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Attention & Awareness
Awareness of Awareness is a reflexive meditation in which attention rests on the knowing faculty itself rather than any object, cultivating what researchers describe as a distinct metacognitive capacity (Garfinkel et al., 2014).
Last Updated
3 Jul 2026
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RECOMMENDED DOSE
A short, achievable session a few times per week helps build the habit without over-committing.
This step up in duration and frequency reflects a typical established practice level once comfort is built.
A daily 30-minute session reflects a committed maintenance practice for experienced practitioners
Session length
Session length: 5–10 minutes
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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
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MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 5–6 days
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The number of days per week to fit a session into your routine.
Session length
Session length: 30 minutes
30
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How long each individual practice session should last from start to finish.
Frequency
Frequency: 7 days
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The number of days per week to fit a session into your routine.
About this card. These recommendations are not a substitute for personalised guidance from a qualified practitioner. No direct dose-response literature exists for this technique, so all guidance below is editorial synthesis and should be treated as a starting point only.
Quick answers to what people most often ask. Each card links to the deeper section below.
evidence
Evidence for Awareness of Awareness is limited and indirect, drawn from adjacent research on metacognition and body awareness rather than trials of the practice itself. Studies show the capacity to monitor your own mind is trainable, and a nine-month contemplative study found small gains in sensing internal signals like your heartbeat.
Read moregood for
Awareness of Awareness may suit people who feel fused with their thoughts and emotions and want to observe them from a slight distance, and those drawn to quiet, objectless meditation after some grounding in concentration. It is an exploratory practice, not a treatment for anxiety, mood, trauma, or dissociation.
Read moresafety
Most healthy adults can rest attention on awareness itself as a low-risk, generally settling practice. A smaller number may feel detachment, unreality, or floating outside the body. People prone to dissociation or living with dissociative or functional neurological conditions should approach sustained inward attention with care and professional support. Pause if inward attention reliably brings on that unreal quality.
Read morehow it works
Awareness of Awareness works by making the act of noticing itself the object of attention, which strengthens meta-awareness, the quiet background sense of catching yourself mid-thought. Turning attention inward may also shift how the brain's body-sensing circuitry engages, felt as inner sensations coming into clearer focus. Watching thoughts from a step back can soften emotional intensity.
Read moreA reflexive contemplative practice in which attention turns onto awareness itself rather than any object of experience, resting as the noticing and investigating the aware witness with a question such as 'What is aware?'
You sit quietly with no object to track. Instead of following the breath or a sensation, attention turns back onto awareness itself: you rest as the noticing and investigate the aware witness, sometimes with a question such as 'What is aware?' The form is explicitly recursive, awareness examining awareness, and often works as a bridge from structured concentration practice toward fully objectless non-dual meditation.
Not to be confused with concentration practices that fix attention on a single object such as the breath, or with open-monitoring mindfulness that tracks changing contents. Awareness of Awareness turns attention onto the knowing itself rather than onto any content. It draws on Tibetan Buddhist Dzogchen and Mahamudra and on Advaita Vedanta; these roots help explain its form, not its clinical effects.
Not to be confused with
Dzogchen and Mahamudra as complete paths
Awareness of Awareness borrows its recursive resting-as-awareness from these Tibetan Buddhist traditions, but the traditions themselves are full paths with view, ethics, transmission, and staged practice. The technique takes one core move, not the whole system.
Dissociation or detachment
The observing stance this practice cultivates is not dissociation. Healthy witnessing keeps you present and connected while watching experience with a little space; dissociation brings numbness, unreality, or floating outside the body, and is a signal to pause and seek support.
Blanking or emptying the mind
Resting as awareness is not making the mind blank or suppressing thought. Thoughts and feelings still arise; the practice simply notices them from the standpoint of the awareness in which they appear, rather than forcing stillness.
Awareness of Awareness works by making the act of noticing itself the object of attention, which strengthens meta-awareness, the quiet background sense of catching yourself mid-thought that arrives on its own. This capacity to monitor the current state of your own mind appears trainable and linked to positive outcomes, though that finding comes from research on teaching metacognition to school pupils rather than from this practice specifically (Perry et al., 2018). Turning attention inward this way may also change how attention engages the brain's interoceptive circuitry, the pathways that carry signals from inside the body, a shift some people feel as inner sensations coming into clearer focus (Gibson, 2019). Over time, watching thoughts and feelings from a step back rather than being swept into them, an observing stance that appears to soften how intense emotions feel, can loosen the sense that you are your thoughts (Pollatos et al., 2006), (Mehling & Wolf, 2016).
That quiet background sense of catching yourself mid-thought, the noticing that arrives on its own, is meta-awareness, the capacity to know the current state of your own mind. This practice trains it by turning attention onto the act of noticing itself, and the ability to monitor your own mind appears trainable, though that evidence comes from adjacent settings rather than from this practice specifically (Perry et al., 2018).
Stepping back to watch a feeling instead of being swept into it may change how intense that feeling becomes. Early evidence links this observing, non-judgmental stance toward inner sensations with lower emotional intensity (Pollatos et al., 2006), (Mehling & Wolf, 2016).
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The clearest bodily correlate sits in the brain rather than the muscles. Awareness of internal states such as your own heartbeat draws on the anterior insula, a region that maps signals from inside the body into conscious feeling, and studies have measured increased activation there while people track their heartbeat (Critchley et al., 2004). That was measured during a heartbeat-timing task rather than during Awareness of Awareness itself, so the link to this practice is inferred rather than directly observed. In the body, turning attention inward is often felt as inner sensations becoming more vivid, closer, and easier to register, the flutter of a heartbeat or the catch of a shallow breath moving from background to foreground.
Noticing the flutter of your own heartbeat or the catch of a shallow breath draws on the anterior insula, a brain region that maps signals from inside the body into conscious feeling. Studies measured higher activation there while people tracked their own heartbeat (Critchley et al., 2004). This has not been measured during Awareness of Awareness itself, but turning attention inward is often felt as inner sensations becoming more vivid, closer, and easier to register.
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Limited–Emerging evidence to date supports this practice, drawn from related research rather than from trials of the technique itself. Sustained contemplative training may gradually strengthen body awareness, how accurately you sense internal signals such as your heartbeat, with small effects that build over months. In a nine-month training study, heartbeat perception accuracy rose in the training cohorts relative to retest controls, with a Cohen's d of 0.173 at six months and 0.273 at nine months, both small effects, meaning the average trained participant ended up only modestly ahead of comparison participants (Bornemann & Singer, 2016). Related research supports the idea that monitoring your own mind is trainable (Perry et al., 2018) and that an observing stance toward inner experience is linked with lower emotional intensity (Pollatos et al., 2006), (Mehling & Wolf, 2016). What is not yet supported is any large trial of this specific technique, and even for body awareness, a meta-analysis of 724 participants found no reliable advantage for meditators over non-meditators in detecting heartbeats (Khalsa et al., 2020).
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Most of what we know comes from adjacent studies of metacognition and body awareness rather than from trials of this practice itself, and they point in a modest, consistent direction. The capacity to notice your own mind is trainable (Perry et al., 2018), and sustained contemplative practice can slowly sharpen how clearly you sense inner states, with small gains that unfold over months rather than weeks (Bornemann & Singer, 2016). How you attend to inner experience, reactively versus with an observing, non-judgmental stance, appears to shape how intense emotions feel (Pollatos et al., 2006), (Mehling & Wolf, 2016), and awareness of internal states maps onto activity in the insula, a brain region that registers signals from the body (Critchley et al., 2004). The limits are real, chiefly that these findings come from general contemplative and body-awareness samples rather than from this technique, that effects are small, and that a meta-analysis of 724 participants found meditation did not reliably improve how accurately people detect their heartbeats (Khalsa et al., 2020).
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Outcomes measured
| Outcome | Effect size | 95% CI | N | Comparator | Source |
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| Heartbeat perception accuracy at 6 months | Cohen's d = 0.173 | — | — | — | Bornemann & Singer, 2016 |
| Heartbeat perception accuracy at 9 months | Cohen's d = 0.273 | — | — | — | Bornemann & Singer, 2016 |
The research is useful for setting expectations, but study methods 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.
Differentiating attention styles and regulatory aspects of self-reported interoceptive sensibility.
2016
Finding: This research separates "knowing about your own awareness" from the raw ability to perceive a signal and from how much you simply say you notice, treating that self-monitoring capacity as its own distinct skill. It also points to a practical distinction: attending to inner experience with an anxious, reactive grip feels different from observing it with a calmer, non-judgmental stance, and that stance appears to shape how intense uncomfortable sensations become. For someone practising awareness of awareness, this hints that the quality of attention matters as much as what you notice. Keep in mind the work here was done on bodily (interoceptive) awareness in healthy adults, not on this specific non-dual technique, so it frames the idea rather than testing the practice directly.
See full citation in referencesMetacognition in schools: what does the literature suggest about the effectiveness of teaching metacognition in schools?
2018
Finding: Reviewing more than 50 studies of classroom teaching, this paper found that explicitly teaching students to monitor their own thinking, noticing how they learn and where their attention goes, improved their learning results and some measures of wellbeing. That matters for this practice because it points to a hopeful conclusion: the capacity to watch your own mind is something you can strengthen with training, not a fixed trait. Keep in mind the evidence comes from schools and academic learning, not from contemplative awareness-of-awareness practice, so it supports the underlying mechanism indirectly rather than proving this technique delivers the same benefits.
See full citation in referencesTaking time to feel our body: Steady increases in heartbeat perception accuracy and decreases in alexithymia over 9 months of contemplative mental training
2016
Finding: In this 9-month contemplative training study (the ReSource Project), healthy adults grew better at sensing their own heartbeats, a common gauge of body awareness, and those gains tracked improvements in how well people recognised their emotions. The change was gradual: only small-to-medium improvements showed up, and not until the 6- and 9-month marks, well beyond the length of a typical 8-week course. For a practitioner, this suggests that sustained attention training can slowly sharpen your read on internal bodily signals, but it asks for patience across months rather than weeks. Worth noting, the study measured accuracy at feeling the body, not awareness-of-awareness itself, so it speaks to this practice only indirectly.
Cohen's d = 0.173
Trait and state interoceptive abnormalities are associated with dissociation and seizure frequency in patients with functional seizures.
2020
Finding: This study explored how closely tuned people are to their own internal bodily signals, like heartbeat and breath, and how that inner attunement relates to a stable sense of self in adults who experience functional seizures. The researchers were interested in whether a gap between what the body is actually doing and what a person consciously notices might be tied to feeling disconnected from oneself. Because the specific results and effect sizes aren't available here, this work is best read as an early look at the link between body-awareness and selfhood in a particular clinical group, not as proof that practising awareness changes seizures or dissociation. For a general practitioner, it mainly suggests why paying attention to inner bodily sensations may matter for feeling grounded in yourself, a question that still needs more direct testing.
See full citation in referencesInteroceptive awareness mediates the relationship between anxiety and the intensity of unpleasant feelings
2006
Finding: In a study of 102 healthy adults, how closely people tuned into bodily sensations helped explain the link between a person's baseline anxiety and how intensely they felt unpleasant emotions, and related work drew a line between an anxious, alarm-driven way of noticing the body and a calmer, observing one. In plain terms, it may not just be whether you pay attention to your inner experience, but how you do it, reactively or with a steady, non-judgmental stance, that shapes how strong difficult feelings become. This is early, observational work focused on awareness of the body rather than the broader awareness-of-awareness practice, so it points to a plausible mechanism rather than proof that the technique itself lowers anxiety.
See full citation in referencesNeural systems supporting interoceptive awareness
2004
Finding: Using brain imaging while healthy adults tried to sense their own heartbeats, this study found that people with more activity and more gray matter in the right anterior insula, a brain region tied to sensing internal body states, were better at detecting their heartbeat and reported feeling more tuned in to what was happening inside their bodies. In practical terms, it points to a physical brain basis for the kind of inward attention that underlies practices like this one. It's worth being clear about the limits, though: this measured general body awareness during a heartbeat task, not the specific awareness-of-awareness state, so it shouldn't be read as the brain signature of this particular technique.
See full citation in referencesThe practice of meditation is not associated with improved interoceptive awareness of the heartbeat.
n = 724
Finding: This controlled study, combined with a meta-analysis of 724 people, found that experienced meditators were no better than non-meditators at detecting their own heartbeat, even though the meditators felt more confident that they could. In other words, long-term practice did not sharpen the objective ability to sense internal body signals, despite the subjective impression that it had. For someone drawn to awareness practice, this is a useful reality check: the practice may change how tuned-in you feel, but it has not been shown to measurably improve how accurately you read signals like your pulse. This looks at heartbeat perception specifically, so it doesn't rule out other benefits of the practice.
reported narratively
Knowing your own heart: Distinguishing interoceptive accuracy from interoceptive awareness
2014
Finding: This study tested how people sense their own bodies and found that "knowing how accurate your own perception is" works as a separate skill from either the raw ability to detect bodily signals or how attuned people simply believe themselves to be. In plain terms, being aware of your own awareness is its own distinct capacity, not the same thing as whatever you happen to be noticing, which is exactly the monitoring quality this practice aims to develop. Worth noting: the research measured awareness of internal bodily signals such as the heartbeat, not this specific non-dual technique, so it clarifies the concept rather than testing the practice itself.
See full citation in referencesThe misjudgment of interoceptive awareness: Systematic overrating of interoceptive awareness among individuals with lower interoceptive metacognitive skills.
2024
Finding: In this study, 66 people repeatedly tried to track their own heartbeat throughout the day, and the results showed that how confident someone felt about sensing their body often did not line up with how accurately they actually did it. People with weaker self-monitoring skill tended to overrate their own bodily awareness the most. For anyone practising awareness of awareness, this is a useful reality check: a growing sense that you are more tuned in to your body may not mean your perception has genuinely sharpened. Because this was a short study in a small group focused only on heartbeat sensing, it speaks more to how we measure awareness than to whether the practice works.
See full citation in referencesMindfulness, Interoception, and the Body: A Contemporary Perspective
2019
Finding: This is a conceptual review rather than a hands-on experiment, and it makes the case that many meditation practices work by changing how the brain reads signals from inside the body, centred on a region called the insula that tracks sensations like heartbeat and breath. The authors suggest that different styles of meditation lean on different kinds of attention, and that this inner body-awareness may be a shared thread running through the benefits people report. For someone exploring awareness-of-awareness, it offers a plausible reason the practice might help you feel more tuned in, but it is a theoretical proposal about meditation broadly, not tested evidence for this specific technique, so treat it as a promising idea rather than a settled fact.
See full citation in referencesAwareness of Awareness traces to two contemplative lineages: Tibetan Buddhist Dzogchen and Mahamudra, and the Advaita Vedanta tradition of India, both of which treat awareness as boundless, without location or a separate observer. In these traditions, discovering that the observing consciousness is distinct from mental content is understood as recognizing one's own nature, awareness recognizing itself. These roots help explain the practice's form, its recursive, objectless resting, not its clinical effects.
For most healthy adults, resting attention on awareness itself is low-risk and usually settling. A smaller number of people feel the opposite, a sense of detachment, unreality, or floating outside the body. This is dissociation, a felt disconnection from yourself or your surroundings. It is a practice-informed caution, not a risk measured for this technique; clinical research has linked altered inner-body awareness to dissociation and to functional seizures in patient groups (Akihiro et al., 2020). If inward attention consistently brings on that unreal or numb quality, pause the practice and seek professional guidance.
People prone to dissociation, or living with a dissociative or functional neurological condition, should approach sustained inward attention with care and ideally with professional support, since deep introspection may destabilize rather than settle. This caution comes from clinical samples rather than from studies of this practice itself, so it points to a need for guidance rather than evidence that the practice causes harm. Anyone for whom turning attention inward reliably produces derealization, the sense that the world around you feels unreal or dreamlike, should treat that as a signal to slow down.
For most healthy adults, resting attention on awareness itself is low-risk and usually settling, but a smaller number of people feel the opposite: a sense of detachment, numbness, or floating outside the body. This is dissociation, a felt disconnection from yourself or your surroundings. Healthy witnessing keeps you present and connected while watching experience with a little space; this feels different. If inward attention consistently brings on that unreal or numb quality, pause the practice, open your eyes, reorient to your surroundings, and seek professional guidance.
People prone to dissociation, or living with a dissociative or functional neurological condition, should approach sustained inward attention with care and ideally with professional support, since deep introspection may destabilize rather than settle. This caution comes from clinical samples rather than from studies of this practice itself, so it points to a need for guidance rather than evidence that the practice causes harm. If turning attention inward reliably produces derealization, the sense that the world around you feels unreal or dreamlike, treat that as a signal to slow down.
Awareness of awareness is best met gently, in a safe and familiar setting where you can pay attention to how resting as awareness actually feels for you. For most people the practice is quietly settling, but it helps to keep something concrete within reach, like the breath or the weight of the body, so you have somewhere to return if the experience starts to feel unmoored. Short sessions are a sensible place to begin, extending the time only once you know the state sits well with you.
Begin with brief sessions of a few minutes in a safe, familiar setting, so you can notice how resting as awareness affects you before extending the time.
Hold a steadying point of contact available, such as the feeling of the breath or the weight of the body on the seat, so you can return to a concrete sensation if the practice starts to feel unmoored.
As you rest attention on the noticing itself, notice whether the experience feels settling or whether it tips toward detachment, numbness, or a sense of watching yourself from a distance.
If a feeling of unreality or floating outside the body shows up, gently stop the inward practice, open your eyes, and reorient to your surroundings by naming what you can see, hear, and touch.
If inward attention repeatedly produces dissociation, or if you have a history of dissociative or functional neurological conditions, work with a qualified professional who can guide the practice safely.
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.
| Technique | Best for | Use with care | Evidence strength | Distinction |
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| Mindfulness meditation (open monitoring) | Building everyday, portable attention and a non-reactive relationship to thoughts, feelings, and sensations as they come and go. | moderate EVIDENCE | Mindfulness, and its open-monitoring form especially, keeps attention on the changing contents of experience, breath, sounds, thoughts, sensations, noticing each as it arises and passes. Awareness of Awareness turns attention the other way, onto the knowing itself rather than any object, resting as the noticing rather than tracking what is noticed. | |
| Focused-attention (concentration) meditation | Steadying a busy or scattered mind and building the baseline stability of attention that objectless resting later depends on. | moderate EVIDENCE | Concentration practices anchor attention on a single object, the breath, a mantra, or a candle flame, gently returning whenever the mind wanders. Awareness of Awareness usually begins where these leave off, releasing the anchor entirely and resting as awareness itself; it often works as a bridge from structured concentration toward fully objectless practice. | |
| Self-inquiry (Advaita Vedanta, 'Who am I?') | Readers drawn to examining the felt sense of 'I' directly through questioning rather than resting quietly. | emerging EVIDENCE | Self-inquiry uses a probing question, most famously 'Who am I?', to trace the sense of self back to its source and loosen identification with it. Awareness of Awareness shares the Advaita root and the question 'What is aware?', but leans on resting as the noticing rather than sustained questioning, making it more about abiding than investigating. | |
| Body scan and interoceptive practices | Reconnecting with the body's inner signals and grounding scattered attention in physical sensation. | Close focus on inner sensations can heighten anxiety for some people, so intensive body scanning may not suit those who find bodily attention distressing. | moderate EVIDENCE | Body-based practices deliberately move attention through physical sensation, the breath, the heartbeat, areas of tension, to deepen contact with the body's inner signals. Awareness of Awareness treats such sensations as simply more content to be noticed, and rests instead as the awareness in which any sensation appears. |
It is a quiet, objectless meditation that turns attention onto the knowing faculty itself rather than onto breath, sensation, or thought. You rest as the noticing and gently ask "What is aware?", a recursive move researchers describe as a distinct metacognitive capacity (Garfinkel et al., 2014), (Mehling & Wolf, 2016).
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It is a reflexive contemplative practice in which attention rests on awareness itself, so what you notice is the noticing rather than any object of experience. Its explicitly recursive quality sets it apart from other non-dual practices, and it often works as a bridge from structured concentration toward fully objectless meditation; researchers describe this awareness of your own awareness as a distinct metacognitive capacity, separate from what you happen to be perceiving (Garfinkel et al., 2014), (Mehling & Wolf, 2016). Its roots lie in Tibetan Buddhist Dzogchen and Mahamudra and in Advaita Vedanta, context that explains the practice form rather than proving any clinical effect. Approach it as an exploratory practice, not a treatment.
It is a pointer, not a puzzle. "What is aware?" turns attention back onto the knowing faculty itself so you rest as the noticing, rather than something to be answered with words or ideas.
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It is a pointer, not a puzzle. Drawn from Dzogchen, Mahamudra, and Advaita Vedanta, the question "What is aware?" is a recursive prompt: instead of solving it intellectually, you let it turn attention away from thoughts and sensations and back onto the awareness in which they appear, then simply rest there. In these traditions the move is described as awareness recognizing itself. It is the vehicle that carries the practice, a way to settle into an observing, metacognitive stance, rather than a claim about any clinical outcome.
Not proven. No trial has tested Awareness of Awareness itself, so it can't be called an established treatment. Indirect research suggests the capacity to monitor your own mind is trainable (Perry et al., 2018), but a 724-participant meta-analysis found meditation did not reliably sharpen how accurately people sense their heartbeat (Khalsa et al., 2020).
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Not proven, but not nothing. No randomized trial isolates this specific practice, so any benefits are exploratory rather than confirmed. Adjacent research is modestly encouraging: sustained contemplative training may slowly strengthen body awareness over months (Bornemann & Singer, 2016), and an observing rather than reactive stance toward inner experience is linked with lower emotional intensity (Pollatos et al., 2006), (Mehling & Wolf, 2016). Felt gains can also outpace measurable ones (Christian & Schwerdtfeger, 2024), so treat it as a practice worth exploring, not a treatment with proven effects.
Limited and indirect. No trials test this specific practice; the evidence borrows from adjacent research on metacognition and body awareness, where effects are small and a 724-person meta-analysis found no reliable heartbeat-detection benefit (Khalsa et al., 2020). Treat it as emerging rather than established.
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Limited and indirect. No dedicated trials of Awareness of Awareness itself exist, so the picture is pieced together from related work: the capacity to notice your own mind, what researchers call metacognition, appears trainable (Perry et al., 2018); sustained contemplative training may slowly sharpen body awareness with small effects over months (Bornemann & Singer, 2016); and an observing rather than reactive stance toward inner experience is linked with lower emotional intensity (Pollatos et al., 2006), (Mehling & Wolf, 2016). Those limits matter. These samples are not this practice, felt gains can outpace measurable change (Christian & Schwerdtfeger, 2024), and meditation has not reliably improved heartbeat detection in a 724-participant meta-analysis (Khalsa et al., 2020). Read it as suggestive, not yet confirmed.
Possibly. By making noticing itself the focus, the practice may strengthen meta-awareness, the knack of catching yourself mid-thought, and an observing stance that adjacent research links to lower emotional intensity (Pollatos et al., 2006), (Mehling & Wolf, 2016). The evidence is indirect and not a treatment for any condition.
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Possibly, though this is a mechanism hypothesis rather than a proven effect. Making noticing itself the focus appears to build meta-awareness, the quiet capacity to observe your own mind, which related research suggests is trainable (Perry et al., 2018); an observing, non-judgmental stance toward inner experience is in turn linked with feeling emotions less intensely (Pollatos et al., 2006), (Mehling & Wolf, 2016). These findings come from adjacent contemplative and body-awareness studies, not from trials of this technique, and effects are small, so treat it as a gentle loosening of identification rather than treatment for any diagnosed condition.
For a minority, yes. Resting attention inward can occasionally bring detachment, unreality, or a sense of floating outside the body, a state called dissociation, which is a signal to pause, reorient, and seek professional support if it recurs (Akihiro et al., 2020).
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For a minority, it can. Most people find resting as awareness settling, but sustained inward attention sometimes tips into detachment, numbness, or derealization, a felt sense that you or your surroundings are unreal. Healthy witnessing keeps you present and connected while watching experience with a little space; dissociation feels numb, distant, or unreal. This is a practice-informed caution extrapolated from clinical samples that link altered inner-body awareness to dissociation, not evidence this technique causes harm (Akihiro et al., 2020). If it recurs, or if you are prone to dissociation, work with a qualified professional.
Use care. No study has measured this specific practice in people with trauma or dissociation, so it can't be called proven safe or unsafe. Because sustained inward attention may destabilise dissociation-prone people, work with a qualified professional, keep a grounding anchor, and stop if you feel unreal or detached (Akihiro et al., 2020).
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Use care. This is a practice-informed caution, not a measured risk rate: no trial has tested Awareness of Awareness in people with trauma or dissociative histories, and the concern is inferred from clinical samples where altered inner-body awareness was linked to dissociation and functional seizures (Akihiro et al., 2020). Deep, sustained turning of attention inward may destabilise rather than settle those who are prone to dissociation, so it is wise to have professional support, keep a concrete grounding anchor such as the breath or the seat, and stop and reorient if a sense of unreality, numbness, or floating outside the body arises. This practice is not a replacement for clinical care.
Start short and grounded: sit for a few minutes in a safe setting, rest attention on the noticing itself, and keep a simple anchor like the breath or the weight of your body within reach. If the practice tips toward detachment or unreality, pause, open your eyes, and reorient to your surroundings.
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Begin with brief sessions in a familiar setting so you can see how resting as awareness affects you before extending the time. Keep a steadying point of contact, such as the breath or the body on the seat, so you can return to a concrete sensation if things feel unmoored, and check whether the experience feels settling or tips toward numbness or watching yourself from a distance. If a sense of unreality or floating outside the body shows up, gently stop, open your eyes, and name what you can see, hear, and touch; if inward attention repeatedly brings on that dissociative quality, work with a qualified professional. Treat this as an exploratory starting routine rather than a treatment.
No, prior meditation is not a strict requirement, but some grounding helps. Awareness of Awareness is traditionally positioned as a bridge from concentration or focused-attention practice toward fully objectless resting, so a little steadiness of attention can make the objectless quality easier to sustain.
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No, you do not need formal experience to begin, though it can help. In its source traditions the practice is described as a step that usually follows structured concentration, releasing the anchor of breath or mantra and resting as the noticing itself, so many people find it easier once attention is somewhat steady. If the objectless quality feels elusive at first, that is common; starting with brief, grounded sessions and a simple anchor you can return to is a reasonable way in. This describes the practice's form and lineage rather than evidence that prior experience changes outcomes.
The difference is where attention points. Mindfulness, especially its open-monitoring form, keeps attention on the changing contents of experience, breath, sounds, thoughts, noticing each as it arises and passes. Awareness of Awareness turns attention the other way, onto the knowing faculty itself, resting as the noticing rather than tracking what is noticed.
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The difference is one of attentional direction rather than proven effect. Mindfulness watches the flow of experience, while Awareness of Awareness rests as the awareness in which that flow appears, a shift researchers describe as attending to your own awareness as a distinct metacognitive capacity, separate from what you happen to be perceiving (Garfinkel et al., 2014), (Mehling & Wolf, 2016). In practice, Awareness of Awareness often begins where concentration and mindfulness leave off, releasing the object entirely to bridge toward objectless resting. No direct head-to-head trial compares the two, so this is a distinction in form and tradition, not a claim that either is more clinically effective.
The capacity to notice the current state of your own mind, knowing that you are thinking, distracted, or calm, without that noticing itself disrupting the experience.
Metacognitive monitoring: the ability to be aware of the ongoing state and processes of one's own cognition, including recognising lapses of attention and the quality of present awareness.
The gradual loosening of the sense that you are your thoughts and emotions, so they come to feel more like passing events you observe than the whole of who you are.
Disidentification or self-concept flexibility: the cognitive process of recognising and releasing identification with thoughts, emotions, roles, and self-narratives, creating experiential distance between awareness and its contents.
A witnessing stance in which thoughts and feelings are watched from a slight distance rather than being fully immersive; they still arise but feel less all-consuming.
Witnessing awareness or metacognitive distancing: cultivating the stance of an observer toward one's own mental and emotional experience, creating a functional separation between the awareness that observes and the content being observed.
Resting in direct experience before labels, categories, or judgments are applied, so colours are simply colours and sounds simply sounds.
Non-dual or non-representational cognition: awareness prior to conceptual categorisation, languaging, and subject-object duality.
A mode of experience in which the usual split between a separate observer and the observed softens, described in the tradition as awareness recognizing itself without a boundary, location, or separate watcher.
The sensing of signals from inside the body, such as heartbeat, breath, or muscular tension, along with how accurately or vividly you perceive them.
The process by which the nervous system senses, interprets, and integrates signals originating within the body; interoceptive awareness refers to the conscious, self-reportable dimension of this sensing.
A brain region that maps signals from inside the body into conscious feeling, and is more active when people attend closely to sensations such as their own heartbeat.
The anterior insular cortex, a hub of the interoceptive network implicated in representing bodily states and integrating them with emotional and cognitive processing.
A sense of detachment from yourself or your surroundings, including numbness, unreality, or feeling as if you are watching yourself from outside your body.
A disruption in the normally integrated functions of consciousness, memory, identity, or perception of the environment, encompassing depersonalization and derealization phenomena.
Wolf Mehling, Mehling Wolf (2016). Differentiating attention styles and regulatory aspects of self-reported interoceptive sensibility.. https://doi.org/10.1098/rstb.2016.0013
Cited in: Benefits, How it works, Research, What it is
John Perry, David Lundie, Gill Golder (2018). Metacognition in schools: what does the literature suggest about the effectiveness of teaching metacognition in schools?. https://doi.org/10.1080/00131911.2018.1441127
Cited in: Benefits, How it works, Research
Boris Bornemann, Tania Singer (2016). Taking time to feel our body: Steady increases in heartbeat perception accuracy and decreases in alexithymia over 9 months of contemplative mental training. https://doi.org/10.1111/psyp.12790
Koreki Akihiro, Garfkinel Sarah N, Mula Marco, Agrawal Niruj, Cope Sarah, Eilon Talia (2020). Trait and state interoceptive abnormalities are associated with dissociation and seizure frequency in patients with functional seizures.. https://doi.org/10.1111/epi.16532
Cited in: Use with care
Olga Pollatos, Eva Traut‐Mattausch, Heike Schroeder, Rainer Schandry (2006). Interoceptive awareness mediates the relationship between anxiety and the intensity of unpleasant feelings. https://doi.org/10.1016/j.janxdis.2006.12.004
Cited in: Benefits, How it works, Research
Hugo Critchley, Stefan Wiens, Pia Rotshtein, Arne Öhman, Raymond J. Dolan (2004). Neural systems supporting interoceptive awareness. https://doi.org/10.1038/nn1176
Cited in: Research, What happens in the body
Khalsa Sahib S, Rudrauf David, Hassanpour Mahlega S, Davidson Richard J, Tranel Daniel (2020). The practice of meditation is not associated with improved interoceptive awareness of the heartbeat.. https://doi.org/10.1111/psyp.13479
Sarah N. Garfinkel, Anil K. Seth, Adam B. Barrett, Keisuke Suzuki, Hugo Critchley (2014). Knowing your own heart: Distinguishing interoceptive accuracy from interoceptive awareness. https://doi.org/10.1016/j.biopsycho.2014.11.004
Cited in: What it is
Rominger Christian, Schwerdtfeger Andreas R (2024). The misjudgment of interoceptive awareness: Systematic overrating of interoceptive awareness among individuals with lower interoceptive metacognitive skills.. https://doi.org/10.1016/j.concog.2023.103621
Cited in: Research
Jonathan Gibson (2019). Mindfulness, Interoception, and the Body: A Contemporary Perspective. https://doi.org/10.3389/fpsyg.2019.02012
Cited in: How it works
Editorially curated. Tracks are not themselves clinically studied; evidence on the page applies to Awareness of Awareness as a technique.
Explore guided sessions to deepen your Awareness of Awareness technique.
Beginner content for Awareness of Awareness

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56 min
Simple Being
How hard is Awareness of Awareness?
Awareness of Awareness keeps a meaningful floor because the technique is a recursive recognition practice rather than a simple relaxation or observation exercise, and the reviewed modality defaults still fit.
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Mental Effort
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