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Attention & Awareness
Spacious Awareness is a contemplative practice of resting in open, sky-like awareness that holds all experience without fixing on any single thought or sensation (Watt, 2017).
Last Updated
2 Jul 2026
We are still reviewing this page. Our research team checks every technique page for accuracy and evidence quality before final release. Details may change as that review completes. The evidence badge shows our current reading of the published research.
RECOMMENDED DOSE
No direct dose-response literature exists for this technique. These recommendations are based on general practice conventions for open-awareness meditation and offer a short, achievable starting point for someone new. No direct dose evidence; editorial synthesis.
No direct dose-response literature exists for this technique. This step up reflects common practice conventions for an established meditation habit rather than a tested protocol. No direct dose evidence; editorial synthesis.
No direct dose-response literature exists for this technique. This maintenance-level range is a general convention for experienced meditators and is not derived from a cited study. No direct dose evidence; editorial synthesis.
Session length
Session length: 5–10 minutes
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MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 3–4 days
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DAYS
The number of days per week to fit a session into your routine.
Session length
Session length: 15–20 minutes
15
MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 5 days
5
DAYS
The number of days per week to fit a session into your routine.
Session length
Session length: 25–40 minutes
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MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 6–7 days
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DAYS
The number of days per week to fit a session into your routine.
About this card. No direct dose-response literature exists for Spacious Awareness; these ranges are editorial starting points based on general open-awareness meditation conventions. These recommendations are not a substitute for personalised guidance from a qualified practitioner.
Quick answers to what people most often ask. Each card links to the deeper section below.
evidence
No controlled trials have tested Spacious Awareness as a distinct practice, so current understanding borrows from scholarship on related open-monitoring and non-dual meditation. That work describes widening attention, decentering from thoughts, and stronger meta-awareness, but offers no effect sizes, clinical outcomes, or long-term follow-up specific to this technique.
Read moregood for
Spacious Awareness suits people drawn to open, less effortful meditation, especially anyone who finds narrow, object-focused concentration tiring or wants a lighter relationship to a busy, crowded mind. It may loosen the grip of a single worry by resting in a wider field of attention, but it supports well-being rather than treating any condition.
Read moresafety
Most healthy adults can practise Spacious Awareness with low risk. Resting in a wide, boundary-less sense of mind can occasionally tip into disorientation or feeling unreal and detached from the body. People working with trauma, dissociation, acute anxiety, depression, or psychosis-spectrum vulnerability should approach with care, keeping sessions short and ideally alongside a therapist.
Read morehow it works
Spacious Awareness is thought to work by widening attention from its usual narrow grip into an open, panoramic field, so peripheral sounds and sensations grow vivid without effort to hold them. A second proposed ingredient is meta-awareness, the quiet background capacity to notice your own mind's state, distinguishing being swept into a thought from resting in the space around it.
Read moreSpacious Awareness is a contemplative practice of resting in open, sky-like awareness that holds every thought, feeling, and sensation without fixing on any single one (Watt, 2017).
A session usually begins by noticing the space in which thoughts and sensations arise, then widening that sense of openness until awareness itself feels boundless and roomy. Different traditions carry this in their own form, Zen's "just sitting" and Mahamudra's "open presence", each offered as an experiential recognition of awareness's natural openness rather than a fixed step-by-step routine (Watt, 2017).
Spacious Awareness is an experiential recognition of awareness as open and sky-like, not a visualization or imagined construct. It also differs from narrow, object-focused concentration: this is a non-dual style of practice in which attention rests in open awareness rather than gripping a single anchor (Dunne, 2011). Do not confuse it with guided imagery, which builds a mental picture, or with focused-attention meditation, which holds one chosen object.
Not to be confused with
Visualization
Spacious Awareness is an experiential recognition of awareness as already open, not an imagined image. Visualization deliberately constructs a mental picture; here nothing is built, you simply notice the space in which experience is already arising.
Dissociation or spacing out
The open, boundary-less quality of this practice is a wakeful, alert restfulness, not a numb detachment. Dissociation feels like being cut off from body and feeling, while spacious awareness stays vividly present to them. If openness tips into feeling unreal or detached, that is a cue to shorten and re-anchor, not the goal.
Focused-attention concentration
Concentration contracts attention onto one object; Spacious Awareness does the reverse, releasing the grip so awareness stays open to the whole field. Confusing the two can lead people to strain for a single focus when the instruction is to let attention rest wide.
Spacious Awareness is thought to work by widening attention from its usual narrow grip into an open, panoramic field, a shift that scholars of contemplative practice call attentional broadening. In the body, this can feel like the mind opening out so that peripheral sounds and sensations grow vivid without any effort to hold them (Dreyfus, 2011). A second proposed ingredient is meta-awareness, the quiet background capacity to notice the state of your own mind, which lets you sense the difference between being swept into a thought and resting in the space that holds it (Dunne et al., 2019). These accounts come from scholarship on open-monitoring and non-dual meditation broadly, not from trials of Spacious Awareness itself, so they describe how the practice may work rather than a confirmed pathway.
Attention usually runs narrow, locking onto one worry or task at a time. Spacious Awareness widens that focus into an open, panoramic field that takes in the whole of experience at once, what scholars describe as building the mind's capacity to hold and sustain attention rather than gripping any single object (Dunne et al., 2019), (Dreyfus, 2011).
Noticing "I just got pulled into that thought" is meta-awareness at work. Spacious Awareness keeps returning attention to the quality of your own mind, so you can feel the difference between being absorbed in a thought and resting in the open space that holds it (Dunne et al., 2019).
Experience can be met directly, before the mind wraps it in words or explanations. Scholars describe this non-conceptual, non-verbal quality of awareness as one way spacious practice may steady attention and quiet the running commentary that usually accompanies each moment (Dunne et al., 2019), (Dreyfus, 2011).
Attention that keeps slipping away can start to hold more steadily with practice. Scholars of contemplative practice describe awareness practice as strengthening the mind's capacity to keep attention resting on experience rather than being pulled off by every passing thought (Dreyfus, 2011), which can feel like staying with what is here a little longer before the mind wanders.
Attention can stay present without being held in place. In Spacious Awareness the mind settles into an open, ongoing knowing rather than gripping a single object, which some scholars describe as a way of sustaining attention that feels less like effort and more like simply remaining aware (Dunne et al., 2019), (Dreyfus, 2011).
What Spacious Awareness does in the body has not been measured directly; the changes described are inferred from research on related open-monitoring practices rather than this technique (Dunne et al., 2019). Practice is expected to strengthen metacognitive monitoring, the ongoing sense of what your mind is doing, and to engage the fronto-parietal systems that hold attention steady. This can feel like a wakeful, resting alertness that stays with the whole field of experience without clamping onto any one thought (Dreyfus, 2011). Because these shifts are inferred rather than recorded, their direction and size for this practice remain unknown, and the open, non-dual states it aims for are themselves hard to capture with current methods (Krägeloh, 2019).
Catching yourself mid-thought, sensing what your mind is doing without being swept along by it, is what researchers call metacognitive monitoring. Spacious Awareness is expected to strengthen this capacity based on related open-monitoring mechanisms rather than direct measurement during the practice (Dunne et al., 2019), and people often describe it as a quiet background sense of knowing the state of their own attention while resting in it.
There's often a quiet background sense of watching your own mind, knowing you feel calm, or catching yourself the moment you drift into thought. That noticing draws on brain systems tied to meta-awareness, the mind's ongoing sense of its own state. This has not been measured directly during Spacious Awareness and is inferred from related open-monitoring practices (Dunne et al., 2019).
When attention keeps collapsing onto a single worry, Spacious Awareness may instead feel like a wakeful, resting alertness that stays with the whole field of experience without gripping any one thought. That steadiness is thought to draw on the brain's sustained-attention systems, the fronto-parietal networks that hold attention in place over time, though this is inferred from related open-monitoring practices rather than measured in Spacious Awareness itself (Dreyfus, 2011).
Emerging, indirect evidence is all that supports Spacious Awareness so far, and it points to cognitive processes rather than clinical outcomes. Scholarship on related open-monitoring and non-dual meditation describes a widening of attention, decentering from thoughts, and stronger meta-awareness, the felt sense of noticing your own mind (Dunne et al., 2019), (Dreyfus, 2011). Not yet supported are any specific claims for anxiety, mood, or other health outcomes: there are no controlled trials, effect sizes, or long-term follow-up for Spacious Awareness as a distinct technique.
Spacious Awareness has not been tested as a distinct technique, so what we know comes from scholarship on related open-monitoring and non-dual meditation rather than trials of this practice. Writers in this field describe it as cultivating meta-awareness, the quiet background sense of your mind's state, and the capacity to hold attention steady rather than being pulled from one thought to the next (Dunne et al., 2019), (Dreyfus, 2011). These are conceptual accounts, not outcome studies, and mindfulness research uses many different definitions that do not transfer cleanly between practices (Phan-Le et al., 2022). The open, non-dual states this practice aims for are also difficult to capture with current methods (Krägeloh, 2019).
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Outcomes measured
Tessa Watt (2017). Spacious Awareness in Mahāyāna Buddhism and Its Role in the Modern Mindfulness Movement. https://doi.org/10.1080/14639947.2017.1379937
2017
Finding: This scholarly analysis traces Spacious Awareness to Mahayana Buddhist traditions, focusing on the Zen and Mahamudra lineages, which treat awareness as an innate wakefulness pictured through images of space, light and clarity. Rather than fixing attention on a single object, the practice invites you to rest in this open, non-dual awareness, exemplified by Zen's "just sitting" and Mahamudra's "open presence." The paper also argues that these non-dual roots, alongside the more commonly cited Theravada sources, helped shape modern secular mindfulness, including Jon Kabat-Zinn's work. Because this is a historical and conceptual study rather than a clinical trial, it describes where the practice comes from and what it involves, not measured effects on health or well-being.
See full citation in referencesJohn D Dunne, Evan Thompson, Jonathan Schooler (2019). Mindful meta-awareness: sustained and non-propositional. https://doi.org/10.1016/j.copsyc.2019.07.003
2019
Finding: This is a conceptual paper rather than an experiment, and it describes meta-awareness as a steady, wordless way of knowing what your own mind is doing in the moment, distinct from thinking about your experience after the fact. That description maps onto what spacious awareness practices ask of you: noticing the quality of awareness itself rather than getting caught in its contents. Because the paper builds a theoretical case rather than measuring practitioners, it helps explain how the practice may work but does not, on its own, demonstrate that the technique produces measurable changes.
See full citation in referencesSpacious Awareness draws on Mahayana Buddhist traditions such as Zen and Mahamudra, where awareness is understood as an innate wakefulness that is naturally open and unconfined, described through metaphors of space, light, and clarity (Watt, 2017). Similar recognitions appear in Advaita Vedanta and contemplative Christianity, and these non-dual, spacious forms of awareness later helped shape modern secular mindfulness (Husgafvel, 2018). These roots help explain the practice's form, its resting in open awareness rather than fixing on an object, not its clinical effects.
For most healthy adults, Spacious Awareness is a low-risk practice that tends to feel calming and roomy. A few situations still warrant care. Resting in a wide, boundary-less sense of mind can occasionally tip into disorientation, or into a feeling of being unreal and oddly detached from the body, depersonalization or derealization, as clinicians describe it, rather than settling into ease. This caution is practice-informed and mechanism-inferred, not a measured safety finding, because no safety trials exist for this specific technique. If the openness starts to feel unsettling instead of steadying, it is fine to shorten the session, open your eyes, and return to a simple physical anchor. Treat the practice as a support for well-being, not a replacement for professional mental health care.
Some people should approach open, self-less awareness practice with extra care, ideally alongside a therapist: those working with trauma, those who tend to dissociate, to feel disconnected from thoughts, body, or surroundings, and those living with acute anxiety or depression. People with a psychosis-spectrum vulnerability may find that loosening the usual sense of boundaries feels destabilizing rather than steadying, so shorter, well-supported sessions are wiser. These cautions are practice-informed and mechanism-inferred rather than drawn from trials of this technique, whose dedicated study as a distinct practice remains limited.
Resting in a wide, boundary-less sense of mind can occasionally tip into disorientation, or into feeling unreal and detached from the body, what clinicians call depersonalization or derealization, rather than settling into ease. If the openness starts to feel unsettling instead of steadying, shorten the session, open your eyes, and return to a simple physical anchor such as the feet on the floor. This caution is practice-informed and inferred from how the practice works, not a measured safety finding, because no safety trials exist for this specific technique.
| Technique | Best for | Use with care | Evidence strength | Distinction |
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| Focused-attention meditation (concentration) | Building basic attentional stability, or when a scattered mind needs one clear anchor to keep returning to. | moderate EVIDENCE | Focused-attention practice narrows attention onto a single anchor such as the breath or a mantra, training stability by returning again and again to that one object. Spacious Awareness moves the opposite way, resting in a wide, open field that holds all experience without gripping any single thing. The two are often taught as complements: concentration steadies the mind, spaciousness opens it. | |
| Open-monitoring meditation | Readers who want the general practice of open, receptive noticing without the specifically non-dual, sky-like framing. | moderate EVIDENCE | Open monitoring is the broader family that Spacious Awareness belongs to: attention rests open and receptive, noticing whatever arises without selecting an object. Spacious Awareness is a particular emphasis within that family, foregrounding the sky-like, boundless quality of awareness itself rather than the passing contents it holds. |
Most people describe the mind feeling roomier, with a wakeful calm and a lighter relationship to worry, as though thoughts pass through an open space rather than filling it (Watt, 2017). Experiences vary, and some find the openness unfamiliar or hard to settle into at first.
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Most people describe the mind feeling roomier, as though thoughts and feelings move through a wide, open space rather than crowding it, often with a wakeful, relaxed alertness and a looser grip on worry (Watt, 2017). It is an experiential recognition of the mind's natural openness, not an imagined picture, and the sense of spaciousness tends to deepen gradually with repetition rather than in one sitting (Dunne, 2011). These are subjective experiences that vary from person to person, not certain outcomes, and this wakeful spaciousness stays vividly present to body and feeling, unlike numb detachment or dissociation.
No. Spacious Awareness is a wakeful, alert restfulness that stays vividly present to your body and feelings, whereas spacing out or dissociating feels numb and cut off from them (Watt, 2017).
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No. In Spacious Awareness you rest in an open, sky-like field that holds thoughts and sensations while staying clearly present to them, rather than tuning out (Watt, 2017). This non-dual quality, where the usual split between observer and experience softens, is meant to be alert and receptive, not detached (Dunne, 2011). As a practical cue, if the openness starts to feel unreal or disconnected from your body, treat that as a signal to shorten the session and re-anchor rather than the goal of the practice.
A style of meditation in which attention rests open and receptive, noticing whatever arises, thoughts, sounds, sensations, without fixing on any one object. It contrasts with concentration practice, which keeps returning attention to a single anchor.
A meditation family characterized by non-selective, receptive monitoring of the perceptual field rather than sustained focus on a single object.
The capacity to notice the current state of your own mind, knowing that you are distracted, calm, or caught in thought, without being swept along by it. In practice it feels like a quiet background noticing that lets you catch yourself mid-thought.
Metacognitive monitoring of one's ongoing mental state and processes; in contemplative accounts described as sustained and non-propositional.
The shift from being caught inside a thought or emotion to watching it as a passing mental event. It opens a little space between you and your mental content, so passing states feel less automatically compelling.
A metacognitive stance (also termed cognitive defusion) in which thoughts and emotions are experienced as transient events rather than direct reflections of reality, reducing reactivity and identification.
A quality of awareness in which the usual sense of a separate observer looking at experience softens, so awareness seems to know itself directly. It is described across traditions through images of space, light, and clarity.
A meditative mode in which subject-object duality is diminished; noted in scholarship as difficult to capture with current phenomenological and neuroimaging methods.
A direct, non-verbal way of registering experience before the mind wraps it in words, labels, or judgments. It can feel like simply seeing or feeling things as they are, with less inner commentary.
A non-propositional mode of attention that registers experience without conceptual elaboration or appraisal.
Tessa Watt (2017). Spacious Awareness in Mahāyāna Buddhism and Its Role in the Modern Mindfulness Movement. https://doi.org/10.1080/14639947.2017.1379937
Cited in: Faq, Roots and tradition, What it is
John D Dunne, Evan Thompson, Jonathan Schooler (2019). Mindful meta-awareness: sustained and non-propositional. https://doi.org/10.1016/j.copsyc.2019.07.003
The available material is useful for setting expectations, but it comes from scholarship on related practices, and research definitions and participant groups vary. Treat the findings as general guidance rather than a promise about any single session, and not a replacement for clinical care. Some of the reported statistics give only significance (a p-value) without a full effect-size estimate.
Georges Dreyfus (2011). Is mindfulness present-centred and non-judgmental? A discussion of the cognitive dimensions of mindfulness. https://doi.org/10.1080/14639947.2011.564815
2011
Finding: This scholarly essay revisits how mindfulness is usually described, arguing that its defining quality in classical Buddhist accounts is not staying anchored in the present moment but the capacity to hold onto an object of attention and keep it steady over time. For someone exploring an open-awareness practice, this reframes the point of the work: less about noticing only the here and now, and more about training the mind to sustain its focus. Because this is a philosophical analysis of historical texts rather than a study that measured attention in practitioners, it offers a way of understanding the practice rather than evidence that it improves attention.
See full citation in referencesRonald E. Purser, Joseph Milillo (2015). Mindfulness Revisited. https://doi.org/10.1177/1056492614532315
2015
Finding: This scholarly critique argues that the way mindfulness is defined in modern research and self-help settings has drifted a long way from its roots in Buddhist teaching, where the practice was inseparable from an ethical and spiritual path. The authors caution that stripping mindfulness down to an individual attention-training tool risks turning it into a technique divorced from that original context. For someone exploring spacious awareness, this is a useful reminder that the secular version you encounter today may differ meaningfully from how these practices were traditionally taught. Note that this is a conceptual argument rather than a study measuring outcomes, so it speaks to meaning and framing rather than to what the practice does for well-being.
See full citation in referencesNhat Tram Phan-Le, Linda Brennan, Lukas Parker (2022). The search for scientific meaning in mindfulness research: Insights from a scoping review. https://doi.org/10.1371/journal.pone.0264924
2022
Finding: This review examined mindfulness studies published between 2015 and 2021 and found that researchers often define and measure "mindfulness" in very different, sometimes overlapping ways, leaving the field fragmented and its core terms loosely pinned down. For someone exploring a specific practice like Spacious Awareness, that matters: broad claims about "mindfulness" may be studying quite different things, so general findings do not always carry over cleanly to one particular technique. It is worth treating sweeping mindfulness benefits as a starting point rather than direct proof of what any single practice will do for you.
See full citation in referencesRupert Gethin (2011). On some definitions of mindfulness. https://doi.org/10.1080/14639947.2011.564843
2011
Finding: This scholarly review traces the word "mindfulness" back to an 1881 translation by T.W. Rhys Davids of an older Buddhist term, and shows how later interpretations, especially the 20th-century teacher Nyanaponika's, shaped the meaning that the founders of modern mindfulness programs like MBSR and MBCT went on to adopt. For anyone practising spacious awareness today, it's a useful reminder that the concept has a long lineage and that what we now call "mindfulness" is one particular reading of a much older idea. This is a history-of-ideas paper rather than a study of outcomes, so it says nothing about whether the practice works or how it might help; it only clarifies where the language and definitions came from.
See full citation in referencesVille Husgafvel (2018). THE ‘UNIVERSAL DHARMA FOUNDATION’ OF MINDFULNESS-BASED STRESS REDUCTION: NON-DUALITY AND MAHĀYĀNA BUDDHIST INFLUENCES IN THE WORK OF JON KABAT-ZINN. https://doi.org/10.1080/14639947.2018.1572329
2018
Finding: This scholarly analysis traces the roots of modern secular mindfulness and argues that Jon Kabat-Zinn's founding work on stress reduction drew heavily on Mahayana Buddhist ideas of non-duality, not only on the Theravada tradition that most histories credit. For someone drawn to spacious, open awareness, it means the practice sits within a long lineage of contemplative teaching rather than being a recent invention; the sense of resting in wide, boundaryless attention has deep historical precedent. Because this is a work of historical and textual interpretation rather than a clinical trial, it speaks to where the practice comes from, not to what it does for stress or well-being.
See full citation in referencesJohn Dunne (2011). Toward an understanding of non-dual mindfulness. https://doi.org/10.1080/14639947.2011.564820
2011
Finding: This scholarly essay maps out a "non-dual" style of mindfulness that sits outside the usual Buddhist mainstream, and uses it as a point of comparison for secular programs like Mindfulness-Based Stress Reduction. For someone exploring Spacious Awareness, it clarifies that this is a distinct approach: rather than narrowing attention onto a single object like the breath, non-dual practice rests in open, spacious awareness itself. Because this is a conceptual discussion rather than a trial, it defines and distinguishes the practice rather than measuring its effects, and there is no settled scientific consensus yet on exactly what non-dual awareness is.
See full citation in referencesChristian U. Krägeloh (2019). Phenomenological Research Fails to Capture the Experience of Nondual Awareness. https://doi.org/10.1007/s12671-018-0995-z
2019
Finding: This peer-reviewed commentary makes the case that the standard first-person research methods used to study inner experience fall short when it comes to nondual awareness, the sense of open, boundless presence that spacious awareness practice aims to cultivate. In plain terms, the very state this practice points toward is hard to pin down with the tools researchers currently rely on. For someone considering the practice, the honest takeaway is that its deeper effects may be real yet remain difficult to measure and validate; this is an argument about methods rather than a trial testing outcomes, so it says nothing about whether the practice works, only about how tricky it is to study.
See full citation in referencesBecause resting in a wide, self-less awareness can loosen the usual sense of boundaries and sometimes feel destabilizing, a trauma history warrants extra care, ideally alongside a therapist. Keep sessions short, note a physical anchor such as the feet or breath, and stop and open your eyes if the openness feels unsettling. Spacious Awareness is a support for well-being, not a treatment for trauma or a replacement for professional care.
For people who tend to feel disconnected from thoughts, body, or surroundings, the open, boundary-less quality of this practice can deepen that feeling rather than settle it. Practise with extra care and shorter, well-supported sessions, ideally alongside a mental health professional, and treat any slide into feeling numb or detached as a cue to re-anchor rather than the goal.
People with a psychosis-spectrum vulnerability may find that loosening the usual sense of boundaries feels destabilizing rather than steadying. Shorter, well-supported sessions are wiser, and it is best to take up open-awareness practice alongside guidance from a mental health professional. This caution is practice-informed and mechanism-inferred rather than drawn from trials of this technique.
Those living with acute anxiety or depression should approach open, self-less awareness practice with extra care, ideally alongside a therapist rather than in place of one. Keep sessions short and anchored, and treat the practice as a support for well-being, not a substitute for professional mental health care.
Spacious Awareness is best approached gently, in brief sittings that let you get a feel for the open, roomy quality before you settle into it for longer. It helps to keep something steady close by, like the sense of your feet on the floor or the rhythm of your breath, so there is always somewhere grounded to come back to if the openness ever feels more adrift than calming. Treat it as a support for your well-being, and if you are working with trauma, dissociation, or acute anxiety or depression, lean on it alongside professional care rather than in place of it.
Begin with just a few minutes at a time so you can learn how the open, spacious quality feels for you before extending the session. There is no minimum you need to reach for the practice to be worthwhile.
Before you widen attention, settle on a simple grounding point, the feeling of your feet on the floor or the movement of the breath, so you always have somewhere steady to return to if the openness starts to feel adrift.
Every so often, notice whether the wide, boundary-less sense of mind feels settling, or whether it is edging toward disorientation or a sense of being unreal or detached from the body.
If you feel floaty, blank, or unusually distant from yourself or your surroundings, open your eyes, return to your physical anchor, and stop the session. There is nothing to gain from pushing through a state that feels unsteady.
If you live with trauma, dissociation, psychosis-spectrum vulnerability, or acute anxiety or depression, take up open-awareness practice alongside guidance from a mental health professional rather than in place of it.
This information is educational and is not medical advice. This practice is not a substitute for professional care and should not replace prescribed medication or treatment for any medical or mental-health condition. If you are managing a health condition or taking medication, talk with a qualified health professional before changing your practice. If you are in distress or crisis, seek professional support.
| Secular mindfulness (MBSR / MBCT) | People wanting a structured, well-studied course for stress or low mood without spiritual framing. | strong EVIDENCE | Secular mindfulness programs teach present-moment, non-judgmental attention in a clinical, non-religious format and carry a substantial research base for stress and mood. Spacious Awareness shares roots with these programs, since non-dual Mahayana forms helped shape them, but keeps the contemplative, sky-like framing that structured secular courses usually set aside. |
| Non-dual mindfulness | Practitioners already drawn to non-dual framing who want language that centers spaciousness. | The states it points to are hard to describe or measure, so instructions can feel vague for beginners who need something more concrete. | emerging EVIDENCE | Non-dual mindfulness describes a style of practice where the usual split between observer and observed softens, so awareness seems to know itself directly. Spacious Awareness is one expression of this non-dual approach, emphasizing the open, roomy quality of that knowing. The overlap is large; the difference is mainly one of imagery and emphasis. |
Not proven yet, but promising. Spacious Awareness has not been tested as a distinct technique, so there are no trials, effect sizes, or outcome data; the support is indirect, drawn from studies of related open-monitoring and non-dual meditation (Dunne et al., 2019), (Dreyfus, 2011).
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Not proven yet, but promising. It is best read as a well-described tradition with plausible mechanisms rather than a technique shown to work for any specific outcome. Scholarship on related open-monitoring and non-dual meditation describes plausible processes such as meta-awareness, the felt sense of noticing your own mind, and a steadier capacity to hold attention (Dunne et al., 2019), (Dreyfus, 2011). Two caveats keep this suggestive rather than confirmed. Mindfulness research uses many different definitions that do not transfer cleanly between practices (Phan-Le et al., 2022), and the open, non-dual states this practice aims for are hard to capture with current methods (Krägeloh, 2019).
Possibly, though this is a plausible route rather than a proven one. Spacious Awareness may loosen the grip of a crowded, worried mind by widening attention and helping you notice thoughts as passing events, but there are no trials of it for anxiety or racing thoughts (Dunne et al., 2019), (Dreyfus, 2011).
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Possibly, though this is a plausible route rather than a proven one. Scholarship on related open-monitoring and non-dual meditation describes practices like this as strengthening meta-awareness, the quiet background sense of noticing your own mind, and decentering, a lighter relationship to passing thoughts, so a busy mind can be met with more room around it (Dunne et al., 2019). Some writers also frame such practice as building the capacity to hold attention steady rather than being pulled from thought to thought (Dreyfus, 2011). Spacious Awareness has not been tested as a distinct technique, so there are no controlled trials, effect sizes, or outcome data for anxiety or racing thoughts, and it is a support for well-being rather than a treatment for anxiety.
By holding thoughts within a wider field rather than gripping them one at a time. Scholars of contemplative practice suggest that broadening attention, paired with meta-awareness, the sense of noticing your own mind, lets thoughts register as passing movements in an open space rather than the whole of experience (Dunne et al., 2019), (Dreyfus, 2011).
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By loosening the mind's usual grip on any single thought. When attention widens into an open, panoramic field, a thought can be met as one movement within a larger space rather than the thing filling the whole mind, which tends to make it feel less gripping. Contemplative scholarship links this to meta-awareness, the quiet background sense of your own mind, and to the capacity to hold attention steady instead of being pulled from thought to thought (Dunne et al., 2019), (Dreyfus, 2011). This is a hypothesized route drawn from related open-monitoring and non-dual meditation, not confirmed by trials of Spacious Awareness itself.
Use care. If you already feel unreal or detached from yourself, what clinicians call depersonalization or derealization, opening awareness this widely may deepen that feeling rather than settle it. Keep sessions short, keep a physical anchor, and practise alongside a mental health professional. This is a practice-informed caution, not an evidence-based safety finding.
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Use care. For most healthy adults Spacious Awareness feels calming, but resting in a wide, boundary-less sense of mind can occasionally tip into disorientation or a feeling of being unreal and detached from the body, especially for people already prone to that. Because no safety trials exist for this specific technique, this caution is practice-informed and inferred from how the practice works, not a tested finding. If openness starts to feel unsettling, shorten the session, open your eyes, return to a simple physical anchor such as your feet on the floor, and treat the practice as a support for well-being rather than a substitute for professional care.
Use care. Spacious Awareness has no safety trials, and its open, boundary-less quality can occasionally tip into disorientation or feeling unreal rather than calm. With a trauma history, it is wise to practise short, anchored sessions alongside a mental health professional, and to treat it as support, not a substitute for care.
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Use care rather than a simple yes or no. This caution is practice-informed and mechanism-inferred rather than an evidence-based finding, since no safety trials exist for Spacious Awareness and there is no adverse-event data for trauma or dissociation. Because resting in a wide, self-less awareness can loosen the usual sense of boundaries and sometimes feel destabilising, a trauma history warrants extra care, ideally with a therapist. Keep sessions short, note a physical anchor such as the feet or breath, and stop and open your eyes if openness feels unsettling. Spacious Awareness is a support for well-being, not a treatment for trauma or a replacement for professional care.
Start short. Sit for a few minutes, settle on a simple physical anchor like your feet on the floor or the breath, then gently notice the open space in which thoughts and sensations arise and let that sense of openness widen. If it feels settling, stay with it; if it tips into disorientation, open your eyes and return to your anchor.
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Begin with brief sessions so you can learn how the open, spacious quality feels before extending the time. Before you widen attention, note a grounding point such as the feeling of your feet or the movement of the breath, so you always have somewhere steady to return to; then notice the space thoughts and sensations appear in and let it grow roomier. Check in on how it feels, and if the wide, boundary-less sense of mind edges toward feeling floaty, blank, or unreal, shorten the session, re-anchor, and stop rather than pushing through. This is practice-informed beginner guidance, not evidence-based instruction, and a support for well-being rather than a substitute for professional care.
That's normal. Finding open, spacious attention unfamiliar or hard to settle into at first is common, and it tends to ease with repetition. Start with short sessions, keep a simple physical anchor like your feet or breath to return to, and don't strain to hold one focus.
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That's normal, and it's not a sign you're doing it wrong. Many people find the open, sky-like quality unfamiliar early on, and the sense of spaciousness usually deepens gradually with practice rather than arriving all at once. As a practice-informed starting point, keep sessions brief, note an easy grounding point such as the feeling of your feet or the breath, and let attention rest wide instead of forcing it onto one thing. If the openness tips into disorientation or a feeling of being unreal or detached from your body, that's a cue to shorten the session, open your eyes, and return to your anchor rather than push through.
They differ in where attention rests. Focused breath meditation narrows onto a single anchor to build stability, while Spacious Awareness rests in a wide, open field that holds all experience without gripping any one thing. They are often taught as complements rather than rivals.
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They differ in method rather than proven results. Focused-attention practice, such as following the breath, trains stability by returning again and again to one anchor, whereas Spacious Awareness widens attention into an open, sky-like field that holds thoughts and sensations without fixing on them; scholars describe this open style as strengthening the mind's capacity to hold and sustain attention (Dreyfus, 2011). No head-to-head trial has compared the two, so this is a distinction of practice form, not comparative efficacy. Many teachers pair them, with concentration steadying the mind and spaciousness opening it.
Deliberately widening attention from a narrow, single-object focus to a wide, open field that takes in the whole of experience at once. It often feels like the mind opening out, with peripheral sights and sounds becoming more vivid without effort.
A Tibetan Buddhist term for awareness in its natural, unconfined state, open and wakeful. It is one of the traditional descriptions that Spacious Awareness practices draw on.
A Zen practice of sitting in open, objectless awareness with no technique to perform, resting in wakeful presence. It is one traditional form of the spacious, non-dual approach.
Cited in: Benefits, Faq, How it works, Research, What happens in the body
Georges Dreyfus (2011). Is mindfulness present-centred and non-judgmental? A discussion of the cognitive dimensions of mindfulness. https://doi.org/10.1080/14639947.2011.564815
Cited in: Benefits, Faq, How it works, Research, What happens in the body
Ronald E. Purser, Joseph Milillo (2015). Mindfulness Revisited. https://doi.org/10.1177/1056492614532315
Cited in: Research, Roots and tradition
Nhat Tram Phan-Le, Linda Brennan, Lukas Parker (2022). The search for scientific meaning in mindfulness research: Insights from a scoping review. https://doi.org/10.1371/journal.pone.0264924
Rupert Gethin (2011). On some definitions of mindfulness. https://doi.org/10.1080/14639947.2011.564843
Cited in: Roots and tradition
Ville Husgafvel (2018). THE ‘UNIVERSAL DHARMA FOUNDATION’ OF MINDFULNESS-BASED STRESS REDUCTION: NON-DUALITY AND MAHĀYĀNA BUDDHIST INFLUENCES IN THE WORK OF JON KABAT-ZINN. https://doi.org/10.1080/14639947.2018.1572329
Cited in: Roots and tradition
John Dunne (2011). Toward an understanding of non-dual mindfulness. https://doi.org/10.1080/14639947.2011.564820
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Christian U. Krägeloh (2019). Phenomenological Research Fails to Capture the Experience of Nondual Awareness. https://doi.org/10.1007/s12671-018-0995-z
Cited in: Faq, Research, What happens in the body
Editorially curated. Tracks are not themselves clinically studied; evidence on the page applies to Spacious Awareness as a technique.
Explore guided sessions to deepen your Spacious Awareness technique.
Beginner content for Spacious Awareness

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Guided
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15 min
Sarah Blondin
How hard is Spacious Awareness?
Spacious Awareness keeps a meaningful floor because it asks for a subtle open-field recognition and carries a light subtlety burden, while the reviewed modality defaults still fit.
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Mental Effort
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▾Emotional Depth
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▾Physical Intensity
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▾Prior Knowledge
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