Hello,

I’ve been meditating for some time now—very on and off—but more seriously over the past few months. I mostly focus on noticing my breathing, observing how I feel, or sitting with a particular insight.

In the beginning, I experienced a lot of friction because my mind would often wander, and I’d feel frustrated by it. Over time, I learned to slowly avoid "engaging" with whatever direction my attention and awareness were being pulled towards, and instead, just notice it.

However, due to some ongoing situations in my life, I feel very anxious in my day-to-day experience. When I meditate, my mind bounces between so many thoughts and feelings that even when I gently return to noticing, it only lasts a few seconds before a new wave of thoughts or emotions arises.

Has anyone dealt with something similar? Any advice would be greatly appreciated.

Thanks!

Before adulthood jaded me, like most, I was open. I’m still open minded but I’d be a fool to say the walls I’ve built over the years do not keep certain ideas or experiences out. I miss my imagination, my curiosity, my drive to connect. I miss seeing what felt like different realms or worlds- I don’t want to see in such muted monochromatic colors anymore. Do you have any suggestions on how to get back there? Thank you so much 34/F

I am experiencing extreme sensitivity to restlesness felt in the body. Even smallest acts can trigger intense tensions, which makes living outside the cushion pretty difficult. The triggers are mostly rushing things, multitasking or any distraction to unpleasant emotion. This, of course, has it's benefits: it feels like I am forced to be present throughout the day; however, the task is impossible to reach always, and I will end up doing something like rushing, which causes extreme reaction. Then I will have to sit down to meditate or do other somatic work, to "get rid" of this built up uneasiness in the body. It always takes around 10 minutes or so. And I do repeat this cycle many times a day.

A self-evident solution would be to not to escape my experience ever. I just can't manage it always. Bareknuckling approach doesn't work perfectly, therefore. My practice consist of 2x/day ~30min sits, starting with body scan then using breath as meditation object. I also do smaller meditation bits throughout the day, and also some other modalities like IFS and EFT.

Do you have any advice to handle this more skillfully? Maybe some practice to cultivate this exact skill? Maybe a shift in mindset to not distract myself so much? Any pointers?

I am reading Right Concentration by Leigh Brasington. He has a long section where he defends his interpretation of the jhanas by citing the suttas.

I am left thinking: Why bother?

It seems to me that Buddhist-related writers are obsessed with fundamentalism and the suttas. This seems unhealthy to me.

I mean, if practicing a religion and being orthodox is your goal, then go ahead. But if your goal is to end suffering (and help others end suffering), then surely, instead of blind adherence to tradition, the rational thing to do is to take a "scientific" approach and look at the empirical evidence: If Brasington has evidence that his way of teaching jhana helps many students to significantly reduce or even end suffering, then who cares what the suttas say?

People seem to assume that the Buddha was infallible and that following his original teaching to the exact letter is the universally optimal way to end suffering. Why believe that? What is the evidence for that?

Sure, there is evidence that following the suttas HELPS to reduce suffering and has led at least SOME people to the end of suffering. That does not constitute evidence that the suttas are infallible or optimal.

Why this religious dogmatism?

Apologies if the title is provocative - the question of 'claiming attainments' is, of course, always a tricky one. Perhaps a better way to phrase this is that I consider myself to have experienced a permanent reduction in the possibility to suffer through my Buddhist practice that I do not have to maintain - it is simply not possible. The main purpose of this post is to hopefully help others with any questions about the path there - mainly because for myself it has been a long and arduous path cycling through various teachers and techniques and methods and so on, and so even if I can help one other person who was confused in the same way I was, I would consider this worthy.

I am aware that there is no reason to trust my words here initially, especially being a throwaway account, but I hope the reasonableness of my understanding will come out in my answers to questions.

Compliments of the season. I have a realisation that I don't really know where to put. I haven't read much literature on meditation and the paths, but do love to contemplate. I would be grateful to know what this is based on the various paths available and what the way forward is.

Lately, I experience everything (myself included) as visible and invisible at the same time, tangible and intangible at the same time, real and illusory at the same time, substance-based and substanceless at the same time. Sometimes I'd be looking at someone or something that's important to me and I have to really take a look to get the focus that I'm actually looking at that special someone or important something really enforce the thought that this person or thing is important. It's like there is no substance within creation (maybe there is, just my view at this state of my journey).

Over the last few months I’ve consumed caffeine everyday as I finished up my last semester in undergrad, and I’ve now been off it for a little over a week.

I find for me, I can’t really relax so well when drinking caffeine. If I drink caffeine before a sit, it’s like installing restlessness. The last couple of days, samadhi is much easier to cultivate without this stimulant.

I’ve been meditating for 5 years, and have taken long caffeine breaks during that time (over a year at a time) but this time around, getting off it has been especially impactful.

What are your experiences with caffeine and meditation? I expect this to be varying from person to person, and perhaps related to the style of meditation. Rob Burbea’s book benefitted me greatly, and I’ve also found the TWIM 6 Rs to be great. My practice is mostly either breath meditation or open awareness.

Relaxation plays an important role for my practice, perhaps someone who does more Visuddhimagga concentration or Mahasi/MCTB style noting would benefit from caffeine. Curious to hear experiences.

I must admit, I do not understand what it means to enter and emerge from the fire element. I do not understand the elements well. I understand what it means to "make your mind like fire", I think, but I don't understand the role of the analysis of rupa into the elements. I get that all clinging to rupa should be abandoned as suffering, but I don't really understand how the analysis of that clinging into clinging to the elements conduces to that abandonment. What are some examples of clinging to the various elements? And what does it mean, to enter and emerge from an element in meditation?

Dear redditors,

While meditating today i was going to these dreamy states where there were visions of what most spiritual people would call "past lives".

Normally i would up my energy because i would think i have gone into a hypnagogic state, but today was different. These visions would emerge while being mindful of it. This mindfulness allowed me to see the construction of the self-sense that were created by the mind. Instead of thinking these visions to be true i would dissect them into the phenomelogical sensations of masculinity, feminimity, spaciousness, seeing, feeling etc. this rising into a sense of self was alternated with a choiceless awareness where the sense of a physical body was completely absent accompanied with equanimity.

This made me think: What if the visions of a "past life" are a great tool provided by the mind to go deeper into the understanding of the construction of self and could therefore a part of the path to realization of non-self?

My question to you fellow meditators is, what is your experience with these states and how do you use them?

Along my journey, I have discovered just how much habitually held tension I have in my body. Particularly my head, neck, face, jaw, shoulders, solar plexus, root chakra area, legs… I guess I might as well have just said the entire body now that I listed it out! It’s like I’ve had this tension my entire life without fully realizing it.

Has anyone here come to similar realizations and have you been able to work through this tension to recondition yourself to be mostly or completely free of physical tensions in your daily life?

Would you say these physical tensions could be synonymous with “energy blockages” that many speak of? Essentially, tensions as blockages that prevent the free flow of attention through the body via body scanning / Vipassana?

I have this drive to dissolve all these tensions, as they’ve become very obvious and seem unoptimal in terms of my state of being. I see how these physical tensions can also be tied to some underlying mental tensions as well.

I feel a bit obsessed with trying to consciously relax these tensions lately but I also find an interesting “challenge” in social situations where if I’m consciously relaxing my facial muscles I’m left with a bit of a cold, unfriendly appearing face (RBF, if you will). Has anyone else encountered this sort of “challenge”? This may seem like a mundane and silly thing to concern myself with but I’ve already committed social suicide in the past due to me being overly engaged in emptiness / living in the void. I’ve learned some lessons about that and try to have a more balanced approach these days and to not push away / deny my ego.

One other thing I wasn’t going to mention but is somewhat related is that when I consciously relax, I almost immediately will have spontaneous jerks / Kriyas. These usually only happen when I am consciously relaxing. I’m not sure if it’s prana moving or kundalini energy or what but the movements can be very jerky. On retreat, I fell off my cushion onto the floor from the violent jerkiness of it. Idk if this information is pertinent but just want to give a clear picture of where I am in terms of tensions and energies.

Hoping maybe someone has been through something similar that might have some nuggets of wisdom or can relate at all! Thanks! :)

I posted this on the Vipassana subreddit but am only getting “just observe” advice - which I understand and largely agree with but I also am curious about others’ experiences and if they relate to this at all. Through discussion, perhaps I can extract some wisdom from others’ experiences and apply it to my own!

What is the Goal?

Meditation often raises questions about its ultimate purpose. The term "enlightenment" is frequently mentioned, but it can carry diverse interpretations. In the Buddha's teachings, enlightenment equates to the attainment of Nibbana, the cessation of craving, suffering, and the cycle of rebirth. As Bhante Vimalaramsi and other teachers emphasize, The initial goal is Sotapanna or Stream Entry.

This is not just theoretical—it is the heart of Buddhist practice.

What Did the Buddha Teach?

The Buddha's message was remarkably straightforward:

• "I teach Nibbana and the path to Nibbana"
• He advised that if a practice aids in reaching Nibbana, it aligns with his teachings. (AN 8.53)
• The Buddha warned that a counterfeit Dhamma will arise in the world, just like counterfeit gold you must test the purity and make sure the gold is really gold. In the same way you test the Dhamma against all of the other teachings and if it matches then it is true. (AN 8.51)
• The Buddha foresaw danger when he proclaimed in Anguttara Nikaya Sutta 5.88 that a monk who has long gone forth, well known, famous, with a large following of laypersons and monastics, learned in the scriptures, even such a monk can have wrong views.

Bhante Vimalaramsi explains that Nibbana is not an abstract concept but a tangible experience where craving ceases. This is reached through diligent application of the Eightfold Path and practices like Tranquil Wisdom Insight Meditation (TWIM).

The Four Noble Ones and Valid Practices

A key measure of any meditation system’s validity is its ability to lead practitioners toward the Four Stages of Enlightenment:

1. Sotapanna: Stream-Enterer.
2. Sakadāgami: Once-Returner.
3. Anagami: Non-Returner.
4. Arahant: Fully Liberated

The Buddha stated that practices failing to produce these results should not be pursued. Bhante Vimalaramsi often evaluated other techniques by asking, "How many have attained Nibbana with this method?" If the system does not guide practitioners through the stages of awakening, it is likely not effective. SN 56.11

Engaging in the Right Practice

Bhante Vimalaramsi's TWIM methodology underscores simplicity and effectiveness. It integrates the 6Rs—Recognize, Release, Relax, Re-Smile, Return, and Repeat—as practical tools to let go of distractions and cultivate tranquility. These steps align closely with the Buddha's original guidance on mindfulness and effort.

The Buddha's Approach to Debate

The Buddha famously said, "I do not argue with the world, the world argues with me."(mn22,72) This reflects his confidence in the Dhamma. Any attempts to prove alternative methods equivalent to his teachings must demonstrate the attainment of Nibbana. Without this, they do not lead to true liberation.

Verifying a Teacher’s Authenticity

Before committing to a particular practice or teacher, it’s wise to ask:

• How many have reached Nibbana using this practice? (AN 4.180)
• Are the Four Noble Stages of Enlightenment evident in their system? (MN72)

Teachers who align with the Buddha's framework focus on guiding their students to tangible progress toward enlightenment.

Conclusion

The goal of meditation in TWIM is clear: attaining Nibbana through consistent practice of the Eightfold Path, underpinned by the Buddha's original teachings. Evaluating practices based on their results ensures that practitioners are on the right path toward liberation. As Bhante Vimalaramsi’s teachings affirm, Nibbana is not an esoteric ideal but an achievable reality with the right effort and understanding.

Posed from www.dhammasukha.org

https://www.dhammasukha.org/blog-path-to-nibbana

I am a few realizations deep and suffering is greatly diminished.

And yet I am still dealing with significant repressed grief. I feel it in my throat at all times like a block. The boundaries sometimes change but it is there every time I touch on it like a tension.

When I think about dealing with the grief, finding ways to grieve, or meditate on this repressed emotion, sometimes I can shed a few tears but mostly an image of myself as a small child comes to mind, screaming, “no! No! No!”

I have a thought that feels very solid that says, “it is not ok for other people to see me sad. It is not ok to admit that things, losses, make me want to grieve.” And also, “seeing other people grieve makes me embarrassed for them.” As soon as that thought appears it is as if the sadness disappears into my throat. I think there is both shame and fear here.

I want to be ok with being sad when I want to, regardless of other people’s opinions, and yet it feels so threatening and impossible. Sadness was, obviously, unsafe for me growing up and typically channeled into anger.

I was hoping someone here had some ideas or has been through something similar.

First of all, why do all Zen masters have to write in such flowery language? I love Zen, but my god is it difficult to understand.

So supposedly, all the instructions I've understood from reading countless Reddit posts and reading two books on this is that I'm not supposed to do anything but sit. Okay, but what do I do if I get lost in thoughts? Should I remain lost in thoughts, or should I guide myself back to the present moment? If I do that, isn't that some kind of action I'm taking, so it doesn't fit in with the whole "you're not supposed to do anything"? And if you say that I still do not take action and remain lost in thoughts, then how is this practice I'm doing meditation? This is just everyday life where I'm lost in thoughts 24/7.

And what if I fall asleep? Do I do something about being drowsy (other than sitting upright, not included here), or should I let myself fall asleep because I'm not supposed to interfere or do anything in this practice?

And where should my awareness be? Should I be aware of my thoughts, feelings in my body, sounds, smells, sight and more all at once? How is that even possible?

Or should I let my awareness flow between these things?

People say that the practice of Shikantaza is very simple and straightforward and there are no more instructions than "just sit" (other than the posture. Again, not included, I'm only talking about the core practice). Then why do we need a teacher for this type of practice? What is the teacher supposed to teach you here, when the instructions equate to just two words?

So what am I supposed to do?

Somebody please answer all these questions for me. And please also provide me with proper instructions. I'd be eternally grateful.

Metta

Hello!

To any seekers, I intend no disrespect with my questions, however I would like to share some questions and concerns I have with the spiritual path, that I have come up against repeatedly as a hard wall in any spiritual practice.

How do you know your spiritual experiences aren't just biological states?

I ask this because I am concerned with the end of suffering and arising of the best possible feeling/state for the longest timespan possible, and it seems to me that the universe doesn't really allow for this outside of biology/ whatever substrate life is embodying. Naturally, one may refute this by saying that such is the point of stream entry, however (and my knowledge isnt super precise, so my apologies) it seems like at some point in the enlightenment process, the delusion of a self is let go of, however, if such a thing is let go of, what is being reborn? To that you may reply with subtle mind, or soul, or atman, etc, and that by your actions you can achieve higher or lower birth, to that I reply with the aforementioned. I see no evidence for ones control over their actions, and thus doing actions that somehow inexplicably lead to higher or lower birth seem irrational to me (look no further than robert sapolsky or sam harris). More importantly than that, it seems irrational to conclude that states of consciousness would imply that this subtle mind, or soul is in any way being influenced by ones actions, instead rather that it is simply these actions changing ones biology in such a way as to bring about the state of consciousness.

I say this using some experiences as my reference. I have taken mushrooms, marijuana, amphetamines, phytopharmaceuticals, and even oxytocin, and have observed how it influences my behaviors, tendencies, sensory perceptions, intelligence, and generally my experience of consciousness, and it's been absolutely FLOORING how radically different my experience of the same world and sense data can be with just a slight alteration in my biochemistry, even within a common human reference range that my peers, perhaps even my family, may experience. I've experienced states where I feel enlightened and free, and can see others acting unconsciously in accordance to some "script" that they cannot help, nor see, and I've taken drugs which make me so firmly embedded into this script that I couldn't help it, even with prior knowledge of the illusion I was taking a part of.

Suffice to say, it seems impossible to me that any such states of enlightenment could be reasonably distinguished from the biological substrate, and that they are rather a part of such that the spiritual community of old was simply not privy to at the time. While I can reasonably envision possible mechanisms by which these could be separable in reality (such as the "soul" being a particular "bunching up" of or "ripple" in some sort of "consciousness field") it in no way would serve to do much other than be a variable to explain qualia, and not help with distinguishing a biological experience from an experience at this deeper level responsible for the permanent bliss and extinguishing of suffering which I seek.

Frankly, it feels like we are doomed to live life for all eternity as actors of the drivers of whatever being we inhabit, be it a relative blessing or a curse.

TL;DR

How do you know your spiritual experiences aren't just biological states? And does anyone have any good resources or arguments against such a position? I want to be wrong as rebirth into a world of death and suffering doesn't seem fun, yet it seems like something that just is, and we must take it with the good and the bad, be you born as an alien with a trillion year lifespan, living in constant orgasmic bliss, or be you living as a criminal born into a cycle of violence.

I have recently been able to enter Jhana states voluntarily. Continuing to meditate everyday and hoping to go to deeper states. Strange things are happening. It feels like I could just sit in meditation for a whole day continuously if I wanted to.

I’ve been looking into Dzogchen. Any insight is appreciated :)

I am doing a 10 day silent retreat and my intention is to do nondual and open awareness practices. Like to know if anyone here has had retreats with teachers like Adyashanti, Michael Taft or Angelo Dillulo, and what do their daily routines for students look like. Have almost 10 hours to sit daily.

Except for on retreat, I’ve never gotten to great depth in concentration practice. I was actually diagnosed as neurodivergent/ADHD earlier this year, which will eventually warrant its own post.

But today, I’m curious about how those of you capable of high concentration relate to the part of the mind that’s always seeking to situate things into a dreamlike context, aka create and situate narrative realities.

As I sit, my mind dreams. Sometimes the breath or body sensations stay in awareness, sometimes they don’t. But the mind consistently tells stories. Example: I need to make some cookies for a Christmas party later today. My mind kept visualizing my body going to the store to get ingredients, standing in front of the oven, etc etc.

I have practiced enough to see that “self” is something that is cocreated in these dreams. It arises as part of the context and passes away just the same, and it of course is not consistent or permanent in any way. The self that arose in response to needing to make cookies is a very different self than what arises if I suddenly remember that I forgot to pay the power bill.

So, how do we work with this proclivity to dream when attempting to stabilize our Samatha practice? I know better than to resist or repress the mind in anyway, I’ve learned to honor my mind and its activities, but, this tendency to keep creating worlds does seem incompatible with exclusivity of focus.

I have noticed that there is a bit of fear about the vast openness that’s present in the moments where spaciousness is available, but it’s not intense. It’s more like boredom or confusion. My mind is like, “why would I sit here in this vast nothingness? I’m powerful and creative, I can do stuff!”

I’m guessing the answer is to find a way to make the spaciousness and stillness and focus enjoyable and pleasurable so that the mind is inclined and incentivized towards it, but I’m not sure how to force that? Stillness is very nice, but my mind seems much more interested in continuing to play, and it’s been that way for years.

Those of you practicing Jhana or other deep samadhi states, I’m interested in how you relate to these thoughts. Thanks.

Saying I think I got it in a tongue and cheek way. I've had an insight moment that has felt totally mundane, unblissful and yet profoundly freeing.

There's never been a me controlling all of this. There's never been a self managing a self, the whole thing is just a spontaneous unfolding.

Awakening has always been and will always be, the mistaken identification is in itself a part of the spontaneous unfolding. There's no center, there's no doer, there is simply the doing.

It feels shaky and identification continues to happen. And the phrase that "awakening is just the beginning" rings true.

It's vastly different than the preconceived notions I had about what it would be like. It's utterly obvious, mundane. And it is also not a thought.

Even the whole writing of this post has been a spontaneous unfolding. It's just more part of the drama.

It feels true, nobody would be able to deny this from me, but I am still looking for perspective and insight as "I" navigate this stage.

I've read dozens of meditation books but this particular bout of insight has been facilitated by Angelo Dilulo's "Awake" and "The Book of Not Knowing" by Peter Ralston.

I've been reflecting and doing self-inquiry and then at a random moment as I got up from my couch it was like "oooooohhhhhhh". No feelings of bliss. Definitely some excitement but it's nothing like even a first jhana feels like.

EDIT: it is impossible to describe this without completely missing the point. Even the phrase that there is simply the doing implies one thing.

(Seeing sounds, I recently noticed that I have it.) I wonder if anyone who has it has found a good use for it relating to meditation? I am thinking of how it could potentially relate to Michael Taft's drawing of how the different sense doors are all conforming to the same pattern and in his fourth stage of vipassana, the pattern becomes more salient than the differences between the doors. Does this make any sense at all to anyone?

Hello, I’m fairly new to meditation and have been reading about jhanas. Can someone please explain what they are? I have a very simple understanding but would like a more detailed description, maybe read about your experiences too. Thank you

I don’t remember how it started, but I believe it’s from feeling good when I interact with other people. Compliments, praise, positive feedback are subtle energy that fed my ego and diminished my awareness. Good feelings got my mind spiraling up and forgot about aware of my sensations and separate my mind from everything else and led me believe in it. Then when the bad feelings came in, I was already deep in it, talk myself into anxiety and stressful fictional situations, replay past and predict future. My heart craving meditation at this moment. But somehow I wanna figure out all my questions by non stop thinking, like I’m totally believe in logic and try to use it to explain something intuitive about us human being. Admitting that I’m in dark night was the first step moving forward, hopefully with more practice and maybe accepting that I can’t figure out every answer by thinking will keep me going on this path

Hello, So I am also trying to incorporate concentration and noting on an object. However, it’s very confusing and I watched his Google talk regarding this but I am still confused. Does anyone know? By the way concentration is meant by “bringing back the attention” once it wanders over and over again.

Since noting involves an awareness of the object and then a focus on it, shouldn’t this already have us bringing back our attention on the object? I don’t get why Shinzen says we have to “bring back our attention” towards the object since isn’t this the goal of noting?

I think it makes more sense to “let go” of distractions and then use noting to bring your attention back to the object. Does this make sense? Thanks for your time!

Hello friends. Is there anyone here who has had success entering the stream who also has a Cluster B personality disorder such as BPD, Narcissism, or Histrionic Personality Disorder? I would be particularly curious about the last one, but anything at all would be interesting.

If yes, how did you do it? What changed for you? How did the experience affect the way you see things and what were some of the most meaningful differences? How does it change your behavior?

What difficulties did you have to overcome in meditation and what practices were the most beneficial?

Thank you for your time!

I’m looking to strengthen my visceral understanding of anatta. I assume that noticing moments anatta and the implications of the moments is a practical and efficient approach.

Could anyone share practical advice 1. To notice the moments, 2. To see the implications and importance of the moments when they happen?

My practice: 1+ hours of samadhi (Jhana focused recently)

Otherwise intending to be radically honest with myself regarding intentions. Noticing intention, dukkha, and clearly seeing that dukkha has arisen with craving. Reviewing moments of wrong speech, action, thought to identify what happened.

Thanks!

Hey guys, for over 7 months now I have been plagued with an almost constant low grade feeling of needing to pee. I believe it began with a uti, but after every test there is no sign of infection and it seems to have transformed into something known as chronic non bacterial prostatitis or cpps. Which apparently is a type of pelvic floor disorder that is triggered and persists due to anxiety/stress/rumination. These are things I have had a history of dealing with and now these urinary symptoms have made it wayyy worse. It has been very depressing, and came on right when my life was starting to click.

I have a checkered background in meditation, with some retreats, but I don’t have a consistent practice anymore. I feel like meditation intensive meditation and the equanimity/relaxation it can promote would highly benefit me, but I’m having difficulty getting started. I’m curious if anyone here has developed a practice while dealing with chronic pain or symptoms similar to mine. I think this condition treatable, but If I have to live with it forever I need to find a way to make peace with it, or I’m not sure what will happen. I guess I am looking for inspiration and perhaps even a teacher if someone has experience in this realm.

Here is what a specialist wrote for me which better describes what I’m dealing with.

• “Several infections that triggered severe health anxiety (including staph that kept coming back, and in different parts of the body)
• Catastrophic thoughts patterns and emotional distress around the urgency (and prior pain)
• A perceived injury - believing you have a prostate infection despite negative urine/semen cultures (5-6x) ALL of the above factors can lead to an onset of CPPS, including centralized/neuroplastic pain and symptoms, including pain, discomfort, nerve sensations, bladder issues (like urgency), sexual dysfunction, muscle tension, etc

Typically, both the 1) pelvic floor muscle and clenching (which can be thought of as 'guarding' - a protective response to stress/worry/anxiety, or pain/urgency) and 2) chronic state of wind-up in the nervous system (sympathetic activation from stress) cause the symptoms of CPPS. More than half of your recovery will be working on reducing Central Nervous System 'wind-up' (Psychological/nervous system elements). You goal is to feel safer in your body again, to 'down-regulate'”