We offer a ‘One to One’ holistic assessment to help determine the right course or self-development programme for you.
As part of Perpetual Equilibrium ethics, we have acknowledged the current possible contra-indications (i.e., side effects) of mindfulness and meditation which are really low, and even rare. Before, you can begin our courses, you must go through an assessment process to ensure that you are suitable for the right course. This assessment process also allows to detect any underlying issues that may need to be treated prior through either a 4-weeks counselling or coaching, before being able to engage in 8 weeks Right-Mindfulness based Interventions. Therefore, all courses and workshops provided by Perpetual Equilibrium are evidenced-based practice and measured.
On a personal level, Stephan has found that Mindfulness and meditation may bring up unresolved traumas or fears during a single mindfulness session; while, Farias & Wikholm (2016) research reported that some participants experienced somatic, psychological or neurological adverse effects. However, with the right teaching, the right teaching and the right preparation, it reduces the chances to put the client at risk.
We found that these ‘meditative side effects’ emerge in other mindfulness courses because traditional Buddhist practices of mindfulness are poorly understood. The lack of ethical consideration from many unexperienced mindfulness coaches and business minded teachers can aggravate the student’s current health situation by disregarding the ethical implications of their teachings (Monteiro, Musten & Compson, 2015).
More importantly, the lack of ethical conduct within current secular teaching of mindfulness in the West, is due to the surge of European Colonial Quests in Asian countries that affected the true origin of mindfulness – of Pre-Buddhism or Indian Buddhism around the 19th Century. To conserve their traditional philosophies, doctrines, rituals and practices of mindfulness, Asian Buddhist had to reform their Canonical scriptures and living traditions by negotiating their survival with the fusion of European philosophical and scientific structures, as part of their dogmatic systems. Effectively, this negotiation led to the Christianisation of Buddhism in Burma and Ceylon forcing Buddhism to reduce the essential role of Sangha and disregard the ethical implications of the true Buddha’s teachings central to one’s spiritual growth.
Consequently, Buddhist traditions were deprived from their deep-rooted value systems and their way of living to reach spiritual liberation. Western colonialism impacted on the traditional Buddhist pathway to Enlightenment which, rejects Buddhist dogma, including worship of image, rituals, esoteric, and cosmologic practices. Meditation, spiritual or mystical connections and experiences with the ‘divine’ or ‘sacred’, became forbidden to the lay person, only to be experienced with monastic supervision and guidance. From this, Spiritual ‘Liberation’ had a new meaning, which became the social narrative developed by the Theosophical Society movement from Europe against the excessive reliance and credulousness over Buddhist traditions – known as the Age of Enlightenment in early 18th Century (Sharf, 1995). This Western and Eastern alliance shaped the Buddhism as we know today in the West.
In the last years or so, Buddhist Psychology is now reviving the true origin of mindfulness to what it deserves. Through Right-Mindfulness, Buddhist Psychology is now reclaiming mindfulness from secularised interventions back to its roots within Buddha’s teachings, as a genuine and transmissive traditional practice of healing towards optimising the individual’s health and wellness.