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 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).

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.

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 ?

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.

In these video https://www.youtube.com/watch?v=yWcgvxlyrkw how come one part of mind(the first part) is again mind? ### Summary of Video Content: The Four Major Portions of the Mind This video presents an in-depth explanation of the **four major segments of the mind** as described in the language of the Buddha’s time. Understanding these segments and their functions is crucial for recognizing how mental experiences arise and how they influence behavior and suffering. --- ### Core Concepts and Definitions | Term (Original) | English Equivalent | Description | |-----------------|--------------------|---------------------------------------------------------------------------------------------------| | **Vinyana** | Consciousness | The first part of the mind that cognizes sensory input through the six sense doors (eye, ear, nose, tongue, body, mind). Each sense has a separate consciousness. | | **Sannya** | Perception | The second part that recognizes and identifies the sensory input, using past experience and memory to evaluate it. | | **Vedana** | Sensation | The third part that experiences sensations on the body as pleasant, unpleasant, or neutral based on the evaluation of the perception. | | **Sankhara** | Volition / Reaction| The fourth part that reacts to the sensations; it represents mental actions or motivations that create karmic "fruits" or consequences. | --- ### Detailed Explanation of the Four Segments 1. **Consciousness (Vinyana)** - Function: To cognize or register sensory inputs from the six sense doors: - Eye → visual consciousness - Ear → auditory consciousness - Nose → olfactory consciousness - Tongue → gustatory consciousness - Body → tactile consciousness - Mind → mental consciousness (thoughts, emotions) - Example: When a sound hits the ear, ear-consciousness arises to register the sound. 2. **Perception (Sannya)** - Function: Recognizes and identifies the nature of the sensory input. - Uses past memories and conditioning to evaluate what the input is (e.g., recognizing words of praise or abuse). - This evaluation assigns meaning and value to the sensory data. 3. **Sensation (Vedana)** - Function: Experiences bodily sensations correlated to the evaluation—pleasant sensations arise from positive evaluations, unpleasant sensations from negative ones. - Example: Words of praise lead to subtle pleasant vibrations in the body, while words of abuse create unpleasant sensations. 4. **Volition / Reaction (Sankhara)** - Function: Reacts to the sensations; it is the **mental action** or motivation that follows cognition, perception, and sensation. - This reaction is **not just a passive feeling** but an active process that leads to karmic consequences or "fruits." - Examples of reactions include craving (from pleasant sensations) and aversion or hatred (from unpleasant sensations). - Sankhara is described as a **heap of actions** that form mental habits and tendencies. --- ### Types and Characteristics of Sankhara (Volitional Formations) - **Sankhara is crucial because it generates karma**; unlike the first three mind functions, sankhara produces consequences that affect future experiences. - There are **three types of sankharas** based on their persistence and impact: | Type | Description | Example / Analogy | |---------------------------|-------------------------------------------------------------------------------------------------|------------------------------------------------------------| | **Transient (like a line on water)** | Very short-lived; eliminated almost immediately after arising. | A line drawn on water that disappears instantly. | | **Temporary (like a line on the beach)** | Lasts for a short period (hours); disappears by the evening if not reinforced. | A line drawn on sand that fades within hours. | | **Deep-rooted (like a line on rock)** | Very persistent; takes years to eliminate, deeply ingrained and difficult to eradicate. | A deeply chiseled line on rock that lasts a very long time. | - The **deep-rooted sankharas are the most dangerous** because they produce powerful and lasting karmic effects. - Negative mental habits like repeated **anger, hatred, passion, fear, worry, anxiety, depression** deepen sankharas, reinforcing suffering and misery. --- ### Key Insights and Conclusions - The mind functions in a **sequential and interdependent manner** starting from simple cognition, moving through recognition and evaluation, experiencing sensations, and finally reacting with volition. - **Consciousness alone does not create karma; it is the volitional reactions (sankhara) that generate karmic results.** - Habitual mental reactions (sankharas) are responsible for deepening suffering and shaping one’s future experiences. - Understanding these four components helps in **recognizing how mental conditioning and repeated reactions lead to persistent defilements or wholesome states**. - The video emphasizes the importance of **mindfulness and awareness** of these processes to intervene before sankhara solidifies negative patterns. --- ### Timeline Table: Mental Process Flow | Step | Segment of Mind | Function | Outcome/Result | |-------|------------------|----------------------------------------------|------------------------------------------------| | 1 | Consciousness (Vinyana) | Cognizes sensory input | Awareness that "something has happened" | | 2 | Perception (Sannya) | Recognizes and identifies the input | Assigns meaning (e.g., words of praise or abuse) | | 3 | Sensation (Vedana) | Experiences bodily sensation (pleasant/unpleasant) | Physical/mental feeling arises | | 4 | Volition (Sankhara) | Reacts to sensation; creates mental action | Craving, aversion, or other reactions form karmic seeds | --- ### Summary of Quantitative and Qualitative Data | Aspect | Details | |-----------------------|-----------------------------------------------------------------------------------------------| | Number of Sense Doors | Six (eye, ear, nose, tongue, body, mind) | | Number of Mind Segments | Four (Consciousness, Perception, Sensation, Volition) | | Types of Sankharas | Three (transient, temporary, deep-rooted) | | Impact of Sankharas | Deep-rooted sankharas produce long-lasting and difficult-to-eradicate karmic results | --- ### Additional Notes - The video repeatedly stresses the **importance of sankhara** as the critical factor in mental conditioning, volition, and karmic consequences. - The speaker uses vivid metaphors (lines on water, sand, rock) to illustrate the persistence and difficulty of eradicating different types of sankharas. - Mental defilements such as anger, hatred, fear, and anxiety are emphasized as examples of negative sankharas that deepen suffering. - The discussion is grounded in the **Buddhist psychological framework** and uses terminology from ancient Buddhist texts. --- ### Keywords and Concepts - **Vinyana (Consciousness)** - **Sannya (Perception)** - **Vedana (Sensation)** - **Sankhara (Volition, Mental Action)** - **Six Sense Doors** - **Karma and Karmic Fruits** - **Mental Conditioning** - **Defilements (Anger, Hatred, Fear, Anxiety)** - **Mindfulness and Awareness** --- This comprehensive explanation of the four major portions of the mind provides a foundation for understanding how sensory input is processed and how mental reactions form the basis for karmic consequences and continued psychological suffering. Recognizing and interrupting the reactive volitional process (sankhara) is key to reducing suffering and fostering wholesome mental states.

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 just completed my first 10 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 experienckng 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, and 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 pulasate in my body and gives me a swaying /rocking feeling, it makes me dizzy nauseas, unable to fcous. I try to remain objective and merely observe. But it has made day to day life impossible, i can't drive or walk, and 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, eveeything seems very light and airy. Trying to give as much info as possible. But also very dizzy writing this and having difficulty.

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 ?

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.

When I am doing meditation, if people or neighbors are making noise or playing music, should I hit them hard and beat them ruthlessly? It's very disturbing and annoying. Can I do violence without hatred and anger if someone is disturbing me by any means?

I asked this question in Philosophy and was advised to ask the question here on Buddhism as I may get better answers HERE. So I am pursuing Spirituality for quite some time now, I've had REALISATIONS but not the Proverbial Self-Realisation because questions remain. So was kinda wondering what is it EXACTLY that they realise. I've been told, you realise, "YOU ARE THE ONE" but it does nothing to me, no effect. So DEFINITELY IT'S NOT THE WORDS. What is it then?

Many teachers (Osho) have asked to do vigorous exercise before vipassana , IS it advisable and OK ?