**Hello,** I'm a Vajrayana practitioner since 2018, Nyingma School, and have been taking medication for 3 years. **What's the Buddhist point of view of Mental Illness and Hallucinations ?** I'm asking this question because I want to be a monk but don't know if it's possible because I'm sick. At the same time I don't know how far this is true because this term "Mental Illness" didn't exist in this context in the ancient times and people with supernatural abilities are mentioned in legends that are believed to be real. I'm not saying I'm one of these legends because I'm not, but, I've had my share of supernatural encounters even tho they were dismissed and there were other times that the voices wouldn't stop. **Before I started to take the medication I would do Shamata meditation easier, now I feel numb, in my heart, and sleep a lot**. I started o take the medication because I had problems at home, entered in a depression and decided not to take my life. My relationship with my mother was really bad, she was abusive yelled at me everyday, hated that I meditated and did yoga, but many years later things are better. It's a wish fulfilled, but now I can't stop taking my medication as I'm studying and I think it's for the best - at least for now. **As modern medicine didn't exist back in the day what was the Buddhist point of view of these illnesses ? And what was the method to solve this issues, if they are actually issues ?** I'm not looking for a cure for my "illness", but, I'm really serious about my practice and daily routine - that's why I want to give my life for a greater cause and to become a monk. **EDIT:** I was informed about **wind disorders** and some can be classified as **Mental Illnesses**: - [rLung, Mind, and Mental Health: The Notion of “Wind” in Tibetan Conceptions of Mind and Mental Illness](https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6522449/) **Thank you for your time**

I hold the view that Buddhism may not be suitable for all individuals. For instance, a person born with a mental illness who is unable to differentiate right from wrong may struggle to practice Buddhism. Similarly, individuals with disabilities such as tinnitus may find it difficult to meditate. In my opinion, this presents a limitation of Buddhism compared to other religions, where prayer may be an easier means to gain insight. In one sutta, the Buddha mentions the need to be fortunate to encounter his teachings. Doesn't this exclusivity make Buddhism an exclusive religion for attaining liberation? If the Dharma does not provide equal opportunities for everyone to strive for liberation in every birth, wouldn't it be unrighteous? I am curious to know whether Buddhism is the sole path to liberation from human suffering. Does this imply that individuals who cannot comprehend sutras or meditate cannot attain liberation?"

I was wondering how the mental factors of *Fear and Shame* should be understood. Normally I would understand them both as being unwholesome but I guess in Abhidhamma-perspective they have a different meaning. How should they be understood according to the Abhidhamma? They are both listed as belonging to the group of *Beautiful or Moral* cetasikas.

I am writing an essay on Buddhist nonattachment, in which I argue that nonattachment is compatible with a wide range of affective states and intimate relationships (contra some popular philosophical conceptions, which are greatly influenced by Stoicism). The account of Buddhist nonattachment I offer stresses an attitude of open-minded acceptance of whatever mental state arises, without attraction or aversion -- without indulging or suppressing it. In more than one place I have heard mention of a sutta in which the Buddha describes his mental states and attitudes when he teaches the Dhamma, and his audience either understands or fails to understand. From what I've heard, he says something along the lines that he is pleased when people understand the Dhamma and displeased when they do not; however, his is not overcome by those mental states. This is not a direct quote, only the impression left in my memory. Does this sound familiar? Can anyone help me find this sutta?

Not long ago, I encountered tough "barrier" in life, tried to break through it but ended up greatly humbled and forced to take step back. This got me thinking whether I should decouple from earthly desires like career, consumerism and similar. Was my experience divine punishment (karma) or display of better way ? Note: I realize this question is not necessarily specific to one religion over other, but I think this community is more accepting to this type of question.

If I think of the *Noble Eightfold Path* for example, or even the *Abhidhamma* traditions, I feel mental factors are clearly *related,* but noted as separate. In sum, my question mainly is: **What conditions cause mental factors/qualities to aggregate, i.e. lead to the development of others, and what conditions cause them to remain separate? Is there a unique condition (e.g. a mental factor) that unites others in the mind?** In non-Buddhist sources, strong *pleasure* as in addiction seems to channel the mind towards doing but one thing, to exclude in a way causing shame. But positive emotions such as *joy* tend to broaden one's perspective and capacity of action. A researcher on this says : > But as the sun rises in the sky, things begin to change. Your blinders > around your face begin to open and your world quite literally expands. > You can see more. Your world is larger. > > Just as the warmth of sunlight opens flowers, the warmth of positivity > opens our minds and hearts. It changes our visual perspective at a > really basic level, along with our ability to see our common humanity > with others. **Can this be related to this question?** Thank you

Is there a difference, in terms of mental fabrication, between creativity and imagination (which seem to rely on imagining what's not there) and empathy and mentalizing (which understand how someone's mind/mental affinities are)? Are empathy and mentalizing more *'mindful'* and produce less mental fabrication?

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

This is a follow-on to [this question](https://buddhism.stackexchange.com/q/34694/254) What's the connection or difference between joy (piti), and the "bliss" (sukha) and peace (santi) of Nibbana? Is one required to seek joy to attain Nibbana? Why? Should one seek sukha, peace, or Nibbana (to attain Nibbana)? If Nibbana and joy are different then why is (or what's meant by saying that) joy is one of the [path factors](https://en.wikipedia.org/wiki/Seven_Factors_of_Awakening) ? It seems to me the meaning of the English words "bliss" or "happiness" is synonymous with "joy" so why does it seem like Nibbana has been described as "bliss" or "happiness"? In my opinion if there is no element of "joy", "pleasure", "delight" etc. to the attainment of Nibbana then it is wrong to refer to it as "happiness" or "bliss". I don't understand how it could be possible for there to be an unconditioned happiness or bliss.

Here's what I'm given to understand: The Abhidhamma manual classifies all possible mental states of a human being into - various different kinds of Chittas and Chetasikas. Here's what I want to know: - Are the mental states of (what is generally considered to be a) disorder, like say - Bipolar disorder, Autism etc. also considered and classified in this text? - Is there a way out of it? Is there anyway for someone who wants to help those in deeper suffering because of this. Meditation, medication, perspective, world view etc.

- Cetana (Intention) is a universal mental factor which can be seen in every consciousness even in Arahants'. - Kamma is the intention in one's consciousness. I have thought about the below statements based on the above mentioned two factors. But couldn't come to a conclusion. My questions are, 1. "An Arahant accumulates kamma in his/her life and has kammic fruit for that kamma in the same life." Is this statement true? 2. "An Arahant accumulates kamma in his/her life but has no kammic fruit for that kamma." Is this statement true? 3. "Intention (The mental factor, Cetana) is not kamma in Arahants' consciousness" Is this statement true?

I have noticed a certain phenomenon. When I am in a positive mood, I don't identify with the mood. I don't cling to it, I am aware of its impermanence. When a negative mood occurs -- as anger, or despair -- I completely and absolutely identify with it. I *am* this state, I believe it. I do not recognize its impermanence: I think about this mood as if it won't end. Seemingly, negative moods make me unaware of non-self and impermanence, based on what I said. My questions are: **(1) Is this a question of aversion? How can I avoid being phased by negative states?** **(2) More specifically, how do I avoid identifying with such negative states, and how do I recognize their impermanence *when they occur?*** **Basically, I know one ought to observe such states mindfully, but in their immediate occurrence I get caught up, I am motivated to act or speak in a negative way.** Thank you.

I have a while ago seen a diagram or explanation on this forum. It was about the way in which the five powers interact in meditation. After reading a comment by ven. Yuttadhammo, I gathered there's such a thing as *too much* concentration (and in the case mentioned not enough effort). Can anyone explain the interactions of these five powers in daily life and meditation? Thank you.

I don't know how else to phrase this question, but please advise. I have this constant irritating feeling that I am kind of enlightened. It is confusing. I don't really know if it is my ego which is trying to assume this sort of "super self", when in reality I am just a normal person, making normal mistakes. I become unaware of my mental formations sometimes, or careless about what I say, or I get angry at times. A little more about this. I know about this ultimate goal, like Nirvana or Moksha or call it anything. I listen to talks by Ajahn Brahmavamso, Alan Watts, J.Krishnamurti and some other yogis. Then I think my ego blends into acting like that enlightened being. I sometimes advise my parents on some matters also. It is definitely weird. You see I want to achieve that final goal, but I accelerate towards it in a moment. It definitely seems wrong. Or is there a final goal at all? It seems like I am constantly checking myself against enlightenment. It is funny too. So please advise. And also I would like to know if there was any such situation(in the texts) which the Buddha faced.

From my experience, one can influence outcomes of whatever by using intent. This is investigated much currently by Thomas Campbell, which you can read about in this My big TOE book and see in his videos on YouTube. What I read from a Buddhist perspective (http://www.buddhanet.net/tib_heal.htm) the mind certainly plays a role in your own physical health. What about influencing that health of others? For example, when one of my kids has the flu, I wish them good health using meditation. I have no objective proof but it seems to speed up the recovery. My question is, what does Buddhism teach in using the mind to heal physical problems of others? And what about healing their mental problems through focused intent? I wish to have tagged this with 'mental', 'physical' and 'health' but those tags aren't available.

I have recently participated in a 10 days S.N. Goenka Vipassna course, which had incredible positive results. I feel like I shed 20 tons off my heart, and most importantly I am able to practice daily and to be aware of Sankaras before they 'stick'. My life has improved significantly in each and every aspect, and I was even able to bring positive awareness to the lives of my beloved ones. Naturally I want *everyone* to participate in a course immediately, especially people I am close to, and especially those who are in great suffering. But while trying to understand whether the course is safe for everyone or not, I've developed some doubt. Some experiences sound really unhealthy, like these: - The 10 Day (Goenka) Vipassana Retreat – A Warning - TERRIBLE and TRAUMATIC experience at Goenka retreat - Vipassana : Diary of a Bipolar episode following meditation - Mental breakdown triggered by Goenka retreat meditation (TL;DR - People are describing long periods of suffering, depression and even a bipolar episode). To be fair, it's not that easy to find many negative reports about the course, but seems like some people were significantly hurt, and the Vipassana course organizers / teachers weren't able to screen them beforehand or to guide them to the safe, healing zone of the technique. Another issue is the big amount of people leaving the course in the middle. This doesn't necessarily indicate they had an overall bad experience, but surely for many people leaving in the middle comes with some negative effects. I assume going on a course at a bad time, and leaving in the middle, might cause the participant to lose the chance of acquiring the technique for life (which is, IMHO, quite terrible). I have the option of remaining totally neutral towards whether a friend goes on a course or not, but I believe this is not necessarily the right, responsible approach. If I have the power to influence someone to acquire this amazing tool in a healthy manner, I think I also have the responsibility to do so. Similarly, if the course might be dangerous for someone, I must at least warn her / him. What approach should be taken while deciding whether to go on a course or not, or whether to encourage someone to go on a course?

I've been using [Mental Noting](http://www.insightmeditationcenter.org/books-articles/articles/mental-noting/) to improve my handling of anxious thoughts and emotions but I ran into a strange situation today. Most of my thoughts have been neutral or negative, and mentally noting such thoughts has allowed me to disassociate myself with any such passing clouds in my mind so that I can continue about my day. However, after a physically gloomy day today I saw the sun come out and light up the city. I initially felt very happy seeing the sun shine across the buildings but then my habit of noting came in the picture and I felt a distance between me and the emotion (just as I would an anxious emotion). From what I understand, this is what the practice calls for me to do in any type of event. Is there something I'm doing wrong or missing here? It seems that long-term noting will cause me to put a distance between pleasurable moments just as it would with negative ones? Why would I want this? I enjoy such emotions and whatever pain I experience from them being so fleeting is worth it. I'd rather maintain the duration by which I experience such moments, not shorten it with noting. I'm not sure what perspective to have in such cases and whether there is some greater benefit to continuing to do this for all situations?

How to develop Chanda? Anything you have to add on this subject is welcomed and appreciated.

Hurting someone physically, Mentally, Verbally is a sin according to Buddhism. As I believe no matter we love or hate each other, anyhow we don't have any ownership of any others lives. 1. So how about **Gossiping** or the **tattling** about others lives ? 2. How does Buddhism explain ***specifically*** about TATTLING ?? 3. How one should practice not to Gossip about others lives ? 4. In the other way how one should practice to face others Gossiping about himself/herself ?

Is there a Buddhist concept that maps to the western concept of the will? For instance the will to get up on a morning, to go to work, practice Buddhism etc... One of my teachers said that it is just another name for our greed, hatred and delusion. I really like that concept but I wonder if the will is discussed in Buddhist texts or by established teachers and in what terms.