this flash of recognition into being. It happens spontaneously. It happens by itself. But what we can do is cultivate the ground and create the conditions under which this flash of recognition happens. We can open our minds to deeper possibilities and start to investigate for ourselves what we really and truly are.

When this awakening to our true nature happens, it may happen for a moment, or it may happen for a longer period of time, or it may happen permanently. Whichever way it occurs, it is perfectly okay. Who you are is who you are. You cannot lose who you are, no matter what your experience is. Even if you have a certain opening and you realize your true nature, and then later you think you’ve forgotten it, you haven’t lost anything.

Therefore the invitation is always to rest more and more deeply, to not grasp at an insight or an experience, to not try and hold on to it, but to recognize the underlying reality, that which never changes. The great 20th-century Indian sage Ramana Maharshi had a saying, “Let what comes come; let what goes go. Find out what remains.”

© 2019-2024 by Adyashanti. Written for Yoga International.

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Mr. AP
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Looks awesome. I would guess it applies both before and after I AM realization?
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Soh Wei Yu
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In the AtR guide, after I AM realization, you stop self enquiry and look into the four aspects of I AM, the two stanzas of anatta and two nondual contemplations.
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Mr. AP
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Soh Wei Yu Oh yeah, I commented before seeing what his "spiritually powerful question" was 🙂.
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Soh Wei Yu
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Mr. AP There are other spiritually powerful questions, or koans, that lead to further dimensions of realization than 'Who am I'?
On Zen koans, John Tan wrote in 2009,
“Yes Emanrohe,
That is precisely the question asked by Dogen that “if our Buddha Nature is already perfect, why practice?” This question continues to bother him even after the initial glimpse and that led him to China in search for the answer that eventually awaken his wisdom into the non-dual nature of Awareness.
Therefore we must understand in Zen tradition, different koans were meant for different purposes. The experience derived from the koan “before birth who are you?” only allows an initial glimpse of our nature. It is not the same as the Hakuin’s koan of “what is the sound of one hand clapping?” The five categories of koan in Zen ranges from hosshin that give practitioner the first glimpse of ultimate reality to five-ranks that aims to awaken practitioner the spontaneous unity of relative and absolute (non-duality).
Only through thorough realization of the non-dual nature (spontaneous unity of relative and absolute) of Awareness can we then understand why there is no split between subject and object as well as seeing the oneness of realization and development. Therefore the practice of natural state is for those that have already awaken to their non-dual nature, not just an initial glimpse of Awareness. The difference must be clearly understood. It is not for anyone and it is advisable that we refrain from talking too much about the natural state. The 'natural' way is in fact the most challenging path, there is no short cut.
On the other hand, the gradual path of practice is a systematic way of taking us step by step until we eventually experienced the full non-dual and non-local nature of pristine awareness. One way is by first firmly establishing the right view of anatta (non-dual) and dependent origination and practice vipassana or bare attention to authenticate our experience with the right view. The gradual paths are equally precious, that is the point I want to convey.
Lastly there is a difference between understanding Buddha Nature and God. Not to let our initial glimpse of pristine awareness overwhelmed us. 🙂"
More quotes on koan by JT from the past as I was explaining to someone:
John Tan:
“More by John Tan:
Alejandro, I would separate non-arisen and emptiness from the luminosity. Imo, it's a separate pointing. The one hand clapping here directly points to the luminosity.
What is the way that leads the practitioner to “the direct taste”? In zen, koan is the technique and the way.
The one hand clapping koan is the instrument that leads one to directly and intuitively authenticate presence = sound.
Let’s use another koan for example, “Before birth who am I?”, this is similar to just asking “Who am I”. The “Before birth” here is to skilfully lead the thinking mind to penetrate to the limit of its own depth and suddenly completely cease and rest, leaving only I-I. Only this I as pure existence itself. Before birth, this I. After birth, this I. This life or 10 thousand lives before, this I. 10 thousand lives after, still this I. The direct encounter of the I-I.
Similarly the koan of the sound of one hand clapping, is to lead the practitioner after initial break-through into I-I not to get stuck in dead water and attached to the Absolute. To direct practitioner to see the ten thousand faces of presence face to face. In this case, it is that “Sound” of one hand clapping.
Whether one hand claps or before both hands clap, what is that sound? It attempts to lead the practitioner into just that “Sound”. All along there is only one hand clapping, two hands (duality) are not needed. It is similar to contemplating "in hearing always only sound, no hearer".
As for the empty and non-arisen nature of that Sound, zen koans have not (imo) been able to effectively point to the non-arisen and emptiness of one’s radiance clarity.”
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Soh Wei Yu
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Anatta and Pure Presence
Someone told me about having been through insights of no self and then progressing to a realisation of the ground of being.
I replied:
Hi ____
Thanks for the sharing.
This is the I AM realization. Had that realisation after contemplating Before birth, who am I? For two years. It’s an important realization. Many people had insights into certain aspects of no self, impersonality, and “dry non dual experience” without doubtless realization of Presence. Therefore I AM realisation is a progression for them.
Similarly in Zen, asking who am I is to directly experience presence. How about asking a koan of what is the cup? What is the chirping bird, the thunder clap? What is its purpose?
When I talked about anatta, it is a direct insight of Presence and recognizing what we called background presence, is in the forms and colours, sounds and sensations, clean and pure. Authentication is be authenticated by all things. Also there is no presence other than that. What we call background is really just an image of foreground Presence, even when Presence is assuming its subtle formless all pervasiveness.
However due to ignorance, we have a very inherent and dual view, if we do see through the nature of presence, the mind continues to be influenced by dualistic and inherent tendencies. Many teach to overcome it through mere non conceptuality but this is highly misleading.
Thusness also wrote:
The anatta I realized is quite unique. It is not just a realization of no-self. But it must first have an intuitive insight of Presence. Otherwise will have to reverse the phases of insights
Labels: Anatta, Luminosity |
---
Another Zen master wrote,
The abbot of the SANBÔZEN
I think that there is no one who has not heard the name Descartes. Rene Descartes (1596-1650) was a great philosopher and mathematician born in France. He was a contemporary with the great physicist, Galileo Galilei (1564-1642), born in Italy Descartes, in Discourse on the Method, a work published in 1637, wrote, “I think, therefore I am.”1 These words, signifying the comprehension of the existence of the self as a reality beyond doubt, formed probably the most famous and most important proposition in the history of modern philosophy. For that reason Descartes is called the Father of Modern Philosophy.
The process of Descartes’ cognitive methodology in the Discourse on the Method is, to put it simply: “If something can be doubted even a little, it must be completely rejected.” Those things which we usually think of as correct must be completely rejected should there be even the faintest doubt about them. In such a process even the proposition that 1 + 1 = 2, which seems to be self-evident reasoning, is rejected. However, Descartes asserts that the one thing that cannot be excluded and remains last of all is the perception “I think, therefore I am.” Is this true? Should this be rejected? Certainly there is a self which thinks about the self thinking. This fact cannot be denied.
But was Descartes really right?
Descartes was mistaken. I cannot help but say so. Perhaps someone will say to me, “Do you really think that you have the knowledge and intelligence sufficient to refute the conclusion drawn by one of the greatest thinkers known to us, someone who thoroughly thought through the problem and reached a conclusion affirmed by everyone?” It goes without saying that I do not have the knowledge and intelligence of Descartes. However, this is not a question of knowledge and intelligence. It is rather a question of the real world discovered through experience.
Descartes is mistaken in a number of points.First of all, the proposition itself, “I think, therefore I am” is a tautological contradiction. The contradiction lies in the fact that while the proposition seeks to show the process whereby one can know the existence of “I,” already from the start it is presupposing that existence in the words, “I think.” This contradiction seems at first to be only a matter of word usage and not something essential to the argument. However, it is really closely tied up with the essence of the problem.
To think about “Is this correct? Is this mistaken?” is something that cannot be denied. “Thinking” is a reality that cannot be excluded. Up to this point it is true just as Descartes maintained. However, the next step in which Descartes knows the existence of “I” by “therefore I am” is where Descartes fell into error. Where in the world did Descartes bring in this “I”? Where in the world did Descartes find this “I”? I must say that as soon as Descartes started with “I think,” he already had fallen into this error.
“Thinking” is a reality that cannot be denied. But there is nothing beyond that reality of “thinking.” No matter where you look, something called “I” does not exist. No matter how much intellectual knowledge you may have, insofar as you do not have this experience, you cannot discover this world. “I think, therefore I am” must be re-phrased as “Thinking, but there is no I.”
When Master Joshu was asked what was the world discovered by Shakyamuni (What was the meaning of Bodhidharma’s coming from the West?) he answered, “The oak tree in the garden.” This is a famous koan in the Gateless Gate (Mumonkan).Jôshû is presenting the world of “Thinking, but there is no I.” The oak tree in the garden, besides that tree nothing else exists in heaven or earth--an even less so, a “Joshu” who is looking at it. This is the world that is manifested in this utterance.
“The oak tree in the garden, but there is no I.”
1The original French is: Je pense, donc je suis. This was rendered into Latin by a priest friend of Descartes as “Cogito ergo sum.”
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Navigating Life, Will to Live, Depression and the Quest for Awakening
Soh

Mr. R wrote: "Greetings all. Hope this finds you awake and living in bliss...

Random post... I often get the thought (I'd much rather be dead)... It's not accompanied by a sharp unpleasant feeling like in the past.
In discussion with friends who aren't interested in "awakening" they say how much they love life and want to live for as long as possible. I tell them I'm good to go today. And I mean it... I don't think I'm depressed. A friend tells me I'm very detached (which is probably true)... I don't easily experience pleasant emotions with and around people. I think a lot of people like me but I often don't remember people... I go out a lot and am very friendly and talkative.
I find people talk a lot about stuff that is of no interest to me so I find myself on my own most of the time. I do like music though but also try to limit my use as my primary interest is waking up (I think). But watching non duality videos on line also gets me down... it's hard hard work to be hearing so many perspectives on waking up. Angelo D is my favourite channel but I listen to about 15 or 20 speakers...
At 39 I've never been in a romantic relationship but have written a book about how to meet people for relationships... I have had many casual encounters as I don't get the feelings that are essential for people to want to be around each other.
I'd say I'm very open, calm, relaxed, casual... I don't care too much about stuff generally.
I know that meditation is probably the best thing to do for awakening but for whatever reason I can't develop a practice. I think I would have to leave society for a special meditation place... (I'm an all or nothing person, not a person of balance).
I like writing, reading on topics of interest, festivals, parties... I earn enough money to not have to do much work so my time is my own. I think many people think my life is awesome and it might be but I'd still much rather not be alive.
What is so wrong with being alive? The pain that is caused largely by thoughts... Especially the thought of "who I am." I'm not particularly good looking, I'm skinny, dropped out of school aged 14, move and travel a lot, don't feel motivated to really improve my circumstances (except from time to time)...
Something I hear quite a lot is that I'm a very nice person and I can see why... I am... I do a lot of good for people. Possibly because I'm afraid of people and if they like me there's less likely to be problems. I accept people and don't judge... I give everyone the benefit of the doubt and want everyone to be happy. Really! I wish God could turn up the dial on happiness and turn down the dial on unhappiness... People who have ailments and are suffering more than me still want to live... Yet I have a pain-free body and decent living circumstances and would rather not be alive... (possibly because I'm not connected to anyone or anything?)
I guess I just need to retreat somewhere and meditate until life gets better lol. If anyone has any suggestions, or if they feel the same, would be great to hear from you.
Many thanks
R"
 
 
Soh replied: 
 
"Hi and thanks for sharing.

Just my 2 cents, probably others can advise better.

You said: " for whatever reason I can't develop a practice."

You can if you continue and work on it. Highly recommend finding a qualified and awakened teacher too. It takes time to develop but it is just like going to gym. It becomes a habit eventually. It has to build into a momentum, and then it becomes automatic.

"What is so wrong with being alive? The pain that is caused largely by thoughts... Especially the thought of "who I am." I'm not particularly good looking, I'm skinny, dropped out of school aged 14, move and travel a lot, don't feel motivated to really improve my circumstances (except from time to time)... "

There's two parts to this, suffering cause by false identification, which spiritual awakening can indeed cure. The other is issues regarding your life circumstances. There is also no guarantee when spiritual awakening might happen (it can certainly happen at any time, it can take months or years [for me] before even an initial awakening happens), but if you practice and contemplate with an earnest desire to discover your true nature, it is definitely very achievable and many have done so. Life after awakening, especially after anatta, is truly wonderful as I wrote in https://www.awakeningtoreality.com/2021/04/why-awakening-is-so-worth-it.html . Other than seeing through false identity, you also discover your essence, unfabricated instant Presence or pure Consciousness, the aspect of Luminosity. If you discover this and taste this in life, in both background and foreground, life becomes very blissful.. and serves as an important basis for further insights (into anatman, dependent origination and emptiness).

However, this does not mean you should stop working on your circumstances. Spirituality and spiritual awakening should not be taken as a magical pill that transforms all your circumstances in life. You should still continue to work to improve yourself, your life circumstances. In other words, we should not have fantasies that life just 'magically gets better' if we merely meditate. Meditation is important and especially crucial for awakening, but it is hardly the be-all and end-all solution to every issue in life. That kind of naive view easily becomes some kind of spiritual escapism or spiritual by-passing.

Tommy McNally, our admin, wrote: "Tommy McNally:
““I was a fucking mess for years. Last October, I made the decision to change that once and for all: I quit smoking cigarettes, quit SSRI's, and started getting up at 0500, exercising, and eating cleaner.
On the 26th of July this year, I started going to the gym for weightlifting and cardio. Yesterday was my 100th session.
The difference that exercise, a better diet and a consistent, non-negotiable routine makes - physically, mentally and spiritually - cannot be overstated.
I've never mentioned any of this publicly and I'm not posting this for kudos. I'm posting this because if I can do it, then so can you.”
- https://www.facebook.com/100055831473323/posts/326782622526118/ "

You said: "I tell them I'm good to go today. And I mean it... I don't think I'm depressed. "

Maybe low level depression and partly due to issues of identity as you described above. If you are truly suicidal (which based on what you expressed, you are not) then you will have to seek immediate professional help, but even if your 'depression' is a minor one, it can and should be dealt with, and spirituality can be part of (although not entirety of) the tools to improve your mental health. Lack of motivation is also a symptom of depression.

I often send this video to people suffering from depression. I am not a fan of Jordon Peterson, not in the sense that I am against Jordon Peterson but because I have not listened or read enough of his talks to form an opinion for/against him, although I am aware he is a somewhat controversial figure for other reasons. But I agree very much with his suggestions here on depression (and I am simply raising this video on the basis of his credentials as a licensed Clinical Psychologist, not on anything else: https://www.youtube.com/watch?v=VlDgowUAyx4 )

You said: " Really! I wish God could turn up the dial on happiness and turn down the dial on unhappiness... "

That is good. In Buddhism, the purpose of spiritual awakening is not only about happiness in this life and not just for oneself. In Buddhism, and I consider myself and many consider themselves Buddhists here, our aim is not just 'happiness in this life' but 'freedom from cyclic existence/samsaric cycle of rebirths' and for Mahayana practitioners, our aim is to attain Buddhahood for the benefit of all sentient beings.

John Tan, 2006: "Life is like a passing cloud, when it comes to an end, a hundred years is like yesterday, like a snap of a finger. If it is only about one life, it really doesn’t matter whether we are enlightened. The insight that the Blessed One has is not just about one life; countless lives we suffered, life after life, unending…Such is suffering.

It is not about logic or science and there is really no point arguing in this scientific age. Take steps in practice and experience the truth of Buddha’s words. Of the 3 dharma seals, the truth of ‘suffering’ to me is most difficult to experience in depth.

May all take Buddha’s words seriously."

Related: https://www.awakeningtoreality.com/2018/07/on-supernatural-powers-or-siddhis.html

Also see my comments below for more.
 
.....
 
Also, almost all who awakened through AtR (more than 60) are lay persons, they are not monastics, monks, nuns or hermits. They live lay life, have spouses and children and a livelihood in the secular world. And they awakened. All except one Theravada monk who lives in Indonesia and he awakened to anatta after contemplating on AtR pointers.

Thrangu Rinpoche said:

“The Mahamudra teachings are easy to practice – they are special and superior. If pupils wish to practice Vajrayana, they certainly have the aspiration to follow these teachings. During the times of Buddha Shakyamuni, devotees would spend their entire life practicing the teachings and would beg for their food instead of working for their living. During those times, one wealthy family would feed 1000, 2000, or even 3000 monks and supply them with their daily needs, so wealthy householders would accumulate merit by enabling monks to practice. This is not the custom anymore and begging is considered a bad way of earning one’s living nowadays. So people have to have a job and work for their living, which is good. Working does not stand in opposition to the Dharma, because it is possible to have a good job. Some people do experience a contradiction and think, “I am working and cannot practice the Dharma and when I practice meditation it is bad for my work.” What puts an end to this feeling? Mahamudra meditation. By practicing Mahamudra meditation and integrating one’s experiences in one’s life, working for one’s living does not stop one from practicing Dharma and practicing Dharma does not interfere with one’s job. So, Mahamudra is especially beneficial during these times. When I travel to America and Europe, I always give the Mahamudra teachings, because I feel that they are very beneficial for people living in these times.



There were 84 Mahasiddhas in India, who each lived a different kind of life. They gained accomplishments by practicing Mahamudra. King Indrabhuti, for example, was very wealthy; he ruled over an extensive kingdom and was involved with many activities that were necessary in order meet all his obligations. But his many duties did not stop him from practicing the Dharma, because he was practicing Mahamudra. He ruled while practicing Mahamudra and became a great Mahasiddha, an accomplished being. Nagarjuna was a great scholar who composed many texts; he used sharp logic and clear reasoning to refute erroneous ways. He wrote treatises that people could accept. Even if they didn’t totally agree, many people were different after they read his treatises, because they felt, “This is right. This is correct. This is how one should think.” Nagarjuna had many pupils and wrote many books, but teaching and writing were not obstacles to his practice, because he was practising Mahamudra. Tilopa made his living by grinding and pounding sesame seeds. He became a Mahasiddha by practising Mahamudra meditation while pounding the sesame seeds to win oil to pay for his living.



It doesn’t matter what kind of job one has – whether one works as a scholar or as a servant – one can practice Mahamudra. Whether one is a man or a woman, one can gain the result of Mahamudra meditation. I think it is a very beneficial practice and I want to give these teachings to you with this good intention. Sometimes I teach The Concise Words of Mahamudra by Naropa, or The Mahamudra Teachings Given along the Ganges River by Tilopa, or Moonbeams of Mahamudra by Dhagpo Tashi Namgyal. This time I will present the Mahamudra teachings according to “The Short Dorje Chang Lineage Prayer.” It is a very fortunate occasion to be able to teach this and it will be very beneficial to receive it, to practice it, and to gain benefits from it. I am very happy to give Mahamudra teachings at this time.”
 
...
 
On compassion and bodhicitta, something I wrote elsewhere:

Since childhood, I have felt a deep connection to Avalokiteśvara Bodhisattva and Ārya Tārā, both embodiments of compassion. I cannot forget the dreams, miraculous visions, and encounters I've had with them, all carrying the message to practice compassion and help others. I am always moved when I think of the Buddhas and Bodhisattvas, not only for their teachings but also for their compassion. It is my sincere wish that all sentient beings be liberated from samsara. I also hope that everyone can embody the qualities of both compassion and wisdom.

In Buddhism, it is said that wisdom and compassion are like the two wings of a bird. A bird needs both wings to fly straight, and similarly, the path to the Middle Way (between the extremes of inherent existence and nothingness) requires the wings of wisdom and compassion. Wisdom prevents us from falling into the extreme of inherent existence by realizing the absence of inherentness, while compassion prevents us from falling into the extreme of nihilism by recognizing suffering and wishing for it to cease. When one actualizes their true nature, compassion naturally arises upon realizing that beings suffer due to not recognizing their true nature.

As John Tan said in 2014, 'After you have glimpses into twofold [emptiness], start to look into compassion. Take small steps at a time and start to understand what compassion means… like practicing anatta and emptiness. …You must have enough rest, stabilize twofold [emptiness], and develop your compassion and sense of reverence towards things step by step. It will bring you to a new height. I am having zero concern of anatta and twofold… it is so natural and relaxed, with added new sources of joyful energy, don’t know from where. Like a brilliant ball of light radiating with joyous flow of energy. …If self-sprung appearance is natural [state] and [is] liberating but lacks a reverent and compassionate heart, then you must practice metta [loving-kindness].'

It should however be understood that the traditional term, relative Bodhicitta in Mahayana and Vajrayana Buddhism also implies the aspiration and intention to attain Buddhahood (full awakening) for the benefit of all sentient beings, and is not merely the practice of compassion. Ultimate Bodhicitta is the insight into emptiness. Both are indispensable components on the path to full awakening (Buddhahood). As mentioned by Acarya Malcolm Smith:

First, one generates bodhicitta, the desire to liberate all sentient beings from samsara. This has two aspects, ultimate and relative. The relative aspect refers to the aspiration, and then practicing the six perfections. Ultimate bodhicitta means practicing śamatha and vipaśyanā.

One practices these two bodhicitta together, until one realizes emptiness. This is the first bodhisattva bhumi. One continues to practice, until the practice of vipaśyanā has eradicated all traces of affliction (desire, hatred, and ignorance). This happens conventionally, at the seventh bhumi. Ultimately, has eradicated all traces of grasping to personal and phenomena identity, and one attains the omniscience of buddhahood, this happens when one transitions from being a tenth stage bodhisattva to buddhahood. A buddha is a totally realized person. There is no other kind of totally or fully realized person.”

In Mahayana Buddhism, it is essential to give rise to Bodhicitta, the aspiration to attain Buddhahood for the sake of all beings, and to make the Bodhisattva vow to lead all sentient beings across to the shore of liberation. I appreciate Albert Hong’s response to someone who asked, ‘How can I get over knowing that all my loved ones may reincarnate for many lifetimes and suffer due to their ignorance? It's like watching your child touch the fire, burn, and not let go. I feel this for everyone, but it's even harder for my loved ones.' Albert replied, ‘You make a vow to create interdependent connections with all those beings whom you love and are connected with—through seeing, touching, feeling, smelling, etc. And by your hand, your personal mindstream alone, you will come back to help them cultivate virtuous minds and realize wisdom for their liberation. You also make the vow for yourself to develop the capacity to force continuity across lifetimes and to have the skillful means to respond according to their specific needs. You make the vow to do whatever is appropriate to help them. If you need to be a bridge, you are a bridge. If you need to be a toilet, you are a toilet. In any case, you make that vow, you aspire, and you make it the fuel for your practice—your bodhicitta. Liberation only matters because we can then have the free energy to help others. Make the vow.’

The Diamond Sutra also taught, “The Buddha said to Subhuti: “The bodhisattvas and mahasattvas should thus subdue their thoughts: All the different types of sentient beings, whether they are born from eggs, from wombs, from moisture, or by transformation; whether or not they have form; whether they have thoughts or no thoughts, or have neither thought nor non-thought, I will liberate them by leading them to nirvana without residue. When immeasurable, countless, infinite numbers of sentient beings have been liberated, in reality, no sentient beings have been liberated. Why is this so? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas.””

In Dzogchen, it is said that our basis, our nature, has the qualities of purity (i.e. emptiness), spontaneity (lhun grub, associated with luminous clarity), and compassion (thugs rje).

In my opinion, all three are equally important. To focus solely on emptiness while neglecting luminous clarity can lead to an intellectualized view of emptiness, or even nihilism. On the other hand, emphasizing luminous clarity without understanding emptiness can result in eternalist views, where luminosity is reified as an essence or substratum. Focusing on both emptiness and clarity but neglecting compassion, the spontaneous responsiveness of our nature, results in an incomplete realization of our nature in action. Conceiving of radiance apart from activities and manifestations reifies it as having self-nature, thus not fully penetrating its empty nature. Furthermore, if your being is not filled with spontaneous compassion, you miss out the heart. However, to focus on compassion without wisdom and clarity leads to what could be called foolish compassion—compassion without discernment. This is just my personal understanding, as I am not a Dzogchen teacher.


…

Andre A Pais shared:

PLACING ALL BEINGS IN SUCHNESS A Bodhisattva should not train in the same way in which persons belonging to the vehicle of the arhats and Pratyekabuddas are trained. How then are the arhats and Pratyekabuddhas trained? They make up their minds that ‘one single self we shall tame, one single self we shall pacify, one single self we shall lead to final nirvana’ ....A Bodhisattva should certainly not in such a way train himself. On the contrary, he should train himself thus: ‘My own self I will place into Suchness, and, so that all the world might be helped, I will also place all beings into Suchness, and I will lead to nirvana the whole immeasurable world of beings’. ~ The Perfection of Wisdom Sutra in 8,000 Verses

 What is criticized here is not the validity of the realization of the arhats and pratyekabuddhas, but their limited scope. The Perfection of Wisdom in 25,000 verses compares the arhats and pratyekabuddhas to glow-worms, and the bodhisattvas to the sun.⁵⁷ Both have kindled the flame of enlightenment, but the formers’ light only illuminates their own immediate surroundings, whereas that of the latter can potentially light up the whole world.
~ Jan Westerhoff

...
 
On the subject of rebirth, I just shared the other day something Sim Pern Chong wrote before, to showcase that not only the Buddha himself but countless practitioners since Buddha has recalled numberless past lives:

"Sim Pern Chong shared some of them in our group, and he has gone through the same phases of realizations (I AM, nondual, anatta and emptiness)...
https://www.awakeningtoreality.com/2018/07/on-supernatural-powers-or-siddhis.html

...Sim Pern Chong remembered many of his past lives in incredible details as he relived his past lives and not merely recalled vague scenes. He also knew how his current life wife, daughter, etc were related to him in his previous lives, also his daughter exhibits psychic ability even at a young age (John Tan commented the child seems just like the father). He actually was a Nyingma monk who practiced Dzogchen two lifetimes ago. I think he told me before about practicing in the Tibetan highlands overlooking vast expanse. This life, he got acquinted with Chogyal Namkhai Norbu Rinpoche again in 2012 when I told him to join me for that retreat. But it explains his interest in Dzogchen even way back in maybe early 2000s.

Being a Tibetan monk in that lifetime, that means he surely had taken refuge, made bodhicitta aspiration etc in his previous life. But that didn't mean he could attain liberation in that lifetime, as most people do not. Nor did he realise anatta or emptiness or attain first bhumi, etc. In fact he remember that he only attained the I AM realization in his Tibetan monk lifetime, which was the first life he was into spirituality (the previous lifetimes before that had events leading up or causing his spiritual search in subsequent life but I shall digress).

In the immediate past life, he did not encounter Buddhism but was reborn in western Europe, I believe France. He was fighting in world war 1 in the trenches in a scene which he relived, meaning it was incredibly real and vividly experienced as if he was 'there' again, and in that scene he could recall running across trenches, pausing for a while and thinking of his wife (I think), a sad scene. This caused some trauma for him and explained his anxieties about war in this life, and his past life recall helped solve his traumas. In that lifetime, he also realised I AM only and was involved in mysticism, which explained his current lifetime links with the mystical groups prior to meeting John Tan.

Having I AM realization does not ensure some kind of mastery of rebirth or something like that. It is not even the first bhumi. That being said, Sim Pern Chong did recall some subconscious level (which he call 'Alaya') planning or blueprint of rebirth prior to appearing in this life. I actually had that sort of impression before, a brief one, of the spiritual purpose of my incarnation, as if there was some kind of plan or purpose. But I certainly am not a conscious emanation of some high level being, flawless, that was enlightened from birth.
This life, he came to know John Tan through an internet forum in 2004 and realised anatta and emptiness.

Malcolm said those who encounter Dzogchen teachings have had past life karmic connections with the teachings. Most practitioners that do their due diligence will attain liberation at the bardo. The very "lousy" ones will attain liberation within three lifetimes, so it does not mean you know Dzogchen then that means we are 'advanced' or special. It means we are the most lousy practitioners and didn't get liberated in the bardo or attain rainbow body in the previous life. Maybe we all had such links from previous lifetimes.

(2024 Update by Soh:

Sim shared: For the benefit of whoever is reading this.. i share my personal experiences of relive past live occurrences.

In a previous life, I adopt a stray dog as a young boy. Then WW1 broke out and i got conscripted as infantry soldier. Dog at home died due to no care. In this life, dog becomes someone that i have to take care of. This is how karma works. It doesn't really take into account that i was forced to leave in a drafted war.
In another ancient life, i am in a group of medical trainee. A captured or slave woman.. i really dunno.. i just watch the scene as a first person... was disected alive. In this life, this woman becomes someone that i have endure hardship with. This is karma... and it again did not take into account that the trainees where forced to perform the dissection.

Those that use mouth to direct the orders.. they do not incurr the direct karma of the 'hands-on' task of the subordinates. This is how dark forces manipulate karma for god know how long.. possibly even before there were modern day humans.
These are not well articulated in traditional religious text.. because i believe many 'teachers' do not really go deep into the alaya. Most 'teachers' are just parroting 'teachings'. Realising no-self can be experienced in the sense sphere.. the alaya is a different kind of penetration .. it is penetration into the unseen realms of consciousness. Nothing beats the knowledge from direct perception.

... Hmm.. i really dunno. My approach is just a fine balancing act between finding insights and yet keeping the mind open minded. That is how i progressed.
On a certain level, the knowledge of these are already there.. it is just blocked from the regular attention. I am at times also frustrated that the full awareness is not available. As a side note, i have been rebuked by a Being conveyed through a very wierd encounter where someone called me and then suddenly says his mentoring spirit guide wants to talk to me. And then the spirit guide took over the other guy and tell me how much i have forgotten and need to recover fuller memories.

I think Achan Brahm has direct understanding of this area.. but he is kept by samaya to not reveal any psychic ability. I saw in one of his recent video that he mentioned that he is frustrated by not being able to talk about past lives of his own.) note: Achan Brahm = Ajahn Brahmavamso

(Another update, 2024: Sim Pern Chong shared also, “ Sound also may seem to have a finer counterpart..

I also hv bleed thru of other live..That is why i post alot about wars.. eg ukraine-russia conflict. End of last year, tracing unknown anxiety, i literally relive a seemingly medival setting where i was a defender n then the 'enemies' rushed forward..but instead of seeing able-bodied combatants. all i saw were old and crippled men.. This is the cause of the anxiety...what shld i do? Strike them ..but my conscience say otherwise. This is the cause of anxiety..dunno what to do next. Next moment, the main enemy force comes from our side...fast and furious. End of vision.

What frustrates me..is that thousand year latter, the same tactic n shit is still being used in ukraine-russia conflict. The fact that nothing has changed tells that samsara is hopeless..”)
 
...
 
-----

daniel ingram:
“
As to world-cycles or the like, my past life experiences line up along the following lines, if you believe in such experiences having validity:
1) This life human.
2) Last life some sort of moderately powerful, clearly somewhat debauched male jealous god/sorcerer of some kind that was stabbed in the back with a dagger by a woman who he had wronged in some way, I think.
3) Some sort of mother skunk-like animal that was eaten by a large black dog or wolf.
4) Some sort of mother bat that was killed when the rock it was clinging to at the top of the cave fell to the floor.
5) Some sort of grim, gigantic, armored skeletal titan-like thing that ran tirelessly through space swinging a gigantic sword and doing battle nearly continuously without sleep for hundreds of thousands of years that was killed by something like a dragon.
6) Some gigantic, gelatinous, multi-tentacled, very alien being living in a very dark place for a very long time, probably under water, I think.
Other than some sense that the skunk-thing and the bat-thing were virtuous mothers, I have no sense that there was any profound previous dharmic development at least back that far, and, in fact, have the distinct sense that the previous one was a bit of a cad and not very ethical. Take that all for what you will.”
Daniel" 
 

—-


Also, I agree with ChatGPT’s advise here:
“I’m really sorry to hear about your friend’s struggles. Based on what they’ve shared, therapy may indeed be more effective than meditation in addressing their current challenges. Here’s why: 1. Understanding the Issues: Your friend is experiencing complex feelings, including thoughts about not wanting to be alive, detachment from others, and difficulties forming meaningful relationships. These feelings can be multifaceted and may stem from various underlying factors such as past experiences, personality traits, or unaddressed emotional needs. 2. Benefits of Therapy: • Professional Guidance: A licensed therapist can help your friend explore and understand the root causes of their feelings. Through techniques like Cognitive Behavioral Therapy (CBT), they can work on changing negative thought patterns. • Emotional Support: Therapy provides a safe space to express and process emotions, which can be particularly beneficial for someone feeling detached or isolated. • Developing Coping Strategies: Therapists can equip your friend with tools to manage distressing thoughts and improve their overall mental well-being. • Addressing Specific Issues: If there are underlying issues such as anxiety, existential concerns, or relationship difficulties, therapy can target these areas directly. 3. Role of Meditation: • Complementary Practice: While meditation can enhance mindfulness, reduce stress, and improve emotional regulation, it may not address deeper psychological issues on its own. • Building a Practice: Given your friend’s mention of struggling to develop a consistent meditation practice, therapy might help them explore barriers to mindfulness and find more sustainable ways to integrate it into their life. 4. Social Connection: • Therapeutic Relationships: Building a trusting relationship with a therapist can help counter feelings of detachment and provide a sense of connection. • Support Networks: Therapists can also guide your friend in developing healthier relationships and improving social interactions. 5. Safety Considerations: • Addressing Suicidal Thoughts: Even if your friend doesn’t identify as depressed, expressing thoughts like “I’d much rather be dead” is serious and warrants professional attention to ensure their safety and well-being. Recommendation: Encourage your friend to reach out to a mental health professional. Therapy can provide personalized support tailored to their unique experiences and needs. Additionally, integrating meditation as a complementary practice within a therapeutic framework might enhance their overall progress. Supporting Your Friend: • Listen and Validate: Let them know you care and are there to support them without judgment. • Encourage Professional Help: Gently suggest seeking therapy and offer to help them find resources if they’re open to it. • Stay Connected: Regular check-ins can make a significant difference in how supported they feel. Remember, while meditation has its benefits, the complexity of your friend’s feelings and experiences suggests that professional therapy would likely be more effective in addressing their current struggles.”
 
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On Bodhicitta and Compassion
Soh

On compassion and bodhicitta, something I wrote elsewhere:

Since childhood, I have felt a deep connection to Avalokiteśvara Bodhisattva and Ārya Tārā, both embodiments of compassion. I cannot forget the dreams, miraculous visions, and encounters I've had with them, all carrying the message to practice compassion and help others. I am always moved when I think of the Buddhas and Bodhisattvas, not only for their teachings but also for their compassion. It is my sincere wish that all sentient beings be liberated from samsara. I also hope that everyone can embody the qualities of both compassion and wisdom.

In Buddhism, it is said that wisdom and compassion are like the two wings of a bird. A bird needs both wings to fly straight, and similarly, the path to the Middle Way (between the extremes of inherent existence and nothingness) requires the wings of wisdom and compassion. Wisdom prevents us from falling into the extreme of inherent existence by realizing the absence of inherentness, while compassion prevents us from falling into the extreme of nihilism by recognizing suffering and wishing for it to cease. When one actualizes their true nature, compassion naturally arises upon realizing that beings suffer due to not recognizing their true nature.

As John Tan said in 2014, 'After you have glimpses into twofold [emptiness], start to look into compassion. Take small steps at a time and start to understand what compassion means… like practicing anatta and emptiness. …You must have enough rest, stabilize twofold [emptiness], and develop your compassion and sense of reverence towards things step by step. It will bring you to a new height. I am having zero concern of anatta and twofold… it is so natural and relaxed, with added new sources of joyful energy, don’t know from where. Like a brilliant ball of light radiating with joyous flow of energy. …If self-sprung appearance is natural [state] and [is] liberating but lacks a reverent and compassionate heart, then you must practice metta [loving-kindness].'

It should however be understood that the traditional term, relative Bodhicitta in Mahayana and Vajrayana Buddhism also implies the aspiration and intention to attain Buddhahood (full awakening) for the benefit of all sentient beings, and is not merely the practice of compassion. Ultimate Bodhicitta is the insight into emptiness. Both are indispensable components on the path to full awakening (Buddhahood). As mentioned by Acarya Malcolm Smith:

First, one generates bodhicitta, the desire to liberate all sentient beings from samsara. This has two aspects, ultimate and relative. The relative aspect refers to the aspiration, and then practicing the six perfections. Ultimate bodhicitta means practicing śamatha and vipaśyanā.

One practices these two bodhicitta together, until one realizes emptiness. This is the first bodhisattva bhumi. One continues to practice, until the practice of vipaśyanā has eradicated all traces of affliction (desire, hatred, and ignorance). This happens conventionally, at the seventh bhumi. Ultimately, has eradicated all traces of grasping to personal and phenomena identity, and one attains the omniscience of buddhahood, this happens when one transitions from being a tenth stage bodhisattva to buddhahood. A buddha is a totally realized person. There is no other kind of totally or fully realized person.”

In Mahayana Buddhism, it is essential to give rise to Bodhicitta, the aspiration to attain Buddhahood for the sake of all beings, and to make the Bodhisattva vow to lead all sentient beings across to the shore of liberation. I appreciate Albert Hong’s response to someone who asked, ‘How can I get over knowing that all my loved ones may reincarnate for many lifetimes and suffer due to their ignorance? It's like watching your child touch the fire, burn, and not let go. I feel this for everyone, but it's even harder for my loved ones.' Albert replied, ‘You make a vow to create interdependent connections with all those beings whom you love and are connected with—through seeing, touching, feeling, smelling, etc. And by your hand, your personal mindstream alone, you will come back to help them cultivate virtuous minds and realize wisdom for their liberation. You also make the vow for yourself to develop the capacity to force continuity across lifetimes and to have the skillful means to respond according to their specific needs. You make the vow to do whatever is appropriate to help them. If you need to be a bridge, you are a bridge. If you need to be a toilet, you are a toilet. In any case, you make that vow, you aspire, and you make it the fuel for your practice—your bodhicitta. Liberation only matters because we can then have the free energy to help others. Make the vow.’

The Diamond Sutra also taught, “The Buddha said to Subhuti: “The bodhisattvas and mahasattvas should thus subdue their thoughts: All the different types of sentient beings, whether they are born from eggs, from wombs, from moisture, or by transformation; whether or not they have form; whether they have thoughts or no thoughts, or have neither thought nor non-thought, I will liberate them by leading them to nirvana without residue. When immeasurable, countless, infinite numbers of sentient beings have been liberated, in reality, no sentient beings have been liberated. Why is this so? Subhuti, if bodhisattvas abide in the notions of a self, a person, a sentient being, or a life span, they are not bodhisattvas.””

In Dzogchen, it is said that our basis, our nature, has the qualities of purity (i.e. emptiness), spontaneity (lhun grub, associated with luminous clarity), and compassion (thugs rje).

In my opinion, all three are equally important. To focus solely on emptiness while neglecting luminous clarity can lead to an intellectualized view of emptiness, or even nihilism. On the other hand, emphasizing luminous clarity without understanding emptiness can result in eternalist views, where luminosity is reified as an essence or substratum. Focusing on both emptiness and clarity but neglecting compassion, the spontaneous responsiveness of our nature, results in an incomplete realization of our nature in action. Conceiving of radiance apart from activities and manifestations reifies it as having self-nature, thus not fully penetrating its empty nature. Furthermore, if your being is not filled with spontaneous compassion, you miss out the heart. However, to focus on compassion without wisdom and clarity leads to what could be called foolish compassion—compassion without discernment. This is just my personal understanding, as I am not a Dzogchen teacher.

Andre A Pais shared:


“ PLACING ALL BEINGS IN SUCHNESS


A Bodhisattva should not train in the same way in which persons belonging to the vehicle of the arhats and Pratyekabuddas are trained. How then are the arhats and Pratyekabuddhas trained? They make up their minds that ‘one single self we shall tame, one single self we shall pacify, one single self we shall lead to final nirvana’


....A Bodhisattva should certainly not in such a way train himself. On the contrary, he should train himself thus: ‘My own self I will place into Suchness, and, so that all the world might be helped, I will also place all beings into Suchness, and I will lead to nirvana the whole immeasurable world of beings’.


~ The Perfection of Wisdom Sutra in 8,000 Verses


What is criticized here is not the validity of the realization of the arhats and pratyekabuddhas, but their limited scope. The Perfection of Wisdom in 25,000 verses compares the arhats and pratyekabuddhas to glow-worms, and the bodhisattvas to the sun.⁵⁷ Both have kindled the flame of enlightenment, but the formers’ light only illuminates their own immediate surroundings, whereas that of the latter can potentially light up the whole world.


~ Jan Westerhoff”

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The Importance of Having a Qualified Teacher for Meditation
Soh

I am sharing this article, written by ChatGPT, to emphasize the importance of proper guidance and a qualified teacher for spiritual practice. While I have been fortunate not to encounter any such negative effects from my own practice, I have observed others who experienced difficulties when practicing without proper instruction (however these people are not experiencing these difficulties as a result of following anything in AtR as far as I know). However, I am not endorsing Dr. Ainslie Meares’s particular method or technique, as I am not familiar with it.

On traumas, see: Good book on healing trauma and nondual realization

Also see: Finding An Awakened Spiritual Teacher and Mentor


ChatGPT:



### Meditation, Mental Health, and the Legacy of Dr. Ainslie Meares


Dr. Ainslie Meares, an Australian psychiatrist who made profound contributions to meditation as a therapeutic tool, was ahead of his time in recognizing both the immense potential and the risks of meditation. Active from the 1960s until his death in 1986, Meares developed a unique form of meditation called *Stillness Meditation Therapy* (SMT), which aimed to promote mental relaxation and reduce anxiety. However, as the statement under discussion suggests, Meares also warned about the dangers of practicing meditation without proper training, especially for individuals with preexisting mental health vulnerabilities. This essay will explore the accuracy of these claims in the context of Meares’ teachings, his therapeutic approach, and the broader understanding of meditation’s risks and benefits.


### The Dangers of Poorly Taught Meditation


Dr. Meares believed that meditation, when misunderstood or poorly taught, could lead to significant mental and emotional challenges. This observation is reflected in contemporary discussions around meditation, where it is widely acknowledged that improper or excessive meditation can result in adverse psychological effects. Meares was concerned that individuals who were already on the verge of a mental breakdown could easily mistake escapism or fantasy for meditation. This, in turn, could lead to a distorted sense of reality, worsening their emotional or psychological condition [oai_citation:12,Dr Ainslie Meares](https://stillnessmeditation.com.au/dr-ainslie-meares/) [oai_citation:11,Ainslie Meares - Wikipedia](https://en.wikipedia.org/wiki/Ainslie_Meares).


Meares' warnings are still relevant today. The rise of mindfulness and meditation in popular culture has made these practices more accessible, but without proper guidance, they can become superficial or even harmful. People may adopt practices they find online or in books without fully understanding the deeper psychological effects. This is especially true for those dealing with unresolved trauma, severe anxiety, or other mental health issues. When meditation is improperly practiced for long periods, or without the grounding of good instruction, individuals can become confused and emotionally destabilized, rather than achieving the calm and clarity that meditation promises.


### The Importance of Proper Instruction


Meares advocated for a structured approach to meditation, emphasizing the need for simple, clear instructions and gradual mastery of the practice. His method focused on achieving a state of profound relaxation, which he believed was the key to therapeutic benefits. This relaxation-based approach to meditation, known as *Stillness Meditation Therapy*, aimed to quiet the mind and allow the body to enter a state of healing. In this sense, Meares’ approach was more about calming the nervous system than about achieving altered states of consciousness or spiritual awakening [oai_citation:10,Ainslie Meares (March 3, 1910 — September 19, 1986), Australian psychiatrist, psychotherapist, authority on stress, scholars | 

                World Biographical Encyclopedia](https://prabook.com/web/ainslie.meares/1031338).


In this light, Meares’ advice to start with short meditation sessions until the practitioner becomes comfortable is well-grounded. Long periods of meditation, especially for those without proper experience, can be mentally overwhelming. This gradual approach helps prevent confusion or distress that can arise when one is unprepared for the deeper psychological states that meditation can induce. By learning in increments, practitioners are more likely to maintain a healthy balance between meditation and their daily lives [oai_citation:9,Biography - Ainslie Dixon Meares - Australian Dictionary of Biography](https://adb.anu.edu.au/biography/meares-ainslie-dixon-14944).


### Mental Health Precautions and Supervision


Another important point raised by Meares, and reflected in modern meditation practices, is the need for individuals with mental health diagnoses to consult healthcare providers before starting meditation. Meares understood that certain psychological conditions, particularly those related to trauma, anxiety, and psychosis, could be exacerbated by meditation practices that unearth suppressed emotions or lead to heightened self-awareness. Meditation, when not properly supervised, could potentially destabilize these individuals [oai_citation:8,Dr Ainslie Meares](https://stillnessmeditation.com.au/dr-ainslie-meares/).


Meares’ call for mental health practitioners to be involved in the process reflects his broader philosophy that meditation is a powerful, but not universally safe, tool. He was one of the earliest proponents of integrating meditation with psychiatric care, a practice now more widely accepted in the fields of psychotherapy and psychiatry. Today, many mental health professionals incorporate mindfulness and meditation into treatment plans, but they do so with caution, particularly for patients with severe psychological disorders [oai_citation:7,Biography - Ainslie Dixon Meares - Australian Dictionary of Biography](https://adb.anu.edu.au/biography/meares-ainslie-dixon-14944).


### Meares’ Method: Relaxation and Healing


Dr. Meares’ meditation method differed from many traditional techniques in that it focused specifically on relaxation, rather than more intensive forms of mental training. His technique was not designed to achieve enlightenment or spiritual experiences, but to promote deep mental stillness, which he believed could help alleviate stress, anxiety, and even physical conditions like cancer. His best-selling book, *Relief Without Drugs*, emphasizes the therapeutic potential of this method, describing how mental stillness can foster both psychological and physical healing [oai_citation:6,Ainslie Meares (March 3, 1910 — September 19, 1986), Australian psychiatrist, psychotherapist, authority on stress, scholars | 

                World Biographical Encyclopedia](https://prabook.com/web/ainslie.meares/1031338) [oai_citation:5,Ainslie Meares - Wikipedia](https://en.wikipedia.org/wiki/Ainslie_Meares).


Meares coined terms like *mental ataraxis* (meaning absence of disturbance of the mind) to describe the state of deep calm he aimed to induce in his patients. His approach was grounded in the belief that the body’s natural healing mechanisms could be activated through relaxation, an idea that aligns with modern research on the mind-body connection. Meditation, when used properly, has been shown to reduce stress, lower blood pressure, and improve overall well-being. Meares’ focus on relaxation rather than intense concentration or spiritual transformation made his method particularly accessible to those suffering from stress-related conditions [oai_citation:4,Ainslie Meares (March 3, 1910 — September 19, 1986), Australian psychiatrist, psychotherapist, authority on stress, scholars | 

                World Biographical Encyclopedia](https://prabook.com/web/ainslie.meares/1031338) [oai_citation:3,Biography - Ainslie Dixon Meares - Australian Dictionary of Biography](https://adb.anu.edu.au/biography/meares-ainslie-dixon-14944).


### Conclusion


Dr. Ainslie Meares’ teachings on meditation offer a balanced and cautious view of its potential. He recognized that, while meditation could be deeply healing, it also carried risks when practiced without proper instruction or supervision. His advice to seek out good teachers, meditate in short intervals, and consult health professionals before starting a practice is still relevant today. By promoting a relaxation-based approach to meditation, Meares provided a safe and effective way for individuals to experience the benefits of mental stillness without the risks associated with more intense or improperly guided practices.


In an era where meditation is widely promoted, often without sufficient warnings, Meares’ insights into the potential dangers of improper meditation practices serve as a valuable reminder of the importance of proper instruction, gradual progress, and mental health supervision. His legacy continues to influence both the field of psychiatry and the broader world of meditation today [oai_citation:2,Biography - Ainslie Dixon Meares - Australian Dictionary of Biography](https://adb.anu.edu.au/biography/meares-ainslie-dixon-14944) [oai_citation:1,Ainslie Meares (March 3, 1910 — September 19, 1986), Australian psychiatrist, psychotherapist, authority on stress, scholars | 

                World Biographical Encyclopedia](https://prabook.com/web/ainslie.meares/1031338).

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