My question is subtle. When we meditate we move our body because of some physical pain . My question is why its so painful to keep my mind on breath . Its not physical pain then what type of pain we face when we try to keep our mind on beath away from distraction.

I have been a Vipassana meditator since 2001 and had a very strong practice and very good concentration. Last 2-3 years I started feeling a physical violation of space and then hearing voices. What interacts with me is some kind of demon or demons that have started harming with negative gross vibrations of all kinds and use very harmful language. They also harm physically and hurt around the spine and different organs of the body and the nervous system- to get your energy -some kind of energy vampires. They harm continuously and never stop. It is impossible to meditate or do anything else. They seem to know how to connect to human mind and body and somehow gain control the nervous system. I asked a lot of people for help including meditators even teachers but so far havnt found anyone who knows about this or wants to help. I don’t even know where to get the help. No drugs or medicines have helped so far, even tried to get some mantra tantra help. I have also read and listened to Ratana and Atanatiya sutta. Written to monasteries..I cannot give metta or practice Vipassana at all because I am constantly under attack. I am not delusional and these are not illusions. Really looking for some help or inputs that refer to any success stories through monks or healers or Vipassana teachers. Someone who really knows about this well.

It seems while cetanā concerns having a goal, vāyāma is what carries this goal out. My understanding is neither vāyāma nor cetanā *should* involve upādāna; however, vāyāma is outside of and cultivates the ālaya. If any of this is wrong feedback would be welcome, but my question is does sati require vāyāma, or can it be the result of bountiful ālaya? Does sammā-vāyāma become less significant with cultivation?

If I do meditation just before and after sleep, will the whole sleep will be counted as a meditation session ? I don't have time, how to make sleep as meditation ? Is afternoon nap permissible according to buddha ?

I recently received a Impermanence Mala for Christmas. I have read The Heart of Buddha's teaching and I couldn't find anything in there. Thank you in advance for any information.

Four Parts of the Mind 1. Vinnyana or Consciousness – 6 Vinnyanas. These include the consciousness that arises from the Eye, Ear, Tongue, Nose, Mind and Body. 2. Sanya or Perception – Function of this part of the mind is to recognize and evaluate. 3. Vedhana or Sensation – Function is to realize the sensation. 4. Sankhara or Reaction – Function is to react, to give fruit to the sensation. This is the volition of the mind. The 3 types of Sankharas include a) like line drawn on water b) like line drawn on sand on beach c) like line drawn on rock, deep line. My question which part of mind observes 3.Vedana/Sensation in VIPASSANA ? Is it 1.Vinnyana ? And how come one part of **mind**(the first part) is again **mind**?

After a week and a half long meditation retreat, I’ve had pinprick sensations around my body, mostly around the head area but also around the body. I can feel them much more during meditation and when I’m trying to sleep (probably because I am not moving and it is quiet) but also during daily life as well. I felt them much more intensely (almost painful) during the retreat. Sometimes I am in a situation that makes me anxious the pinpricks also comes in full force. This has been bad mostly because it makes it hard to fall asleep sometimes. I do not remember having these sensations before the retreat. From my research, it seems some number of people have experienced this, but mostly during meditation, and not in daily life. I have not found any appropriate western “scientific” explanation. How should I combat this, short term in making it affect my life less, and long term in potentially getting rid of it? How would you explain this phenomenon? Should I find a teacher to deal with this? If so, where could I find an appropriate one? I live in Canada, but if I could talk to someone through call I would gladly do this as well.

I just get started three days ago. When meditating, I felt hard to breathe and even the lack of oxygen to the brain. I felt my bell and chess were stiff and this intervene me in getting enough oxygen. My posture is right (I so sure about that). How do I overcome it? Should I keep going or find some changes?

I've been meditating for 1 hour, and I'm planning to extend it to 90 minutes. Will there be any significant change in my experience? Has anyone had a real experience with this? Follow up Why everyone asks to do twice , not once a day? In vipassana 10 days retreat they asked not to go beyond 60 mins as it will lead to different state. That's why I asked. Why it's getting more and more difficult if I am increasing duration?

I can devote 7 hours to ( meditation + sleep ) per day . Should I do 5 hour sleep and 2 hour mediation(1 hour twice) **or** 6 hours of sleep and 1 hour of meditation ?please give reason . will 2 hours increase my productivity (please tell from your own experience, not any bookish knowledge ) Will meditating twice will give me **twice** more benefit than meditating once ?

How can the deliberate discipline of sitting in stillness, which feels like a form of self-bondage, be the very path to ultimate mental and emotional freedom?

When you meditate with ADHD, the difficulty level of life drops a lot. If you then practice the noble eightfold path in order to come closer to nibbana, you're sort of doing that on a wheelchair. If you stop meditating, ADHD will come back full force, and you still have 0 experience of being on the noble eightfold path on that difficulty level. Could meditating be a hindrance toward enlightenment, for that reason? Aren't you making it too easy for yourself?

When we study with concentration and our mind gets distracted we bring back to the very subject we study. The same thing we do it in meditation,when mind gets distracted we bring it back to breath . So isn't Studying is also meditation

Temporarily blockage of sexual excitement, give knowledge there's no permanent soul,body and mind consciousness are impermanent. Arising and cease. Sankara and upadana were impermanent. Does this understanding is wisdom?while doing walking meditation without hearing external sounds and thinking could follow the walking? Is this enough to balance the five spiritual faculties and free from rebith in lower realms?

How can our meditation practice, change the way we relate to everyday challenges? For example, more space between stimulus and response: Instead of reacting immediately, meditation can train our awareness so we can pause, breathe, and choose how to respond. A challenge becomes less of an automatic trigger and more of an opportunity for skillful action...

In the process of reading a book, we need only the mind and the eyes. There is no need of ears and tongue. In the process of hearing *Dhamma*,there may no need of eyes. Are there any meditation practice to ignore senses completely for a period of time ? (I'm looking for a specific meditation practice designed to achieve this, I know that we can achieve a similar result by doing Ānāpāna/breathing exercises,but may take much time )

In meditation practice how to recognise a faith follower, dhamma follower and sothapana?when fetter of personality view is broken whether there is a different ofstream of thoughts?

What does Buddhism say about the random stuff (sankhara?) that just comes into mind when I am meditating? And I mean random, like I'll be meditating and a memory just comes out of nowhere, sometimes a half-visual, half-felt scene of a place I travelled 20+ years ago. Or I'll just start thinking of a person I haven't seen for a long while. This is while meditating, so there is no sense input ~ it's not like I heard a song that reminded me of someplace. It's like my mind has a mind of its own! Is this kind of material related to the "storehouse consciousness"? I think of it as like sitting on a cauldron, because this material just continuously bubbles up ~ sometimes it is an angry boil, sometimes a gentle roil. I would love to learn more about what Buddhism has to say about this phenomenon.

Does the Buddha ever instruct us to meditate for the sake of meditation's immediate and temporary benefits? If we see meditation as a car for gaining insights and understanding, but also as a tool for improving our focus or mood or (non)reactivity - does the Buddha ever explicitly urge us to meditate for the latter effects?

As I understand it, “bare awareness” is a meditation technique whereby anything that arises is noticed without judgement and allowed to pass without interaction by the meditator. Shikan Tasa means “just sitting” and is employed in Soto Zen. I’m not sure what the difference between the two techniques is.