Non-profit association · Stockholm
You learned who you are.
You can examine what you learned.
Thirty sessions of structured self-inquiry, in plain secular language. No belief is required, and nothing has to be given up to begin. You only have to be willing to look.
Everything is offered free of charge — donations fund the work
Where people usually start
Some of this may sound familiar
- You are curious about non-duality, but unsure where to begin.
- You are looking for meaning, or for a different way of seeing how things hang together.
- You are successful by most external measures, and quietly exhausted by it.
- Something feels wrong, and you cannot name it — and naming it would mean admitting it.
- You have been searching for years and are no longer sure you are getting anywhere.
- You are at home in philosophy or consciousness research, and want to connect that to lived experience.
- You have practised meditation for some time, and want help making sense of what you have met.
None of this is a motivation problem, and none of it requires you to surrender anything. It is a question about what you have been taking yourself to be — and that can simply be examined.
The method
Three levels of the same conversation
Conversations about meaning, identity and suffering go wrong for a predictable reason: one person is describing an experience, a second is asking for measurable data, and a third is arguing about the ultimate nature of reality. All three may be careful, and all three talk past each other. Keeping the levels apart is the first thing we do.
Operational & scientific
What can be observed, measured, compared and tested?
Behaviour · self-report · health outcomes · interventions · statistical association
Phenomenological
How does experience appear to the person living it?
Bodily sense · self-experience · meaning · relationship · presence · suffering
Ontological & philosophical
What are consciousness, matter and reality ultimately?
Physicalism · idealism · dualism · panpsychism · neutral monism · religious worldviews
You do not have to settle the third level to work on the first two. A physicalist, an idealist, a Christian, a Buddhist, an agnostic and an atheist can run the same inquiry and interpret it differently. The exercise comes first. The interpretation comes second.
Before you go further
What this is, and what it is not
We would rather be clear now than be believed for the wrong reasons.
What it is
- A structured inquiry: thirty sessions across six phases
- Secular language, open to any worldview
- Careful about safety, and explicit about who it does not suit
- Grounded in the same literature as established psychological work
- Run by a non-profit association, free of charge
What it is not
- Not therapy, and not a substitute for care
- Not a validated treatment — no health claim here is established
- Not a religion, a teaching lineage, or a community to join
- Not a promise of transformation, awakening or relief
- Not something you have to believe anything to try
The programme
Thirty sessions, six phases, one repeating form
The shape is deliberately plain. Every session is built the same way, so that after the first one you always know what you are walking into.
The pattern being examined, described without drama.
What you actually do. Usually ten minutes.
The predictable wrong turns, named in advance.
What tends to become noticeable — never what must.
The learned self-image
How roles, comparison and judgement build the story of “I”.
Noticing what is happening
Thoughts and feelings as changing events rather than verdicts.
The observer examined
What actually appears when you look for the one who is looking.
Less striving for control
How action, rest and relationship change day to day.
Compassion and openness
What becomes possible when less energy goes into self-defence.
Integration into everyday life
The inquiry becoming ordinary, and less interested in special states.
Ways to begin
Four ways to work with us
All of them are free. This is a non-profit association, and nobody takes a fee for this work.
Introductory seminar
A single session covering the three levels, what the inquiry is, and what it asks of you. Enough to decide whether to go further — and no obligation to.
Workshop
A longer session working through the early exercises together, with time for questions and for what comes up while doing them.
Individual conversation
For working at your own pace, or with something specific. Conversation and phenomenological exercises rather than instruction.
The thirty sessions
The complete inquiry, worked through in order with guidance and a group. The material is written; the sequence is what matters.
Groups are deliberately kept small, so places are limited. If one is full we will say so and offer you the next.
For professionals
Where this sits in the ecosystem
This is not a new treatment model, and we do not present it as one. Almost every process it uses is already described somewhere in the clinical or contemplative literature. Being explicit about that is more useful than claiming novelty.
| Phase | Adjacent frameworks | Shared processes | Where we stop |
|---|---|---|---|
| I — Self-image | CBT, ACT, CFT | Defusion, reappraisal, self-compassion | No abolition of roles or responsibility |
| II — Attention | MBCT, MCT, MBSR, yoga | Decentring, presence, observation | No conclusions about the ontology of consciousness |
| III — The observer | Phenomenology, ACT, Advaita, Zen | Investigation of self-experience | Particular care where there is fragility or dissociation |
| IV — Control | ACT, DBT, flow research | Acceptance, experienced agency, relational presence | Functional responsibility and boundaries remain |
| V — Compassion | CFT, SDT, positive psychology | Care, social connectedness, engaged action | Prosociality is a possibility, not a guarantee |
| VI — Integration | Existential therapy, mindfulness, palliative existential care | Everyday meaning, reflection on finitude | Does not replace care, grief support or crisis management |
The full comparison, including MBSR and the Three Principles →
Research
What we do not know
The thirty sessions are not a validated intervention and should not be presented as one. Saying that clearly is, we think, the precondition for being taken seriously about anything else.
One line of work is already underway: the integration of nondual experience. Experiences in which the ordinary sense of a separate observer weakens can arise in contemplative practice, in stillness, spontaneously, or within clinical care. What seems to determine whether such an experience becomes useful is how it is integrated afterwards — and integration is the step that has been studied least.