Language can be a confuser here so feel free to switch consciousness with knowing or awareness. I just ask because many of the texts I read speak early on the path to realization that knowing the Self means knowing what the Self is NOT.
so i know I am not my name. my body, my memories etc...
Essentially they seem to say if can know a 'thing' then you are not that thing. Recently I wondered if I was consciousness since it seems to be the one thing I do not know.
The 2 basic truths that we can all accept seem to be:
truth of being: I am
truth of knowing: I know I am
So some may say 'I know I am conscious' or 'I know I am in a state of consciousness'. But I am not sure if statements like that are simply another statement of the basic truth of being.
Or I suppose another might say "I know that I know" or "I am aware that I am aware" but to me this seems like semantics and at the base level is simply saying "I know" or "I am aware"......not the actual EXPERIENCE of "knowing of knowing/conscsiousness/awareness". So I wonder if I could be my consiousness?
Are being and knowing of being inextricably bound together and dependent OR is it possible, in a non-referential void reality for example, to be and not know being? I will post that as a separate question if I must.

I've been practicing solo now for about a month. The issue is that I don't have a true teacher per se, but a collection of resources which offer diverging guidance. Considering what I've done so far, my background, and my goals, I was hoping for some advice on which path to follow. I began doing 10-minute sessions using the Headspace app (www.headspace.com). After graduating their 10-day program, I stumbled on a podcast put together by B. Alan Wallace (http://media.sbinstitute.com/courses/fall-2014/) . It is a retreat detailing a number of, from what I gather, more advanced practices, covering Wallace's translation of Padmasambava's work. I have worked through the lectures covering settling the body, speech, and mind in their natural state and mindfulness of breathing. I have been doing these practices for about 20 days to what I feel are good effects. To supplement my practice, I then came across two other resources by Wallace: an academic article he wrote called The Buddhist Tradition of Samatha, which covers a method similar to that in the podcast, but diverging in some ways; I also found his translation of Dudjom Lingpa's work, Stilling the Mind . This offers a path catered more toward Western beginners. Lastly, I came across another text from Wallace which is geared directly at beginners, called The Attention Revolution. A little bit of detail on these different methods is in order. The podcast informs my practice for the most part. The main focus, after relaxing and breathing naturally, is to focus the mind on itself, while peripherally noting the duration of in and out breaths. The beginner's practice in Stilling the Mind begins with "merging the mind with space" (focusing on the space between oneself and external objects), then focusing on a concrete, external object (like a pebble), and culminates with "awareness" (being introspectively mindful of any thoughts that arise). Wallace notes that over time, this practice can lead to the perception of thoughts which are normally too fleeting or subtle otherwise. The beginner's practice in the Attention Revolution skips anything like "merging the mind with space" and using a pebble, and goes straight for the Burmese method of focusing on the tactice sensations of the abdomen while breathing. So I'm not sure if I should back track to one of the beginner's practices at this point or not. And if I should back track, which one would be a better option? The podcast practice feels comfortable now, though I am often lost in excitation or laxity. My goal (as of now) is not to become a monk, but to deepen my focus through samatha practice and try to be a more compassionate person. Wallace's argument that strong attention is the foundation of other practices convinces me. So as a lay person, I imagine that having access to subtle thoughts as per the path in Stilling the Mind might be a useful side effect of samatha practice. Then again, the preliminary practices of merging the mind with space and staring at a stone seem a far cry from the podcast practice I've been doing. The Burmese method seems good too. This is a very long post and I'm not sure if I've included the relevant details for getting the sort of response I want. Please let me know what other information you need. The basic question is this: Should I switch gears to another, less advanced samatha practice now, or stay on my current path? Alternatively, I could test out the other methods for a bit. But which one?

One of the several advertised benefits of listening to audiobooks is that it is an ideal activity to accompany those many chores, such as washing the dishes, doing the laundry, running outside etc., that considered all together subtract a considerable amount of free time. For normal people doing this may look like a great idea, but as a meditator and buddhist practitioner I also see which dangers are there in relation to the mindfulness practice. In particular, I am afraid that by listening to audiobooks or, more generally, by conducting too many activities all at once, I may easily undo the effects of concentration meditation and mindfulness or lead my mind too astray. Even though I'm planning to do the experiment myself, I would nevertheless like to ask: have you ever been able to integrate your mindfulness practice with doing multiple activities at the same time? What have been, specifically, the results regarding listening to audiobooks, provided you have ever tried this?

This question may read a little philosophical, Buddhist, and personal. I've been a little obsessed with death for a very long time, and feel like I have zen answer. Less interested in "the path" (I would like to practice zazen) than whether my conclusion is sound, though to an *extent*, if it is, I can go on my way. As well as whether it conflicts with any zazen practice. A Buddhist friend keeps telling me I'm afraid and trying to outsmart death, and they say nobody really knows, which I definitely sympathise with, but equally I believe I'm right. So how can we know what will happen to us at death? Do we ask a teacher, ourselves, not ask about it, not worry about it, or something else entirely?

Lord Buddha and other 'rahath' priests are prohibited to touch any jewels. So how could Lord Buddha stay inside the *ruwan ge*, which is totally made with gems? --- For example, [Main places to honor and pay homage in Deva Hela (Janbudveepa)](http://panhinda.sirisaddharmaya.net/main-places-to-honor-and-pay-homage-in-deva-hela-janbudveepa/) says, > The stone chamber and the stone seat (length 6.5 feet width 3 feet) made and offered to Buddha by King *Muchalinda* using the highest technology prevailed to that date are still exist there. Earlier it was called *Ruwan Geya*``. The footnote translates this as > `` The house or the chamber of gems.

I have been researching this lately and thought it was amazing. I just don't know where to begin or know any techniques. Can someone list some?

("Recondite-subject majoring" is meant to mean the more challenging subjects, such as electrical engineering or a doctorate based major.) If a student who has one hour to meditate, every day, and one more hour on the weekend, will practicing an insight meditation be counterproductive to concentration and calmness? **The main aim is to be a better student.** [This purpose may seem narrow minded, but I do not know where else to ask this question.] This question sprung from a recommendation: > Although what I am about to say may cause some amount of sensation to > arise in people who are attached to their insight meditation > traditions, I would advice, from my personal experience, that you > don't practise **insight meditation exclusively** (the anapanasati > meditation that I recommend is not an insight meditation, it is a > calming meditation) since it **will cause many troubles, especially > in a student life** like ours. This is because exclusive practise of > insight meditation will initially cause many defilements to come about > (although the goal is the contrary) - for example, all kinds of > craving will come about. This is not conducive at all to a successful > student life. > > You can, however, practise [sic] insight meditation during daily life > (rather than the main meditation practise) such as while walking and > eating and so on, without getting into much trouble, ASSUMING that you > have a solid practise [sic] of Anapanasati going on. Does not insight meditation, such as Vipassana, involve anapanasati in the beginning? It just feels counterproductive to go back to doing anapanasati only for the hour available. Actually, it just seems *hard* to do that. (There may be a sort of *attachment* to the body scanning technique happening here?) --- Research - *Toward the integration of meditation into higher education: A review of research* ~ What specifically are mindfulness-based interventions? What is a specific technique for a student (beginner)? Most importantly, **is "mindfulness-based" the same as "insight" meditation?** - *Meditation, social change, and undergraduate education* ~ authors informal attempt of Zen in group sits (no real help) - [Other studies will be listed in my answer. It is getting too lengthy here.]

Recently I've been facing problems with trying to remain mindful of any thoughts that pass through my mind. This problem is particularly prevalent in my formal meditation, where I only realise I am thinking half way through the thought, or even when it has stopped. I also cannot remember the first parts of the thought pattern, what made it to arise, etc. Any tips on keeping a more stable eye on this 'frame of reference'? Thanks.

I've been previously practicing meditation with the breathing, but for various reasons, among which my inability to latch on to the breath and my facility to focus upon outer objects, I want to engage in outer object-focused meditation. I'd like to know if anyone can explain the process by which to engage in these meditations, and explain the elements linked with focusing and analyzing the object. Thanks

I find this an interesting question. When we say things are impermanent, we often say that it is because they constantly undergo change. But in that, do we make the assumption that change will always be around and therefore that it's permanent? Could there be a place where change never occurs? Has this kind of question been pondered in Buddhist texts at all? The possibility of change never occurring?

The Sammasambuddha (Skt: Samyaksambuddha) is also an Arahant according to the Dhajagga Sutta . Is the Pacceka Buddha (Skt: Pratyeka Buddha) also an Arahant? What's the difference between Pacceka Buddha and Arahant? Why are disciples of the Buddha who achieved Nibbana called Arahants, instead of being a type of Buddha? Although wikipedia calls them Sāvakabuddha (Skt: Śrāvakabuddha) though stating that this was not in the Pali Canon.

Currently writing a summary of Buddhism, I now have to write about the famous Samatha Bhavana meditation. Having explained *how* to practice Samatha Bhavana, I'm now proceeding to explain *why* practice Samatha Bhavana, and that's where I need your kind help. Many say that the point of Samatha Bhavana is to stop desire, and therefore suffering - as desire and suffering are indeed intimately connected. Is that true : is that the point ? And if yes, how does Samatha Bhavana stop desire ? If that's not true, what then is the **real** point of Samatha Bhavana ? I've come across many different views on that matter, really... That's why I need the help of seasoned Buddhists in order to answer it. Thank you in advance.

What are some resolution that we can made in order to make the upcoming year more peaceful ,fruitful. Resolutions which may bring some major changes in our life?

This answer points out that Karma is not something which is accumulated. Hence considering karma as just cause & effect, if I undergo suffering now, like disease, disability, etc, will my future births be better since the cause has yielded a result and that cause is exhausted and will not influence my future births any more. So more suffering I undergo now, more causes I am exhausting ?

In the Visuddhimagga, on the topic of *virtue*, there is a reference to the ten courses of action (kamma): > Furthermore, virtue as volition is the seven volitions [that accompany > the first seven] of **the [ten] courses of action (kamma)** in one who > abandons the killing of living things, and so on. Virtue as > consciousness-concomitant is the [three remaining] states consisting > of non-covetousness, non-ill will, and right view, stated in the way > beginning, “Abandoning covetousness, he dwells with a mind free from > covetousness” *(D I 71)*. I know the quote is taken out of context from the chapter, but I was just wondering about the ten courses of action (kamma), and their reference and significance?

There is a similar question from the *Vajrayāna* stand-point in which I gave an answer that was partially off-topic since it wasn't from that tradition's texts. So I thought it could be useful for newcomers to know what the early texts say on this matter. *Note: Since one is explicitly encouraged to answer his own questions for the sake of sharing his knowledge, I've also answered the question below.*

If you consolidate the instructions from the Tripitaka and other sources what would be the variations and additions to the instructions given in the Maha Satipatthana Sutta?

It is said that in exerting four right efforts, one should try to replace unwholesome thought with wholesome thought. Example, one should think of loving-kindness when ill-will thought arises. So what should one contemplates for mana?

The founder of the Buddhist community I attend said in an interview that he doesn't meditate anymore. I kind of found this really surprising. If we can say (just for arguments sake) that he is an advanced practitioner - is there any precedence for people once they reach a particular advanced stage in the path stopping meditating? Do people do this? Does it depend on the individual or is he very unusual in this and even potentially doing the wrong thing?

How can you use Q&A to: - effectively and efficiently create good Karma, and - also use it as an aid to reach the final Buddhist goal Also what Suttas and literature, cover these topics?