The Valley of Samādhi

Episode #562: “I thought there was something, but I didn't know there was a way to get there.”

That sense of longing has shaped Eion Meades’s spiritual life. His father abandoned the family when Meades was around ten years old, leaving his mother to raise six children while working long hours as a cleaner. He drifted toward crime and bad behavior before leaving home at fifteen. He hitchhiked across Australia and New Zealand, then traveled through Asia.

Not finding a clear spiritual path on his travels, be returned to Australia to join Chenrezig Institute, a fledgling Tibetan Buddhist community there. Meades became one of the earliest residents and builders of what later grew into a major Tibetan Buddhist center. The Buddhist community gave him structure, intellectual clarity, and a disciplined path toward awakening. “I felt, ‘Ah, this is it, I'm home!’” The commitment of the community to building the center inspired him.

Over time, however, he sought more meditative depth than he felt Chenrezig provided, and turned to Robert Hover, an American teacher from the U Ba Khin Vipassana lineage. Under Hover’s guidance, Meades’s practice became an intense confrontation with fear, emotion, and altered states of consciousness. He describes Hover as almost shamanic, representing a more personal and experimental form of Vipassana practice.

Another decisive influence came through Mary, an older psychic medium connected to the Tibetan Buddhist community. Through her, Meades encountered trance mediumship, spirit guides, visions, and other experiences that defied “rational” explanation. Mary eventually led him away from the security of institutional Buddhism and into a more uncertain but deeply personal spiritual path.

Later, another U Ba Khin lineage teacher, John Coleman, became important to Meades because he was willing to seriously discuss experiences that seemed to blur the boundary between deep meditation and psychic phenomena. Meades came away feeling that some advanced meditative states naturally opened unusual capacities, even if Buddhist traditions often hesitated to speak openly about them.

Through all his experiences, Meades never lost sight of awakening as the central aim of spiritual life. Looking back, he describes spiritual growth as a long process of integration and transformation. By the end of his reflections, he speaks less about institutions or psychic abilities than about what spiritual practice ultimately leaves behind. As he puts it, “the wisdom and love you gain in this life will never be lost.”