I don’t think it’s actively harmful, but the “mindfulness industry” is full of charlatans and poor advice, and it does make me rather sad that it’s being monetised in such a way.
Just sit.
Mindfulness is not Buddhism.
Meditation has always been a deeply spiritual practice; Mindfulness attempts to turn it into a psychological, clinical one.
> "I spent my last day in Los Angeles riding on a Segway, buying legal marijuana and staring at some turtles in an on-campus pond at UCLA. I was unsettled yet intrigued by Britton’s message. Some of the adverse experiences she had described were similar to challenges I had faced. But, at this point I was a decade into my intensive mindfulness meditation practice. I was too deep to get out. "
There's just so many things that is bad with this new-new age wave.
First of all, doing spiritual practices generally do not go hand-in-hand with taking drugs. Just taking marijuana or hash may bring panic attacks, and even psychotic episodes. If you rely on drugs to keep your emotions in check, you're already dealing with them wrong. Meditation together with drugs won't help that, but may worsen things if done intensively.
Second, there's no such thing as "intensive mindfulness meditation practice". Mindfulness is gentle and short, and more about stillness than meditation.
Third, "intensive meditation" is something everybody should be wary about. Max 20 minutes is recommended per day, and there is no need to do more in order to "get anywhere faster". Most important of all, do it with an experienced teacher you trust. The most important ingredient in meditation is to let go and relax, and is not yet another "work".
In the end, something can always go wrong. Not everyone can deal with meditation, and not sure if there's a way to ensure to filter out people. Often people come to classes because they have some issues, not when everything's alright. So there are already things to deal with. Recommended is that people doing medication like antipsychotics, should be prescreened from joining class.
In the end, meditation is a powerful tool. But not sure the stress of Western life is the right way to channel the clarity and calmess one may get from it. You may come back from long retreats, but need tools to deal with the stresses in modern day life. So just meditation may be too confusing or not enough, to deal with one's life once more.
Agree with everything, although I would say at least in Soto 45 mins seems to be the maximum for one period during sessin, and 15 of that will be kinhin (walking meditation), I tend to do about an hour a day in two sessions, but any longer and there isn’t really any reward.
Drugs are a hard no, I mean do them all you want but don’t combine the two.
As a "beginner" meditator, 20 mins a day is plenty though. As an "experienced" meditator 20 mins is enough too (you may in time meditate anytime/anywhere).
It's when people take on themselves to "do much more", mix several spiritual practices or follow cults that do extreme regimes that things might sometimes get crazy. Most people do OK, but there are people who need medication or have deep-rooted issues that maybe should not be doing meditation, at least not until those issues have been settled.
Another issue is that some deeper practices were basically developed for monks, to be learned after years of initiation and acceptance.
Why not?
Taking drugs, even alchohol, stresses the body and mind, and may distort and cloud the spirit. This work against yoga / equanimity / clarity.
There are traditions that uses drugs ritually, so is part of those traditions. Though, it is often a more perilous and dedicated path. Not everyone needs to live life as a sage or munk.
So doing sadhana (practices) will work over time. It's not a competition.
An imperfect analogy is taking drugs and then driving fast on a windy mountain road.
Meditation will take you down many unknown paths: difficult paths, painful paths, joyful paths...
An intensive meditation sounds more like a doing, like hitting the gym hard on a 30 day diet plan, rather than a state of being meditative and progressively turning inwards. You can't intensively find your inner peace, as an intense thing isn't a peaceful thing.
To my mind, intensive meditation is still going to result in something that feeds the ego, rather than something that feeds the soul. You wouldn't call it intensive if it wasn't ego-driven.
There’s a saying, “if you see the Buddha, kill the Buddha” which effectively addresses the comment that I think you are making.
For some reason, since meditating fairly regularly over the last 5 years, I seem to be quite attune to the troubles drugs and alcohol cause me. It's probably one of the dangers of new practitioners who download applications and get started without any background fall into, they haven't read some of the wise teaching that other may have been exposed too.
I'm not a Buddhist per-se, but I do believe the teachings exist for a reason.
I also remember having a very rough time early in my practice, I think I did too much too early and I was also using Marijuarna which seemd to make some of the issues worse. I backed off that and I recovered and meditate now with no issues.
https://youtube.com/playlist?list=PL70fWqztn7OXdbGqWEOvhOVqf...
- not all are rooted in spirituality
- some are directly related to mindfulness
I find that if I meditate regularly, I'm more likely to catch myself practicing mindfulness by accident in my daily life. In those moments I usually discover something about my surroundings that I didn't know before. Really practical stuff, like an unexplored trail that's a better way to take on my commute home from work.
Intentionally practicing mindfulness is fine, but for me it's the cases of being mindful without explicitly setting the intention that make it worthwhile. They're really pleasant, nothing spiritual about it.
And meditation is linked to those moments because, if I'm lucky, it causes them.
Interestingly this is covered in the context of psychedelics too (which in my opinion are often touted in a similarly misleading way) by Dr Rick Strassman's fascining DMT: The Spirit Molecule. Making things like this too clinical or for lack of a better word mundane can alter their effects enormously.
It's literally just the skill to not get distracted by the small waves.
So definitely: Mindfulness is not Buddhism.
Thank you for saying this.
There is an endless, dangerous trend of dismissing monastic traditions like Zen and trying to extract meditation from its context, under the assumption that teachings and formal practice are unnecessary.
It happens in scientific research on meditation as well as on popular McMindfullness.
In this case, however, the participants may more likely be vulnerable. They are seeking some solution to their problems, and mindfulness is promoted as one. As the author makes the case, it really was a solution to his problems. But it seems he took it too far.
An age old tale we can't seem to learn.
So maybe people are focusing on the second lesson rather than the first.
I don't really have much sympathy here, it seems, but I don't really understand how one could not expect something like this to happen unless they really avoided speaking to anyone with actual experience (which, yes, means a zen monk, and not someone who spent 3 days in a Hilton doubletree learning how to teach people to 'breathe' and 'unlock their chakras' -- which is all bollocks.)
Why Zen specifically? There are many different types of Buddhism.
Even if it does have to be Zen, which kind of Zen? Rinzai or Soto, or some mix of the two (which some Zen schools advocate)?
And why Buddhism, anyway? Meditation is practiced in many different religious traditions.
"mindfulness" is itself rooted in the Theraveda -- not Zen -- Buddhist tradition, but that doesn't necessarily mean that the "right" way to meditate must be a Buddhist way as opposed to, say, one of the many Hindu forms of meditation.
Of course there are many paths, however I am only aware of the one I’ve been down. So, yeah, I have zen tinted glasses on such subjects and whatever I am saying should be taken with the appropriate sodium chloride.
If you don't have anything positive or constructive to add, why not stay silent? That too is a form of mediation.
I'm really hoping you were going for darkly ironic humour, if not, please reread your sentence I quoted and, I don't know, contemplate on it.
Received transmission? From the Trisolarians perhaps?
Buddhism is largely an oral tradition, in that the teachers who exist today can trace their education back up a tree, this is all I mean by transmission.
You may be able to teach yourself meditation from a book, without a teacher. But that can't confer on you the confidence that you're doing it right. Many practices depend critically on confidence. Of course, you have to be confident that your master has really mastered the particular practice; you gain that confidence by knowing that the master received transmission, from someone who received transmission... etc. That line of transmission is referred to as the "lineage" of that practice.
There are no ritual formalities for mindfulness; every monk learns mindfulness, from other monks. The first monks learned it from the Buddha; but if you're going to learn the practice from a layman, you need to start inquiring into your teacher's transmission lineage.
In tantra, there are rituals that accompany the process of mastery: permission to study the text, a reading of the text, a commentary on the text from the master.
But these rituals are not the transmission.
There's usually some kind of "inner" transmission that depends on a personal relationship between the master and the student. But even that doesn't seal the transmission; the student still has to internalise the practice, which might take years.
It's very interesting to look into the process by which tulkus "produce" innovative practices. Often, the teaching is delivered to the tulku by enlightened beings, who learned the practice from some Buddha other than The Sage of the Munis. The tulku must then practice the teaching, usually for many years, until the insight stabilises, before it's safe for him to disseminate it.
Tulkus often have hard lives.
Especially if you unnecessarily revert to jargon when trying to explain your beliefs, you mention "tulku" four times, but define it zero times. This is indicative of in-group signaling.
I avoid articles about pay in the SF area, AI models, Tesla cars, and many other topics. If I read one by accident, I just move on - I don't post a comment whingeing that I'm not interested.
I don't belong to an "in-group" here; I used to be a Buddhist, but I no longer profess any religion. The subject still interests me though; I devoted 40 years of my life to it, and unsurprisingly it has had quite an impact on me.
For what it's worth, a tulku in Tibetan Buddhism is a re-incarnating lama. I realise that I used the wrong word; what I meant was "terton", which is a revealer of hidden teachings. Those hidden/revealed teachings are a specialty of a minority of Tibetan Buddhists - so an "in group", almost by definition. Tertons an interesting subject - if you happen to be interested in such things.
- I had from the beginning espoused a non-religious view of Buddhism. About 20 years in, my teacher stated that Buddhism was definitely religious, and that devotional practices like pujas were non-optional. I didn't like it, but if you take on a teacher, it behoves you to at least try to go along with the teaching - which I did.
- I learned some things about Tibetan history that were the opposite of my earlier, naive beliefs. Pre-communist Tibet was not Shangri-La.
- While I never practiced tantra, the tradition was tantric; I eventually learned some important things about tantra that I found unacceptably obnoxious. I can't go into detail, because I don't want to undermine anyone else's commitment to tantra.
- The group that I had been involved with gradually changed, I became an outsider, and things got difficult. Friends in the group cut me off.
- The behaviour of Buddhist nationalists in places like Myanmar and Srilanka towards non-Buddhist minorities appalled me - this was the tipping point.
- I did my back in through long sitting sessions. The amount of my life that I had spent sitting was beginning to look like heavy expenditure for no obvious gain (I wasn't making much progress).
These are my reasons; they don't apply to anyone else, and I don't deprecate Buddhism or Buddhists. I just gradually came to see that I'm no longer one of them.
There is a great deal that I integrated from Buddhism. It remains the basis for my morality, and my world-view is still largely based on Buddhist thought. But I no longer do any kind of formal practice, and I don't identify as a Buddhist.
1) There's no scientific evidence for chi. Or qi, ki, whatever you're calling it in an Asian language, because it's just, like, deeper.[1]
2) "Energy" is the most wooly thinking word ever in pseudoprofound proclamations. For the love of Jesus. (Who most likely existed, but was very definitely not the son of YHWH)
3) You can believe what you like, and I'll believe what I like. And if I ever develop fantastical beliefs, I promise I won't expect you to treat them as real things deserving of your serious consideration. And I'll hope you do me the decency of reciprocating that implicit respect.
There's no worldwide buddhist conspiracy to shun the "bad" parts of meditation, the post author learned from teachers with no qualification.
Uncomfortable, sure. Experiencing the dark night of the soul is not meant to be comfy. It can be rewarding though. Sometimes it is merely insight into our physical and psychological make up though. I don't care what kind of adventures one gets into but if you start getting extreme with them, you're eventually going to experience some really sketchy, uncomfortable, and even life-threatening situations.
I follow the Soto school of Zen Buddhism, my teacher would not allow me to go to Sessin (which is a multi day meditation retreat) until I had been practicing for like two years, and I had a lot of stuff come to the surface at my first one that really disturbed me… however, I had my teacher there, and he knew exactly what to say and do to help me through it as he has been through the same. He would not have permitted me to leave in such a disturbed state.
This guy would not be able to do that for his students, and even for himself he didn’t even know about such things. This is bad, and more stories like this will happen as long as charlatans are taking one aspect of an established practice and ignoring the rest.
As a whole, shikantaza when practiced with a teacher is safe. Things like breath awareness, vipassana and such I think are harmful, but that is due to my training and perhaps I am wrong, but for sure, meditation without the “rest” is largely a money machine these days, and people will be harmed by that.
Edit: I would also add that shikantaza as opposed to other forms of meditation is not about manipulating the brain in any way, but simply observing it. This is why we do not do things with a goal, such as counting of breaths or trying to still the mind. Simply sit, observe, and the stillness comes with no effort. There is no goal, and no enlightenment. There is no separation of practice and experience, the practice is enlightenment.
I can’t make a call either way in the authors mental state, but clearly there was stuff going on unrelated to meditation which he clearly needs some help dealing with.
It was not evident to you that taking some time to be alone with yourself could be uncomfortable? It's almost a polar opposite to how most people live their lives. I am genuinely curious what made you believe otherwise - I cannot imagine it.
Every time I take a walk I'm stuck in my head too.
... Why would that be implausible, at least for non-pedantic values of risk-free?
More and more, modern neuroscience confirms aspects of Buddhist teaching; from the nature of self to the workings of emotion. Buddhist meditation practice has been shown to have real and permanent (and positive) effects. Monks have studied the workings of the mind in altered and unaltered states for lifetimes, over thousands of years. Can you name any practice more effective? Because if you can, I'm certain the monks will be interested.
You seem to be comparing meditation to neurosurgery. I have no idea why you think this comparison is valid. Meditation is voluntary control of attention, which you've been doing all of your life, not neurosurgery. No doubt using this in novel ways will present challenges.
> To claim that a certain group of monks has figured out a foolproof and risk-free formula for exploring altered states of consciousness seems implausible.
Why? Democracy was invented thousands of years ago, and we've been through many other systems of govenment since, and yet now everyone believes that democracy is the best way to organize a highly complex global system of intelligent agents. Does it seem implausible to you that a system of governance that's thousands of years old is still the best we know?
Frankly, I have no doubt that a tradition that's thousands of years old and that has had hundreds of thousands of adherents in that time, could have worked out most or all of the challenges it raises. That's a huge sample set if you were analyzing this scientifically, and these spiritual practices were quite systematically explored.
Soto, as I understand it, is all about just shikantaza. The rest is optional. I don’t shave my head and wear robes, I just sit.
It took me a while, but this shoe fits. I read Dogen and he seems to agree with this for the most part, but of course ymmv.
When I was a kid / teen, I could get into an altered state by repeating a word (any word) in my mind. After a short while, I would "disconnect" (I don't know how to describe it) :)
I would think any moderately well-traveled psychonaut would not be surprise by anything that the author experienced..
I think the underlying issue with all these asian-spiritualism-turned-western-nouveau-health is that western people sometimes come in wanting things to be intense, clinical and goal-oriented. But that's literally the opposite of what most of what these disciplines are all about. Asian health upkeep practices (yoga, tai chi, meditation, radio taiso, etc) are mostly about gentle but consistent practice to keep gears oiled for the long run. Most of those aren't even meant to be healing disciplines.
That feels a lot like either victim blaming, or being fed a No True Scotsman truism and accepting it.
One could say the same thing about staying within their skill level for any high-risk adventure sport. "If that advanced ski course is injuring you ...."
Yoga isn't about quantified stretch goals, it's a daily fitness regime. So if you pull a leg muscle by going on a super deep downward dog first thing in the morning without warming up because you're aspiring to reach some guru-like level quickly, instead of seeing yoga as a fitness program to carry your body to old age, then yes, your understanding of the practice is wrong.
That describes me exactly. I spent forever look for a "quantified meditation" course.
I even kept a mediation journal where I could track how many times I lost track of my breath in a 5 minute session. I started out around 50 and was desperately trying to get to 0.
I even used an app that counts taps, that I would rest under my finger, so that I could mark each failure as quickly and easily as possible. Without trying to "remember" the count of failures because it would distract me from the breath.
I felt that if I could get to 0, that I wouldn't be ready for enlightenment, but I would at least achieve ACCESS CONCENTRATION and be able to enter the stream. At that point, it could become a spiritual practice, but I wanted to develop sufficient concentration abilities and conquer my ADHD before thinking too much about what mediation was actually for.
It's been really hard for me to let go of the idea that my meditation needs a score to track my progress.
I think you’re doing yourself a bit wrong with this approach.
Can I suggest a book to you? It’s “Sit down and shut up” by Brad Warner, it may help.
I once read a book by Aleister Crowley, that included a series of meditation practices intended to increase your personal power. The instruction was very similar to the instructions I had received for a type of mindfulness.
I never tried Crowley's practices; but still, for weeks after reading that book, I had a feeling of dread, as if something awful was following me around.
IMHO the biggest dissonance between western idea of "intense" vs eastern is that westerners think of intensity as optimizing for burst amplitude (in martial arts' case, specifically honing combative prowess), whereas easterners think of it as a matter of consistent holistic development (core strength, balance, attention, etc).
2 major mistakes for me was going too much in either direction (relaxation vs. force).
I had a phase where I wanted to relax too much, or just let it come or let it manifest, either by trying to chill so much as to become sleepy, or by just trying to see with the naked eye. In either case it was a thought loop trap.
And I had a phase were I was too obsessive and used a lot of force. Like I really wanted to concentrate too hard and that also screwed me up a bit.
In either of these cases I could make a statement that meditation screwed me up, but I persisted with it and I can say that after 4 years, the benefits were very well worth the effort.
Also a big mistake was skipping the instructions. I.e. instead of just counting the breath or following the breath, I jumped at the unassisted version. I think if I just sticked to the very simple instructions and tried less of inventing my own way or outsmarting what's in the book, I would not run into these issues.
Note that I'm talking about zazen too, while the article is about mindfulness, it's a bit different although I never tried mindfulness.
But would you advise people who are hallucinating to do the same?
The stuff that comes up, including the hallucinations, are brought to the surface through your practice, but they are not caused by it. The only way to deal with them is with an experienced teacher, therapist or with self discipline (the latter i only include as seemingly this is what shakyamuni apparently did).
Everyone is different, I agree, but sitting with inexperienced people and expecting some enlightenment experience is definitely going to go wrong for you.
Before this article, I didn't know meditation could have any adverse effect. Until today, I haven' read a single depiction, a single mention of meditation going wrong. Except in fictions.
So this claim that one does not simply learn about the negative side effects of meditation sounds very plausible to me.
There are certainly risks. A long retreat may exacerbate existing psychopathologies like depression due to the extended isolation.
I'd liken meditation to something like exercise. Exercise is good in general, but you still have to manage and work around injuries. I wouldn't suggest you walk 5 miles with a sprained ankle. And so it is with meditation.
But yes, I also figure this isn't talked about enough - especially in the context of mindfulness as a product.
The output of meditation is supposed to be a clearer mind from before and it may take a while to reach the desired state of mind. Stoicism should not be misinterpreted as having no zest for life. One psychologist I know told me something that made an impression on me "Just because life is going to end or that many good things come to an end eventually doesn't mean you should not enjoy the present". I am sure different people have different outcomes but I think the purpose of meditation is to learn the joy of life. One could see stoicism as being pessimistic towards life. I personally see meditation as a tool that hopefully helps you derive the joy of living in every moment of your daily existence while not being attached to it so that that if the circumstance changes, you don't lose the joyfulness and adapt to the new things in life knowing that the change won't last either.
Since then, I have been practising Vipassana and/or Anapan every day (sometimes twice a day) and I realised that my entire life had been coloured by my anxiety. Now, when my anxiety shoots up, I am much more aware of it than before and can actively self-soothe. Every time I meditate, it feels like someone threw cold water on a hot metal plate. Another way I like to think about it is that I don’t necessarily feel like I’ve “cleared” my mind, so much as “defragmented” it, like a good old spinning hard disk. Usually tears form in my eyes in most sessions.
I continue to practice it every day. I am very grateful to have been through this experience. I experience a little bit more compassion towards myself, and hence, other people. I have a long way to go but this first step has given me much hope for the future.
I would love to hear about your experience too.
You also become comfortable as to who you are vs seeking validation about yourself.
Overall, it was a positive experience for me.
I went with no expectations except wanting to give the technique an honest try. On Day 5 I experienced anxiety and a panic attack. Never had one before - ever. I didn't know what I was feeling. On Day 6 it got worse. On Day 7 I almost quit but after talking to the teacher and course manager decided to persist. On day 7 I cried thru all the meditation sessions. I also felt some incredible highs which many people compare those achieved thru drugs - which I've never used myself. On that day I experienced feelings of extreme compassion and gratitude. On Day 8, my anxiety and panic attack got worse. It culminated in me passing out in the meditation hall. I passed out briefly but at that point I decided I had had enough and asked to leave immediately.
I've spent the last week+ trying to recover and hoping I didn't do any permanent damage to myself. In the past week I have experienced much minor feelings of anxiety but have been able to deal with them. I believe I will be ok but this has been an illuminating experience. Before this, I too never ever thought that meditation and/or mindfulness could have any negative or adverse reactions. So this is all new. I just wanted to pass on my experience objectively.
The one thing I really would say is that I wish these courses did a much better job of screening/counseling folks before they embark on the course and also have a better plan for how to address those people who experience something like I did. In that moment, I wanted to know that I was ok and felt like I wasn't getting the answers I needed. All I was told was to continue to work thru it. I am not sure that is the best thing for everyone. My body clearly was telling me otherwise.
The folks running the course do have a screening by asking you certain questions in the enrollment form and they do ask you to talk to someone if you are confused or concerned about any question. It is not a strong screening but screening nonetheless. How effective it is, I don't know and it also comes down to how forthcoming the student is in clearly stating his/her condition.
Having said the above, people do experience intense emotions like you mentioned as I observed first hand. My take based on what I learnt in the course and afterwards is that throughout life since we are born, we experience life and it builds up certain kind of emotions in ourselves. Depending on who had what experience in life, the build up can be very strong. Vipassana attempts to rid you of the emotional build up that one has accumulated. The act of crying or shouting, or anything else is an act of getting the emotion out of the system and be left with a cleaner state of mind. How long the emotional outburst will continue will depend on how much one has accumulated in life.
I would summarize this as - In order to fill a cup with afresh, you must empty it first. You can't fill an already full cup.
One may also want to read U G Krishnamurthi. One of his quotes that I really like is `When the movement in the direction of becoming something other than what you are isn't there any more, you are not in conflict with yourself.` another way to interpret this is that emotional build happens when you action is in conflict with your inner self and over a period of time, the build up keeps growing resulting in problems (I have had emotional build ups that I have worked very hard to get rid of).
Not the first time I hear about these negative side effects, but every time I’m reminded of the possibility I’m surprised.
It also reminds me however that my meditation practice is infinitely shallower than what people suffering negative consequences describe.
There was a time where I would practice very rigorously (for me at least) and all I can remember is that I felt more empathy and emotion but never in a bad sense. I remember getting tearful if I heard a story of human suffering, and I also remember getting quasi-orgasmic sensations with food. Never things like losing it at a traffic jam.
I wish I could recover the positives, but unfortunately I don't remember what my practice consisted of back in the day. Maybe I should go to a class or something.
Actually, the author describe people having similar negative experiences just from dabbling with meditation apps, so the catalyst is not necessarily a 14-day silent retreat, but rather something more intangible, in which case it could happen to anyone, really
As another commenter said, don’t overdo things.
Edit: whether you get more intense experiences likely is some function of how stable and sensitive you are, what other experiences you already had and how much you meditate.
I imagine that very grounded people don’t get problems as quickly. That’s a good thing, not shallowness.
Experienced this as well.
> it being a pseudo-religion
IMO, too simple. Many experiences feel quite pseudo-religion like.
> more susceptible to breakage from smaller stresses, like one of a traffic jam
Didn't experience this. In fact I believed I was more or less invincible and became pretty deluded. Thankfully a part always stays skeptical. Being skeptical saved me and it made me stop meditating for a while and now I have it at a level where it's beneficial.
Putting in 10% of what this guy put in would likely give you measurable benefits without the disassociation risks, unless you already have some mental peculiarities.
https://en.wikipedia.org/wiki/Dark_Night_of_the_Soul
Ah, note the last paragraph in this article:
'In modern mindfulness practice, many authors have named a similar phenomenon in meditation as the dark night of the soul after the poem. It is often described as a lengthened and intense state of depression or ennui caused by errant or irresponsible meditation practices. Author John Yates compares it to a Theravadan term, dukkha ñanas, or "knowledges of suffering".'
Selected quotes:
"The ultimate end of man for Christians is union with God, while for Buddhists it is Nirvana (complete detachment, or a state of nothingness)."
"For Buddhists, salvation is a privation of individual consciousness; for Catholics salvation is an eternally fulfilling relationship with a loving Creator."
"For both Buddhists and Catholics “detachment” is important, but for Catholics detachment is not an end in itself. St. Francis de Sales preached that man must desire to “possess his soul” rather than allow it to be possessed by worldly things. Catholics pursue this for the purpose of elevating their soul by offering it back to Christ. So detachment is a means to a rich and meaningful “higher awareness” (if you will) that reaches its culmination in seeing God face to face."
So this (temporary) dark night of the soul ultimately leads to a deeper, perhaps more mystical relationship with God.
[0] https://www.catholicculture.org/commentary/catholicism-and-b...
Enlightenment is the same regardless of the path you take to get there. When “this” and “that” are gone what is there?
I can't imagine what an irresponsible meditation practice would look like. Any pointers?
The Biography of Naropa would make an amazing horror movie. Really wild read as well.
It should be done step by step, carefully.
I think philosophers talked about habitus, and nowadays we might be able to "fix" phobia with a mix of MRI and reinforcement learning, slowly. Or how to reduce your fear of falling when rockclimbing, by falling "on purpose" when you are in between pitons by an increasingly large length.
Homeopathy is useless, which is why you can't harm anyone with it.
Meditation does work, which is why it can also be dangerous.
That should be can render I think, the author seems well aware that what happened about him isn't bound to happen to anyone.