I am an above beginner level meditator. I have been practicing Vipassana meditation regularly for the past 6-7 months. By regularly, I mean 1hr of sitting meditation at least 5 times a week. I have not been able to control my lust. I try to remain mindful during acts of sexual gratification, but I have very few moments of awareness. The rest of the time, I am just going with the flow. Although I am a lay person, I want to be celibate. Please guide me. I remember a story wherein Buddha said to someone how one should eat as if they are eating their own child having lost in a desert. Are there any such stories from Buddha's life/teachings regarding this subject? Basically I need some inspiration. Please share your experience if possible

I just completed my first 10 day vipassana retreat. I'm wondering if anyone has had this experience and how long it took for it to subside; I've seen the question posted by other users experiencing it, but no follow ups. Around day 5 of the retreat, I started to experience a floating, swaying sensation after the meditations. During the evening discourse, I couldn't look at the TV as it felt like it was moving. By day 9, I had some intense experiences during the meditations, like I was no longer in my body but merely a witnessing the body and everything around me seemed fragmented. I was also having a hard time narrowing my focus on my body, like my awareness of my body expanded way beyond my body and I couldn't actually feel sensations in 'my' body. Also, I would feel an energetic force move through me, sometimes moving my body (head would raise, arms would move). It wasn't intentional, and felt natural, and resisting it (to maintain determination) felt like it was creating stress or tension. I'm home now and this energetic force feeling continues to pulsate in my body and gives me a swaying / rocking feeling. It makes me dizzy nauseous, and unable to focus. I try to remain objective and merely observe. But it has made day to day life impossible: I can't drive or walk. I'm not sure if I should continue to meditate, or take a break, or not go as deep into meditation. \ When we started vipassana in the retreat I was very able to narrow my focus precisely and feel every subtle sensation, now it feels like if I try I don't feel much, everything seems very light and airy. Trying to give as much info as possible. But also very dizzy writing this and having difficulty.

Similar to this question. I started vipassana with my roommate and we both meditated peacefully. But now that he left and I am alone, I have noticed lust in my mind that leads me to wrong websites and results in negative deeds.
 **I have tried to observe, but just could not control self**. I have read many related answers from my all time favourite [@Suminda Sirinath S. Dharmasena](https://buddhism.stackexchange.com/users/295/suminda-sirinath-s-dharmasena) , but regarding this topic, all answers sound very theoretical. 
May I know something powerful, though I know it will be difficult for me. Living with another person will stop my mind, but I think that is not a solution as thoughts can again come when I am alone.
**The real victory over lust should come when I am alone**. 

Kindly help, I really want to get rid of this.

When I am very angry or very fearful, my work efficiency work increases and I can concentrate more. But now that I have been practicing Vipassana for a couple of years, my fear and anger has diminished. I am worried whether this will hamper or worsen my work or not. Please guide me

In these video https://www.youtube.com/watch?v=yWcgvxlyrkw how come one part of mind(the first part) is again mind?

I have been researching the distinction between Samatha-Vipassana (Tranquility-Insight) and Sukkha-Vipassana (Dry Insight), and I am encountering textual references that suggest serious soteriological and psychological risks when the "dry" approach is uncoupled from its ethical and emotional foundations. Specifically, I am looking for Sutta or Commentary references that address the following three doctrinal pitfalls, particularly for practitioners who may be isolated from a Sangha: - The Misunderstanding of Desire (Chanda vs. Tanha): The Brahmana Sutta (SN 51.15) establishes that Chanda (desire/zeal) is necessary to complete the path ("desire to end desire"). Is there a recognized danger of a practitioner confusing Chanda with Tanha (craving), leading to a state of "spiritual apathy" where they suppress the very volition needed to emerge from suffering? How does the Abhidhamma distinguish the function of Chanda in the Iddhipadas from the craving to be abandoned? - The Near Enemy of Equanimity (Indifference): The Visuddhimagga (Chapter IX & XX) identifies "Indifference" (aññāṇupekkhā or gehasita-upekkha) as the "near enemy" of Upekkha (Equanimity). Doctrinally, how does one distinguish between a noble "letting go" and a pathological "dissociation" or depression, particularly if the practitioner is experiencing "dry" insight without the counterbalancing factors of Piti (Rapture) or Pasada (Faith)? Are there suttas that warn against adukkhamasukha (neutral feeling) being mistaken for wisdom? - The "Salt Crystal" Dynamic and Mitigation of Kamma: The Kimatthiya Sutta (AN 11.1) links Sila (virtue) causally to Non-remorse and eventually Samadhi. Furthermore, the Lonaphala Sutta (AN 3.101) suggests that a "developed mind" (large body of water) mitigates the "salt" of kamma. If a practitioner skips the cultivation of "wet" virtues (generosity, community, active merit-making) and dives straight into "dry" observation, does the canon predict a specific type of "meditation sickness" or mental rigidity? Does the Sivaka Sutta (SN 36.21) offer a corrective to the view that all physical/mental distress during practice is "karmic purification" that must be passively endured? I am interested in whether the texts treat "Dryness" not just as a technique (no Jhana), but as a potentially dangerous deficiency in the Seven Factors of Enlightenment (specifically the lack of Piti-sambojjhanga), and if such a deficiency is linked to "Wrong Deliverance" or Niyati-ditthi (fatalism).

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

I have been practicing Vipassana for quite a while (2 and a half years). Now, I want to also dwell into the teachings of Buddha as presented in Suttas and apply those teaching in my everyday life. I have read a bit about the Majjhima Nikaya and the Samyutta Nikaya but I'm in a dilemma and not sure whether or not other Nikayas are suitable for a beginner. With which Sutta (Nikaya) should I start with?

I have done Samatha and Vipassana for a few years. Now, I have lost interest in everything. Feel like I have no hope for anything. No desire. Isn't that what Vipassana about. Removing hope and desire? Can't even eat. What's wrong with me? Is this a result of Vipassana? Or laziness? I'm stuck where I am. Lots of past experiences are coming up and disturbing me. 🙏🙏🙏

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? SHOULD I INCREASE TO 90 MINS? Follow up: Why does everyone say to do twice a day instead of once a day? In the [Vipassana 10 day retreat](https://www.dhamma.org/) , they said to not go beyond 60 mins as it will lead to different state. That's why I ask. Why is it getting more and more difficult as I am increasing the duration?

Does choosing a timer imply that meditation has a fixed goal or endpoint, while choosing a stopwatch suggests that awareness itself sets the boundaries? If time is an illusion we impose on the eternal now, why do we measure it at all in moments of stillness? What might emerge if you meditated without any clock, letting the universe's rhythm guide you instead?

[Sense consciousness and pure consciousness | Ajahn Sumedho | 21.10.2020](https://youtu.be/lNZV6z0UO3g?si=4jzUizukuHSJpp0m) My understanding of Sense Consciousness becomes clearer after listening to this Dhamma talk by Ajahn Sumedho. As a meditator this is very helpful. Just pure awareness without judgment and grasping. I would like to hear comments from other meditators.

I've been practicing meditation and studying buddhism for years, and I've always been curious about *vipassana*, but I never knew how should I practice it, on what should I focus, etc. So my questions is: what do you recommend for someone who is starting *vipassana* meditation? How do I begin and how should I do it?

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**?

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.

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 am practicing Vipassana meditation and I want to know is it possible to practice samadhi/anapana and pragya/Vipassana without following Sila.

I am going for minor operation. Should I ask for anesthesia or do without it(seeing the unpleasant sensation equanimously) ? And when I have orgasm or very tasty food it's very difficult to see the sensation equanimously. What to do? Any tips to remain in equanimity in orgasm ?(too difficult!) Isn't anesthesia same as alcohol ? (numb your consciousness )

I have been focused on the breath in meditation and I am interested in Vipassana, but I am confused about the object of meditation. I have read that you focus on the breath and as thoughts arise, you should observe them and then return to the breath and that it is the returning to the breath that increases one's mindfulness. I have also read that in Vipassana meditation, one shifts the object of meditation to the thoughts that arise and make them the object of mediation. This approach seems to be just sitting and letting your thoughts wander. Do I misunderstand the meaning of making arising thoughts the object of meditation? As it is now, I continue to make the breath the object and observe my other thoughts but generally do not pursue them, rather just categorizing the thought (like "planning the future" or "reliving the past") and then return to the breath.

I am new to buddhism and meditation (I have been practising it for one month now), and despite finishing my fourth book on the matter, I am still very unclear about what a meditation session should look like when practicing either concentration or mindfulness. From what I understood, each of these practices are clearly differents and even have different pali names (Samatha and Vipassana if I am right ?). I can already tell that I can't differenciate concentration and mindfulness. When I focus on my breath, I am naturally distracted by all kind of things which I have to be mindfull of (the way my body feels, the sounds I ear, what I smell from the kitchen, my thoughts and emotions). And when I try to practice mindfulness, I can't help but focusing on my breath, because it is often the first thing that I can notice in that state, and it is always present. When I start my meditation I focus on my breath, then if something happens I try to be mindfull of it, and then I focus on my breath again until something else happens, switching maybe every 2 to 10 seconds. I am wondering why concentration and mindfulness are referred to as disctinct practices in the books I read, as it doesn't make much sense to me. At this point I am afraid that I may be missing something important.