How does karma apply itself to an incarnation with a predisposition to aniexty who acts and reacts differently on no anti depressants , to the same incarnation who is not on mind control drugs.

I'm not an "official" Buddhist but I have accepted the idea that "calming my mind" is good -- by not getting emotional about little setbacks (to the degree I can). To some degree, I have accomplished this. As a result, I can keep my head while others are losing theirs. So far, so good. But God help me if I get convicted of a serious crime. Whether I'm remorseful or not (or whether I did it or not), the judge is likely to give me *extra* punishment if I don't show remorse. And I once met a friend of a friend with whom I similarly held my reactions in check. She later described me as being "an emotionless monster" as if I walk around the streets at night eating children and small animals. What can I do to keep people from thinking something's wrong with me just because I don't get wildly emotional at every little thing? *This question is not off-topic. Please don't edit it. Answers that don't directly answer the question as asked will be ignored (no XY-ing, please).*

Over my life I've realized that my behavior has always been set to the point of wanting attention and validation. A lot of times it's subtle, like the way I move or speak. But other times I find myself shouting out inappropriate jokes and sometimes making a fool of myself, kind of a comedian thing. And sure people laugh, but a lot of the time, I feel as though I'm not being honest to myself when I act in this way. And sometimes think back that "damn, that kind of was stupid." On the other hand, when I try to control myself (like being mindful) I become completely quiet and introverted. Almost like I got 2 extremes- silent and outlandish. Did the Buddha ever speak of anything regarding this? Thoughts?

What would a perfect book about Buddhism look like? Between translations of ancient texts... most of which are deep but rather obscure... and modern books by Theravada, Zen, and Vajrayana teachers... and even the books that try to distill Buddhist principles for non-Buddhist audience... -- **what would you like to see in a perfect book**? - Would it focus on accurately explaining and defining Buddhist concepts and technical terminology, step by step, form basic to advanced? - Would it stay away from the technical jargon and speak about our everyday problems and how we can better overcome them? - Would it re-tell the Buddha's personal story in a way that would illuminate the Teaching? - Would it take one topic (e.g. Anatta) and explore it in depth from all sides? - Would it focus on practice more than on theory? On daily life practice? Or on meditation? - Which particulars topics would you like to see in the book's Table of Contents. What is missing in the Buddhist books you have read, and what would you like to see improved in your ideal book?

Assuming students are unenlightened, how can students have the chance to evaluate qualifications and accept a person as their teacher? For example, recently there have been more sexual misconduct issues with famous teachers, such as Sogyal Rinpoche. Obviously, the students here were unable to evaluate the teacher. What is the method for students to evaluate qualifications and accept a person as their teacher? How can a person that knows very little of the Buddha's teaching evaluate if a person is a Buddha?

As i read text from canon. It seem like in the budda day jhana was a lot easier and highly recommended for the fold path. But now it seem like this rare thing only a handful of people can attain. If it was so easy how can we find the path to enter it without all the complication?

I am currently in my late twenties and I began meditation in my early twenties. I often think that the path that I am on being correct as it is and it has provided it's justification through practice- I am unsure what I will think of me in my thirties or forties I am pretty certain I am making some mistakes that I am not aware now and will be with the passage of time. This question stems from the fact that I personally know how my meditation journey began as a yuppie and how I thought more an did less. Also following books and authors without knowing that it's not really my own wisdom but someone else's. Trying to be someone else unconsciously without thinking what I want from my life. Intellectual discussions and tryin to prove a point without having metta for the other person. Learning to accept family as they are without doubting or questioning their motives (still beats me). The list goes on. Well I am sure there are many more experienced and mature meditators who can probably provide a glimpse on their twenties. All this only for a healthy comparison as I don't have any friends my age who take meditation seriously. Metta

Here is the famous quote by Mahathma Ghani the great leader from India; > "It is better to be violent, if there is violence in our hearts, than to put on the cloak of non-violence to cover impotence. Violence is any day preferable to impotence. There is hope for a violent man to become non-violent. There is no such hope for the impotent." > > Mahatma Gandhi My simple question is; Is this acceptable? How can it be compatible with non-violence teaching of Buddhism?

The following video got me thinking: [Machiavelli’s Advice For Nice Guys](https://www.youtube.com/watch?v=GTQlnmWCPgA) Machiavelli believes that being kind and compassionate is good, but one often needs to learn to be harsh and ruthless in order to survive so that good may triumph. The best example would be the Axis Powers during World War 2 - if the Allies had been nice, they'd have been no match for the Axis Powers for their sheer ruthlessness. On a smaller scale in everyday life, it's the nicer, more helpful people who are constantly taken advantage of. So this raises a dilemma. Continue being gentle and compassionate with loving kindness, and get eaten. Or react harshly when necessary and risk darkening ourselves. Or, is there a proper middle path? Yet, Buddhism has survived 2500 years and even flourished at a time where war and cruelty were rampant. So there must be something there, and it bugs the heck out of me.

I am very close to someone in my family. I have supported her through rough times and offered my advice. However, she does not support me for the one thing I want in life. I am working hard to achieve my goal (career related), but she is completely against it. I have to live with her, and interact with her everyday and I feel her negative vibes around me. It really hurts my feelings. How can I deal with this issue and maintain peace in my mind? Thank you, I appreciate it.

I had previously asked a question about contempt. Since then, I noticed a few things, such as that it's not easy for me to 'cancel' out analytically my judgment of others. If I try to question my judgment and invalidate it, it often doesn't work, especially if I get angry. I *know* that my judgments are false, but they still arise. **Are there alternatives to analyzing/questioning the judgment?** The most effective solution so far has been compassion meditation. But that is not always possible in the moment. **What can be done *in the moment* where judgmental thoughts arise to remain open?** EDIT: I feel perhaps my question is similar to my previous one, but I'm asking for really *in the moment* remedies, and the diverse options Buddhism recommends.

I practiced meditation for 6 months continuously. I used to meditate 45 mins in the morning as well as evening. In weekends, I used to meditate many rounds with breaks in between. I developed fear of loneliness due to which I have suffered from insomnia which has lasted till now though it has gotten a bit better now. I don't know if its dark night of the soul or depression. I have also been suffering from gastritis since 1 year. The stomach pain causes me anxiety and I have not been able to continue my meditation. I am waiting for both my sleep and stomach to get better so that I can continue. I sometimes feel that the problem will last till my death. I don't know how to progress from this phase. My meditation practice had definitely brought many positive changes. I have set milestones for myself regarding the practice that I think I may not reach during this lifetime. Any suggestions for me ?

There are several scientific methods to treat the psychiatric condition depression. Is there a method to overcome depression by Lord Buddha's teachings?

What prevents us from attaining Nibbana? Is it the **ignorance** or the **craving**? So, what should we focus on, in order to attain Nibbana? Is it **uprooting the craving** or **uprooting the ignorance**? Because of what reason the **uprooting of craving** happen? and Because of what reason the **uprooting of ignorance** happen?

I am new to Buddhism and have a question I am hoping someone can answer. My understanding is that realizing enlightenment is universally desirable. In other words, it is considered “better” to realize enlightenment than to not (i.e. if a genie ever offered to magically grant someone the realization of enlightenment, no one should say “no”). When it comes to what happens to arahant after death, my understanding is that Buddha did not give a very concrete answer. I've read a couple of answers such as, "it falls under the category of things that are not known" or "the answer will not end suffering so it is irrelevant” or “arahant are extinguished like a flame”, etc. He did seem to concretely say, however, that arahant are definitely “freed” from the cycle of death and rebirth. And when it comes to what happens to non-arahant after death, he seemed to have a very concrete answer with no hesitation: they/we die and are reborn in an endless cycle of dukkha (suffering). My understanding is that both happiness and sadness are dukkha (suffering/impermanence). But isn’t happiness generally considered a pleasant feeling? And aren’t some non-arahant more happy than they are sad in life? I’m not saying I’m one of those people, but don’t those people exist? So for them, perhaps an endless cycle of death and rebirth isn’t that bad? Life can be net-positive in happiness for some, can’t it? For those people, does it make sense to exit out of this endless cycle of mostly-pleasant life and instead enter....nothingness? The unknown? Become an extinguished flame? I have read that arahant experience “happiness” in an unfathomable way, far beyond the happiness of the laymen. Even if that is true, that “happiness” is only guaranteed for the rest of their current life is it not? After that, even the Buddha is not sure what will happen except that they will for sure not be reborn to experience that happiness again in the next life because they will have been freed from the cycle. If it was just laid out as, “following the eight-fold path will end your suffering in this life” then that would be simple. But then there’s also that added bonus of “if you realize enlightenment, the illusion of ‘you’ will forever be nothing.” But what if I’m not suffering all that much? What if I have a pretty peaceful, happy life? Does it make sense for me to say “yes” to that genie? Thank you in advance.

I've long felt that some people engage in unskillful behaviour as a consequence of not valuing themselves. For example, they engage in drugs to numb or detrimental sexuality, seemingly because they feel unworthy or undeserving. **Would Buddhism link such a behaviour to self-compassion or self-esteem? Is there such a thing in Buddhism as instincts of self-harm?** Or, even, can such self-impeding behaviour be linked to some other cause, such as not seeing the consequence of actions or something of the like? Thank you

My career involves lot of self-learning, and self-motivation. I like my work, which is a reason why my work doesn't feel like work. However, I am finding it hard to incorporate Vipassana into my work. For example, if I'm working and I'm in the *zone* there's a general pleasurable feeling associated with motivation/focus. It's what keeps me going. I feel like it's a mental state that's actually valuable specially in today's society full of procrastination. However, if I mentally note that sense of motivation/focus, it does fade away, but it makes it harder for me to concentrate and enjoy work. In fact, I even get slightly depressed and begin to hate the work. Then I would mentally note those negative feelings, but they will come back and I begin to feel miserable, and like a robot. Will this go away? Should I constantly "mental note" my feeling of motivation/focus, similar to how one "mental notes" a feeling of anger? How am I suppose to apply Vipassana in this situation?

I'm going through a period of meditating every day which is not how I usually practice. Before I would meditate 5-6 times a week then deliberately not do more as I would seem to 'run dry' and lose my feeling for it and felt like a needed a gap. So I'm trying just to keep going and see how that works. But how important is constancy in meditation? - is it better just to ease off for a day if you feel depleted with it or would the thing be to keep with it even if the practice feels dry and barren. Many thanks as always

How would/should a perfect monk appear, act and possible serve you? Or from Buddhas view if wishing to try to answer this? Good if remarking whether a claim one would have or possible good for a monk (the used perspective of individual "issues") *[One may render it how ever wished for better lucie to nurish stackes and much exchange and no fear if not wishing to use it for liberation]*

If it's possible to do it, how should such practice look like? Will it be inferior to the practice of those who meditate?