Sometimes, during my meditation sessions, I have "creativity attacks" i.e. creative thoughts. It can be a piece of poetry or something I would write down in my diary. How should one engage this kind of thoughts? Just observe without reacting or writing them down? If yes, what about the different kinds of Buddhist poetry like Songs of Milarepa, Japanese Haiku or Thera/Theri Gatha. The problem is, on one hand I can see that there are a lot of examples of creativity and poetry in Buddhism, but on the other I also can see my own mind being destructed by these kind of thoughts during meditation.

I have once meditated on the Maha Mangala Sutta and I slipped into deep concentration. I opened my eyes and felt my carotid pulsating and I didn't even have to touch it. It felt like it was throbbing and it didn't go away for the rest of the evening. Also, since then, every time pirith is playing, and I choose to listen in, it is always that particular sutra. When I am not even listening to the words of the pirith, I always know that that one sutra is playing and I decide to listen in on the words. What could be a reason why I am experiencing this? Thank you.

There is a zen quote that goes something like > Meditate for an hour every day unless you are too busy. In that case > meditate for two hours. I'm not sure about the exact quote - it might be 0.5 hours/1 hour or some other timescale. Does anyone know what the exact quote is and who said it?

Came across this interesting research paper: Harvard Unveils MRI Study Proving Meditation Literally Rebuilds The Brain’s Gray Matter In 8 Weeks If above is the case, is there any research showing that meditation makes better students or make people fair well at exams? Does it boost your IQ / EQ?

Ven. Nanavira has written a lot on the Dhamma. I am looking for his material on meditation related topics.

If the Buddha wasn't a prince would his outlook on life been different? If he was a farmer looking after his land, feeding his family for example, would he have simply left his responsibilities behind to attain Nirvana? If he was the father or husband of a family that needed him, would he have left them? The purpose of the question is to understand that the Buddha left his family who had all the comforts in life. He didn't need to be concerned with their welfare since they would be provided for. How does one relate this lives of those who do not have these safety nets?

I remember reading once, disciples of Sariputta were going out into the world and he ask them the question: "Friend what if someone ask you is the world eternal or is not eternal". Then his passed his disciples when they just quote Dependent Origination "depending on contact, feeling arises, depending on feeling, craving arises..etc.. I'm trying to look for that sutta again. Anybody know which sutta is it or my memory has been corrupted, there never was such a sutta.

I have a question regarding my insight meditation practice. When i practice and my mind becomes still then when memories pop up i see them in frames. When my mind is not stilled i see memories fluently, like in a movie. Is it normal to see them in frame by frame when meditating? What does it mean that they are seen in frames. Is that because conditioned and compounded phenomena is build by component parts and thereby im seeing the impermance? May all beings be happy, peaceful and free from mental and physical suffering. Harshani

**Is there a harmful side to mindfulness as it is practiced in Western materialistic/capitalistic cultures?** Clearly the modern mindfulness movement has been very successful, but I'm wondering if that's at the expense of losing its spiritual core. And it concerns me that what we are left with is just another kind of narcissistic solipsistic selfishness. Is there any validity in my concerns, or am I worrying about nothing?

What is the essential difference between citta and vinnana? I refer to this text of Ajaan Nanasampajanno in his book 'Arahatthaphala-The Path to Arahantship' p. 53: *'The citta is the essential knowing nature at the core of our being. It consists of pure and simple awareness: the citta simply knows. Awareness of good and bad, and the critical judgments that result, are merely conditions of the citta. Et times, their activities may manifest as mindfulness; at othet times, as wisdom. But the true citta does not exhibit any activities or manifest any conditions at all. It is simply a state of knowing. The activities that arise in the citta, such as awareness of good and bad, or happiness and suffering, or praise and blame, are all conditions of the consciousness that flow out from the citta. Since they represent activities and conditions of the citta that are, by their nature, constantly arising and fading, this sort of conscious awareness is always unstable and always unreliable. Understood in this way, sanna, sankhara and vinnana are all conditions of the citta.'* Is this citta—*pure and simple awareness*—the same as what is mentioned in Bahiya's teaching (Udana 1.10): *‘In seeing there is mere seeing, in hearing mere hearing, in smelling mere smelling, in tasting mere tasting, in touching mere touching, and in cognising only cognising.'*

If one has a regular meditation practice and has no particular mental health issues or physical health issues - is it always beneficial to meditate? Or are there circumstances or points in time where it might be better to stop or cut back? I ask because there are points where in my practice it just seems impossible to meditate and I have stopped for a dew days or a bit longer. Is that a mistake? Should you just grit your teeth and meditate anyway even if the meditation session is pretty unpleasant?

Did the Buddha chant some mantra or holy word throughout his meditation? Or he was just silent to realize what is coming through him to interpret?

What is the proper way one should incorporate the concept of the five hindrances into the practice? For instance, should a lustful thought arise in the mind, followed by a bodily sensation, at what point is the sensual desire noted and in what way do we go about "overcoming" it? Are the five hindrances done away with through proper understanding and experience of their impermanence? thank you

How to practice mindfulness during the day? I have been know known to be absent minded and forgetful but perhaps it's due to my Karma. The problem is so bad that is someone else makes the mistake due to their mindlessness I am automatically blamed without knowing the facts!!!!! I have been told that meditation clears out ones' Karma and that mindfulness during the day is another form of meditation (I already sit on the floor Burmese pose 30 min twice daily and breathe in, breathe out) How to gradually start being mindful? It seems rather overwhelming .... Thanks!

How should one consider the impact or influence of the subconscious mind on one's conscious awareness and mental processes, especially during sitting meditation? My mind seems to often exhibit a proliferation of short-lived flashes of images "from nowhere". Is consideration of the relationship between the subconscious mind and the conscious mind a futile endeavor or a worthwhile endeavor? Some brief exposé of how Buddhism views the importance (or unimportance) of the subconscious mind would be appreciated.

Thank you for creating this website. I have a question regarding organ donation. How is organ donation understood in theravada buddhism? Is it okay to do it? Have a good day. May all beings be happy and peaceful and free from mental and physical suffering. Lanka

How would I know if I was suffering from spiritual materialism as detailed in Chögyam Trungpa's book Cutting Through Spiritual Materialism ? Would there be signs that I could recognise in myself and if so what would the signs be? Or is it something that is only evident to other people. Would I need to be told of my condition by a teacher or close friend?

In the triratna Buddhist community (who I practice with) there is a prostrations practice for those going through the ordination process. I'm sure we have taken this practice from another tradition.I'm fairly certain it is Tibetan but can anyone give details of the exact place in the Tibetan practice this comes from and also what is the purpose of this practice. How does it fit into the system of practice and what effects this practice has on the practicioner.

I am jewish by ethnicity and by religion as well but I find the dhammapada and buddhist meditation to be beneficial, is this frowned upon or discouraged amongs buddhists?

Following up from this answer - What is 'dry insight' exactly and how does it work. Is it a practice that someone will activity engage in or is it something that just happens to someone - a flash of inspiration out of the blue? I'm confused about how one could practice insight independent of any samatha practice if that is the meaning of it.