A central conceptual distinction underpinning this study is the differentiation, found in Tibetan Buddhism, between meditative experiences that are remarkable in various ways in contrast to experiences that recognize the Nature of Mind (NOM). Tibetan meditation manuals provide descriptive features that qualitatively distinguish Remarkable Meditative Experiences (RME; Tib. nyams) – salient, albeit non-awakening experiences – from genuine recognition (ngo ’phrod) of the Nature of Mind.  

Contemplative science has recently expanded its focus to include meditation-related experiences (MREs), motivated in part by reports of adverse events occurring during meditation-based interventions. Simultaneously, growing scientific interest in the Nature of Mind has emerged from its potential relevance to wellbeing, as well as its possible relationship to altered states of consciousness, including psychedelic experiences, mystical states, and other forms of self-transcendent experience. 

Given the importance of this distinction in the clinical and contemplative sciences and meditative traditions, and the fact that intensive meditative training can heighten Remarkable Meditative Experiences, the NOM consortium is prioritizing how to distinguish Remarkable Meditative Experiences from Nature of Mind. Namely, the consortium is

1. Delineating conditions when Remarkable Meditative Experiences are experienced as hurtful or harmful, as opposed to being challenging or unpleasant yet beneficial; and
2. Including positively valanced phenomena along with meditation-induced adverse effects.

The consortium will assess moments of recognition of the Nature of Mind and occurrences of Remarkable Meditative Experiences relative to baseline prevalence in relevant populations.

RMEs  

Remarkable Meditative Experiences (RMEs) are highly salient, unusual or rare, non-volitional and often unanticipated events that can be transformative, harmful, or benign. Remarkable Meditative Experiences emerge directly from or are associated with meditative experiences along a spectrum that can be negatively valanced, including challenging or adverse effects, or along the lines of positive experiences, including insightful or ecstatic effects. For instance, Remarkable Meditative Experiences can manifest as sudden depersonalization, panic, or traumatic memories or as extreme clarity, bliss, non-conceptuality, dreams or visionary imagery. Remarkable Meditative Experiences can radically reshape human lives, fostering meaning and compassion or, conversely, impeding daily function or triggering psychiatric symptoms. 

NOM  

For the Chak-Dzog (Mahāmudrā-Dzogchen) meditative traditions that are the focus of the consortium, the Nature of Mind refers to the invariant features of consciousness. Though details differ slightly, Chak-Dzog accounts agree on four invariant features:

1. The mind is empty, in that it lacks a fixed, specifiable identity or contents;
2. It is cognizant by virtue of its knowing quality;
3. It is reflexive because the mind is aware of itself without requiring a subject-object structure; and
4. It is unobstructed, in that it has the capacity to dynamically manifest in infinite variety, including infinite affect and care.

These features are understood to characterize all states of consciousness even though we are ordinarily unable to recognize them, and as a result, we suffer from various forms of confusion.  

Recognition 

Because of these distinctions, and the subtle experiential variants, emphasis is placed on the need to recognize the key features of the mind through training in specialized Nature of Mind practices that result in an open, spontaneous, reflexive, and nondual recognition of the Nature of Mind. For these Chak-Dzog traditions, Nature of Mind recognition amounts to a fundamental, undistorted awareness that removes all confusion about the nature of reality itself. Though Nature of Mind meditative techniques vary, these meditative practices generally involve cultivating a nondual awareness that, while revealing the invariant features of consciousness, remains fully aware  of internal (thoughts, sensations, emotions, etc.) and external phenomena, without seeking to analyze, modify, or categorize experiences.