Podcasts about Citta

in this episode Andrew dives into an essential aspect of the Buddha's path to awakening, The 4 Great Efforts. Early in his life, the Buddha discovered that he can categorize his mental states into two baskets: wholesome and unwholesome. he saw that wholesome mind states led to his welfare and happiness and the welfare and happiness of others, and he became resolute to prevent and abandon the type of mind states that led to his suffering and the suffering of those around him. Here's a look at how to do it. Enjoy!  Last day to register for the WHMC retreat is TODAY! (6/10) - https://givebutter.com/summer26 Wild Heart Meditation Center in a non-profit Buddhist community based in Nashville, TN. https://www.wildheartmeditationcenter.orgDONATE: If you feel moved to support WHMC financially please visit:https://www.wildheartmeditationcenter.org/donateFollow Us on Socials!Facebook: https://www.facebook.com/WildHeartNashville/Instagram: https://www.instagram.com/wildheartnashville/TikTok: https://www.tiktok.com/@wildheartmeditation

Dhammasākacchā oleh Bhante Mahā Dhammadhīro usai dana makan di Vihāra Buddharatana Medan

(Insight Meditation Society - Retreat Center) Satipaṭṭhāna as map of experience. Somatic - hedonic - affective - discursive 'raw-materials' in these four categories. Relationship between these channels. Citta and the particular challenges with the states of the mind as objects of practice. Establishing a somatic vocabulary for your moods. The ending of something as an easy connection point to citta-states.

(Insight Meditation Society - Retreat Center) Satipaṭṭhāna as map of experience. Somatic - hedonic - affective - discursive 'raw-materials' in these four categories. Relationship between these channels. Citta and the particular challenges with the states of the mind as objects of practice. Establishing a somatic vocabulary for your moods. The ending of something as an easy connection point to citta-states.

(Insight Meditation Society - Retreat Center) Satipaṭṭhāna as map of experience. Somatic - hedonic - affective - discursive 'raw-materials' in these four categories. Relationship between these channels. Citta and the particular challenges with the states of the mind as objects of practice. Establishing a somatic vocabulary for your moods. The ending of something as an easy connection point to citta-states.

Episode SummaryIn this solo episode, Amy Wheeler lays the philosophical foundation for the upcoming season by returning to one of the most essential—and often misunderstood—concepts in yoga philosophy: citta, the mind-field. Rather than approaching yoga as a collection of tools and techniques, Amy invites listeners to remember the deeper purpose of yoga as articulated in Patañjali's Yoga Sūtra—the reduction of suffering through clarity, discernment, and relationship to our deepest self.Amy carefully differentiates between the citta mind and the citta field, explaining how manas (sensory and processing mind), ahaṅkāra (identity and survival mind), and buddhi (discernment and intuitive wisdom) function together within the mind-field. She emphasizes that none of these aspects are inherently “good” or “bad”; the work of yoga is learning when and how to use each one skillfully.From this lens, the Eight Limbs of Yoga are reframed—not as techniques for calming or self-optimization—but as a regulatory and ethical pathway that guides us back toward buddhi and closer relationship with puruṣa, the witness. Amy walks through each limb, highlighting how social ethics (yamas), personal care (niyamas), posture, breath, sensory withdrawal, and meditation progressively support the inward movement of the mind.Throughout the episode, Amy reflects candidly on modern overwhelm, distraction, and survival stress, naming how easy it is to become trapped in manas or ahaṅkāra—especially in times of social and political intensity. She models a return to practice not as withdrawal from the world, but as the necessary ground for discerned, ethical service.This episode serves as a framing conversation for the season ahead—inviting yoga teachers, yoga therapists, and serious practitioners to clarify their orientation, remember the roots of the tradition, and consider what kind of inner cultivation is required if yoga is to remain a living, ethical, and relational science for generations to come. Key Themes & TopicsWhat citta really means in yoga philosophyThe distinction between mind, mind-field, and witnessManas, ahaṅkāra, and buddhi: functions and imbalancesSuffering as a signal of misused mental functionsThe Eight Limbs as a regulatory and ethical frameworkWhy the yamas come before self-careAsana and pranayama as preparation for inward clarityPratyāhāra as a natural outcome, not a techniqueMeditation as a progressive, non-linear processReturning to practice as an act of discerned service Reflection Questions for ListenersWhich aspect of the mind has been most dominant for you lately—manas, ahaṅkāra, or buddhi?Where might survival concerns be overshadowing discernment or meaning?How do your current yoga practices support clarity of mind, not just regulation of state?What would it mean to re-center your practice around relationship with the witness? Closing NoteThis episode sets the tone for the season: yoga as a rooted, ethical, relational path—not a collection of techniques, but a way of organizing the inner landscape so that we may suffer less and serve more wisely.Thank you for listening and for being part of the Yoga Therapy Hour community.www.TheOptimalState.com to contact Amy https://www.ndm.edu/academics/integrative-health Master of Science in Yoga Therapy at NDMU:https://www.ndm.edu/academics/integrative-health/yoga-therapy Explore NDMU's Post-Master's Certificate in Therapeutic Yoga Practices, designed specifically for licensed healthcare professionals:https://www.ndm.edu/academics/integrative-health/yoga-therapy/post-masters-certificate-in-therapeutic-yoga-practices Try our Post-Bac Ayurveda Certification Program at NDMU:https://www.ndm.edu/academics/integrative-health/ayurveda/post-baccalaureate-ayurveda-certification #IntegrativeHealth #HealthcareEducation #InterprofessionalEducation #GraduateSchool #NDMUproud #SOIHproud #SOIHYoga #SOIHAyurveda #NDMUYoga #NDMUAyurveda #SOIHGraduateSchool 

Il Messaggio di Oggi: “SQUILLA FORSE LA TROMBA IN UNA CITTÀ PER NIENTE?” • Amos 3: 7 • Amos 3: 6 • 1 Corinzi 14: 29 • Genesi 6: 13 • Genesi 6: 11 • Romani 2: 13 • Giacomo 1 :22 • Giacomo 1: 25 • Genesi 6: 17 • Matteo 24 :37 • 1 Tessalonicesi 4 :17 • Atti 8: 39 • 2 Corinzi 12 :2 • Luca 17: 26-27 • 2 Pietro 2 :5 • Ebrei 11: 7 • Matteo 24 :37 • Matteo 24: 42-44 • Matteo 24: 2 (3-8) --Guarda Canale 245 | Tivùsat 454 | Sky 854Scopri di più su www.paroledivita.org/linkinbio

Il Messaggio di Oggi: “COME PREGARE PER LA NOSTRA COMUNITÀ O CITTÀ” • 2 Tessalonicesi 3: 1 • 2 Tessalonicesi 3: 4 • Romani 2: 19 • Giovanni 3 :3 • 2 Corinzi 2: 3 • Atti 18: 4 • Romani 1 :15-16 • Atti 19 :8 • Atti 2: 32-33 • Marco 16 :20 • Atti 19: 26 • Atti 17: 29 • Isaia 44: 9-11 • 2 Corinzi 5 :11 • Salmo 139: 2 • Geremia 17 :10 • 2 Corinzi 5: 9 • Matteo 28: 19-20 • Marco 16: 15 • Galati 6: 6 • 2 Tessalonicesi 3 :2 • Luca 24: 47--Guarda Canale 245 | Tivùsat 454 | Sky 854Scopri di più su www.paroledivita.org/linkinbio

「千葉駅直結の好立地にクラフトビール専門バー「Citta Brewery Tap Room ＆ Food by nido kitchen」がオープン」　JR千葉駅西口・ウエストリオ2に2月21日、クラフトビールブランド「Citta Brewery」の新拠点としてクラフトビール・タップルーム「Citta Brewery Tap Room ＆ Food by nido kitchen」がオープンした。The post 千葉駅直結の好立地にクラフトビール専門バー「Citta Brewery Tap Room ＆ Food by nido kitchen」がオープン first appeared on クラフトビールの総合情報サイト My CRAFT BEER.

Da moltissimi anni, i tram si muovono sicuri sulle strade della città. Ma avreste mai detto che il loro successo è dovuto a una solida... amicizia?Testo e voce Selene BaianoVoci Simone ValentinoMontaggio e Progetto a cura di Claudia MartoreTecnico di registrazione: Mattia MontiProduzione: Fondazione TRG AUDIO CREDITS: Free music for non-commercial use from Fesliyan Studios

In Patanjali's Yoga Sutras, "Citta" refers to the mind-stuff or consciousness, encompassing thoughts, emotions, memories, and habitual tendencies. Citta acts as a storehouse for mental impressions (Samskaras), which influence behavior, and latent desires (Vasanas), driving habitual actions. Vrittis, the mental fluctuations, move between these impressions, causing restlessness. Citta's essential nature is pure, but impurities cloud it, leading to suffering (Dukkha). The Kleshas—ignorance (Avidya), ego (Asmita), attachment (Raga), aversion (Devas), and fear (Abhinivesha)—are mental afflictions that contribute to this disturbance. Through yoga practice, we aim to calm these fluctuations ("Citta Vritti Nirodha") and purify the mind. Techniques like Abhyasa (practice) and Vairagya (detachment) help still the mind. In asanas, we observe and release Samskaras, Vasanas, and Vrittis, breaking conditioned responses and fostering growth, inner peace, and alignment with intention. The practice brings clarity, guiding toward self-realisation and freedom from unconscious reactions.To read more and to practice with Zephyr Wildman, click here. To support Zephyr Yoga Podcast, donate here. Hosted on Acast. See acast.com/privacy for more information.

After a season of slowing down, Sober Yoga Girl is back. In this relaunch episode, Alexandra shares why she pressed pause, what changed, and how yoga philosophy, meditation, and simplicity are guiding her return. A reflective conversation on burnout, sobriety, and sustainable living.The information about our upcoming 200 Hour YTT is here: https://www.mindfulbali.com/200-hour-yttThe information about our upcoming 300 Hour YTT is here: https://www.mindfulbali.com/300-hour-ytt-advanced-modulesSupport the showSign up for the FREE Sober Girls Yoga 60 Day Challenge here: https://alexandramcrobert.thrivecart.com/sober-girls-yoga-60-day-challenge/ Check out Alexandra's upcoming programs here: https://www.soberyogagirl.com/p/upcoming-retreats-and-trainings-47b

Supramundane Consciousness (Lokuttara Citta)—the consciousness that transcends the conditioned world and leads directly to Nibbāna. It introduces Path (Magga) and Fruition (Phala) consciousness, clarifying how they function to eradicate mental defilements at each of the four stages of enlightenment: Stream-Enterer, Once-Returner, Non-Returner, and Arahant.The talk highlights the eight noble persons, the immediate nature of fruition consciousness, and how each path consciousness arises only once to permanently uproot specific defilements. A concise yet profound overview of how liberation unfolds through insight and supramundane wisdom.YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

Leone XIV e la Città di DioMi è capitato spesso di riferirmi a sant'Agostino e in particolare al suo capolavoro La Città di Dio. All'inizio di questo 2026, ho scritto che il De civitate Dei di sant'Agostino ci offre una chiave interpretativa della storia, che ci consente di andare oltre la lettura puramente contingente degli eventi politici ed economici e ci rimanda a un conflitto più profondo, tra opposte visioni dell'uomo e del mondo (https://www.corrispondenzaromana.it/comunismo-e-anti-comunismo-in-unora-decisiva-della-storia/). Sono stato colpito dunque dal discorso che il Papa ha fatto il 9 gennaio di quest'anno ai membri del Corpo diplomatico (https://www.vatican.va/content/leo-xiv/it/speeches/2026/january/documents/20260109-corpo-diplomatico.html).  Un discorso che è incentrato proprio sulla Città di Dio di sant'Agostino e di cui vorrei citare i passi salienti, con le stesse parole di Leone XIV “Ispirato dai tragici eventi del sacco di Roma del 410 d.C., - dice il Papa - Sant'Agostino scrive una delle opere più poderose della sua produzione teologica, filosofica e letteraria: il De Civitate Dei, La Città di Dio. Come ha osservato  Benedetto XVI si tratta di un' « opera imponente e decisiva per lo sviluppo del pensiero politico occidentale e per la teologia cristiana della storia »,  (Benedetto XVI, Catechesi 20 febbraio 2008).(…) Certamente i nostri tempi sono molto distanti da quegli avvenimenti. Non si tratta solo di una lontananza temporale, ma anche di una sensibilità culturale diversa e di uno sviluppo di categorie del pensiero. Tuttavia, non si può tralasciare il fatto che proprio la nostra sensibilità culturale ha tratto linfa da quell'opera, che, come tutti i classici, parla agli uomini di ogni tempo.Agostino legge gli avvenimenti e la realtà storica secondo il modello delle due città: la città di Dio, che è eterna ed è caratterizzata dall'amore incondizionato di Dio (amor Dei)”, e “la città terrena, incentrata sull'amore orgoglioso di sé (amor sui), sulla brama di potere e gloria mondani che portano alla distruzione. Non si tratta tuttavia di una lettura della storia che intende contrapporre l'aldilà all'aldiquà, la Chiesa allo Stato, né di una dialettica circa il ruolo della religione nella società civile.Nella prospettiva agostiniana, le due città coesistono fino alla fine dei tempi e posseggono sia una dimensione esteriore che una interiore, poiché non si misurano solo sugli atteggiamenti esterni con cui esse vengono costruite nella storia, ma anche sull'atteggiamento interiore di ogni essere umano dinanzi ai fatti della vita e agli accadimenti storici. In tale prospettiva, ciascuno di noi è protagonista e dunque responsabile della storia. In modo particolare, Agostino rileva che i cristiani sono chiamati da Dio a soggiornare nella città terrena con il cuore e la mente rivolti alla città celeste, la loro vera patria. Tuttavia, il cristiano, vivendo nella città terrena, non è estraneo al mondo politico, e cerca di applicare l'etica cristiana, ispirata alle Scritture, al governo civile. (…) Sebbene il contesto in cui ci troviamo a vivere oggi sia diverso da quello del V secolo, alcune analogie rimangono assai attuali. Come allora siamo in un'epoca di profondi movimenti migratori; come allora siamo in un tempo di profondo riassetto degli equilibri geopolitici e dei paradigmi culturali; come allora siamo, secondo la nota espressione di Papa Francesco, non in un'epoca di cambiamento ma in un cambiamento d'epoca.  Se Sant'Agostino evidenzia la coesistenza della città celeste e di quella terrena fino alla fine dei secoli, il nostro tempo sembra piuttosto incline a negare “diritto di cittadinanza” alla città di Dio. Sembra esistere solo la città terrena racchiusa esclusivamente all'interno dei suoi confini. Ricercare solo beni immanenti mina quella “tranquillità dell'ordine”, (S. Agostino, De Civ. Dei, XIX, 13), che per Agostino costituisce l'essenza stessa della pace, la quale interessa tanto la società e le nazioni quanto lo stesso animo umano, ed è essenziale per qualunque convivenza civile. Mancando un fondamento trascendente e oggettivo, prevale solo l'amor di sé fino all'indifferenza per Dio che governa la città terrena (Ibid., XIV, 28). Tuttavia, come nota Agostino, è grande l'insensatezza dell'orgoglio in questi individui che pongono nella vita presente il fine del bene e che pensano di rendersi felici da se stessi » ( Ibid., XIX, 4. 4.).  L'orgoglio offusca la realtà stessa e l'empatia verso il prossimo. Non a caso all'origine di ogni conflitto vi è sempre una radice di orgoglio”.Qual è dunque l'insegnamento di sant'Agostino riproposto da Leone XIV? È l'insegnamento sempre attuale della Città di Dio: la consapevolezza che la storia dell'umanità è attraversata da una radicale alternativa, da due visioni del mondo e della storia inconciliabili tra loro. Da una parte vi è la visione trascendente, che riconosce Dio come principio e fine di ogni realtà e orienta a Lui non solo la vita personale, ma anche quella sociale, culturale e politica, a livello nazionale e internazionale. Dall'altra vi è la visione immanente, che rinchiude l'uomo nell'orizzonte del finito, escludendo Dio dalla storia e riducendo ogni criterio di verità, di giustizia e di bene alla misura dell'uomo stesso. La prima visione è fondata sull'umiltà, di chi non confida nelle proprie forze, ma tutto attende da Dio. La seconda visione, al contrario, nasce dall'orgoglio: dall'auto-adorazione dell'uomo che pensa e agisce come se Dio non esistesse e pretende di costruire la società prescindendo da Lui.Tra queste visioni del mondo, tra queste due città, non c'è compromesso possibile. Sant'Agostino ci insegna che nelle epoche più drammatiche della storia, come fu il V secolo e come lo è il nostro, è doveroso abbandonare la neutralità e schierarsi, perché la vita dell'uomo e quella della Chiesa è lotta di ogni giorno e in ogni campo, ma a condizione di cogliere l'aspetto soprannaturale di questa lotta, di comprenderne il carattere religioso e metafisico. Combattere dunque, ma con lo sguardo rivolto alla Città di Dio e non a quella degli uomini; combattere, in una parola, per l'avvento del Regno di Cristo, in Cielo e in terra: un Regno che non è un miraggio, ma è l'unica meta reale e ideale per la quale valga veramente la pena vivere  e, se necessario, morire. (Roberto de Mattei)  

This episode introduces Formless Sphere Consciousness (Arūpāvacara Citta) and the four formless jhānas: infinite space, infinite consciousness, nothingness, and neither-perception-nor-non-perception. It explains how these refined states arise after mastering the fifth form-sphere jhāna and how they relate to the formless Brahma realms.The talk also outlines the twelve types of formless consciousness—wholesome, resultant, and functional—and clarifies their role in meditation and rebirth. While these attainments represent the highest bliss in the mundane world, the episode reminds us that liberation from suffering is achieved only through insight leading to NibbānaYouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

The mind, its structure and functionality aka citta.  https://www.davesmithdharma.com/https://account.venmo.com/u/davesmithdharmaThank you for subscribing.

Get some. Collect and connect.  https://www.davesmithdharma.com/https://account.venmo.com/u/davesmithdharmaThank you for subscribing.

In this episode, we explore Form Sphere Consciousness (Rūpāvacara Citta)—the refined states of mind that arise through deep concentration meditation. The talk explains how practicing one of the forty subjects of samatha (tranquility) meditation leads to the development of jhana and rebirth in the form-sphere Brahma realms.You will learn about the fifteen types of form-sphere consciousness—five wholesome, five resultant, and five functional—and how each relates to jhana attainment. The episode clarifies the difference between fourfold and fivefold jhana systems, explains why some meditators experience four jhanas while others experience five, and describes how jhana factors are gradually refined and eliminated.A detailed overview of the forty meditation objects is also presented, including kasina meditation, contemplation of impurity, mindfulness practices, the four divine abidings (brahmavihāras), breath meditation, and formless meditations. Each object is explained in terms of which jhanas it can produce and which mental defilements it counteracts.This episode offers a comprehensive map of samatha meditation, showing how concentration leads to higher states of consciousness—while also reminding listeners that liberation (Nibbāna) ultimately comes through vipassanā insight.YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

 Sayar Myat presents the twenty-four beautiful consciousnesses (sobhana citta) of the sensuous realm, divided into wholesome, resultant, and functional groups. Through simple storylines, he explains how wholesome consciousness arises with joy, wisdom, spontaneity, or prompting, and how these moments are free from unwholesome states. He then describes how beautiful resultant consciousness appears as the fruit of past wholesome actions, and how beautiful functional consciousness operates in Buddhas and Arahants—pure actions without kammic effect. This talk offers a clear, practical guide to understanding how wholesome roots shape the mind and support the path to wisdom. YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

In this Dhamma talk, Sayadaw introduces Sobhana Citta, the Beautiful Consciousness. “Sobhana” means beautiful, graceful, or pure; “Citta” means consciousness. Together they describe the states of mind rooted in non-greed (alobha), non-anger (adosa), and non-delusion (amoha) — the three wholesome roots.Sayadaw explains how consciousness with two or three of these roots becomes truly beautiful, arising mainly in the sensuous realm (kāmāvacara). The talk explores the three subgroups of beautiful consciousness:Beautiful Wholesome Consciousness (Kusala Citta) – actions free of greed, hatred, and delusion.Beautiful Resultant Consciousness (Vipāka Citta) – the fruit of past wholesome actions.Beautiful Functional Consciousness (Kiriya Citta) – pure actions of enlightened beings, beyond karma.We also learn the deep meaning of kusala — not just “skillful,” but healthy, faultless, and beneficial. Through understanding Sobhana Citta, we see how purity of mind and wisdom arise through wholesome roots, leading toward liberation.YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

 This talk describes to how past karma patterns present experience—and how mindful attention stops old patterns from creating new ones.  We explore the meaning of rootless consciousness (ahituka) in Buddhist teaching — the states of mind that arise without the “roots” of greed, hatred, or delusion, but also without the wholesome roots of generosity or wisdom. These moments of awareness don't create new karma; instead, they're the results of our past actions unfolding in the present. These moments are the ripened results of past actions—brief flashes of awareness that don't create new karma. Think of them as memories of past deeds showing up in the present, coloring how things feel and happen.We'll sketch the simple map: there are 18 rootless states in three groups—unwholesome resultants, wholesome resultants, and a small set of functional states that simply do their job and leave no trace. You'll also hear why enlightened minds (the Buddha and arahants) experience some of these functional states without creating new karma. Tune in to learn how recognizing these subtle moments can free you from repeating old patterns and support mindful practice.Notice the moments that only echo the past—so you don't keep replaying them.YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

YouTube Video LinkYouTube Channel Link Website:www.satipatthana.caDonations and Memberships

Area membri - Il Salotto Italiano: https://bit.ly/4f8cJvJ _ _ _ _Impara la lingua italiana in contesto. Grazie alle letture di Italo Calvino puoi vedere la lingua italiana in contesto e usare l'italiano per pensare in italiano.Entra nell'area membri per il materiale di apprendimento e per entrare in una community di persone che amano l'italiano e vogliono parlare di argomenti più significativi - Il Salotto Italiano: https://bit.ly/4f8cJvJ Per i corsi di "grammatica per la storia" e di conversazione, esplora il mio sito: https://www.italiantimezone.comGiulia Borelliwww.italiantimezone.com

Leggiamo insieme Italo Calvino e le su Città Invisibili! Oggi andiamo a Leonia e riflettiamo su inquinamento e ambiente. Per ricevere il testo, gli appunti e il mio video-commento, entra nell'Area membri - Il Salotto Italiano: https://bit.ly/4f8cJvJGiulia Borelliwww.italiantimezone.com

(Cittaviveka) The five indriya are factors that are accessible and take one's attention from the sensory world of circumstance to the citta -heart or mind. The initial indriya is faith, a quality that serves as a wellspring off support through the ups and downs of life.

(Cittaviveka) The five indriya are factors that are accessible and take one's attention from the sensory world of circumstance to the citta -heart or mind. The initial indriya is faith, a quality that serves as a wellspring off support through the ups and downs of life.

Area membri per i testi, gli appunti di lingua italiana e i miei video-commenti: www.italiantimezone.com/areamembri-il-salotto-italiano____Leggiamo insieme Italo Calvino: Le città invisibili. Viaggiamo con la mente e l'immaginazione. Pratica l'italiano con i libri e le letture, il lessico in contesto è più facile da imparare!Quali pensieri ti ha suscitato questa lettura?Scrivi un commento qui: https://www.italiantimezone.com/italiano-cultura/le-citta-invisibili-italo-calvino-parte-2Trovi le altre letture su YouTube: www.youtube.com/playlist/lettureGiulia Borelliwww.italiantimezone.com

(00:00:00) 101 - Le città invisibili: Leggiamo insieme Italo Calvino - Parte 1 (00:00:01) Introduzione (00:01:31) Perché ho scelto "Le città invisibili" (00:03:53) Presentazione di Italo Calvino (00:07:50) Le città e la memoria: Maurilia (00:11:22) Commento personale alla lettura Area membri per i testi e gli appunti di lingua italiana: www.italiantimezone.com/areamembri-il-salotto-italiano____Leggiamo insieme Italo Calvino: Le città invisibili. Viaggiamo con la mente e l'immaginazione. Pratica l'italiano con i libri e le letture, il lessico in contesto è più facile da imparare!A quale città hai pensato quando hai ascoltato la lettura?Conoscevi questo libro?Pensi sia facile o difficile da capire?Scrivi un commento qui: https://www.italiantimezone.com/italiano-cultura/le-citta-invisibili-italo-calvinoTrovi le altre letture su YouTube: www.youtube.com/playlist/lettureGiulia Borelliwww.italiantimezone.com

Vidyamala offers ways to approach higher states of concentration in meditation and how they bloom out of paying attention to pleasant vedana that has a felt quality of openness within it. Dhyana is not random but a result of where we place our attention in each moment. Excerpted from the talk Introduction to Citta and Dhyana with Guided Meditation given at Taraloka Retreat Centre, 2019. ••• Help us keep FBA Podcasts free for everyone! Donate now: https://freebuddhistaudio.com/donate Subscribe to our Dharmabytes podcast: Bite-sized clips - Buddhist inspiration three times a week. Apple Podcasts: https://podcasts.apple.com/us/podcast/dharmabytes-from-free-buddhist-audio/id416832097 Spotify: https://open.spotify.com/show/4UHPDj01UH6ptj8FObwBfB YouTube: https://www.youtube.com/@FreeBuddhistAudio1967  

Seorang umat perumah tangga yang bernama Citta beserta tiga ribu pengikutnya menempuh perjalanan yang jauh untuk bisa berdana kepada Buddha dan para murid-Nya. Citta berdana selama 1 bulan dan juga memberi makan kepada 3000 pengikutnya. Kendati demikian, bahan makanan di kereta-kereta miliknya tidak pernah berkurang dan selalu terisi penuh. Mengapa bisa demikian? Apakah ini karena Citta berdana kepada Buddha?Di kelas ini Ashin Kheminda menjelaskan makna kata demi kata stanza 296-303 dari Kelompok Stanza tentang Serbaneka (Pakiṇṇakavagga) hanya berdasarkan Pāḷi dan kitab komentarnya (Aṭṭhakathā).

Trama della Citta del sole di Tommaso Campanella, opera filosofica scritta dal frate domenicano sulla città utopica. Analisi e significato di una delle opere più importanti del 1600 dove si racconta l'utopia di una società perfetta e felice.

(Insight Meditation Society - Forest Refuge)

(Insight Meditation Society - Forest Refuge)

Pretending it's a city, much more than streets and buildings, the town resounds. Credits :  “Com'è bella la città” by G. Gaber (1969)  -  “Cosa succede in città” by V. Rossi (1985)  -  “Bruci la città” by I. Grandi / F. Bianconi (2007)  -  “Sei la mia città” by M.J. Bianchi (2017)Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/pillole-di-italiano--4214375/support.

Kimberly and Tommaso share their experiences in Città Bassa, the lower city of Bergamo. They highlight the area's unique piazzas, shopping streets, and cultural landmarks. They also touch on Bergamo's sister city relationship with Greenville, South Carolina. Key Points: Introduction to Città Bassa: Unlike Città Alta, Città Bassa is the working part of the city, with wide, tree-lined streets. The Funicular Ride: Quick and easy access from Città Alta, offering views of the city and landscape. Piazza Pontida: Historical Significance: Originally referred to as Cinque Vie, a convergence point of five streets where merchants would sell their goods. Architectural Features: Porticos and arcades dating back to the 15th century. Modern Charm: Now a piazza with shops, cafes, and trattorias. Borgo Palazzo Neighborhood: Parrucchieri Paradise: Numerous hair salons (Parruchieri in Italian), nail salons, and other beauty treatments are located on Via Borgo Palazzo. Tommaso humorously suggests renaming the street Via Parrucchieri. Culinary Experience at Caprizza Bergamo: Pizza Recommendation: Despite nonchalant staff, the Napolitana style pizza was excellent. Menu Highlights: Kimberly enjoyed buffalo mozzarella with yellow cherry tomatoes and Parmigiano-Reggiano, while Tommaso had a Parma ham and mozzarella pizza. Via Pignolo: Street Details: Hand-laid bricks and cut stone designs on the sidewalks and streets. Craftsmanship Appreciation: Noticing and appreciating the craftsmanship in every street and sidewalk. Venetian Walls and Viale della Mura: Ancient Walls: Built in the mid-1500s and remarkably well-maintained. Scenic Views: Walking along Viale della Mura, offering views of the city. Bergamo and Greenville, South Carolina: Sister Cities Primary Goal: To promote peace through mutual respect, understanding, and cooperation. Commonalities Between Bergamo and Greenville: Textile Industry: Historical professional and personal relationships. Science and Education: Bergamo Science Festival and Greenville's Imagine STEAM event. Music: Teatro Donizetti in Bergamo and the Greenville Symphony. Follow us on Social Media Instagram Facebook 

In this episode, Kimberly and Tommaso share their travel experiences in Bergamo, Italy, focusing on Città Alta. They recount funny driving challenges and highlight the area's rich history and architecture. Key Points: Driving Adventures in Città Alta: Kimberly and Tommaso describe their memorable drive up to Città Alta. Automatic car was helpful on the steep inclines and narrow streets. They joke about capturing these experiences on video for YouTube. Exploring Piazza Vecchio and Piazza Duomo: The hosts discuss the beauty and history of Piazza Vecchio and Piazza Duomo. Palazzo Nuovo was designed to mirror Michelangelo's Palazzo dei Conservatori in Rome. Palazzo della Ragione, one of Italy's first municipal buildings, features a unique covered walkway. Capella Colioni's facade is incredibly intricate. Aperitivo Experience: Kimberly and Tommaso acknowledge the fact that all the locals knew to go early for an aperitivo at the coveted outdoor tables in Piazza Vecchio.  Yet they were very happy with an indoor aperitivo at small but refined bar, where they had a parmigiano lollipop! Meeting Luisa and Bebo: Kimberly and Tommaso meet Luisa, an Italian teacher, and her partner Bebo, an actor and comedian, for dinner. The restaurant offered authentic Bergamaschi cuisine. Tommaso enjoyed Casconcelli alla Bergamasca, while Kimberly and Luisa had polenta con formaggio e funghi. Visiting Roca di Bergamo: The hosts walked up to Roca di Bergamo, a fortress with 360-degree views. They explored Parco della Rimembranze, a park with memorials and tributes to various wars. The park features artifacts representing each military division. Next Week's Episode: Kimberly and Tommaso will discuss Città Basso, the lower city of Bergamo, in the next episode. Follow us on Social Media Instagram Facebook 

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Different ways of describing "citta" and looking into various aspects of the relationship one has with it. If you wish to support our work, the Hillside Hermitage Sangha and this channel you are very welcome to do so via: https://www.hillsidehermitage.org/support-us/

In the last segment of UnMind, we looked at the implications of Master Dogen's expression, "the most important thing in Buddhism," from Fukanzazengi, the set of instructions for zazen he composed after returning from China. We speculated on what he could possibly have meant, by singling out one of the many points he made in the text. I suggested that it may be more useful to consider the "don'ts," rather than the "do's," such as: not thinking, notinteracting, and not distinguishing between the absolute and relative, rather than speculate upon a single bumper-sticker summation of his broader points, as the singular, "main thing to do." In other words, maybe he is pointing at something holistic, in the visceral realm, rather than the intellectual.This is in keeping with Buddhism's major teachings — that their meaning will be found in our direct experience on the cushion and in daily life, rather than in words, which can point at the truth but fail to express it in any comprehensive sense. So when we consider the least important thing in Buddhism, it may be helpful to turn to the written record of the spoken teachings of Buddha himself, beginning with the First Sermon, reputed to be what he had to say to the five ascetics he had been training and traveling with at that point in his spiritual quest. It starts out with come "don'ts." In that original dharma talk, Buddha essentially dismisses the extreme lifestyles of the rich and famous on the one hand — self-gratification writ large; and that of the ascetics themselves on the other, who had turned away from Siddhartha after witnessing him drinking goat's milk, violating their high standard of discipline, including virtual starvation. Buddha had landed in the Middle Way, after a night of extreme introspection. Here we have to reiterate that "extremism in the pursuit of moderation is no vice." In articulating the Middle Way between the usual pursuits of the lay hoi polloi and the monastic minority, Buddha indicated the futility of both lines of endeavor — self-gratification versus self-mortification. The most balanced and natural approach is nether to deny the cravings born of body, mouth and mind, nor to overindulge them. This suggests an innate trust in basic human nature — or we should say buddha-nature — our original nature, which is untrammeled by the limits and demands of biological needs and societal norms. Not exactly the noble savage, but the natural sage: a person who lives freely within the bounds of nature as well as those of society. Mr. Natural. Amongst the least important things in Zen would be concerns about our social identity. As one contemporary author's mother told him, You would be a lot less concerned about what others think of you if you realized how seldom they do. We all see ourselves as the marquee character in our own movie, with all others playing supporting roles. The trouble is, everyone else sees their reality the same way, with us as the bit players. While the most important thing, or things, about Buddhism will necessarily lie within the personal sphere, the least important will be found in the social sphere. Those in the natural and universal spheres will fall in-between. For example, it is more likely that we can safely ignore developments in society that may indirectly threaten our livelihood, safety and security — such as which party is currently in power — than we can those from natural and universal sources — such as climate change, pandemics, and asteroids. The most important things in Zen revolve around personal applications of the method — zazen — and the results of such training in terms of its effects directly upon the body-mind as well as attitude adjustments regarding our misconceptions of buddha-dharma, and some that tend to have a halo effect upon social life. One major overlap is the practice of patience. Sitting upright, straight enough and still enough for long enough, we are forced to become much more patient with ourselves, our general ignorance and the monkey-business machinations of the discriminating mind — citta in Sanskrit — which serendipitously sounds like Cheetah, Tarzan's famous chimpanzee companion, making it easy to remember. Wisdom, or enlightened, mind — bodhiin Sanskrit — comes to the fore. Citta and bodhi, foreground and background mind, or analytical and intuitive mind, gradually or instantaneously, come into better balance: the original, unified mind, in which the apparent dichotomy is "not-two." Much like central and peripheral vision, which collaborate interdependently to make up the whole of the sense of vision, the two aspects of mind are not in opposition to each other. Not competitive, but complementary. The most important thing, then, would be to allow them to work in harmony. Vacillation from one to the other is the natural way that intelligence and consciousness work. The least important thing would be to worry about them as being antagonistic to each other. We do not have to "empty our mind of thoughts." In fact, if we try to, the monkey will turn into a 600-pound gorilla. We will lose that battle. Better to allow the monkey free range. It will wear itself out eventually. When citta finally exhausts its frantic coping mechanisms, it will lie down and take a nap. Then bodhi can manifest as the balancing act. The posture becomes a comfortable stretch, the breath like a sigh of relief. By relinquishing control, we sink into equanimity. The Buddhist jargon term that addresses centered balance, or settling into "calm abiding" (Skt. Shamata) — and is often defined as the platform for insight (Skt. Vipassana) — is Samadhi: usually capitalized to emphasize the veneration and importance it is accorded. While I think that — as much as possible — we should endeavor to reduce or eliminate the jargonized nature of much of the written record, it may be clarifying to characterize the method of zazen and its effects in terms of different kinds of "samadhis." The first, the traditional form of the upright seated posture of the body in zazen, we might call physical samadhi — less stress, more equipoise, or equilibrium — basically coming into alignment with gravity. The second, we might term emotional samadhi — less anxiety, more calmness. Since mind and body cannot separate, the most direct path to the "mind" is through the body. The third, mental samadhi — less confusion, more clarity — particularly regarding the true meaning of buddha-dharma, what the teachings are pointing to in reality, which is only accessible within our direct experience. Experiential truth is the only truth in Zen. But we can misinterpret what we perceive. All perceived reality is virtual. I propose that there is a fourth kind of samadhi, which I term social samadhi — less friction, more harmony — in relationships. This, of course, is what most people are looking for in the early stages of their meditative practice. But its manifestation is further down the road. It all begins with physical samadhi in zazen. Amongst the least important things, one of the most important is to avoid creating expectations of your practice of zazen. Setting expectations is the way we approach most activities we associate with learning. We hope to learn something new, to find what is missing. But zazen, and its effects, is not really gaining something new, but remembering something long forgotten, and primordial: the natural posture, the natural breath, the natural state of mind. If we imagine that there is something fundamentally wrong with our mind, and that we have to "fix" it, then we are making a fundamental error, a categorical mistake, defined as "treating abstract concepts as though they had a physical location." There is nothing fundamentally wrong with our mind, or for that matter with the entirety of existence. The only thing wrong is our interpretation of reality, our own ignorance and uninformed opinions. As Master Pogo said, "We have met the enemy and he is us." The least important things are TBD - to be determined. In your practice and daily life.As we close out the winter season of the old year and anticipate the opening salvos of the new year, let us remember that there is no such thing as a year, and practice with an open mind. Open to possibilities that lie beyond our imagination, and are right before, and behind, our original face. Don't look in the mirror for it. It is the most important thing. If you have any topics or areas of interest in Zen that you would like me to explore in 2025, please let me know. You know where I live.

(Dhamma Stream Online Sessions)

(Dhamma Stream Online Sessions)

Talk number two on citta. This talk emphasizes the role of the bramha viharas. 

This is the first talk of two. Given at Vallecitos in July 2024.  It offers reflections on mind or citta. 

(London Insight Meditation)

(Cittaviveka)

This is a reading of the chapter "Citta" taken from the text 'Uncommon Wisdom - Life and Teachings of Ajaan Pannavaddho. Written and compiled by Ajaan Dick Sīlaratano. Venerable Ajaan Pannavahho was the senior-most Western monk following Ajaan Mun's path of practice for over 40 years. Ajaan Paññā, as he was called, was a man of intellectual brilliance who, through his own efforts in meditation, was able to establish a strong spiritual foundation in his heart. While showing a selfless devotion to the task of presenting Ajaan Mun's Dhamma to his many disciples, his calm and purposeful presence touched the lives of so many people. He became a pioneer of the Western Sangha whose leadership influenced countless monks and laypeople to practice Ajaan Mun's teachings; and whose translations and interpretations of Ajaan Mahā Boowa's Dhamma talks introduced generations of Buddhists to the Thai Forest Tradition. Ajaan Paññā was born Peter John Morgan of Welsh parents on the 19th of October 1925. His birth took place in Mysore state in South India at the Kolar Gold Fields, where his father was working as a mining engineer. At the age of seven he was sent to the United Kingdom by his parents to begin his formal education. __________________________________________

(Insight Meditation Society - Retreat Center) The gift of practice, trusting the Dharma, reflecting upon birth, death, and finding our way