Comments and expansion
This post is about "residual thoughts" as a particularly difficult to recognise (catch) type of thoughts.
Not being recognised, like gross thoughts, they impinge on experiencing what´s called "the natural state of the mind" in Tibetan Buddhism, and therefore are kind of nasty.
Of course, "nasty" can only be said tongue in cheek with Dzogchen in mind: thoughts are not the enemy. They are the "lively awareness" part of the "inseparable pair" of awareness and its content. A chapter in a Tibetan Bon book that I like is called "Taking the mass of conceptual thoughts as the path". One meditates with the thoughts, not against them
But, first one has to recognise them as such.
Here is the Sam Harris example :
And you think "well, there it is, meditation is finally working".
The thought "meditation is finally working!" can be seen in two ways:
as a conceptual thought, arising as language
As a state or feeling (e.g. a positive feeling of satisfaction). In this view, the term "thought" really encompasses more than thoughts. The correct name should therefore be "residual thoughts and states"
In part 1 of this comment, I have shown that such a state / experience can easily be confused with a meditative insight or, for example, with the feeling of having "arrived" somewhere.
The post that you are reading shows that this thought is, in Mahamudra, a type of "residual thought" (a thought about meditation itself) that the meditator must also recognise as such.
Residual thoughts are the hardest
Residual thoughts are a class of thoughts that challenge even advanced meditation practitioners: these are especially hard-to-notice thoughts about meditation itself.
Daniel P Brown calls these "residual thoughts". These are the thoughts that may still not be recognised even after the meditator easily catches all other types of thoughts.
For example, I by now easily recognise a thought like "oh shit I have to make that payment" very early, before it evolves into long trains of thought or story.
But the residual thoughts are very pernicious due to their ability to cloak themselves.
Here is the difference, again, as example:
Thought A: "I have to make this call"
Residual thought B, after I have recognised thought A: a feeling of smug satisfaction, and/or "great, I just caught a thought early. In which stage in Culadasa's stages of meditation am I?"
The good news: with increasing sophistication, in particular through the stage where all thoughts are "self-liberated", or appear as "automatically empty", the residual thoughts are hopefully automatically "cleared" in the same way as all other thoughts.
Automatic emptiness serves as a clearing agent for all residual instances of doing anything during meditation, and all residual attempts to conceptualize about state or outcome. (Brown, 1981)
Wangchung Dorje (hope and fear)
The following is a Tibetan source text, showing some examples for "residual thoughts".
Wangchun Dorje (in Namgyal, T. D., & Callahan, E. (2019a)) binds such thoughts to hopes and fears, and thus, to outcomes such as the avoidance of fearful things, and the hope for good things to happen.
Within a state free from any fixation to meditation, arouse your perseverance and fortitude, but do not harbor the signs of hopes or fears, such as thinking, “I am meditating,” “I will meditate,” “I was meditating,” “It would be good if something happened,” or “If nothing happens that is bad.” Being free from hopes and fears is the immediate condition. Therefore, practice within an uncontrived state. Namgyal, T. D., & Callahan, E. (2019a, p 499)
Brown, Daniel P. (1981). Mahamudra Meditation-Stages and Contemporary Cognitive Psychology (Dissertation). http://abhidharma.ru/A/Tantra/Content/Raznoe/0028.pdf This dissertation is a free download. It is a massive, highly technical volume that nevertheless gives an unparallelled insight into the education of a yogi.It draws on the knowledge of cognitive science as of the late 1970s, so it is not the newest in this regard.As compensation, Daniel P Brown gives some insight into the experiments with tachiscopy. to which he still referred in his retreats in 2021.The Universits of Chicago library entry: https://catalog.lib.uchicago.edu/vufind/Record/470630
Brown, D.P., & Thurman, R. (2006). Pointing Out the Great Way: The Stages of Meditation in the Mahamudra Tradition. In No Title (Annotated). Wisdom Publications. https://www.amazon.de/-/en/Daniel-P-Brown/dp/0861713044/
Khamtrul , Rinpoche, & Abboud, G. (2020). The Royal Seal of Mahamudra, Volume Two: A Guidebook for the Realization of Coemergence. Snow Lion. https://www.amazon.de/dp/1559394897
Namgyal, T. D., & Callahan, E. (2019a). Moonbeams of Mahamudra (Tsadra). In No Title. Snow Lion. https://www.amazon.de/dp/1559394803/