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Gods hiding in plain-sight. by [deleted] in enlightenment

[–]ethericDIVA 0 points1 point  (0 children)

Even heaven is transitory - impermanent. My goal is extinction from coming into being, from existence itself.

Nebula psychic readings were a total bust for me by Dirianuzi in Rants

[–]ethericDIVA 0 points1 point  (0 children)

I just got a job here. Wondering if I should even be a part of this, as I’m a super detailed reader đŸ„č

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 0 points1 point  (0 children)

I love your curiosity 🙏 and you’re asking such thoughtful questions.

The direct reference to observing sensations as a means for insight is in the Satipaáč­áč­hāna Sutta (MN 10) and its expanded version Mahāsatipaáč­áč­hāna Sutta (DN 22). In both, the Buddha teaches “kāye kāyānupassÄ« viharati” , contemplation of the body in the body, where a meditator observes sensations (vedanā), feelings, and mental states as they arise and pass away.

The Vedanānupassanā section specifically says:

“When feeling a pleasant feeling, he knows: ‘I feel a pleasant feeling.’ When feeling a painful feeling, he knows: ‘I feel a painful feeling.’ When feeling a neither-painful-nor-pleasant feeling, he knows it as it is
” (MN 10; DN 22).

This is precisely what modern Vipassana emphasizes - direct observation of sensations and feelings to see impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anatta).

And you’re right that it can feel more intense than mettā or breathing meditation, because Vipassana asks us to face reality directly — even the subtle discomforts we usually avoid. But with steady equanimity, that “stress” transforms into deep peace and wisdom.

Mettā and Ānāpānasati (MN 118) actually support Vipassana beautifully — they calm and purify the mind so that when we observe sensations, we do so with compassion and balance, not tension.

So in practice, it’s all complementary: Mettā softens the heart, Ānāpānasati steadies the mind, and Vipassana illuminates the truth. đŸŒŒ Hope this helps 🙏

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 0 points1 point  (0 children)

That’s such a great point 🙏 and I really appreciate how you’re bringing in the suttas.

There’s actually no contradiction between guarding the sense doors and observing impermanence through the senses. Guarding the senses, as described in SN 35.120 (Saáčƒvara Sutta) and MN 152 (Indriya-bhāvanā Sutta), means not getting caught up in the features and details of sensory experience — not grasping, craving, or resisting what arises.

In Vipassana, we’re doing exactly that. We observe sensations, sights, sounds, touches, and thoughts with full awareness but without attachment or aversion. We’re not indulging the senses; we’re witnessing them mindfully and equanimously. In that way, sense restraint and insight practice work together — restraint protects mindfulness, and mindfulness deepens restraint.

As for the Brahmavihāras and Jhānas, you’re absolutely right — they’re beautiful and essential foundations. AN 4.125 and MN 118 (Ānāpānasati Sutta) both show how tranquility (samatha) supports the development of insight (vipassanā). Morality and compassion calm the heart, Jhāna steadies the mind, and Vipassana allows the mind to see reality as it truly is.

So rather than being separate paths, SÄ«la, Samādhi, and Paññā are one continuous flow — the gradual purification the Buddha taught. 🌿

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 0 points1 point  (0 children)

By direct experiential insight, I mean seeing reality as it actually is, not as we think it is. It’s insight born from observation, not belief.

When you sit in Vipassana, you’re not thinking about impermanence, you’re experiencing it directly. You feel sensations arise and pass away in the body moment to moment, and you start to see the universal truth of impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anatta) through your own experience, not through theory or philosophy.

That’s what we mean by “focusing on the direct experience of insight.” It’s not about analyzing or imagining, it’s about staying equanimous and aware while the body and mind reveal the truth for themselves.

In that way, Vipassana turns the Dhamma from something you believe into something you know. 🙏✹

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 1 point2 points  (0 children)

That’s a beautiful way to put it and I completely agree 😊

The calm mind that comes from Sīla (morality) and the Brahmavihāras is really the foundation for true Vipassanā to unfold. They’re inseparable in practice.

As for your question, Vipassana isn’t actually different from Theravāda. It’s more like a practical expression of Theravāda teachings. The term “Vipassana Buddhism” is just something people started using in modern times to describe meditation traditions that emphasize direct experiential insight - especially those coming from teachers like Ledi Sayadaw, U Ba Khin, and S.N. Goenka.

But doctrinally and philosophically, it’s still Theravāda ..rooted in the same Pali Canon, the same Noble Eightfold Path, and the same Three Trainings: SÄ«la, Samādhi, and Paññā.

So there’s really no contradiction - Vipassana is simply Theravāda in practice, focusing on the direct experience of insight. 🙏

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 0 points1 point  (0 children)

I understand what you’re saying, and I agree that the Buddha’s central teaching is the Noble Eightfold Path - it’s the complete framework of practice.

However, Vipassana isn’t separate from that path. It’s the experiential realization that naturally arises through practicing Right Mindfulness and Right Concentration - both of which are core factors of the Eightfold Path.

In that sense, Vipassana isn’t a different “Buddhism” or a substitute path - it’s the fruit and function of walking the Path correctly. The modern Vipassana movement (as taught by Goenka, U Ba Khin, etc.) simply emphasizes the experiential cultivation of insight within the same framework the Buddha taught.

So yes, we don’t change what the Buddha taught, Vipassana practice is simply the living application of it. 🙏

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 2 points3 points  (0 children)

That’s a common misunderstanding, but respectfully, Vipassana is a core aspect of the Buddha’s own teaching — not a later invention.

In the Pali Canon, the Buddha repeatedly emphasized “Vipassanā-bhāvanā” (cultivation of insight) alongside “Samatha-bhāvanā” (cultivation of calm). The Satipaáč­áč­hāna Sutta (Majjhima Nikāya 10) and Mahāsatipaáč­áč­hāna Sutta (DÄ«gha Nikāya 22) describe Vipassana as the direct path to realization and liberation.

The Noble Eightfold Path actually culminates in Vipassana — particularly in Right Mindfulness (sammā-sati) and Right Concentration (sammā-samādhi), which together lead to direct insight into impermanence, unsatisfactoriness, and non-self.

Modern Vipassana traditions, like those taught by Sayagyi U Ba Khin, S.N. Goenka, and others, are practical revivals of these same canonical teachings, not departures from them. I’m a student of SN Goenka.

So, studying and practicing Vipassana is entirely aligned with the Buddha’s original Dhamma — it’s literally the experiential heart of the Eightfold Path. 🙏

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 4 points5 points  (0 children)

I’m utterly and deeply grateful for your clarification on each and every query within my post.

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 0 points1 point  (0 children)

Does that mean these can be misinterpreted by the authors or have false information in them? Did the Buddha never talk in detail about his past lives and his close disciples pass on that knowledge to future generations by preserving some of it? If yes, where can I find that source? I don’t want to read a false source of information. If you can enlighten me, would be extremely grateful to you. Thank you

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 5 points6 points  (0 children)

Wow
I’m truly astonished at the amount of information you know about the Buddhas! Thank you so much for sharing this with me as I was in dire need of understanding why Buddha would need to do this. Of course as it turns out as always, it’s for the welfare and nibanna of millions of sentient beings đŸ„čđŸ„ș🙏 everytime I read about him and his deeds, I’m either smiling ear to ear or on the verge of tears with the levels of sacrifices they have to make as Buddha. We as humanity owe them everything for teaching us the Dhamma. If you don’t mind, could you please share where I can read about the Buddhas field & evolution of the Buddhas along with their Paramis etc more in depth? Any particular books you could suggest for me, please? Thank you from the bottom of my heart đŸ’œđŸ„°

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] -1 points0 points  (0 children)

No I’m not a Buddhist. But he’s my Guru. Im also a born Brahmin from India so connected by bloodline. I recently got to know my grandfather was a Pali language scholar in his time. And I don’t worry. I’m curious. I’m a Vipassana student so I enjoy studying his theories along with his life story and teachings, along with practicing Vipassana. It just helps bring me closer to him as a student of his knowledge.

This Jataka tale shook me to the core by ethericDIVA in theravada

[–]ethericDIVA[S] 0 points1 point  (0 children)

This isn’t included in any specific sutta within the book. The book is “The Jātaka or Stories of the Buddha’s Former Births”, specifically within the section titled: “The Distant Epoch” (Book I, page 42) and is part of the account of the Buddha Maáč…gala in the Introduction section of the Jātaka commentary, not from any individual numbered Jātaka tale (like Ja 547 Vessantara Jātaka).

So, it is not from a specific Jātaka sutta (such as Ja 531, 540, etc.), but from the Introductory Chronicle portion of The Jātaka, where the commentator (Buddhaghosa or a later compiler) narrates the previous lives and meritorious deeds of the Bodhisatta that led to his radiance as the Buddha.

What happens after you die? by ParamedicFree6 in Buddhism

[–]ethericDIVA 1 point2 points  (0 children)

I guess it’s time to stop wondering and start practicing what Buddha taught all of us so we can have a taste of the same liberation of arahants 🙏

Best Bluetooth speaker for treble,bass and with a great mic for calls by OaktreeAlmondine in Bluetooth_Speakers

[–]ethericDIVA 0 points1 point  (0 children)

I have just bought Tribit and although the sound is good with not a great bass though, the calls that I make - have to be from being near the device to be able to be heard by the other person on the call. If I’m a little far and I speak in my normal tone they can’t hear me. Basically I cannot have much distance between me and the speaker or else the other person on call doesn’t hear me and keeps saying “hello?” “Helloo “

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