Dr. Jay Forrest

One of the important things to learn is that the voices in your head are not necessarily you. The modular view of the brain says that different parts of the brain have different responses to things, and some of those parts are involved in generating inner speech.

Once you understand that the voices in your head are not you, you realize you need to judge what they are saying before believing them. Sometimes you must reject them, letting them pass like clouds across the sky of your mind.

One of these voices is the voice of ego. This is the one that boasts or belittles. If you’re doing well, it says you’re the greatest thing since sliced bread; if you’re doing poorly, it says you’re a worthless piece of crap. It is an unfriendly voice, a dangerous voice to listen to. It can make you depressed, sad, and self-destructive.

The voice of conscience, on the other hand, you should listen to. It tells you to be kind, loving, and to care for others. It tells you to treat others as you want to be treated. It tries to get you to act maturely in an immature world.

The first phase of liberation is nirvana in this life. In early Buddhism, nirvana is realized here and now through the Noble Path. It ends all attachment and blows out the three fires of craving, aversion, and delusion.

The second phase of liberation is henosis, or union with Ultimate Reality. In Plotinian Neoplatonism, union with the One is the ultimate goal: a return to the Source. This takes place after death. In Buddhist terms, this stage is called paranirvana.

So the first step is to become free from the chains that bind you to the cycle of rebirth. Nirvana is liberation from suffering and defilement in this life. Then, after the dissolution of the body, you experience henosis: the ultimate union with the One.

This synthesis respects early Buddhism: nirvana is not postponed to death. It respects Neoplatonism: henosis remains the ultimate union with the One. It gives our synthesis a unique structure: a two‑part soteriology that neither tradition has on its own. It also avoids claiming that nirvana is the same thing as henosis, in a way that would be rejected by both traditions.

Buddhism is the path of the Buddha Dharma: a way of understanding reality, the causes of suffering or unsatisfactoriness, and the means to end it. It can be approached as a religion, a philosophy, and a practice of mindful living.

As a religion, Buddhism is unusual because it does not center on a personal creator God. As a philosophy, it investigates reality, knowledge, ethics, and mind. As a practice, it trains awareness, compassion, and wisdom through meditation and daily conduct.

At its heart are the Four Noble Truths: life involves suffering, suffering arises from attachment, attachment can end, and the Eightfold Path shows how. Buddhism therefore is not only something to believe, but something to realize and live.

It is also expressed through three major branches: Theravāda, Mahāyāna, and Vajrayāna. Each interprets the Buddha’s teaching in a distinct way, while sharing the same basic aim: liberation from attachment and suffering.

Theravāda Buddhism is the closest to the actual teachings of the historical Buddha. Mahāyāna Buddhism, and subsequently Vajrayāna Buddhism, are significantly different, to the point where they can be considered a different religion. They invented their own scriptures and doctrines, and did not uphold all of the earlier teachings.

Meditation often feels inaccessible—too time-consuming, too difficult, too demanding. The Three Breaths practice removes these barriers. It requires less than a minute and can be done anywhere.

The principle is simple: pause and give full attention to three slow, deliberate breaths. You can stand, sit, or lie down. Close your eyes if possible, relax the body, and bring awareness to the breath. Inhale deeply through the nose, allowing the belly to expand. Exhale slowly, releasing tension. Repeat this for three breaths, pausing briefly between each.

This is not about stopping thoughts, but about shifting your relationship to them. For a moment, attention returns to the present, and the mind settles. Even a brief pause can interrupt reactivity and restore clarity.

Used throughout the day—upon waking, before sleep, or during stress—this practice becomes a reset. It reconnects you with the immediacy of experience and helps establish the habit of mindfulness.

Three breaths will not replace deeper meditation, but they can begin it. In a single minute, the mind can move from distraction to awareness, from tension to ease.

Modern life creates stress in the body and mind. We feel it in our shoulders, neck, back, and breathing. Relaxation matters because it helps release that tension and prepares the mind for meditation.

One simple method is the body scan. Lie down or sit comfortably, breathe slowly, and bring attention to each part of the body from head to toe. Notice tightness, pain, heat, or pressure without pushing it away. Breathe into the area and let it soften as much as it can.

This practice works because mindfulness grows best in relaxation, not force. When the body is tense, the mind is harder to settle. When the body loosens, awareness becomes easier.

A quick body scan before meditation can make a big difference. It helps you notice where stress is stored and gives you a gentle way to release it. Over time, this builds a calmer body, a quieter mind, and a better foundation for practice.

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