Tagged: doubt

Goodbye Summer 2011 image

Leaving God and Monastic Order

Monastic life was supposed to be an exalted path to self-realization, spiritual enlightenment, and God. But the pain of feeling “stuck” was greater than my fear of leaving the Order. I had to get out.

Reasons why I left the Order and left God was the focus of my conversation with Scott D. Jacobsen, Editor at Conatus News, and Founder of In-Sight: Independent Interview-Based Journal and In-Sight Publishing.

Our conversation was published on Patheos / Rational Doubt1 blog. With permission from Rational Doubt editor and cofounder of The Clergy Project2, Linda LaScola, my interview with Scott Jacobsen is reposted below.

Scott Jacobsen: You published the story of your personal transition from being part of a monastic order called the Self-Realization Fellowship Monastic Order to not being a part of it. The story is on The Clergy Project website, dated May 27, 2015. You were known as Brahmachari Scott. Now, you’re just Scott (me, too). For those leaving monastic orders, what are important things to keep in mind?

“Scott” creator of Skeptic Meditations: It was a big deal to leave the Self-Realization Monastic Order (the Order or SRF) after 14 years. It was a pivotal decision in life. I joined the Order when I was 24, expecting to be a monk for the rest of my life. I took vows of loyalty, obedience and chastity. All, purportedly, for finding God and self-realization. My justification for being a monk was that purpose. But it was complex.

For reasons as complicated as life can become, I felt out of place. I realized the monastery was not for me. This wasn’t the end, though. In the most important ways, my journey unfolded when I chose to come back to the world.

Before leaving the Order, I spent months acclimating myself to the outside world. It was like dipping toes into cold water before the plunge.

Instead of attending the regularly scheduled monastic classes, I joined a local Toastmasters club. I practiced public speaking. Rather than turn my doubts and fears inward—as I did for decades, I visited an outside psychotherapist, and confided my hopes and fears to her. Before seeing that psychotherapist, I spent years weighing the pros and cons of staying in or leaving the Order. I built an underground support community of trusted current and former monastics, church members and biological family.

At the time, I had a motto:

I’m not moving away from anything. I’m moving towards something.

Something great, I hoped. I did not know, but I felt I was moving towards something great based on a vision. I was developing a plan for a new life. That energized me. The pain of feeling “stuck” was greater than my fear of leaving the Order. I was one of the lucky few. I escaped. When I say “escaped,” I mean physically and psychologically.

Many monks from the Order I lived with still live in the monastery. Many others left. However, some of those who left still psychologically stuck within the Order. The monastery is still with them. It is more important where one resides psychologically rather than physically, in my opinion, speaking now from over a decade of experience. Some people have the privilege to move. Several monks stayed in the Order who were instrumental in helping me become who I am today. For me, leaving the Order was about moving towards, rather than away, from something.

What are some expected difficulties—personal, familial, and professional—in transitioning out of a monastic order?

The difficulties included learning how to reintegrate into society. We had extremely limited access to the outside world. The monks were allowed to watch one movie a month, and even that was censored. The Monks’ Library contained only censored materials: books of saints and yogis, the LA Times newspaper and magazines like National Geographic and Sports Illustrated. Access to the internet, during my tenure, was blocked or filtered and our phone calls were monitored for ‘billing’ purposes. We were charged for long-distance calls, which discouraged outside contact. Censoring of our exposure to the world, we were told, was for our own spiritual development.

Life inside was like a cult.

Upon re-entry into the world, I felt woefully inadequate in practical matters of daily life.

To transition, I learned how to be an adult, and to be assertive, to negotiate and pay my bills. I had to reintegrate into society, rebuild my life, relationships, and start a career. When I left, I had no job, no home and no family to live with. I had to prove to myself that I could make my way in the world. Within two years of leaving, I enrolled in university and graduated with a bachelor’s and a master’s degree while working for a corporation.


I was intrigued by your description of monastic life on The Clergy Project website:

…monks didn’t just sit all-day chanting, praying, and navel-gazing.

Monastery routine consisted of meditation, classes, recreation, 9-to-5 jobs: ministering to a worldwide religious congregation at the Self-Realization Fellowship churches, temples, meditation centers and groups, and spiritual retreats. Each monk received $40 per month cash allowance, room and board, paid medical care, and all-you-could-eat lacto-ovo vegetarian buffet.

You were working in rather extreme conditions. What was running through your mind? What is the insight gained since you left about monastic life, e.g. working conditions?

I was convinced by church doctrine and the spiritual mythologies. They stated that renunciation and self-sacrifice was an exalted path to God, self-realization and spiritual freedom. However, a few years after leaving, I was able to step back and take a stern look at the conditions of the Order.

In the monastery, I lived inside a closed, cult-like system. SRF is a Hindu-inspired meditation group.

The followers—consciously or unconsciously—buy into false premises taught by the church. Once one believes the false premises, it becomes easy to surrender to the work and spiritual routine for hours, days, weeks, months and years. You hand over control to teacher, guru, church or religion.

SRF puts a premium on meditation techniques as the highest way to spiritual development or self-realization.

Examples of some of the premises3 we believed:

  • You are unaware. Meditation is the way to unbroken awareness. If you are not fully aware, keep meditating.
  • You are one with God, but don’t know it. Meditation is the path to God. If you don’t know God, keep meditating.
  • You are asleep and don’t know it. Meditation is the way to wake spiritually. If you are asleep spiritually, keep meditating.

Now, I look back and regret having spent precious years in the pursuit of the Order’s false premises. But, better late than never, I outgrew them.

The Scientific American article was the linchpin to becoming an atheist within your social circle, friends and family. What seems to be the main reason for transitioning out of monastic life?

There’s so many reasons why I left.

Mostly, I needed to change and grow. The Order wasn’t about change or growth. Lord knows, I tried. Ultimately, the church and its leader were about perpetuating the “revealed” teachings of the teachers. I was lucky; I saw through the false premises of the church. I never regretted leaving it.

There are local agnostic, atheist, humanist, and freethinker organizations to provide support for people. How can friends and family give support?

Family and friends play a vital role in supporting people like me who leave extreme religions or cult-like groups.

My family accepted me. I can not think of anything special that family and friends can do that is different that what true friends and family do: laugh, care, and do things together. Naturally, different friends and family serve different needs for us. It was most helpful for me to connect with a variety of people from different cultures or worldviews. Having a good therapist helped, I did not become a burden for friends and loved ones with my issues.

You created Skeptic Meditations as well. It is a general resource on skepticism with a blog. How can people become involved with Skeptic Meditations?

I created Skeptic Meditations to critically examine the supernatural claims of yogis, mystics, and meditators, and to muse and critique my experiences inside the SRF/the Order.

Christians have many resources to question and doubt, if they choose. After coming out of the Order, which is a Hindu-inspired meditation group, I found precious few resources for people like me who had left Christianity and questioned Eastern religion, especially yoga meditation. Skeptic Meditations explores the hidden, sometimes darker, side of yoga, mindfulness, and meditation.

Thank you for your time, Scott.

I’ve enjoyed your questions and chatting with you. Thank you.

After our interview was published, I asked Scott Jacobsen his reasons for founding In-Sight: Independent Interview-Based Journal and In-Sight Publishing.

Jacobsen: Whether religious leave or irreligious find religion, I want individuals to have the freedom to choose the path for their own lives. Often, danger comes from restriction of belief, conscience, and movement of people caught in unhealthy communities, which are often religious or cultish, or outright cults”.

Scott D. Jacobsen, interviewer and founder of In-Sight, may be contacted at Scott.D.Jacobsen@gmail.com.

Question for readers: In your own life, in what unhealthy communities may you have been “stuck”? What did you do to leave, to learn and to grow after leaving the group for your better life?

1,2. Patheos / Rational Doubt is a blog where the public and non-believing and doubting [religious] clergy can interact. Contributors include founders of The Clergy Project, including Linda LaScola, and both “out” and “still-closeted” members of a private forum. Active or former clergy-persons who no longer believe in their faith in God, Higher Powers, or supernatural can learn more about The Clergy Project private forum.

3. Read my post Duped by Meditation? for an explanation of false premises peddled by many meditation teachers and groups.

Sleep Paralysis In Yoga Tradition

What is sleep paralysis? How is the experience interpreted in yoga tradition?

Every night we suffer from sleep paralysis. But we are not always aware of it. Sleep paralysis occurs while we are half awake and half asleep and we can’t move.

“Always when I’m going off to sleep. It’s pretty much the same”, Ted, a 35 year old British psychologist described his experiences of sleep paralysis. “My eyes are open and I get the sense something in the room is happening. Then a shape gathers. A presence. I can feel its weight. I have multisensory sensations. I feel like my body is floating. I can’t move it. I try to make a sound in my throat. I can’t. As I keep struggling to cry out, eventually scream out and that wakes me up and then I can move my body.”[1]

As I was thinking about writing this post, I kept hearing readers tell me, “You don’t know that sleep paralysis is similar to yoga meditation experiences. Who are you to speculate on the traditions and experiences of yogis, saints, and mystics?” I had my doubts about writing this post. While what I write may not adequately address all aspects of sleep paralysis and interpretations, I feel it is important anyway to write this article.

In between sleeping and waking, in this “threshold consciousness”, are a variety of mental phenomena that includes lucid dreaming, hallucinations, and sleep paralysis. I assert the sleep paralysis may be, in yoga tradition, what is interpreted as union with god, soul, or spirit. But more on that later. First, let’s return to what happens in our body during sleep paralysis.

What Happens During Sleep Paralysis?

While sleeping, your body alternates between REM (rapid eye movement) and NREM (non-rapid eye movement) sleep. One REM and one NREM sleep cycle lasts about 90 minutes. First is the NREM sleep cycle which takes as much as 75% of your overall sleep time. During NREM sleep, your body relaxes and rejuvenates itself. At the end of NREM, your sleep shifts to REM. Your eyes move rapidly, dreams occur while the rest of your body remains very relaxed. During REM your muscles are “switched off”. If you become aware and interrupt before the REM cycle is finished, you may notice you cannot move or speak. This is sleep paralysis.[2]

In Something Wicked This Way Comes: Causes and Interpretations of Sleep Paralysis Chris French, Professor and Psychologist at University of London, identified three psychological factors in the experience of sleep paralysis:

  1. Intruder — The person may sense a presence, hear voices or strange sounds, and see lights or visions. In a word–hallucinate.
  2. Incubus[3] — The experiencer may feel pressure, be unable to voluntarily control breathing, may panic creating a feeling of suffocation or difficulty breathing.
  3. Unusual body experiences — Sensations of floating, flying, or hovering, and out of body experiences. Proprioception, self-orientation within the body, is missing or out of order.

Sleep paralysis may evoke feelings of bliss or terror. The experience may be interpreted differently by different cultures or traditions. In Hinduism, Viśvarūpa is Sanskrit for “sacred terror”. Whether the experience is terrible or joyful is irrelevant. It’s the tradition and the interpretation that frames it as either sleep paralysis or sacred yoga.

How is sleep paralysis experience interpreted by yoga meditation tradition?

Narada prostrating before Vishvamurti, Public Domain.
Narada prostrating before Vishvamurti, Public Domain.

Yoga Tradition and Sleep Paralysis Experience

Famed yogi-guru, Paramahansa Yogananda, taught his students a “Definite Technique of Attaining Ecstasy:

“As you are falling asleep each night, keep your eyes half-open and focused at the point between the eyebrows; consciously enjoy in a relaxed nonchalant way the state at the border of joyous sleep as long as you can hold it without falling asleep, and you will learn to go into ecstasy at will. . . Try to remain in this state from five minutes to one hour, then you will know about yoga: conscious communion of your soul with God.”[4]

The practice of the yogi-guru’s technique (above) could result in what Western medicine and psychology says is sleep paralysis. Yogananda interprets sleep paralysis experience as “yoga: conscious communion of your soul with God”.

Another aspect of sleep paralysis which overlaps with yoga tradition is samadhi. Samadhi is by tradition the supreme goal of yoga (union or communion with God).

Let’s examine some similarities between so-called yoga samadhi and sleep paralysis.

Similarities Between Yoga Samadhi and Sleep Paralysis

When compared with sleep paralysis we find many similarities between yoga samadhi experiences, which include:

  • Immobilized body, unable to move
  • Altered or heightened awareness
  • Heard voices, sounds
  • Saw shapes, visions
  • Sensed presence
  • Disabled physical senses
  • Labored breathing
  • Panicked to breathe, speak, or move
  • Felt terror[5] or bliss (depending on experiencer interpretation)
  • Sensed floating, levitating
  • Hovered, outside, or “above” the physical body

To be aware is to experience. No awareness, no experience. After awareness of experience comes interpretation.

For instance, you become aware you can feel or control your “breathing”. Terror sets in. You panic. You gasp for breath. Or, you feel detached from your physical body. You feel bliss or terror.

I had panicked during yoga meditation. My awareness just landed on “not breathing” after feeling “outside” my body. I panicked and gasped for air. Coming back to voluntary control of my body.

An American-born swami-monk lectured around the world about the blessings of yoga meditation. The first time he practiced his guru’s yoga meditation technique, he told audiences he panicked when he became aware he was “not breathing”. Gasping finally resulted in sucking air into his lungs. Immediately the swami said he was brought back into his body consciousness.

Personal experiences like these are anecdotes, not proof the phenomena are objectively real. Returning now to the anecdotes reported by yogis and experiences of sleep paralysis patients, let’s examine the differences.

Differences Between Yoga Samadhi and Sleep Paralysis

Differences between sleep paralysis and yoga samadhi, includes:

Sleep Paralysis Yoga samadhi
Very common. More than 3 million US cases per year.[6] Legendary, mythical claims and anecdotal stories not well-documented nor verified by independent researchers.
Reproduced, well-documented by independent researchers in various lab experiments. Not reproduced, not well-documented by independent research or lab experiments.
Mechanism fairly well-understood for how and why physical and psychological phenomena occurs during half awake, half asleep state. No “samadhi” or superconscious awareness has been clearly explained in a verifiable, credible way. No scientifically known mechanism for how and why a superconsciousness exists or is actually different from non-supernatural brain states, such as sleep paralysis.
Recorded durations of seconds or minutes. Said to last minutes, hours, days, years, or for eternity (when one reaches godhood or cosmic consciousness). No well-documented cases from independent researchers or experiments.

What can sleep paralysis teach us about yoga traditions?

When we compare sleep paralysis and yoga samadhi experiences we find many similarities. Not all phenomena related to so-called yoga samadhi and sleep paralysis experiences are the same. Paramahansa Yogananda’s “Definite Technique of Attaining Ecstasy” seems to be yoga method to induce sleep paralysis. The ecstasy or experience that Yogananda and yoga tradition may interpret as supreme yoga–union or communion with God–physicians and psychologists may call sleep paralysis.

Have you experienced sleep paralysis? Yoga “samadhi”? What do you think of similarities or differences between the interpretations by yoga tradition?


1 Professor Chris French, Something Wicked This Way Comes: Causes and Interpretations of Sleep Paralysis. Presentation at Psychology Department at Goldsmiths, University of London, Oct. 11, 2009. Accessed Aug. 30, 2016, https://vimeo.com/11459308.

2 “Sleep Paralysis”. WebMD, accesssed Aug. 30, 2016, http://www.webmd.com/sleep-disorders/guide/sleep-paralysis#1-3.

3 “Sleep Paralysis”. Rationalwiki, accessed Sep. 1, 2016, http://rationalwiki.org/wiki/Sleep_paralysis. In Medieval Europe demons called incubus were said to attack women and succubus to attack men, usually sexually. Different cultures interpret differently but usually mythologically the experiences of sleep paralysis, altered awareness, and yoga samadhi.

4  Paramahansa Yogananda, Self-Realization Fellowship Lesson 154. Yogananda refers to “conscious” sleep throughout his yoga lessons, “The soul may use its intuition together with life force released from bodily activities during the relaxation of sleep to project true visions on the screen of the subconscious. Visions may show events to come, as the soul can use its intuitive power to “photograph” future happenings. But a vision does not appear until sufficient energy has been relaxed from the heart and from the ordinary waking consciousness (as in sleep) to project it”, Lesson 73. And, “This detachment of the mind from body consciousness [during yoga meditation] is similar to that experienced in sleep, except that one remains consciously aware”, Summary Lesson.

5 “Visvarupa”. Wikipedia, accessed Sep. 1, 2016, https://en.wikipedia.org/wiki/Vishvarupa. Bliss and terror are bedfellows in Hindu mythology. Viśvarūpa is Sanskrit for “sacred terror”. In the Bhagavad Gita, the Hindu bible, Lord Krishna reveals to his chief-disciple, Arjuna, the Viśvarūpa experience. Arjuna is terrified by Viśvarūpa, said to the universal form of Hindu God(s).
6 “Sleep Paralysis”. Mayo Clinic and Google Search, accessed Aug. 30, 2016,  https://g.co/kgs/3Vw3IB.

Decades of Meditation Practice, Wasted?

By SortOfNatural, Flickr, CC BY-NC-SA 2.0
by SortOfNatural, Flickr, CC BY-NC-SA 2.0

Should some devotees continue or stop wasting time in meditation practice? Or, is faith in meditation, in a guru, or in perseverance–despite insignificant results–a virtue?

This post examines long-time meditation practitioners who continue despite little or insignificant results.

Many gurus and their institutions claim that meditation is a science, that if practiced correctly meditation brings empirical results.

One such claim, that is extraordinary, can be found in a quote by Paramahansa Yogananda, guru of Self-Realization Fellowship (SRF):

“The yogic science is based on an empirical consideration of all forms of concentration and meditation exercises. Yoga enables the devotee to switch off or on, at will, life current to the five sense telephones of sight, sound, smell, taste, and touch. Attaining this power of sense disconnection, the yogi finds it simple to unite his mind at will with divine realms or with the world of matter”.1

Some devotees may practice meditation for decades and have little if anything to show for it, let alone “empirical” results to speak of. These meditation practitioners may often rationalize and justify away their lack of significant results.

For example, below are quotes from two long-term SRF meditators, Walter and Bryan, who were interviewed by Lola Williamson, which are excerpted from her book, Transcendent In America: Hindu-Inspired Meditation Movements As New Religion (New York University Press: 2010).

Walter, practiced meditation for forty-three years

“Although he [Walter, a disciple of Paramahansa Yogananda and SRF devotee] had been practicing meditation for forty-three years, he expressed uncertainty about how much progress he had made….I was curious why he had stuck with the practice for so many years if he was not seeing results. He replied…’If I don’t meditate, I miss it….It’s seeing the world as consciousness, not as physical reality.’” p. 9

“Seeing the world as consciousness” is a seemingly profound statement, but is vague and vacuous of comprehensive meaning. Is Walter merely justifying his decades of meditation practice as-is rather than examining the actual results from the time, energy, and money he invested into meditation?

Bryan, after decades of meditation, “It’s just not what I expected”

“Bryan’s dramatic mystical experience occurred continuously over a period of two to three months. They happened before he started meditating….He puts forth tremendous effort to follow the daily disciplines he has learned through Self-Realization Fellowship, yet he does not feel he has gained control over his experiences. I [Bryan] kept asking, ‘Where’s some dramatic stuff? Where’s the beef?’…’It’s hard. In hindsight I know what I’ve gotten back; it just hasn’t been what I thought it would be. Meditation has made me a much calmer person. It’s helped to be in the present moment. And this is a lot. It’s just not what I expected.’” p. 165

by JD, Wasted Time, Flickr, CC BY-SA 2.0
by JD, Wasted Time, Flickr, CC BY-SA 2.0

The meditation practice and particular worldview that is often taught with it, such as in SRF, may be difficult for many devotees to question or to not stay attached to. Psychologists call the tendency in people to be attached to their investments, despite heavy losses, the sunk-cost bias2. It may take a person years to give up on poor investments. The greater the loss of the investment often the longer it may take a person to let the investment losses go.

After thinking critically about my experiences with meditation practice and in SRF I realized that the results I got from meditation practice were insignificant compared with the great investment of my time, energy, and money.

Are long-time meditation practitioners too invested to quit or at least to question the value of continuing to meditate as-is? What other excuses or arguments might devotees have to try to convince themselves or others that they are not wasting precious time in meditation?

No True Meditator Argument

At this point, I’m guessing that some devoted meditators who read this will invoke the No True Scotsman3, or, what I will call the No True Meditator, argument to try to rationalize why they may not, nor anyone else may not, get significant results from meditation.

The fallacious No True Scotsman (No True Meditator) argument may go something like this:

Walt: Meditation practitioners will get tremendous results of concentration and realizations.
Tom: Then why are there so many meditators who don’t get results?
Walt: They were never true meditators.
Tom: What’s a true meditator?
Walt: Only those who get results.

Question for readers: What other reasons or arguments are there for why some long-time practitioners don’t quit meditating when results are insignificant?


1 Autobiography of a Yogi, Chap 26: The Science of Kriya Yoga, Paramahansa Yogananda (Self-Realization Fellowship)

2 The sunk-cost bias or fallacy is described as “reasoning that further investment is warranted on the fact that the resources already invested will be lost otherwise, not taking into consideration the overall losses involved in the further investment.”–Logically Fallacious,  http://www.logicallyfallacious.com/index.php/logical-fallacies/174-sunk-cost-fallacy 

No True Scotsman, also known as No True Christian, and what I’ve taken the liberty to call here the No True Meditator argument or fallacy that is described as “when a universal (“all”, “every”, etc.) claim is refuted, rather than conceding the point or meaningfully revising the claim, the claim is altered by going from universal to specific, and failing to give any objective criteria for the specificity.”–Logically Fallacious,

Guru-Manipulation & Self-Mistrust

pixabay, CC0 Public Domain
pixabay, CC0 Public Domain

Mental or psychological control is easy when people doubt themselves.

Trusting in gurus and persons presented as higher, more knowledgeable, more powerful, or morally superior tends to make one more susceptible to manipulation.

Children, of course, need to rely on their parents and elders for protection, wisdom, and authority. But when children are taught to mistrust themselves, then as adults they are more likely to look to someone else to trust and to save them, especially in a crisis.1

Instilling Self-Doubt In Children

While a child, whenever I asked reasonable questions about church doctrines that didn’t make sense my parents and Sunday school teachers retorted “god works in mysterious ways”. The doctrine of the Holy Trinity was one nonsensical idea I questioned:

How could God be one and three at the same time? and, what was this Holy Spirit thing?
Did being told to trust in a mysterious god instead of in reason lead me to mistrust myself?

As a young adult, against my parents wishes, I was ordained a monk in a Hindu-inspired meditation group, Self-Realization Fellowship (SRF).

The teachings of SRF and their Guru, Paramahansa Yogananda, like many gurus, are fraught with suggestions that followers should doubt themselves and instead unconditionally trust the Guru.

In SRF Lesson 51, Paramahansa Yogananda taught:

“I never found complete satisfaction, comfort, and God-contact until I attuned myself with unconditional loyalty and devotion to the divine consciousness of my guru.”2

Below is a partial list of methods used by gurus and manipulative authorities who impose mental controls by instilling self-doubt. Followed by a partial list of ways that healthy individuals and groups use to boost self-trust.

Methods used by Gurus to instill self-mistrust:

  • Patronizes followers (treats with kindness while betraying superiority)
  • Assumes superiority (knows what’s best for others)
  • Instills fear, guilt, or shame
  • Belittles reason and personal experience
  • Emphasizes dangers of ego, lower self, self-interest (reason, intellect, personal experience)
  • Provides methods (such as meditation) to realize soul or higher self (beyond reason, intellect)
  • Emphasizes service to guru or authority (versus taking care of one’s self-interests)
  • Masks abusive behavior as “training” or as beyond understanding of lessor humans

Methods used by those who boost self-trust, includes:

  • Nurtures self-expression, creativity
  • Values first-hand experience over others’ experiences
  • Encourages evaluation of outer and inner world
  • Values critical thinking, reason, and intellectual development
  • Respects feelings, is aware of, and allows processing of personal experiences

The above lists are not exhaustive and are meant to be a sample of the kinds of methods, both subtle and overt, that gurus and controlling authorities use to manipulate followers. Let me know if you have any items to add or to change these lists.

1 p 10 The Guru Papers: Masks of Authoritarian Power, Joel Kramer and Diana Alstad, Frog Books, Berkley, CA. 1993
2 Self-Realization Fellowship Lesson 51: My Guru, Sri Yukteswar

Questioning Skeptic Meditations

Disillusioned with yoga, meditation, or mindfulness? Or, devoted practitioner exploring other viewpoints?

What brings you here? I’d like to know. Vote in this poll. In a future post, I will share the results of voting.

Below is a list of the top three posts and a retrospection about Skeptic Meditations, the website, and additional questions to you, my cherished reader, for your recommendations.

In December 2013, I launched Skeptic Meditations website with a goal of exploring the hidden side of yoga, meditation, and mindfulness. Primarily, I started this website as an outlet for my own education, to clarify my thinking, and to bounce off you the results of my research and its conclusions–to get your feedback and to challenge me when my thinking may be off. Thanks for that.

Top Three Posts of all time (by number of views)

  1. OM: Sound of Spirit OR of Tinnitus? 
  2. Dark Side Of Meditation 
  3. Depersonalization and Derealization [Infographic]

Top Five Tags and Categories of Posts (by number of views)

  1. Hinduism
  2. clinical studies
  3. Phenomenal Experiences
  4. yoga
  5. Self-Realization Fellowship
Question. Kevin Dooley. Flickr. CC BY 2.0
Question. Kevin Dooley. Flickr. CC BY 2.0

In the 20 months since launch of Skeptic Meditations, I’ve shared 122 blog posts with you, an average of one blog post per week. I’m checking with you, my cherished reader, to see what you think the direction for this website, Skeptic Meditations, should be. Should I continue posting regularly, as-is? And, if so, what direction do you recommend for blog content and conversations? Would you be interested in guest blogging for this site? What other out of the box ideas are possible?

In future posts, I would like to share, anonymously, some of the email correspondence I receive from Skeptic Meditations readers. I wonder how many of you have similar or different challenges or interests that bring you to this site.

Thanks for voting, reading, and commenting at Skeptic Meditations.