Misunderstanding from Flawed Reflection, Philosophical Conjecturing, and Self-Indoctrination

In this post, let us examine the mind-altering effects that arise from contemplation.

Contemplation is a thinking process in which we reflect on certain topics and gradually adopt particular views into our belief system. In a sense, this can resemble a form of self-indoctrination. Some people believe that this process naturally leads to wisdom.

Personally, I do not subscribe to the idea that thinking alone leads to awakening. The wisdom spoken of in Buddhism is not the same as intellectual knowledge.

However, thinking in the right direction can still be helpful. Skillful contemplation can help the mind settle, focus, and let go of distractions. When the mind becomes steady and unified, it can open the door to jhana. With such concentrated clarity, one may then penetrate delusion and move toward awakening.

For example, the practice of contemplating the qualities of the Buddha (Buddhānussati) can induce a devotional form of concentration that leads toward jhana. In later Buddhist traditions, this practice developed into what is commonly known as recollection of the Buddha or 念佛.

So contemplation can be beneficial. But what are the dangers of thinking?

The Power and Risk of Thought

Our thoughts and habitual thinking patterns shape how we experience the world.

If we consistently think in a positive and appreciative manner, the world appears brighter and more meaningful. Conversely, when our thinking becomes pessimistic or depressive, the world itself can appear bleak and hopeless.

Certain Buddhist teachings can unfortunately be misunderstood in ways that encourage extreme, nihilistic, or irrational interpretations.

Buddhists often describe the Dharma as medicine for mental afflictions. Yet even medicine can become harmful if misused. In this sense, one might ask: what does it mean to overdose on the Dharma?

Below are a few examples.

Impermanence and Depression

The teaching of anicca (impermanence) reminds us that all conditioned things change.

When understood correctly, this teaching encourages us to treasure the present moment. It also gives hope: difficult circumstances, pain, and misfortune will eventually pass.

Buddhism further teaches that being born human is a rare opportunity. In this life, one has the chance to practice the path, transcend samsara, and attain liberation as an arahant, or even aspire to Buddhahood.

However, when misunderstood, contemplation of impermanence can become psychologically destabilizing. If one fixates only on the fact that everything passes away, life may begin to feel meaningless or pointless.

A balanced approach recognizes impermanence while still appreciating the value of our current conditions. Precisely because things do not last forever, the most reasonable response is to cherish what we have now and make the best of our circumstances.

Emptiness Misunderstood

Śūnyatā (emptiness) is sometimes misunderstood in extreme ways.

The teaching of anattā (non-self) does not mean that nothing exists at all. Rather, it means that what we call the “self” does not exist as a permanent, independent entity.

When misunderstood, however, some people conclude that if there is no “I,” then there is no one to experience the consequences of actions. From there, they may reason that harmful behavior carries no real consequences. One might even think: if there is no “I” and no “you,” then no one is truly harmed.

Such views already existed among certain śramaṇa groups during the Buddha’s time, and they were explicitly rejected in early Buddhist teachings.

In Mahayana philosophy, the concept of emptiness extends further, describing how all phenomena lack independent, inherent existence. This subtle teaching can unfortunately be misinterpreted to mean that nothing has any distinguishing qualities at all.

Taken to absurd extremes, one might argue that there is no difference between a freshly baked croissant and a pile of dung because both are “empty.” Some even claim that an enlightened being would not mind eating either.

These interpretations completely miss the point.

When emptiness is misunderstood in this way, it can lead to the erosion of basic values, ethical boundaries, and social norms.

Fatalistic Karma

Another misunderstanding is what might be called fatalistic karma.

This view assumes that everything happening in the present is entirely determined by actions from previous lives. If taken literally, it can lead someone to conclude that there is no point in making effort now.

Some even believe that the best way to avoid future consequences is to stop acting altogether in order to avoid generating new karma.

However, such views were already debated during the Buddha’s lifetime and rejected in the early teachings. Buddhism does not teach that life is predetermined or fixed by past karma alone.

Misunderstanding karma in this fatalistic way can produce a person who becomes passive and disengaged from life, unwilling to help themselves or others.

“Buddhist Karens”

This is a personal term I use humorously to describe certain overly zealous individuals who appoint themselves as self-declared protectors of the Dharma.

These individuals often see the world in rigid black-and-white terms. Anything that aligns with their interpretation of Buddhism is considered correct, while anything else is condemned as wrong or even influenced by Māra.

They may go around policing others, attempting to force everyone into their preferred interpretation of Buddhism. Sometimes they rely on fear-based arguments, warning people that minor mistakes will result in hellish rebirths or that trivial matters—such as fashion choices—could lead to negative karma.

In their attempt to defend the Dharma, they sometimes end up spreading anxiety rather than wisdom.

Final Thoughts

These examples illustrate how ideas and philosophical views can profoundly shape a person’s mindset.

When misunderstood, even spiritual teachings can lead to extreme pessimism, nihilism, rigidity, or irrational thinking. In some cases, these distortions may harm not only the individual but also those around them.

In Buddhist terminology, such a situation is sometimes described metaphorically as 走火入魔—losing control and falling into delusion, as if one’s mind has been overtaken by inner demons.

To be fair, mistaken thinking is not limited to Buddhism. People can just as easily be negatively influenced by ideologies, media narratives, literature, or social circles. Any system of ideas, when misunderstood or adopted uncritically, has the potential to distort one’s perception of reality.

The Dharma, however, is meant to reduce suffering, not increase confusion or despair. For this reason, it is important to approach these teachings with balance, humility, and practical wisdom.

May all be well and happy.

To be continued

Danger of Meditation – Part 3 : Becoming sensitive and aware. A curse or blessings? What is the purpose of doing mindfulness meditation? Is your purpose a trigger for more pain?

Danger of Meditation – Part 4: Why it is important to practice Jhana and the danger of Jhana from Buddhist context.

Danger of Meditation – Part 5: Why it is important to practice Vipassana and the danger from misunderstanding Non-I.

Danger of Meditation – Part 6: Third-eye meditation and your sanity. Your breath, posture, and general health. Can’t sleep after doing meditation?

(Feel free to drop a suggestion in case I missed anything, and I’ll try to talk about it if I had learnt it before)