Is there a dark side to meditation?

WARNING AND DISCLAIMER: This posting is for general information only; it is not a prescription for your personal case. In cases such as described below, consult your meditation teacher or a medical or psychiatric professional.

There are, of course, many different kinds of meditation, but what is common to all of them is that we bring a high quality of attention to an object, task or process. This quality of attention has three defining characteristics: first, it is intentional; second, its object of attention — for example, the breath — is present here and now, and not in the past or future; and third, it is nonjudgmental — it observes without reacting. When this last attribute — non-judgment — is well developed, it produces an inner calm and spaciousness that can be quite pleasurable. This is because when you suspend judgment, you’re no longer fighting and resisting the way things are right now. But that same attribute, because it is so expansive and accepting, may also permit painful memories and emotions to arise that were heretofore suppressed. When this happens, don’t be afraid, surprised, or upset. Don’t be impressed by the vehemence of your thoughts or the intensity of your feelings. Just continue to observe the content of your experience dispassionately and nonjudgmentally. Continue to make space for whatever is there, receiving it with kindness and compassion. Just as you would take a crying baby into your arms, so should you embrace the present moment in a spirit of total acceptance. When you do, the afflictive thoughts and feelings will attenuate as a function of your own spaciousness, and ultimately, they will disappear entirely.

The second category of negative experiences in meditation is that of uncontrolled or “stuck” energy, which can manifest as insomnia, dizziness, headaches, and even psychotic episodes. Such effects usually arise primarily in forms of meditation that seek to manipulate the chi or prana of the body-mind system, as in Taoist or kundalini meditation. Such practices should only be undertaken under the supervision of a qualified teacher. As a general rule, when symptoms such as these arise in meditation, place the tip of the tongue on the upper palate and shift the focus of your attention to the lower abdomen. Start with the rise and fall of your belly as you breathe in and out, and gradually narrow the focus down to a single point: the lower dantian, located 2–3 finger widths below the navel and about one third of the way in toward the spine (directly above the perineum). Anchoring your attention there will draw the errant energy down to the lower abdomen, where it can be stored safely. This will have a calming and grounding effect.

Alternatively, you can use the soles of the feet as the focal point, but for this, the feet should be flat on the floor, so a cross-legged posture is not suitable. Moreover, the dantian point allows you to safely store the chi energy, whereas focusing on the feet will simply discharge the energy without storing it.

Whenever working with chi or prana, always end the meditation by drawing the energy to either the dantian or the soles of the feet. Never leave aroused subtle energies in the head or upper body. Always draw them down to the lower abdomen at the end of your meditation session.