Would an advanced practitioner ever stop meditating? The founder of the Buddhist community I attend said in an interview that he doesn't meditate anymore. I kind of found this really surprising. If we can say (just for arguments sake) that he is an advanced practitioner - is there any precedence for people once they reach a particular advanced stage in the path stopping meditating? Do people do this? Does it depend on the individual or is he very unusual in this and even potentially doing the wrong thing?
Would an advanced practitioner ever stop meditating?

If we take the Buddha &amp; his disciples as an example, I would say, no. I would also not see a reason why. In the texts, the jhānas are referenced as pleasant abidings here-&amp;-now and that is what the arahats do.


  "Bhikkhus, if wanderers of other sects ask you: 'In what dwelling,
  friends, did the Blessed One generally dwell during the rains
  residence?'-being asked thus, you should answer those wanderers thus:
  'During the rains residence, friends, the Blessed One generally dwelt
  in the concentration by mindfulness of breathing.'"
  ...
  "Those bhikkhus who are arahants, whose taints are destroyed, who have
  lived the holy life, done what had to be done, laid down the burden,
  reached their own goal, utterly destroyed the fetters of existence, those completely
  liberated through final knowledge: for them concentration by
  mindfulness of breathing, when developed and cultivated, leads
  to a pleasant dwelling in this very life and to mindfulness and
  clear comprehension."
  -SN 54.11, At Icchanangala





  But having heard that Dhamma, those bhikkhus who are arahants, whose
  taints are destroyed, who have lived the spiritual life, done what had
  to be done, laid down the burden, reached their own goal, utterly
  destroyed the fetters of existence, and are completely liberated
  through final knowledge, are devoted simply to a pleasant dwelling in
  this very life.
  -AN 9.4, Nandaka





  And how does the disciple of the noble ones obtain at will — without
  trouble or difficulty — the four jhanas that constitute heightened
  awareness and a pleasant abiding in the here-&amp;-now? There is the case
  where, quite withdrawn from sensuality, withdrawn from unskillful
  mental qualities, the disciple of the noble ones enters &amp; remains in
  the first jhana: rapture &amp; pleasure born from withdrawal, accompanied
  by directed thought &amp; evaluation. With the stilling of directed
  thoughts &amp; evaluations, he enters &amp; remains in the second jhana:
  rapture &amp; pleasure born of composure, unification of awareness free
  from directed thought &amp; evaluation — internal assurance. With the
  fading of rapture, he remains equanimous, mindful, &amp; alert, and senses
  pleasure with the body. He enters &amp; remains in the third jhana, of
  which the Noble Ones declare, 'Equanimous &amp; mindful, he has a pleasant
  abiding.' With the abandoning of pleasure &amp; pain — as with the earlier
  disappearance of elation &amp; distress — he enters &amp; remains in the
  fourth jhana: purity of equanimity &amp; mindfulness, neither pleasure nor
  pain. This is how the disciple of the noble ones obtains at will —
  without trouble or difficulty — the four jhanas that constitute
  heightened awareness and a pleasant abiding in the here-&amp;-now.
  -MN 53, The Practice for One in Training