This is a clip from Dawn of Discernment.

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As time went on, I meditated a lot.

I mean, I tended to meditate at least eight hours of a day and sometimes, you know, longer 12 hours a day.

And often I would, you know, meditate for more than a day of a day and sometimes, you know, longer 12 hours a day. And often I would,

you know, meditate for more than a day at a time. And but generally I'd have breaks, you know,

like at least to go to the toilet or to have a stretch or to have a bit of a wander. But the

meditation was a traditional approach to meditation, which means there was a mental technique to the meditation,

visualization. And the mental technique was based on the belief systems of the particular yogic tradition that I was in.

So, for example, when they say, you are a soul, not a body,

this is a very fundamental foundation for that whole yogic tradition.

And so that became the foundation of everything else we were learning.

Of course, if you're not a soul, but you're a body,

then that starts to introduce such things as beliefs in reincarnation and so on.

But the main thing that it does, like I would say like all religions in history,

is it introduces an identity crisis of a separation

between one aspect and another aspect. So it introduces the idea and the practices

introduce the thought-based experiences or the conjured experiences of the meditation techniques,

it introduces an experience of being something other than what you always thought

yourself to be, in other words, being something more than just a body.

And so this separation between mind and body, soul and body, spirit and body, whatever you want to, whatever term you want to give it, was something which was problematic in the end.

And the reason how it came about was through sitting and meditating so much.

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