In the Dīgha Nikāya 15 (DN 15), the Mahānidāna Sutta, the Buddha outlines a a complex stratification of "seven stations of consciousness" and "two dimensions" > “Ānanda, there are these seven stations of consciousness and two > dimensions. Which seven? > > “There are **beings with multiplicity of body and multiplicity of > perception,4 such as human beings, some devas, and some beings in the > lower realms. This is the first station of consciousness.** > > “There are **beings with multiplicity of body and singularity of > perception, such as the Devas of Brahmā’s Retinue generated by the > first (jhāna) and (some) beings in the four realms of deprivation.5 > This is the second station of consciousness.** > > “There are **beings with singularity of body and multiplicity of > perception, such as the Radiant Devas. This is the third station of > consciousness.** > > “There are **beings with singularity of body and singularity of > perception, such as the Beautiful Black Devas. This is the fourth > station of consciousness.** > > “There are **beings who, with the complete transcending of perceptions > of (physical) form, with the disappearance of perceptions of > resistance, and not heeding perceptions of multiplicity, (perceiving,) > ‘Infinite space,’ arrive at the dimension of the infinitude of space. > This is the fifth station of consciousness.** > > “There are **beings who, with the complete transcending of the dimension > of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ > arrive at the dimension of the infinitude of consciousness.** **This is > the sixth station of consciousness.** > > “There are beings who, **with the complete transcending of the dimension > of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ > arrive at the dimension of nothingness. This is the seventh station of > consciousness.** > > **“The dimension of non-percipient beings and, second, the dimension of > neither perception nor non-perception. [These are the two dimensions.]** ~ DN 15 Is the Buddha here describing subjective, internal states of consciousness that can be directly known in meditation, or externally existing cosmological realms that other beings inhabit? This ambiguity is especially pronounced in the case of the “dimension of infinite consciousness.” Is this to be understood as a temporary mental perception - an internal expansion of awareness beyond form - or does it point to a more ontological reality in which consciousness itself is experienced as boundless? If so, what does this imply about the nature of consciousness: is it something objectively infinite by nature, or is any perception of “infinite consciousness” merely a constructed meditative perception, still within the conditioned world, and thus ultimately impermanent?

Psychedelic substances such as psilocybin or LSD often induce experiences described as "ego death," where the usual sense of self dissolves and a feeling of unity or boundlessness arises. Some interpret these states as glimpses of spiritual truth, potentially similar to Buddhist insights into anattā (non-self) or śūnyatā (emptiness). From a Buddhist perspective, are these chemically induced experiences considered valid insights into the nature of self and reality, or are they fundamentally different from the realizations attained through traditional Buddhist practice? Are there teachings or commentaries that address the nature or value of such experiences?

Udāna 8.1 describes what appears to be a radically transcendent “dimension” — one beyond the elements, the formless attainments, and even beyond movement, time, and dualistic perception. It is characterized entirely by negation, culminating in the phrase: "just this is the end of stress/suffering."- > There is that dimension where there is neither earth, nor water, nor > fire, nor wind; neither dimension of the infinitude of space, nor > dimension of the infinitude of consciousness, nor dimension of > nothingness, nor dimension of neither perception nor non-perception; > neither this world, nor the next world, nor sun, nor moon. And there, > I say, there is neither coming, nor going, nor staying; neither > passing away nor arising: unestablished, unevolving, without support > (mental object). This, just this, is the end of stress. Have any advanced practitioners, past or present, claimed to have directly realized this dimension? If so: - How was the realization described? Was it marked by total cessation, a kind of knowing without content, or something altogether ineffable? - Was there awareness during the experience? Or did it resemble the cessation of perception and feeling (nirodha-samāpatti), with no consciousness during and only retrospective insight after? - How was the transition into and out of this dimension understood? Did it feel like a gradual absorption, a sudden drop, or a shift beyond all experience? - Did practitioners interpret it as a momentary event or as the uncovering of a timeless truth? In other words, is this dimension entered, or is it recognized as always already the case? - What changed after the experience? Were there shifts in perception, identity, or sense of reality that aligned with the description of “no coming, no going” and “no this world or another world”? ---------- I understand that language may fall short in describing such a realization, but I’m curious whether any teachings or testimonies exist that give practical or phenomenological insight into what this “dimension” might entail — and whether realization is framed as a momentary insight or an ongoing mode of liberation.

I feel curious about what it actually feels like when someone directly experiences anatta. How do practitioners describe that experience? Is it sudden or gradual? Does it come with a sense of liberation, fear, or something else entirely? I’m especially interested in how this experience is understood or explained within different traditions, like Theravāda or Zen, if there are differences. Please note I'm not looking for just theoretical explanations. I’d really appreciate if there are descriptions from those who lived and felt experience of realizing anatta.

Some time ago I had to deal with overtaking personal space and personal decision making by some close relatives. He/They were some family members (Not in the same house or family). They advised my family members regarding my studies, job, etc. And some of my family members took this advice and put pressure on me. I was really annoyed by that. I felt like they were trying to control me and make me a puppet. So, I was really annoyed and angry. According to Buddhism, how I/someone should manage these situations?

From Reciting in Concert > Four kinds of reincarnation: There is a reincarnation where only one’s > own intention is effective, not that of others. There is a > reincarnation where only the intention of others is effective, not > one’s own. There is a reincarnation where both one’s own and others’ > intentions are effective. There is a reincarnation where neither one’s > own nor others’ intentions are effective. Does it have something to do with the 31 planes of existence ?

I was kindly asked to rework my question as the intent - which wasn‘t clear to me from the beginning, that is why I asked the question - wasn‘t clear enough. I have now re-edited the question and thank my teacher in the comments for this exercise. I understand that identification leads to suffering because we cling to states that are impermanent. Identification happens when we name things, feel part of them, label, or judge them. By doing so, we try to uphold a fleeting moment, which is impossible and leads to suffering. However, I am curious about how this applies to experiencing a moment, like feeling the air on your face. This might lead to labeling the experience as "nice," which doesn’t necessarily mean I want to cling to this state, though I might feel a brief disappointment when it's gone. Does labeling an experience intensify it, even though it might also lead to suffering by creating an attachment? Living in the "here-and-now" is easy during sensory experiences, but labeling these experiences as "good" or "bad" seems to pull us out of the present moment. Am I understanding correctly that labeling our experiences can both enhance and diminish our perception of them? How can we experience the present moment fully without falling into the trap of labeling and attachment?

Most if not all of us had used alias, pseudonym or avatar at one time or another while interacting with others on the Internet. There may be good reasons for doing so such as the desire to protect our privacy, fear of intimidation or to criticize people in power without fear of retaliation. Of course, there could be less than noble reasons as well. Is the use of alias, pseudonym or avatar i.e. impersonation considered breaking the 4th Buddhist precept of lying? If using an alias, pseudonym or avatar is alright then why stop at one? What is wrong with using more than one impersonating identity? If a person created multiple accounts in a forum (like the one I am writing in) and there is no explicit rule forbidding it, is it alright? Appreciate if answers would cover the subject from a Buddhist perspective.

I saw this scientific article -- [Learning to Accept Discomfort Could Help You Thrive](https://www.scientificamerican.com/article/learning-to-accept-discomfort-could-help-you-thrive/) -- on overcoming pain, discomfort and negative emotions. There is one part in the article which seems incredible: > painful exposed nerve in his tooth.....the dentist touched the tooth, my colleague felt bubbles of joy While I understand the notion of using equanimity to overcome difficulties in life, I am rather curious about its ability to overcome physical pain. Perhaps anyone who had practised equanimity in their meditation can share their experiences? Otherwise, any insights or theories on how this might work is equally appreciated, thanks!

This question arises from a recent post . There is a related question on the difference between knowledge and wisdom but this is more on how wisdom (insights) can arise from knowledge. The [definition of wisdom](https://www.wordnik.com/words/wisdom) is given as an ability to discern or judge what is true, right, or lasting; insight. Therefore, learning and gaining knowledge of the Dharma without insights would not constitute wisdom by this definition. How do you gain insights so that knowledge of the Dharma becomes wisdom? What are the signs of wisdom? Sharing from the sutras or personal experience/insights are welcome.

During meditation practice have experienced mind was stopped. But some says it is samadi,not the magga phala.but now I don't have thoughts over myself. They say magga phala is shut down .so what is shut down mean?

What are the Buddhist norms & guidelines for rebuilding a relationship after a breach of trust?

The bulk of my personality is made up of other people's beliefs about what is lacking. These core beliefs rise up like bubbles and when the attention is placed on them, they burst into a rather coarse type of emptiness. For decades and unbeknownst to me, I have laboured over this negative self-talk which takes on various permutations of not being enough. As I investigate further, it's clear where they came from: implicit messages from society, that no matter what you can do or what you have in material possessions, it is never enough. It's like a sinister melody playing in the background of human consciousness. It is a collective and implicit agreement stationed just beyond the boundaries of normal, every day awareness and generates a perpetual attitude of always becoming yet the suffering it causes goes unquestioned - no link is formed between the thoughts and the actions. There is so much to write about concerning these observations, but it would hurt my head if I continued mainly because I see a barrel of worms inside those karmic propensities. If I look at one person, I see only the manifold accumulation of past actions which determines their current behaviour, but they see an exclusive and individualized entity making unique and specialized decisions. They seem rather clown-like in that respect - their personality lost to the conditions of their circumstances. Then I turn towards myself, and see the same things ticking away, and so I smile and kick up one of my clown shoes. What else is left for me to do. The negative self-talk has little footing these days, but it's what I built my identity with. As humankind's defunct tutorial meanders off it takes with it those biological conditionings: eating food has the same neutrality as shoving a letter into a postbox and women's tits look like what they are: droopy skin with a pointy circle denoting some vague hint of conceptual sensuality. This leaves me thinking curiously about what actually drives me, what is my personality? The Buddha had a personality, for sure. In a sense I know the answer to this question, but I'd have to start writing a curious state of affairs because language seems to do it a disservice. Then, the karmic waves come rolling in, and I've lost all direction. They seem quite annoyed over in this region even throwing obscure items like the kitchen sink.

Sometimes some visual or auditory sense perception gives the taste of no-self. Like, the ego dissolves for a moment and you feel tremendous oneness with existence. For e.g. while looking at the sunset or the night sky, or listening to the rain. But such states don't last for long. So just want to understand what might be happening. I think what happens is that you perceive but there is no reification, but that is what I think. Is it possible to have perception without reification? And is this state the same as "***Yatha-bhuta-nana-dassana***"

During practice of meditation experience there are thoughts that can't be noticed. But they stop on their own and later they appear to show up less and less. The thoughts were less wondering with the practice. Is this due to obsessive defilment become less? In what stage this is experienced?

I was wondering if seeing flickering lights during meditation meant anything. My eyes had been closed for about 15 minutes. I would not say I was in a deep meditative state. The room was dark already and the blinds were down. At the beginning of my session I had seen points of light converging on a point. When I try to focus my eyes on the pattern, the shape changes or disappears; I’m not sure which. This doesn’t happen when my eyes are open. I’ve been meditating for a couple of years for about 10-20 minutes a day but never have felt like I was a good meditator. My mind usually wanders when I try to focus on my breath. In the past I have felt like my whole body has become stone during meditation but the flickering lights is something new. Was wondering if anybody has ever had that experience or knew if it meant anything. My guess is that I’m not supposed to pay attention to things like that.

After quite some time of daily meditation, I feel less like having a real separate, permanent self (specific details see below, but it's a general question), which, in my opinion, could be regarded as a step on the path to enlightenment. However, it also matches the criteria of a depersonalization disorder as defined by psychiatry more or less. I wonder whether that's an issue and how to approach it. As a distinguishing feature, one could think that it feels good and liberating in the case of enlightenment, but negatively speaking a source of suffering in the case of a disorder. As a non-enlightened being I don't always feel good, so it's not that clear, and I think there can be more serious doubt in moments or phases when one feels bad (e.g. due to unpleasant nyams in meditation). The feature of social functioning also doesn't seem clear to me, since one could argue, for example, that seeking solitude/retreat for meditation is a socially impaired behaviour, especially when I talk to people who are not familiar with Buddhism. I suppose talking about feelings of no-self sounds rather crazy – which isn't a problem in itself, but it might impair my ability to have a positive influence on their lives or in charitable organizations. So I wonder: - How would you distinguish between the (partial) feeling of non-self as a step towards enlightenment and a depersonalization disorder (or a similar mental disorder)? - (How, in which cases) would you speak openly about non-self-experiences with others? Some details about my personal experience if relevant: Instead of a permanent self, it feels more as if mental events rise and pass without being mine or controlled by "me“. I feel less like having permanent character traits. I don't feel very connected to my past or possible future - "my“ body feels like an arbitrary vessel of consciousness. In deep meditation I feel like an abstract, spacious awareness (which is peaceful, vivid and benevolent). While I'm not completely free of mental afflictions, I think attachment, desire, aversion, fear, and so on, are significantly weaker than before I started meditation and then in many other people (up to a point that others don't understand some of my behaviour). Meditation method: shamatha awareness of awareness according to Alan Wallace.

I've been thinking about this for quite some time, and decided to ask the forum, perhaps someone have more knowledge about this. (sorry for grammar mistakes (if there's any), English is not my first language) Recently, I watched a film about a gay couple. I like their relationship, so I decided to support them because I saw in several Buddhist sources (including answers on Buddhism Stack Exchange) that homosexual relationship is no different than heterosexual relationship. But then I remember that *upādāna* (attachment) conditions *bhava* (existence, becoming). So, will liking, supporting, and continuing to watch that film causes rebirth as a gay person? If someone can clear this out for me, it'll be much appreciated

I started meditation with Headspace app and have experienced a lot during meditation such as irrational fear of someone breaking in to the house and killing me while I was meditating , fear of snakes etc. I am off headspace for about six months now and my Vipassana practice has improved a lot. The chattering in my head has subsided but now I see lot of random images flashing while I meditate. These images don't have to mean anything but these images are nothing I have seen or imagined in my life so far. Should I wonder about their meaning or should I continue to the adage of letting it all go and focus on the moment?

I have a question about my current practice, but feel it's far too sensitive to share here. I do not personally know any person, teacher or guru who I could ask this question. What could I do in this instance?