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My thinking mind as subject of my meditation stops my thinking
Just recently I changed my subject of meditation: I try to "watch" my mind while it is thinking. This nearly instantaneously makes my mind calm. It kind of stops my thinking. And this feels great. It's also easier to come back to this state, once my mind starts to wander around. I use this occasions to watch my mind as well.
[There is in principle an infinite regression (I could also watch my mind, watching my mind thinking), but I never came to make use of that.]
Is there some more guidance in the buddhistic literature or stuff that support this kind of meditation? Is there a name of this mental state?

sounds good to me

@AndreiVolkov I just recently read something about reaching concentration (samadhi) via a four step way of meditation (dhyana), a so called pratice about four infinities: 1. First you concentrate on a object. 2. Then, you think "around" it. 3. Then you switch off these thoughts as well. 4. You reach a state of perception and non-perception, where you touch Nirvana. | Sometimes it feels that I go right to 3. with my practice. Do you think there is a relation to dhyana meditation?

From a samatha perspective, I would dissuade you from doing that.  In the Japanese literature on sitting meditation, what you are experiencing is a momentary shift from the third to the second nen.  You are suspending your thoughts about thoughts - which is good - but you are not putting yourself in the best position to stop any new thoughts that get generated from perception.  For that, you need to work with the first nen and for that, you need a stable meditation object.
The mind is fickle.  Anyone who has ever sat down on the cushion knows that.  If you use your mind as an object, you are inevitably tying yourself to something that is going to shift around.  To use another metaphor, it's like trying to build your house on a sand dune.  There is no stability there.  Anything constructed is going to topple over.  Even if your technique does lessen your mental chatter, what exactly are you going to focus on after your thoughts lessen!
A meditation object like a kasina, a point on the body, or the breath are all fundamentally consistent.  A blue disk is always a blue disk, the tip of your nose is always the tip of your nose, the breath, while it can be long or short, deep or shallow, is always going in and out.  By working on one of these objects, one-pointedness is easier to establish.  Slowly, you begin working with uncommented perception.  Consequently, you enter and abide in the first nen.  Calm arises and concentration strengthens.  Perhaps most importantly at this stage in the game, a meditation object gives your mind something to focus on when your thoughts subside.
Side note: yes, it is true that you can focus on the space left when thoughts dissipate, but I would not recommend trying that at first.  You really have to have your concentration dialed in before you'll be successful at that.
Side side note:  I think a quick word about the nens is needed.  They are very helpful for the purposes of meditative psychology - especially in OPs situation.  The word nen comes from Japanese and it's one of those words that does not translate well into English.  "Thought-moment" comes closest, but even that is a lousy rendition.  Traditionally, there are two nens.  The first is a moment of bare perception of something.  It is the experience of, say, experiencing the breath or seeing a bird.  The second nen is becoming aware of that experience e.g. "I see a bird" or "I'm aware of my breathing".  Traditional Zen didn't take things much further than that.  They figured by the time you reached the second nen in your meditation, you were already lost!  ;-)  In his book Zen Training, Katusuki Sekida adds the third nen.  This third nen is comprised of thoughts about things that you become aware of.  In our example of the bird, a third nen thought would be "that bird is flying".  For the breath, a third nen thought was "I'm following my breath rather well" or "That was a long breath" (And here comes the Vipassana crowd ready to string me up!  Heh.).  Sekida's third nen is especially important in the modern world considering how much time people spend in it.  The third nen is the unwinding ball of discursive thought.
What's important in regards to OP's questions is that for concentration to develop, we need to spend as much time in the first nen as possible.  It needs to be cultivated since it is the only "thought-moment" were right concentration can be achieved.  The method that OP is using does touch the second nen and perhaps even the first, but it doesn't stay there.  There's nothing to hold him in place.  It kind of like jumping.  When we leap, we are momentarily airborne, but the force of gravity pulls us back to earth.  We can only take to the air again once we return to the ground.  OP takes to the air into the second or first nen when he becomes aware of thinking, but the gravity of the hindrances will bring him back down.  The mind at this point is in free fall as it is neither applied nor sustained.  He can only "jump" again into less complex nens once he touches his next thought.  A meditation object, on the contrary, helps free us from the gravity of the hindrances.  It keeps us rooted in the first nen.  It's also what keeps us aloft - in applied and sustained thought - and ultimately what powers our ascension into jhana.

+1 thanks, after my thoughts lessen, I focus on emptiness. Every other object I previously focussed on, was much more distractive than "watching my mind". Googling "second zen", I found at "Zen Training": "The third nen will think for exampe: I know I noticed I had been thinking". Funny, sounds like a recursive application of what I described...

A meditation object blue disc, etc, are fundamentally inconsistent. All compounded phenomenon are impermanent

This seems like a good conversation, but not a good answer to the question

@Ryan fundamentally consistent in the sense of being a vehicle for meditative absorption e.g. something that can be learned/memorized, easily arises as a stable sign, and matures as an even stabler counterpart sign.  The easiest objects to use for that have a consistent quality to them like a color (as in the colored kasinas), repetitive nature (i.e. the breath and air kasina), or a stable image that is easily visualized (i.e foulness meditations, parts of the body, fire and earth kasinas, etc.).  For more detail on that than you could possibly ever want, see Vism. Chapter Five.

As I read the Question, I agreed with you that the OP's mind state might be an interesting discovery, but it will not hold up. Eventually the mind will say, "been there, done that" and it will not be arresting anymore. Something more is required. I think that you explained a good direction to follow and why. Something is going on in the First Nen (as I understand your explanation) which is vitally important.

Actually it's more of what's not going on in the first nen, but yes.  Totally agree!

Mindfulness of mind is one of the four Satipathanna, that is, foundations of mindfulness. This is the basis of meditation that the Buddha taught. Generally speaking, as far as I know, meditation based on the four Satipathanna is referred to as Vipassana.
How to meditate - Ven. Yuttadhammo

Mind/Consciousness contemplation consists of:

lust (sarāgaṃ) or without lust (vītarāgaṃ)
hate (sadosaṃ) or without hate (vītadosaṃ)
delusion (samohaṃ) or without delusion (vītamohaṃ)
contracted (saṅkhittaṃ) or scattered (vikkhittaṃ)
lofty (mahaggataṃ) or not lofty (amahaggataṃ)
surpassable (sa-uttaraṃ) or unsurpassed (anuttaraṃ)
quieted (samāhitaṃ) or not quieted (asamāhitaṃ)
released (vimuttaṃ) or not released (avimuttaṃ)

(sourced from: Satipatthana Sutta)
The 1st 3 (1-3) relates to the three unwholesome roots and abandoning of it. The 3 unwholesome roots have sensations associated with them:

Pleasure - attachment / lust (hard to remove)
Pain - aversion / hate (easy to remove)
Neutral - ignorance / delusion (hard to remove 1)

The way to let go of them is to mindful of the arising and passing nature of the sensation or stimuli (what is felt) being absolutely equanimous without developing any further attachments, aversions or ignorance which is further elaborated in: Pahāna Sutta, Avijja Pahana Sutta 2 and (Akusala,mūla) Añña,titthiya Sutta. Also both Titth’ayatana Sutta and Dhātu Vibhaṅga Sutta both contain that 18 mental examination (mano,pavicāra) under Mind Contemplation (cittanupassana) of the mind in term of what is pleasant, unpleasant, neutral2. Also Indriya Bhāvanā Sutta contains a similar instruction in terms of faculties (the mind is also one faculty).
In addition the 1st 2 (1-2) relate to sensory desire (kāmacchanda) and Ill-will (vyāpāda; also spelled byāpāda) and 3 closely related to doubt (vicikicchā) as doubt can arise due to ignorance. Item 4 deals with the sloth-torpor (thīna-middha) and restlessness-worry (uddhacca-kukkucca). Much of this relate to Nīvarana,pahana Vagga and other 5 Hindrances related Suttas.
Item 5 deals with cultivating the Jhana factors and knowing their presence and absence. Saṅkhitta Dhamma Sutta further describes how this can be done in the context of the Satipatthana, i.e., to start with always bringing you mind to the object of your meditation (in your case the mind) and even though your mind is on the meditation object repeat the re direction of your mind to the meditation object. You can do this for any of the 4 Satipatthana contemplations. Generally this is considered to create verbal fabrications but with vise attention on any of the 4 foundation of mindfulness, being fully aware of arising and passing with utmost equanimity this will not be the case.
Item 6 deals mainly with path and fruit in my opinion. If you have reached the final goal it is unparsable.
Item 7 deals with the level of collectedness of the mind and absence of restlessness (uddhacca). You should be able to focus your mind on one object for closer examination. If you want to examine the break you mind stays with the breath. If is another object it stays with that. This lead to true knowledge and vision of reality as in (Dasaka) Cetanā’karaṇīya Sutta, (Ekā,dasaka) Cetanā’karaṇīya Sutta and many more Suttas.
Items 8 is presence or absence true vision and knowledge of liberation by letting go of the defilements as discussed in Pahāna Sutta, Avijja Pahana Sutta 2 and realise the final goal. This arises based on revulsion (Nibbida).
If you want to do an in-depth study your mind states can be correlated to Citta and Cetasika in Abhidharma.

Just recently I changed my subject of meditation: I try to "watch" my mind while it is thinking. This nearly instantaneously makes my mind calm. It kind of stops my thinking. And this feels great. It's also easier to come back to this state, once my mind starts to wander around. I use this occasions to watch my mind as well.

Essentially this falls under the Mind Contemplation as described above. Good that this is working out for you. When you have mindfulness thinking or concept proliferation generally stops and becomes calm as you are not producing new fabrications.
When your mind wonders be careful as this can lead to unwise attention due to Vipallasa (Vipallasa Sutta). Also wondering mind can lead to restlessness and also create verbal fabrications.
There is always some feeling associated with these mental states (121 mental states and some feeling associated with it - see chapter 1, Comprehensive Manual of Abhidhamma by Bhikkhu Bodhi). As in Pahāna Sutta and Avijja Pahana Sutta 2 you have to look at the arising and passing of the sensation that is felt associated with the thoughts and metal objects your mind encounters.

[There is in principle an infinite regression (I could also watch my mind, watching my mind thinking), but I never came to make use of that.]

Though we are dealing with the mind specifically, Dhātu Vibhaṅga Sutta mentions any form of consciousness has sensation associated with it, this would include the mind. So when you get mindful of the thoughts in your mind, with pratice, you will see there is some sensation arising with it. You have to look at the arising and passing of the sensations when watching you mind and thinking. With regard to thinking, this is Verbal Fabrications will also have sensations associated with it. Samma,ditthi Sutta - The Discourse on Right View does mention we have to abandon Verbal Fabrication (this is Thinking and Pondering according to: Cūla Vedalla Sutta, Mahā Vedalla Sutta, Kāma,bhū Sutta 2).
In addition to this consider incorporating some of what I have discussed above.

Is there some more guidance in the buddhistic literature or stuff that support this kind of meditation? Is there a name of this mental state?

Please click on the above links. Also have a look at:

An Introduction to the Satipatthana Suttas
Mahā Sati’patthāna Sutta and Mahā Satipatthāna Sutta
Sati’patthāna Sutta
Satipatthana Mula
Mindfulness in Early Buddhism, by Tse-fu Kuan
Satipaṭṭhāna: The Direct Path to Realization, by Anālayo
The Great Discourse on the Establishing of Awareness
Discourses on Satipatthana Sutta - S. N. Goenka
The Way of Mindfulness The Satipatthana Sutta and Its Commentary by Soma Thera (commentarial perspective)

1 Hardest to remove according to S.N.Goenka as it very difficult to be equanimous looking at arising passing this stage, arising and passing is very subtle and also there is a tendency of the mind to get bored when there are hardly any feeling. He further mentions that this experienced in Passaddhi which many mistake to have reached the final goal.
2

On cognizing a mind-object with the mind,
one investigates the mind-object that the basis of mental joy,
one investigates the mind-object that is the basis of mental pain,
one investigates the mind-object that is the basis of equanimity.
"Bhikshu, this person is made up of the eighteen mental investigations": so it is said in this connection

Source: Dhātu Vibhaṅga Sutta

Cognizing a mental object with the mind, one examines the mental object as the basis for pleasure, or for pain, or for neither-pain-nor-pleasure
These eighteen mental examinations are the Dharma taught by me that is unrefuted, undefiled, blameless, uncensured by wise recluses and brahmins

Source: Titth’ayatana Sutta


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Candrakirti - what was his most important contribution?
I'd like to look more on Candrakirti, and have a few questions about him. What was/is Candrakirtis most important contribution to Buddhist philosophy?

If you were to start reading Candrakirtis own works, where would you
start?
Can anyone give me a good tip for a comprehensive introduction to
Candrakirti?

There are different interpretations of Candrakirti, even among Madhyamika-Prasangika scholars. That said, Prasangika scholars generally hold that Buddhapālita (470 AD - 550 AD) gave the first Prasangika presentation in the form of a commentary to Nagarjuna and Aryadeva, but is not the founder of the Prasangika school. Bhāviveka (500 AD - 578 AD) then refuted Buddhapālita and is  to be regarded as the founder of the Madhyamika-Svatantrika school. It is thought that they did not debate face to face because Buddhapālita belonged to a lower class. Candrakirti (600 AD - 650 AD) then established the Madhyamika-Prasangika school by way of refuting Bhāviveka so-called Svatantrika positions. Candrakirti is held to be the founder of the Prasangika school (over Buddhapālita) because he established it through properly refuting another. It is sometimes thought that Candrakirti was Buddhapālita's reincarnation. It is also sometimes thought that he debated Bhāviveka face to face (although their commonly established date of their birth and death would not allow it)
As I said, there are different readings of Candrakirti, even among Madhyamika-Prasangika scholars. These differences are significant, and are in relation to:

The notion of other-emptiness & self-emptiness;
The nature of emptiness (whether it is an affirming or a non-affirming negation)
The way emptiness is realized (implicitly or explicitly)
The meaning of 'prasanga' and that of 'svatantra', and so forth.

I suggest that, first of all, you study the context and the possible meanings of the so-called Svatantrika / Prasangika distinction. Sara McClintock & Georges Dreyfus's The Svatantrika-Prasangika Distinction: What Difference Does a Difference Make? is interesting.
The two main Prasangika positions are:

Gorampa's
Tsongkhapa's.

Gorampa is known for criticizing Tsongkhapa's positions: he goes as far as to say that Tsongkhapa is in fact a proponent of Svatantrika tenets. Thus, studying Tsongkhapa in order to know what Gorampa refutes would be most relevant.
In relation to studying Tsongkhapa, I advise you to read Tsongkhapa along with his main disciples: Gyaltsab Je and Khedrup Je. Khedrup Je is usually easier than Gyaltsab Je. Tsongkhapa's commentary to Candrakirti was translated by Geshe Kelsang Gyatso, I will thus not expound on that. Also, from a Geluk perspective, we do not usually study Tsongkhapa's (or any Prasangika commentery to Candrakirti). We study Svatantrika commentaries to Candrakirti's Madhyamakavatara (i.e. Haribhadra, and so forth). Our gateway to the Prasangika system is other. It is Tsongkhapa's commentary to Nagarjuna (the Ocean of Reasoning), it is the Special Insight chapter of the Lam Rim Chen Mo, along with Tsongkhapa's Final Exposition of Wisdom, Gyaltsab Je's commentary to Shantideva (Shantideva also presented as a Prasangika himself). Having studied them, having understood them thoroughly, you could go a step further and read Candrakirti's root text (Madhyamakavatara) for yourself, and also read Gorampa's positions and his followers.
In relation to studying Gorompa, you may read
Ju Mipham, whose presentations accord with Gorampa's. Ju Mipham's commentary to  Chandrakirti's Madhyamakavatara is most relevant.

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How and when did the name "Buddhism" appear?
What is called "Buddhism" is a whole range of different schools, sects, practices etc. that has in common that they are based on the teachings of Siddharta Gautama/the Buddha.  But is the name "Buddhism" used as a name for these teachings anywhere else than in the "West"? How and when did the name "Buddhism" appear?

How and when did the name "Buddhism" appear?
I'm not an expert, but here's what I found this evening: the article  SCHOPENHAUER AND BUDDHISM by Peter Abelson says,

When  the tenets  of Buddhism  became  known  in Europe  during  the third and fourth  decade  of the nineteenth   century

... and says that Schopenhauer referenced work by Isaak Jacob  Schmidt.
Wikipedia's article for Isaac Jacob Schmidt says that one of his publications was titled,

Über die Verwandtschaft der gnostisch-theosophischen Lehren mit den Religions-Systemen des Orients, vorzüglich des Buddhaismus, Leipzig 1828

And this book Prisoners of Shangri-La: Tibetan Buddhism and the West quotes Isaac Schmidt as saying,

So according to Isaac Jacob Schmidt,

The peoples of that faith call themselves followers of the teachings of the Buddha.

According to Wikipedia he was living in Russia and studying Mongolian and Tibetan history.

His scientific work became noted after the publication of a work on the history of Mongols and Tibetans in 1824. ... Until his death in 1847, Schmidt published a multitude of works on Mongolian and Tibetan studies

This is very interesting, and thanks for the article on Schopenhauer, he was a major reason for me to get into philosophy

I don't think I understand your question. It's simply an '-ism' made from what should be referred to as "Buddhadhamma". All schools agree that Buddha showed a way to nibbana which anybody can follow by critically understanding every step themselves. All schools also agree that their minute differences are mainly in the monastic rules and conduct which themselves are nothing but a raft used to reach a state, Buddha refers to Dhamma itself.

At some point the term must still have come into being. Probably "invented" by some early western scholars or translators, and I'm interested in that story and how the story of Dhamma evolves in the West. Since that is too big a question, I formulated it like I did

I also think that differences between schools are more than "minute". But that was not the question here ;-)

"How and when did the name “Buddhism” appear?" That's a quite simple and clearly put history question, isn't it?

above answer is better, I agree. My confusion was that when we encounter any movement or a system based on some key idea, we call it ism like hooliganism, Marxism, minimalism and so on. When it was first used and by who is another matter of course.

Good question! The Buddha introduced his "religion" as (this) Dhamma- (this) Vinaya, Dhamma-Vinaya (Teaching & Discipline) and there is and was also the use of Buddha Sasana (the teaching of the Buddha).
The "ism"-isation is actually already against his teachings, especially such nuances as "my", "our" Buddhism, and indicates even much lack of respect, since the teaching of the Buddha, the Dhamma, is just for an Arahat his own and even so, a person who actually owns it, would not refer to it other than Buddha-Sasana.
As far as Atma knows, this name firstly came up about 1850 in UK (you find certain dates or orign and hints in older English dictionaries) and his actually a label of and everything that likes to use the Buddhas reputation for mainly wordily purposes, attachment, (wrong) views and identifications, so really not a good label if one seeks for the good teachings.

Buddhism is an English word that means the practice,system or doctrine of the Buddha, lit. "awakened, enlightened." Obviously the Buddha didn't speak English, but he did use a Pali phrase that means "followers of the Shakyan," referring to the Buddha's clan and territory (lit. "the able ones"), which means very nearly what is connoted by the English term. More usually, however, he simply refers to the Dharma-Vinaya, meaning "the doctrine and the practice," without specificially alluding to himself. Moreover, "Buddha" is really a collective term. The Buddha did not claim to present an original teaching specific to himself, but rather to an ahistorical or prehistorical lineage of perfected beings (buddhas) going back hundreds of thousands of years at least, which he equates with (but does not limit to apparently) the Vedic rishis. He states that this teaching is archaic, even primordial, and that he has only rediscovered it in the degenerate age, thus establishing a buddha dispensation (sasana) that will last 5,000 years (i.e., till 4600 CE approx.). The teaching of the ekayana, single or universal vehicle, is that all of these schools and sects are merely facets of one universal teaching that reconciles them all. Only the latter is actually Buddhism. There is no evidence whatsoever that the Buddha taught or thought in an exclusive or sectarian way.

This are interesting words, Mr. Alexander Duncan. Aside of not understanding of what some detail of future speculations are of use here, it would be great to have some sources of origin here. Maybe you like to tell that the Word "Buddhism" is the modern manifestation of Ekayana and explain that everything that comes along under this lable is just another aspect of "countless ways to nibbana". There is a whole and good maintained canon with much evidence and reasoning, that the Buddha was very strict with what we taught and how to handle what he did not taught.

"Buddhism" does not translate "ekayana," which means "one way."

Yes, so why such an answer?

My point is that there is no sect in Buddhism. Sectarianism is a secondary phenomenon, which does not correspond to how the Buddha thought (or taught).

Of course, Mr. Duncan (or better just one). Everything else is actually nonsense, but the label Buddhisms does a different. It put's every thing which is not the Buddhas sect under its label. Please note that the word sect or sectarianism is actually very proper for Buddhas Sangha and "religion".

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Panic arising during contemplation about 4 elements
This is not a general question about how to deal with overwhelming fear, but a question about an specific experience.
I contemplated about the 4 elements and how my body is made up of it (for the first time ever you could say). I was not having a formal sitting with closed eyes, but I was rather looking at my body like 'here I can see the solid bones of my hand (through the skin)', 'when I press with my fingers at this spot of my arm it moves, so there must be fluid under the skin' ...
And while doing this I had a feeling as if I was  some scientist who examines the body of an unknown species and my body looked so strange to me, that great fear (of the body I think) suddenly arose. I was so shocked and overwhelmed, that I had to stop there immediately.
My question is: What happened there?

The terror that jostles us out of complacency is a friend often misunderstood.

Very wise words. If possible, could you elaborate on this and post it as an answer?

Most of the time people live most of their lives without changing contexts too much. For the mind, living in the same context gives a sense of security. It also makes us dumb and highly vulnerable. Once we believe in a context and objectify it, it becomes reality for us. At the end of the day, this is why we die.
When you start playing with your context by adopting a different perspective (mode) of seeing things, you are getting into an unknown territory - unknown for your mind anyway. Naturally, there is a sense of panic.
What Buddhism teaches us is freedom from any context. Doing what you did is a first step. It's not necessarily valuable in and off itself - but it gives you a glimpse at how your mind reacts to its attachments being challenged.

I've often wondered if we have to sleep/eat simply because we were told we had to and believe it

Well, don't dumb it down that much.

The experienced conveyed also reminds me of single-pointed awareness of the modicum of wilderness.  Are you familiar with the sutra? http://www.accesstoinsight.org/tipitaka/mn/mn.121.than.html  May your abidings be unobstructed and clear

I am going to die at the end of the day? (ha ha) Anyway, I was telling someone a very similar thing recently: that people get so stuck in their conceptions and habits that eventually they cannot make further progress, so they must die. This is not an easy idea for people to accept! Fear of annihilation blocks them. I would say instead: keep growing!

The terror is likely caused by the clinging to wrong view of the self.
Who was the unknown species? Why  did it look so strange? Was it because you, like everybody, already greatly cling to an idea of what you are and this new mindful approach to experiencing what you are, can show you something that is real but alien to your normal way of experiencing yourself?
So if I understand what you are saying, the terror happens because you have the wrong idea or wrong view that you are dying or being wiped from existence when really it is just a different way of perceiving reality.
These kinds of experiences are common with insight practice.  Sounds like your practice is going in the right direction towards dropping the wrong view of self.
Remember that nothing is permanent like these  terrorizing experiences.

It is noble of you to make your answers community wiki so you do not get attached to reputation. But having said that for the site to graduate there will be couple of adjustments do privilege levels in all cases you need users with higher privileges after the adjustment to meet the quotas. So it makes sense for overall betterment to leave without making community wiki. Also until you get past 10k it is best to accumulate reputation, after which it does not matter much, other than to know someone appreciated your Question or Answer. These just my thoughts. Be well and happy!

There must be many ideas on how we can  make this community more effective. There must be a lot of ideas that haven't been thought of yet. Maybe we could have effective brainstorming sessions on different topics. Metta :)

I opened this to find out what needs to happen: http://meta.buddhism.stackexchange.com/questions/1869/road-to-graduation

Very good, Tealine, don't be scared and try to find that point again and investigate more. In regard of terror, samvega is less introduced, but the main source nad drive for the effort to walk the path to awakening. This essay might be useful:  Affirming the Truths of the Heart-The Buddhist Teachings on Samvega & Pasada as well as  Body Contemplation
A Study Guide

Although early Buddhism is widely believed to take a negative attitude
  toward the body, the texts of the Pali canon do not support this
  belief. They approach the body both in its positive role, as an object
  of meditation to develop mindfulness, concentration, and the mental
  powers based on concentration; and in its negative role as an object
  for unskillful states of mind. Even in its negative role, the body is
  not the culprit: the problem is the mind's attachment to the body.
  Once the body can be used in its positive role, to develop mindfulness
  and concentration, those mental qualities can be used to free the mind
  of its attachments to the body. Then, as many a modern meditation
  master has noted, the mind and body can live in peace.

I cannot give you an exact answer to what happened, but it seems like you've had a moment of "seeing yourself as you really are" (in the words of the 14th Dalai Lama). The acute experience of seeing oneself as detached and naked is bound very closely to the experience of existential anxiety, the "just-is-ness" of being in the world, that phenomenology and existentialism speaks about. They call it "being there".
I've had the same experience and after some reflection and repetition it can be very helpful indeed. I've also found that seeing the "compositeness" of oneself and one's body gives you a more realistic and  irreconcilable view of your existential situation.
If you want to go more systematically forward with these kinds of trainings, I recommend trying the exercises described in the book "The Direct Path: A User Guide" by Greg Goode, a non dual inquiry into direct experience, both of your own body, thoughts, feelings and the external world. Goode is definitely and directly inspired by the Buddha.


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What does Diamond Way Buddhism say about obstacles at times of becoming more conscious?
N. D. Walsch claimed in one of his books that at the point in time, when a person "switches gears" to a higher level of consciousness, it frequently happens that events occur, which you perceive as negative. I don't remember the exact wording, but AFAIR he wrote that when some major obstacle occurs it may be that the universe is testing - do you really want to achieve a particular outcome (then you will continue in spite of the obstacle) or do you just think that you want it, but in reality want something different (in this case you give up) ?
I experienced situations, which support this hypothesis on several occasions:

Once I went to a very powerful retreat. I needed to travel several thousand kilometers by plane and several trains. One train got late, I had to spend a lot of time in the train station filled with drunk (and potentially violent) soccer fans and garbage, then another train had problems because there was a suicidal girl walking on the tracks. According to the train guard, there was a fight on one of the trains and they had to call the police. Those soccer fans were everywhere and they left smell of vomit in almost all train cars. When I arrived at my hotel, nobody was there, my mobile phone ceased to work and I had to go to a nearby bakery to call the receptionist and check in. I've been to that country before and all these things aren't typical (didn't occur in my past travels with such intensity). The retreat was indeed life-changing.
It happens quite frequently that a rain starts exactly at the same time, when I realize something important. Same with Skype: Often the connection is lost precisely at the moment, when I or the other person says something important/profound.
Often, I experience some major conflict with other people (incl. threatening them to call the police, if they don't stop), and then, some time thereafter, I have either a productivity peak or some important insight.

Does Buddhism in general and Diamond Way in particular say anything about

whether emotionally intensive situations (usually unpleasant) are signs of growth and
how to get most benefit from them (other than suck it up and persevere) ?

Are you referring to the Diamond cutter sutra? My first reaction to this question was to say "Try not to make everything about you."
Also beware of linking events like the weather or dropped connections with some type of unfolding destiny. Correlation != causation.

@hellyale No, I don't refer to the Diamond cutter sutra.

There is a saying in Zen:

When we love them flowers wither; when we hate them creepers bloom.

Meaning, the more you like something, the more your mind gets sensitive to losing that. And the more you hate something, the more painfully aware you become of its unwanted existence.
In Vajrayana Buddhism we usually do not see external events as reward or punishment. That would be too dualistic, almost like in Christianity or Hinduism. But we do see everything as training opportunity. So if some problems occur, we are like: "great! now I can practice even more!" In this sense the more you advance - the bigger are the challenges. Not because the world tests you but because you push yourself, you raise your own bar.
When you raise your bar, you become more aware of the imperfections. There is another saying: "Buddha's heart is sensitive like an eye, feels strongly even a tiny hair".

That said,  for beginner students attachments always manifest as obstacles. Whenever you have a strong attachment you can be sure you will encounter major problems that go against that attachment. And the stronger the attachment, the bigger the problems will be. Especially if the circumstances are very important, like one-in-lifetime events as wedding, major retreat etc. If you let go of attachment, it's almost feels like you "pass the test" - and break through to something new. But if you hold on to your attachment, it almost always fruits as some real-life painful problem - and because you did not drop the attachment you keep going in circles. This is how it usually works.
What's important to understand though, none of this is objective. It's not like the universe conspires against you - or wants to help your practice. Rather, the world you find yourself in, is always a manifestation of your "energy", your state of mind - often at subconscious level.
So, emotionally intensive situations are not as much signs of growth as they are signs of attachments - but certainly as you grow you start encountering more and more of your hidden attachments, so in this sense it's a good sign.
How to get the most benefit of these situations: is to never objectify them ("those damn soccer fans!") -- and always try to identify your attachment and drop it. When you drop your attachment you will see all kinds of magic happen, like demons turning into dharma-friends etc.

whether emotionally intensive situations (usually unpleasant) are signs of growth

It is said by some that

Suffering is the broom that sweeps away suffering

so it can be viewed as a kind of growth, in some situations, yes.

how to get most benefit from them

by "them" I assume you mean emotionally intensive situations
in that case the way to get the most out of them is maintain the paramitas of patience and mindfulness.
How you react to these situations, and how aware you are to your reactions and thoughts during them is key here. If your emotions get the better of you, then it is not growth, though you can learn and grow from the experience.
If you maintain your composure and are able to navigate the situation(s) without losing your cool, growth is occurring. Especially if the situation might have caused you to lose your cool in the past.

William Butler Yeats -- Ribh considers Christian Love insufficient - "Why should I seek for love or study it?
It is of God and passes human wit.
I study hatred with great diligence,
For that's a passion in my own control,
A sort of besom that can clear the soul
Of everything that is not mind or sense.
Why do I hate man, woman or event?
That is a light my jealous soul has sent.
From terror and deception freed it can
Discover impurities, can show at last
How soul may walk when all such things are past,
How soul could walk before such things began."


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Doing daily or complex activities without attachment
Is it truly possible to do activities without expectations or some aspect of the self ideal attached to them? Does the Buddha explain anything of the sort?
If yes, how to go about achieving that? It could be something like what the Bhagavad Gita says.
We could do those tasks mindfully, but they could be complex thinking activities, necessary to achieve some final goal, so we cannot dismiss them as "thinking, thinking". Consequentially, there is a chance that we may get lost in our thoughts and feelings may creep in.
Maybe this is another question, but did the more complicated concepts and practice techniques Gautama described attach to the context of that day and age? And maybe they are only best suited for monks? (Maybe we shouldn't take them to the workplace or family.)

In Buddhism things are slightly different. Being aware and mindful of what you do (as you say) is more of a hindu concept if it is from the Bhagavad Gita.
This itself is good. A surgeon, ballerina, acrobat, etc. will need to be mindful and aware. If they do not then they cannot do their job. This will make you do a good job in whatever you do.
In Buddhism what need to be done is you should be aware of the arising and passing away of sensation you experience with equanimity. (Pahāna Sutta, Avijja Pahana Sutta 2) This is what will eradicate the 3 evil roots which in turn helps you realise nirvana.

Is it truly possible
I'm not sure what "truly" possible means: can anything be, "possible, but not 'truly' possible"?
Perhaps the question is a bit extremist: perhaps you're asking about something beyond what's 'truly' possible.
to do activities without expectations
Your question reminds me of the saying that "dharma is good in the beginning, good in the middle, good in the end" ... I think that maybe "doing activities without expectations or some aspect of the self ideal attached to them" might be sensible, and better than the alternative, even "in the beginning".
There is some ambiguity in the question: i.e. "desire", "attachment", and "expectation" are similar and sometimes used interchangeably. Nevertheless, asking whether it's possible to "do activities without expectations" reminds me of the question of whether it's possible to go to the park without desire.
Brahmana Sutta

Didn't you first have desire, thinking, 'I'll go to the park,' and then when you reached the park, wasn't that particular desire allayed?

Similarly, when I do an activity then I probably have an expectation, and I do it because I have expectations, for example, "If I walk down this path, then I expect I will arrive at the park."
But expectation can be disappointing, for example, "If I'm nice to him then I expect that he'll be nice to me"; so at that point (if an expected result doesn't materialize) it might be better to not have expectation (too much expectation, or misplaced expectation).
In summary maybe it's sensible to have some expectation but not to be attached to it: "if I prescribe him this medicine then I expect his disease will get better ... but, if the symptoms don't get better then I'll change (not be too attached to) my expectation and then I'll come up with a different plan of action."
Still it is easy (perhaps too easy) to develop attachments and to accept those attachments as a thirst.
or some aspect of the self ideal attached to them
I'm not sure about "the self ideal". Some of my ideas on that subject:

There is no "self" -- when I'm working (writing software) for example then the software is being written but there's no particularly special me who's writing it, and/or that's not the same me as the me who does something else later. I think that's kind of the Buddhist "anatta" theory, the Buddhist view about "identity-view" (that there isn't a fixed/permanent identity to be found)
Having self-ideal and feelings and expectations will restrict my actions -- for example I may crave the experience of being a good worker and therefore only do what I'm good at, and avoid opportunities to try new activities that I'm not already very experienced at
There are degrees of more and less "self-ideal" (which gets back to your question of what's 'truly' possible) ... see for example the answers to this question, How are 'conceit' and 'identity-view' not the same?

Maybe this is another question, but did the more complicated concepts and practice techniques Gautama described attach to the context of that day and age?
The answer is clearly "yes", and a follow-on question is whether it also attaches to our day and age.
There are even many people in different situations in our day and age, and so a good question is what practice techniques can we apply to ourselves in particular.
So part of our job is to hear Dharma and to understand Sat-Dharma.
And maybe they are only best suited for monks?  (Maybe we shouldn't take them to the workplace or family.)
Maybe that's a black-and-white, all-or-nothing, extremist view.
I suspect it's true that monks may become monks in order to be (i.e. expecting to become) relatively free to practice all the time.
I suspect it's helpful for laypeople too to take these practices into their lives sometimes, even if they also have other things to do and think about, and are not practising full-time.

Hmm, seems like I need to go backwards reasoning with lesser assumption.


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Was the 'I' gone (for a moment)?
Can someone explain to me this phenomenon that has happened to me?
I am not a serious Buddhist practitioner. I used to do mindfulness practice daily (20–30 min on 90% of days), just observing normal breaths or maybe counting the breath.
Last night I didn't get proper sleep so I just started observing my thoughts. Images started appearing and disappearing and also voices (as if I were talking or someone else was). Whatever we call reasoning is again a sequence of images and voices. The 'I' existed in the images and in the voices (as in I did this, I have this work, I had headache..., something like that) and, at the same time, the 'I' did not exist and everything was just a sequence of thoughts (voice or image). As a consequence, any egoistical thing like a superiority complex or that kind of thing made no sense – but this whole experience lasted roughly for 3–5 mins. I am slightly hesitant to use word I this morning but yet somewhat comfortable.
Can someone explain this phenomenon to me?

Welcome to Buddhism SE? I'm not sure I understand your description of what happened. Can you elaborate? From your question title I take it you felt like your 'I' or ego disappeared for a moment. When exactly did this happen?

I am just listening to songs last night, usually when I am listening to I will deviate from the song and start thinking about something else but that is not happend i just listened it mindfully and then I didn't get any sleep, I was not tired and mentally active not lethargic

Looks like today's modern spirituality questions.. I don't think this should be asked in Buddhism SE, as people here know what's real and what's not essential & meaningless, like modern spiritualism's inner voice or lucid dreaming or connecting energy bla bla or or traveling dimensions or whatever..

Sounds like nonduality,  how long since you slept and are you currently stressed?

When you say images sequenced and you were in the image, were you also observing the image externally to it? As in both the observer of the image sequence and the image sequence simultaneously?

It happened that images are appearing and disappearing

This is seeing.

voices(may be a kind of I am talking or someone else) appearing and disappearing.

This is hearing.

Can someone explain me this phenomenon?

All conditioned phenomenon that are subject to arising are also subject to cessation. You experienced Images that came and went, and voices that came and went. There's really nothing more to it than that.
In Vipassana, the aim is to clearly see reality as it is. When we are hearing, we simply know it as hearing. If you heard voices in your head, that was still only hearing. It wasn't "your speech", or "someone else's speech", it was merely noise that came and went. To say anything more about it is to falsely ascribe meaning to reality, that reality simply does not admit of. The same can be said of whatever you saw, thought, smelled, felt, tasted.
Here is an instructional booklet on Vipassana practice you may find of some use.
The "I" is just a compounded formation of learned behaviors that is culturally and behaviorally conditioned as one grows, and helps one ( in some regards) relate to the world. I don't know why the "I" disappeared for you in this case, but what can be said is that now you can see that the idea of "I" or "Me" is impermanent just like anything else. We spend our entire lives building up the "I" into some idea that we like, but it is subject to ceasing like everything, and so is also not worth clinging to.

"To say anything more about it is to falsely ascribe meaning to reality, that reality simply does not admit of" can you tell what did you mean by it? And tell about the strange feeling of absence of 'me' that had happened, the title question?(It felt good many concepts disapappeared like isaid complexes etc)

"To say anything more about it is to falsely ascribe meaning to reality, that reality simply does not admit of"  Such as, if you say the voices you heard was your voice, or it was someone else's voice, you are adding additional meaning to that experience that is not representative of that experience; you are projecting meaning onto that experience above and beyond what it is. The experience of hearing is only the experience of hearing. When you say "i heard MY voice", you are adding the "my voice" to the experience.

Ok, I am getting it I wrote hear like that, but at that moment I just experienced it as just as sound. Thank you

phenomenon that is happened to me....

When you experience most of the phenomenon you describe, some emotion (mental feeling) of physical sensation would have popped up. These are sometimes not readily apparent sometimes but if you practice insight meditation especially in the way taught by S.N.Goenka you will get sensitive enough to experience them.
What you have to do is to look at the arising and passing of these sensations with equanimity. (Pahāna Sutta, Avijja Pahana Sutta 2 and more in detail it is discussed in: Indriya Bhāvanā Sutta)
Also it seems that your ego identification is dissolving due to meditation.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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Samsaric knowledge
I learn new things every day, which on use becomes knowledge and wisdom over the years. From Buddhism point of view, I can reincarnate in different world and time , can remember my previous birth. What does Buddhism say of samsaric knowledge gained on previous birth? Is it accessible to new reincarnate being?

Habits practiced over many lifetimes persist. Say there is monkey born as a monkey over 500 lifetimes and subsequently born human. The tendency to be a bit jumpy will persist.
The other knowledge you cannot access unless you develop the ability to recall past life. This is not easy and developing these kind of abilities are not connected to the Buddhist goal hence not encouraged.
Without such ability and an average person so cannot access past life knowledge you will most likely not be able to do in this and future lives also.

According to the Tibetan tradition, some children can remember fragments of their previous life, based on the tradition preserved in the Pali Canon that one can intentionally influence one's future rebirths. These children are tulkus, intentional rebirths of somewhat advanced beings (not necessarily "masters" as commonly asserted). Moreover, the Buddha remembered all of his previous lives, which is paradoxical since samsara is beginningless, as noted by Dr. Richard Gombrich. Therefore, the karmic continuum, mindstream or santana, must include memory. However, this is not normally accessible and is usually "overwritten" early in life due to the greater immediacy and intensity of current experience. Dr. Ian Stevenson has documented this is to some extent.

"based on the tradition preserved in the Pali Canon that one can intentionally influence one's future rebirth" Atma is not sure that such is so but rather remembers the Sutta where the Buddha illustrated rebirth like a thrown stick, sometimes falling on the top, side or the other side, Mr. Duncan. All your current knowledge requires a lot of gratitude, beginning by your parents.
There is actually less evidence of such thoughts and even if you would resolve to remember something, let say in 2 days or 10 yeas, its not sure that you would. There is no nicca in sanna-kandha.

Such references are fairly frequent in the Pali Canon. Again, I will post a reference in the next few days. I do hope you realize just how onerous it is to have to document every allusion with specific textual references in a chat forum. Nevertheless I am glad to do it if it furthers dharma knowledge. The Pali Canon is a long and tedious work which it is understandably more difficult to study than sectarian secondary sources. Nonetheless it is the most important resource for Buddhism.

The answer argument sound very clear and if there is a fairly frequent its will be much relaxing after being really sure about it. Mudita, Mr Duncan.

In "How to Be United in Future Lives," in Bhikku Bodhi's In the Buddha's Words, pp. 121f., Bodhi quotes A 4:55;II 61-62, the story of Nakulapita and Nakulamata, a husband and wife who perform an Act of Truth in order to be reborn together. There are other references too in the Pali Canon to intentional rebirth, esp deva rebirth. In addition, according to the Mahavamsa, a non-canonical work on the history of Sri Lanka, Moggaliputta-Tissa intentionally reincarnates in order to preside over the Third Buddhist Council, showing that the concept of intentional rebirth is not exclusively Tibetan.

This story is usually interpreted as "if people wish to meet each other again, they need to have the same tendency", such is no evidence for a specific birth at all and the interpretation is an interpretation. Atma has no doubt that there as certain ideas like in certain later mahayana ideas in certain commentaries. But actually no, so far, in the Buddhas teachings. Sadhu for your effort and still looking forward to see that Atma was wrong.

The story clearly is that the husband and wife wish to be reborn together in their next rebirth and that the Buddha says that this can be done consciously and with intention on their part, by deliberately cultivating the "same tendencies" to which you refer. Being reborn together in the future is a specific rebirth.  I have answered this question now and see no point in pursuing it further.

if they like to "...see one another not only in the present life but also in the life to come, they should..." might give such an idea if searched after it, but it does not say when, how, where... they would see themselves again, if "both!" do this and that... If Mr. Alexander puts under "intentionally influence" being born in heaven, that: yes. Good deeds lead to such. But Atma guesses it was more thought in ways of "i like to be born as such and such, there and there, meeting this and that, after death" and then even kill one self to be the baby of the new king. No, Mr. Alexander Duncan.

One perspective not mentioned in other answers is that going through the bardo is a traumatic experience. This is the primary reason for not maintaining memory between rebirths. The other primary reason being that memories are a physical aspect of the brain.
That being said, karmic seeds are said to grow,  not just naturally, but also because of psychological propensity to repeat the same actions.
I am not sure if it is said that these propensities carry from life to life, or just the karma from them. It seems that it in some way must. Not identity though...  but a type of personna or personality.  However now I get off topic, so I will cease my ramblings.

What should Bardo be? A distance between two railway stations, Mr/Mrs Hellyale? Such ideas are unknown in Buddhas teachings and merely an adoption of native religion found in every culture, even in Theravada folk Buddhism.

The bardo translates as the in-between

The Tibetans tradition includes the bardo as does Mahayana and Vajrayana.

In between what and who? And even if those and them would include such, how does such fit to the Buddhas teachings? Mr/Mrs Hellyale.

@samana johann rebirth and karma kind of fall apart without it.  At least as a coherent logical system... Between death and rebirth is where the bardo is...  Some sects of Buddhism reject it and propose instantaneous rebirth as an alternative

Atma asks again: what would it be called if a bardo (what ever that should be) comes into being? What would it be called if a bardo ceases? Simply birth, simply death. So after birth there follows death, and after death, there follows birth. There is such as a in between in samsara, Mr/Mrs Hellyale.

There is a period of experience between the two states.  Yes things are impermanent,  the state of experience between death and rebirth is called bardo.

Also,  I ate breakfast today,  the breakfast no longer exists.  Do I say my day is only waking?  Only driving to work?  Of course not... We should probably take this into chat if you want to discuss further

Did you had, did your mind had only a millisecond break today? Watch it. There is not a single time that mind does not arise and passes, arises after having passed. Or you take the breath, that is not so fast, to begin with, Mr/Mrs Hellyale

This is true,  but does not change our previous discussion,  the discussion still occured.  There seems to be a disconnect between us.

There is no such as a disconnection in ones stream in samsara, and thats the point, so such ideas of bardo and what ever, is simply distraction and useless. Try to find the bardo stage of a breath and then investigate of what it actually is. Investigate the time between the breath out and the breath in and what mind is making.

I'm not going to argue with you over the ontology of the bardo.  You can't experience the bardo by doing breathing meditation.  It occurs when your body dies (if it occurs) and yes,  your body will die.

So its something out of samsara? And where does your knowledge come from? Life is not bound to body, there are existences which have fine or no bodies, still it is birth after death. 1, 4, or 5 blatant aggregates coming into being and decay. Your notion is important to the OP question, since it assumes something lasting which should carry such as remembrance.

Your argumentation style is sloppy,  I wish you would stick to one point at a time,  instead of hopping around.  It is not something out of samsara.  In source of information is the Tibetan book of the Dead and lectures and talks about it.  From Tibetan Rinpoche s

I was referring to you specifically,  you have a body , no?  I have never assumed anything lasting.

So what should then in between death and birth and what should transport ordinary remembrance? Atma never sad that such things are not talked in certain books and tradition, but asked how such should find hold in the teachings of the Buddha. The tibetan book of death is not that old.

Sounds like a good question to ask the stack.  Some of my previous questions deal with the subject as well.  You could also research it yourself.

So that means your answer does not have any hold? Or if we find a way to go over the state of bardo, everything will be take with one into next live.

No, It means I am done going back and forth with you. Perhaps see this question : http://buddhism.stackexchange.com/questions/10419/at-what-point-in-the-path-is-one-able-to-recall-their-past-lives if you are truly curious.

Yes, back and forth means birth and death with no exit because not remembering the whole loop. To know that and the exist is lasting finally knowledge. So there is a bardo in between that loop? (no worry you do nothing with my person)

Let us continue this discussion in chat.

Is that a public place? How would Atma be able to access if such is an invitation?

@Bhante. It would be good if words such as these "...so such ideas of bardo and what ever, is simply distraction and useless..." is being carefully used when relating to a tradition or lineage. We have a "Be-nice-policy" on Buddhism SE that all users should follow. We have many different traditions in here and all traditions are welcome and should be respected. Hope you will enjoy your time here.

@Lanka who is Bhante? Did I miss something?

@SamanaJohann the chat is public, anyone who enters the room can view it.

@SamanaJohann simply click the link to enter the room.

@Hellyale. Samana Johann is Bhante.

@Lanka oh I see

Mr/Mrs @Lanka, that was a question. But sadhu for taking are!

Sorry the maybe foolish question: Which link?

@Bhante. There is a link to the chat room with Hellyale. The text is in blue. Try to press the link and you will be taken to the chat.

@SamanaJohann "continue this discussion in chat." are the words to click. up above ^^^ No need to apologize

You have a hard with Atma in this case :-) Sometimes we are pointed on something and have no way to see it. Ohh... The browser "find" function helped Atma out.


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Contemplating during meditation
What can be object of contemplation during meditation? Can I take a puzzle or mathematical problem for contemplation? What is the right way of contemplation?

Hi and welcome to Buddhism SE. We have a Guide and a Resource tab for new users that you might like.

All this involve conceptualisation which can lead to delusional thoughts as with any mind constructed concept it is easy to lose sight of its true nature. This is called Vipallasa as discussed in Vipallasa Sutta.
Sometimes you cannot avoid doing intellectual work like a puzzle or mathematical work. This is not ideal, but any kind of mental activity or when you cognize you experience some sensation. (Titth’ayatana Sutta, Dhātu Vibhaṅga Sutta, etc.)
So if you are sensitive enough then perhaps you can try to look at the arising  and passing of these sensations with equanimity.

Some analysis from the Suttas.

Cognizing a mental object with the mind, one examines the mental object as the basis for
  pleasure, or for pain, or for neither-pain-nor-pleasure

Source: Titth’ayatana Sutta. Hence the puzzle and math problem inevitably create some sensation which falls into the the 3 categories of either pleasant, painful or neither pleasant or painful. Similar passage appears in Dhātu Vibhaṅga Sutta also.

If he wishes thus, ‘May I dwell rejecting both the unrepulsive and the repulsive, and dwell in
  equanimity, mindful and fully aware,’ he dwells therein equanimously, mindful and fully aware

Source: Indriya Bhāvanā Sutta. Clearly the math problem or puzzle is unrepulsive but you have to be equanimous when doing this.

he dwells contemplating states that arise in the ... he dwells contemplating states that fall away in the ... he dwells contemplating states that arise and fall away in the ... he maintains this mindfulness: ‘There is ...’ just sufficient for knowing and awareness And he dwells independent, not clinging to anything in this world ...

Source: Mahā Satipatthāna Sutta. Here ... And he dwells independent, not clinging to anything in this world ... is equanimously, in your case not getting excited about the problem. ... just sufficient for knowing and awareness ... means there is no conceptualisation and though proliferation, which you your case is present but this has some sensation as previously discussed. If you are sensitive enough you can look at these sensations.

Tibetan Budddhsm uses contemplation a lot. It is often called analytical meditation. The purpose is to penetrate various realities through deep and valid reasoning. True, the resulting insights are conceptual, but concepts can be valid when built upon valid reasoning. In our everyday life, we use concepts, and rely upon them for important decisions.
Eventually all concepts are burnt away by the fire of direct experience, when one beomes an Arya.A fire burns away the very wood that began it. But no wood, no fire.
As humans we are unique in having an advanced intellect. Not to use it, but to rely only upon experience and sensation is not to fully use the faculties we have.
There are more ways of "knowing" than just sensory experience. Inferential understanding based upon valid reasoning is more trustworthy than unverified experience.

For sure the most secure resource might be the Satipatthana Sutta: Frames of Reference or the Maha Satipatthana, as already linked. Actually you can take any phenomena (Dhamma) for your analysis, but its recommended to start with start with the body. What you might proof with your investigations is always, it they are lasting or if they are subject of decay. If knowing such in detail, and for sure, your will naturally lose interest in such an object and you may start to investigate the next in its smallest details for the same purpose. Upasaka Suminda Sirinath S. Dharmasena gave some good and further hints.


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Celebrate Christmas
Is it wrong when Buddhist celebrate Christmas?
I definitely shocked when I saw a monk facebook's status then he wrote that we do the wrong thing when we celebrate Christmas. Is that true?

Whatever the monk said on Facebook needs to be looked in context and should not be taken at face value. You will get that context only from that monk and hence I will not comment on what he said.
Now coming to Christmas. It is the birth of a great saint Jesus Christ. Now one can surely celebrate the birthday of a saint, who gave the world a message of love, compassion and peace. Even he preached his followers 'Know Thyself'. So one should be mindful and instead of following the masses decide for oneself how to celebrate Christmas.
Listen to this video of S N Goenka to get an idea of how one can celebrate Christmas.

If you are concerned about what a monk or another teacher of Buddhism has said, I find it is worth knowing about the wonderful Kalama Sutta from the Anguttara Nikaya. I do not read Pali and so have only read it in English. Here is an excerpt that might help with your question:

The Kalamas who were inhabitants of Kesaputta sitting on one side said to the Blessed One: "There are some monks and brahmans, venerable sir, who visit Kesaputta. They expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. Some other monks and brahmans too, venerable sir, come to Kesaputta. They also expound and explain only their own doctrines; the doctrines of others they despise, revile, and pull to pieces. Venerable sir, there is doubt, there is uncertainty in us concerning them. Which of these reverend monks and brahmans spoke the truth and which falsehood?"

And later the Buddha responds by saying:

"Come, Kalamas. Do not go upon what has been acquired by repeated hearing; nor upon tradition; nor upon rumour; nor upon what is in a scripture; nor upon surmise; nor upon an axiom; nor upon specious reasoning; nor upon a bias towards a notion that has been pondered over; nor upon another's seeming ability; nor upon the consideration, 'The monk is our teacher.' Kalamas, when you yourselves know: 'These things are good; these things are not blameable; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness,' enter on and abide in them.

The link for this Sutta in English is here:
Kalama Sutta

It is probably best to leave other's opinions/beliefs to them unless it is useful to your practice or directly affects your life in some way. Also, it seems like Facebook has done its job.
It seems like your identification with Christmas has kicked in. Whatever positive/negative opinion I have about it and express it, it will probably affect you in some way.
A method of dealing with this is to rationally question the identity of the person who put up the status if it is possible, and also to check your reactions for yourself. Right Mindfulness is essential here.
I hope you are enjoying your Christmas celebrations. :)

Directly answering your question: Buddhist texts are more upset at following the wrong sort of Buddhism than for practicing two unrelated religions. Buddhist text tend to suggest that practicing other religions isn't bad per se, but useless as it won't solve the problem of suffering.
Now what to do about this day off in December?
For awhile I was interested in Asatru, which is the religion(s) of most of Europe before Christianity. As it turns out Yule & Christmas are pagan holidays updated to celebrate the birth of Christ. The timing and symbolic elements are all pagan.
So re-purposing Yule again is at least with precident.
The pre-Christians religions have a connection with Buddhism, too. For example, when Buddhism came along, a lot of the myths and gods of pre-Buddhist thought were incorporated into the religion and those gods had corresponces in the European system, i.e. Thor and Indra are essentially the same myth, just one migrated to Europe and one migrated to India. So celebrating mythical elements from Asatru is with precident, too.
One person has created a "Maha Santa Claus Sutra"-- I would have called Santa Claus a Dana King, since he's all about giving, an important paramita.
Anyhow, as a recent convert in a country where I don't get a day off on Rohatsu (Dec 8, the celebration day for Shakyamuni's Enlightenment in Japan), I feel I might as well celebrate it December 24 and 25.
I wish there were more Buddhist songs I could play on Dec-25-Rohatsu

Perhaps it depends on how and why we might celebrate.
The Pope himself doesn't seem to be entirely happy with how some people celebrate Christmas,

Pope Francis in his Christmas homily denounces materialism (BBC)
Homily of His Holiness Pope Francis (Vatican radio)

There are at least a couple of comments which I admire from Matthew's answer to the question, "how to explain what Buddhism is":

If there is food on the table, a comfortable place to sleep, and they have no complaints about their daily routine, then our jobs as Buddhists is to rejoice in their success (mudita).

I interpreted this to mean that if my mum wants to 'celebrate Christmas' with her family and according to her traditions, I shouldn't want to put a stop to that.

The project is to solve the suffering of all sentient beings, which is achieved by working tirelessly to fix the mundane problems of the world (sickness, hunger), not so much with the aim of happiness but equanimity & peace

Buddhists could use Christmas as a seasonal reminder to give presents (or volunteer their time): if "charity" is how to celebrate Christmas, it's hard to see that as necessarily doing a wrong thing.

Although not every Buddhist can give material presents, "The gift of the Dhamma excels all gifts".
One of my nephews is someone who I only see about once a year (at Christmas). Last year he mentioned to me that he was interested in Buddhism, that he "couldn't hear enough" about it ... this year I gave him copies of eighteen books about Buddhism (which people recommended on this site), and it seemed that made him happy. Perhaps that's a form of celebration that even a monk may approve of.

It's an interesting question though. I sang in a choir, which gave a Christmas concert: and one of the songs for example was Gaudete, whose lyrics are literally telling people to rejoice because Christ is born. And I was trying to sing it well, to convey the message to the audience, "rejoice because Christ is born".
After the concert the audience and choir met for snacks in the village hall, and someone from the audience thanked me, saying, "Thank you, that creates joy." I had mixed feelings, partly I felt "well thanks for telling me, that's mission accomplished then, because joy was just what I was trying to convey"; but I also wondered if this manipulation of people's feelings was a kind of cheat.
There may be emotional baggage associated with Christmas, cultural and personal assumptions being made; however according to this answer ...

Preconceived ideas, assumptions, notions and habits are what we try to understand and do away with in Buddhism.

... and so at least to that extent the celebration of Christmas might be "doing the wrong thing", perhaps a useless or unhelpful ritual.

The Buddha explicitly states that it is not wrong to honour one's ancestral religious traditions in the context of Buddhism.

Really? Would be more than interesting to know more about this, Mr. Alexander Duncan.

Yes, there is an explicit reference to this effect that I quote i one of my books. Im working for the next 2 days straight. I will find the reference and post the quotation when I can.

Maybe Mr. Duncan speaks of the Sigalasutta and that a child has the obligation to maintain the family tradition? If there is such as "ancestral religious traditions" obligation, that would be interesting to know and Atma looks forward your generous share.

DN 25.23. The passage is too long to quote. See Maurice Walshe, trans., The Long Discourses of the Buddha, pp.394f.

Sadhu for your effort, Atma has not really access to such books. May a certain key sentence is found and no worry that it would not be trusted, Mr Duncan.

@SamanaJohann Mr. Duncan may be referring to the sutta at the end of this page (DN 25 The Lion’s Roar to the Udumbarikans) which includes lines like, "Let him who is your teacher be your teacher still" and "Let that which is your rule be your rule still" and "nor because I wish to ... detach you from good doctrines".

Mrs/Ms. Sherly, "we do the wrong thing when we celebrate Christmas", such a general statement would be not the message of the Buddha and should be rebuked.
Maybe you like to prove if he really told in such way or if it was just your assuming.
There is generally nothing wrong in celebrating, especially if it goes into the direction of gratitude or even remembering the goodness or merits of others. Even to recollect a god or similar, the merits having done to have reached this state is one of the beneficial recollections.
Atma guesses that most actions and livelihood of Jesus for example, is full of meritorious deeds and remembering such a person would be for sure not wrong.
Furthermore, Christmas has also native origins and is often not a 100% Christian celebration but also used to remember once ancestors which is also not wrong.
The generally intentions around of Christmas are nearly all in the frame of meritorious deeds like Dana, Serving, renunciation... and sitting under the Christmastree and sharing metta to the whole world, there is nothing wrong.
Personally Atma does not celebrate it any more since a long time, but even still in this spheres where it was usual, Atma always enjoyed the common practice and recollecting on good deeds even never have been a real believer in any God as creator and leader.
As a practicing Buddhist, one should normally find plenty of good reasons to join such, if ones such is usual in ones society and even to take of certain services in ones hometown church, thinking that there are not so many monasteries, could be of great benefit.
Even in Buddhist countries old traditions are not rejected. Such was never the strategy of the Buddha. If he came across a certain tradition, he gave it first a deeper reason and second leaded people beyond the possibilities of what they have with there means.

Thank you for detail explanation @Samana Johann . I found it on my facebook's timeline who written by one of the young monk from russia. I was very confused also sad that's why I need explanation here. Once again thank you for the wise answer.

Sadly young monks are often trained to opposite other religions in a very silly manner and its also usual that they are trained by very attached lay teacher and are seldom only a little informed about other religions and less educated. So such would be merely normal and is also a normal counteraction of Christian missionary in many Buddhist Countries. So when ever Ms @sherly comes across Asian monks, please asume that they have really not much knowledge about other religions and seldom even about their own, especially if they are young and on Facebook and such...

Alright, I understood , thanks again @samana johann

@sherly In answer to another question, Samana Johann posted this publication if Ajahn Chah. In the Q&A section towards the end, it has a section about Christmas (which includes, "Similarly, if Christmas is an occasion where people make a particular effort to do what is good and kind and helpful to others in some way, that's important and wonderful, no matter what system you use to describe it.").


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What is the Origin and History of Milindapanha?
What is the Origin and History of Milindapanha? When was it 1st written? How did evolve over time? What are the notable changes to it if any? Since when was it in the current form?

Summarizing briefly from the introduction to the translation and analysis by A.V. Paribok:
The ancient parts are Book 2 and parts of Book 1 -- most likely written in Punjab (North-Western India) about 0 CE. The language of the original was probably Hybrid Sanskrit.
Book 1 (the narrative introduction) was evidently expanded and elaborated at a later time, probably to make it better fit with Theravada - the late parts include: the story of monks traveling to the heavens, Nagasena's birth, his travel to Pataliputra, Buddha's prediction of Nagasena's birth, the episode of Nagasena teaching Abhidharma expanded with TOC of Theravada's Abhidharma-pitaka.
Book 2 is the MP proper, ending with "In Milindapanha the questions and answers are finished".
The next part is Book 3 (the largest), written in 1st-2nd century CE, probably still in Hybrid Sanskrit. The way it explains controversial Buddha's quotes by interpreting them either as ultimate teaching or a mere provisional guidance, can be seen as an early element of Mahayana.
Books 2 and 3 are evidently the most interesting parts of Milindapanha as far as Buddhist teaching and philosophy.
Books 4-6 were written even later, most likely in Ceylon - already in Pali language. Of them book 4 is the earliest, written as a response to the question about existence of Buddha in Book 2 Chapter 5. Book 5 is written to address the unanswered question of Book 1: why go forth as a monk if the Goal can be attained in lay life. Book 6 was written even later, imitating the style of books 4 and 5.
The content of the text in its present form has probably stabilized by 500 CE.
In Theravada, Milindapanha is considered the middle ground between the Canon and the commentaries - because the commentaries often quote MP. Although it seems clear that MP belongs to the Sthavira family of schools (as opposed to Maha-sangha) - however when analyzed critically, MP does not exactly match the teaching of any single school, clearly mismatching Theravada on many points.
For those who'd like to read MP online, the versions I find available are T. W. Rhys David's early translation circa 1890 and Bhikkhu Pesala's highly abridged and simplified version - which he himself calls "free rendering". Unfortunately Horner's translation titled "Milinda's Questions" is only available in hard copy and the cost is prohibitive. Access To Insight has excerpts from Books 2 and 3.
There is also an abridged version edited by  N. K. G. Mendis which is based on Horner's translations with some borrowings from T.W. Rhys David plus editor's own translation - this is supposed to be pretty good to deserve Bhikkhu Bodhi's endorsement but I'm not entirely convinced the editor was not biased to Theravada school.

Sujato has given some of his received dana already to make that what is public owned staying public owned and nourish ideas of being public owned. So no need to worry, if there is no more dana in this world, public domain will fix the desires: Aspiration. Its good to live in a time where old merits can so easily be consumed and wrong views can be overseen. The King asked good questions, so Ven. Nāgasena also put, Mr Andrei Volkov.


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Stages of the Bardo
From the moment of death, to the moment of rebirth (or alternative outcomes)
How would you map the flowchart of the bardo?
 or instead of a flowchart a tree map?
A list of stages would also be sufficient.
The specific order is important though I believe.
I remember something being said of the max time one could spend in the bardo being 49 days. Chunks of 7 days normally lead to rebirth, and I have knowledge of some of the stages. The specific order is always a matter of curiosity for me.

Some references to info. you found would be helpful. You might check out At which point after conception does life begin?.

@Samana Johann, wow thank you for putting a bounty on this.

May it be useful for you and many in regard of some unterstanding. You may use Atmas account to give it to the best answer you think or how ever you think its best given. Free to use.

@Ryan you're the second to put a bounty on this.  Thanks.

From a commentary  within  "The Tibetan Book of the Dead" given by Chogyam Trungpa :

Bardo means gap;

I feel like this is a good place to start.
I've also heard it translated as the "in-between" the state between states if you will.
In my question however I was specifically asking about The Bardo of the Moment Before Death
From death, which the Tibetan Buddhists will always be kind enough to remind you is a certainty in life... , what directions can you "flow" through your karmic river?
Not a trivial question, and for schools outside of the Mahayana, sometimes deemed a meaningless question. At which point both schools tend to stagnate in circles of missing each others points.
Continuing from the commentary though I will go through the stages in order.

The first basic bardo experience is the experience of uncertainty about if one is actually going to die, [quote continues]

Here the commentary veers to talk of the 6 realms before returning to the Bard experience and Bardo visions.

The first vision that appears is the vision of the peaceful divinities.

A description of what is meant by peaceful follows here,

The state of absolute peacefulness seems to be extremely frightening, [quote continues]

I am cutting quotes short and pulling the minimum needed for context here. To type out the entire descriptions of each stage would require much time and effort. Also, for each stage there are different ways one can react, that can cause things to happen in different orders or certain outcomes... The general feel of the stage, in the typical order that they might occur is what we are trying to illustrate here.

Next the experience of the wrathful deities

Followed by a section where the word luminosity is used a lot, A vivid "visual" experience accompanied by a loud sound. The sound and "visual" are intangible as you do not have a body at this time. I do not know what to call this stage.
The first day

After four days of unconsciousness following the luminosity you "awake"

and realize you have died and that this is the bardo state

the reverse of samsaric experience occurs. (?? What the author means by this is not entirely certain ??)

Some kind of increase in intelligence and awareness is described here...Exact details aren't written here, but it seems to be of some magnitude, and I have heard in one lecture 9x the living intellect is assumed.

Blue light -- appearance of Vairocana (The one with faces in all directions)

A vision of the Realm of the gods occurs here in tandem, blue light is terrifying, white light is comforting, a long tangent about the realm of the gods is here,running in fear to the white light the second day begins.
The second day

White light --Vajrasattva-Aksobhya appears

Accompanied by male and female bodhisattvas, bright light shines from them (White) also a dull grey light is present (hell light, associated with hell realm)
The third day

Yellow light -- Ratnasambhava appears

Dim light of the human world
The forth day

Amitabha and red light

The fifth day

Green light -- Amoghasiddhi

Sixth day

42 peaceful deities appear
Four gate keepers
East Gate, heruka known as Victorious One appears in wrathful form, his form inspires such awe that one does not even consider trying to pass through the gate.
South Gate : Enemy of Yama
West gate : Hayagriva with a horse head, awakes one from passsions
North gate : Amrtakundali with an anti-death potion

No escape through any gate, those overcome by fear that try to flee are captured by goddesses accompanying the gate keepers (Various ways are described)
Those trying to escape through the gates are stopped by the gate keepers, those attempting to kill themselves to escape are revived by Amrtakundali.

Being forced to face the six realms (Order listed is God / jealous god / human / animal / hungry ghost / hell realm but it does not specify if it must be in this order)

One must face the Buddha of each realm, this stage occurs in the heart center
The seventh day

Green light disappears, experience moves to the throat center, vidyadharas appear

Not much is said here

Wrathful deities

Note : Answer is still in progress, the commentary is finished and a basic outline is present, I will be adding details and clarifying things as I continue to read the book. I also have an audio lecture I will be re-listening to, and using it to add details to each stage. There are still some stages I know of that have not been mentioned in the commentary. (The karmic mirror stage, the taking the body of your next life stage) I will insert them appropriately when found

Rather than trying to construct a flowchart or tree-map of the bardo, allow me to suggest a couple of references, wherein this could be found:
First, "The Tibetan Book of the Dead" translated by Gyurme Dorje, edited by Graham Coleman with Thupten Jinpa, Viking, 2006.  Specifically, Chapter 11, "The Great Liberation Upon Hearing".  As explained in the context for the chapter, this would often be read to the dying person (and recently deceased) to provide a roadmap of upcoming experiences.  Being reminded of these waypoints the traveler would be more likely to recognize the luminosity of their true nature:
"O, Child of Buddha Nature,(call the name of the individual) listen!  Pure inner radiance, reality itself, is now arising before you.  Recognize it!  O, Child of Buddha Nature, this radiant essence that is now your conscious awareness is a brilliant emptiness..." (pg. 231)
Second, another very good reference would be "Mind Beyond Death" by Dzogchen Ponlop Rinpoche, Snow Lion Publications, 2006.  Chapter 5, "Evaporating Reality, The Painful Bardo of Dying", might hit closest to the mark you have set.  Chapters 6 and 7 bring us back through the bardo of Dharmata and bardo of becoming to the next life.

Does not answer question

@scott perhaps if you have access to these books you could reference them to map out the bardo for us here, so that we all could benefit from this? :)

Nelly Nelly on FB - Rebirth take place right after, no wait ; its called  Gandabba: It begins right after ur death in either 31 planes of existence ; If u are to get a dogs birth (succeeding for) Hon, u have that copycat of a dogs frame now: This stage is not solid though hence no food at this very stage; Its only a copy cat of what u have accustomed as a human; U have dog traits, ur Bardo is right after ur human death of that Red chain now to a Blue chain; U cling just like that to the new blue chain now; But u still have not found a womb though; u are here till u get that dogs womb or find that pertinent dog mother; So, now u are a dog bardo; if u are going to be a bird, ur red chain of human disconnect right after ur death and cling to the blue chain of the bird bardo ; Make note, no solid body due to no food or soliditary till she gets the birds mother; But she waits in her dog or bird gandabba till she gets her pertinent womb; If she is going to get a human birth again, then she gets a human bardo till the right karma clicks with her and provide her of the mothers womb pertinent of what she been accustomed in human life ; Now this is a LIFE here ; This life is what goes to a womb; So the birth or what we concieve is already a LIFE; So u get it now, the Gandabba is a LIFE and its ur new BIRTH: IF u wont score for a mothers womb or even a pet, u could be here for trillion eaons now: There is no intermediate stage though, its a LIFE ; U die, u REBIRTH as a Gandabba: let me know, is this enough ; Thank you

do you have reference for this? It would be good to know what school of thought this comes from

Its another language, we have links , he is an Anagami status ; I will post a link here, but I am not sure of the exact link I heard of this ; u have to listen all of them, as time permits, I am translating all of them in FB - Nelly Nelly ; and here are the links Hon https://www.youtube.com/watch?v=jjPBP1rtjkI The language is Sri Lankan Sinhalese :) Thank you and Theruwan Saranayi

The stages of an in between  stage? Bardo is any in between of any arising phenomena. Look between what arises to experience it for yourself. Experience what is in between any experience that happens now.
   There is no in between of you now. Maybe there will be in between between now and then or in between this life and the next life but that isn't what is, What is now. Is Bardo an arising?
 Are there sages that have come back from the Bardo to tell of stages? Are there common stages that have been experienced in the Bardo like there are common stages in Vipassana Meditation?

There are definable stages in the bardo between death and rebirth.

An order in which events occur

@hellyale Perhaps you're looking for a canonical answer i.e. that you intend this question as a [tag:reference-request] question, and therefore not a "personal practice" or "what do you experience?" kind of question.

Stages that occur a lot and among different traditions and religions? Vipassana stages are known among many religions, so I've heard.

Really I feel like I am straight forward with what I asked.  A flow chart of the stages of the bardo. In order... @ChrisW so far the answers have been cop out answers.  I worry the bounty is influencing people to answer,  but the bounty should encourage higher quality answers.

@hellyale It seems straightforward to me. I think it's a 'reference-request': i.e. you're looking for a reference to canon which includes (or from which can be inferred) a map or flow chart or even just a list which identifies a sequence of defined stages.

@Uilium Tibetan as per tag

I'm assuming experienced meditators that have developed the capacity to see past lives are also able to have sight of the "experience" between these past lives, is this a correct understanding ?

@Ryan that is my understanding as well, although not so much the sight of the experience, as memory of the experience

There are commonalities between all things that arise. "Thee Bardo" between death and birth is no exception.
You can experience what "Thee Bardo" is by learning how to directly experience what arises between arisings(bardos)  within your own mind and body.
You will see that we die every moment and are reborn in every moment and "Thee Death" is just another change.
The end of one arising(death), then  bardo,  then the beginning of another arising(rebirth) is the pattern that is built into all phenomena that arise. This is an example of the commonalities of existence.
This is a good approach  to prepare for death and the bardo.


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Isn't it insane Bodhidharma cut his own eyelids?
I am not questioning the path of Zen. It just exist as it is. But I read this legend about Bodhidharma. To stay awake he cut off his eyelids and tea was flourished. Upto now I have felt tranquility in meditation. But isn't it an insane act. How people tell this story about a great Zen master? Or is it mystical way of delivering something which I am not understanding?

Usually, such extreme Zen stories are used to illustrate commitment and urgency to achieve enlightenment.
It's said that he cut his eyelids because at some point he fell asleep during meditation, a major distraction for him.
Huiko, a disciple, is said to have cut his arm to be accepted as a student by Bodhidharma.
There are many other stories, some involving cut a disciple's fingers (master Gutei Isshi), others cutting a cat in half (master Nansen Osho) and so on.
As far as factuality, I don't think these stories are believed by zen monks to have happened (at least, the ones harming another being), but their symbolism remain a strong vehicle to convey strong meanings, specially in the form of Koans.

One of the stories looks as if it's historical: http://terebess.hu/zen/mesterek/RyonenGenso.html

Exactly.  These stories are no different than saying Jesus walked on water or Moses parted the Red Sea.  They are mythical tales engineered to convey a point or inspire.  To take them literally, is to miss the point.  In fact, to taking them literally pretty much guarantees that you're heading in the wrong direction altogether.

The story of Nansen cutting the cat in half is a Koan, yes?

Yes it must be symbolic storyteller may be pointing to disciple's dedication or killing of ego.

@Ryan Exactly, it is case 14 in Zen master Wumen's koan compilation "The Gateless Gate".

Defeating sleep while “meditating” must be levels into understanding. It’s easy to blame anything material such as your eyelids that caused  u to drift off, whether it be falling asleep or just to simply loose focus doing something we do daily. To use anything “material” to advance your meditating would be no different than using a substance to advance just anything other than the appreciation of the practice of meditating. Practicing as if to only get levels into practicing it, never  just to tell yourself u mastered it. Because even the act of making time to meditate is a skill in itself. Although anyone can use the benefits of a more quieter mind that allows you to look past attachment issues. We all know that there are not very many that actually enjoy the practice of putting a pause to daily routine while meditation, but for the people that do we should all learn from each other’s journey to having a more meditative approach to all things in life. I would agree that it would be the zen scriptures for us❤! Have a great day!!


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Why is my head going all Poltergeist on me
Lately when sitting, my head will abruptly turn at weird angles very suddenly. I'm not always able to catch it to stop it before it happens; sometimes the movements are really bizarre ( my head moving straight back, leaving me looking at the ceiling if my eyes were open).
Is this a common/known occurrence in meditation, or do I need to see a doctor?

I don't know why I was reminded of "The Exorcist". Are you trying to observe actions and slow down with mindfulness?

It may just be a lack of minduflness on my part; its almost like catching a sneeze before it happens and stopping it

You might consider looking into the possibility of a balance disorder, esp. if you have any other related symptoms (vision is a secondary input to balance). At least asking a doctor would be a good idea.

The experience you describe is not a common experience but meditators do get very uncommon experiences due to sudden outburst of past Karma / Snakhara. When you have stopped creating new Karma though Vipassana sometimes deeply hidden karma suddenly pops up to give results. (Many times cited by S.N.Goenka in his lectures.)
Also if would be an idea to also see a doctor and perhaps a serious meditator too to rule out any medical condition just be on the safe side.

Involuntary physical movements are a symptom of kundalini awakening I believe, and may occur in other, similar contexts.

thank you for the response :) I'm not sure what Kundalini awakening is?  but in any case, this isn't so uncommon for meditators, is what you're saying?

Kundalini or hatha yoga is especially concerned with meditation involving the psychosomatic energy-body system, and is commonly associated with involuntary physical actions, verbal expressions, sound and light phenomena, etc. These yogas are post-Buddhist, but there certainly are analogues with the early Buddhist texts.

Any serious spiritual practice is not about relaxation, losing weight (I actually knew someone who decided to undertake Dzogchen to lose weight!), etc. About 10% of people who engage in such practices are likely to experience some sort of "spiritual emergency." In one case that I know of, a woman experienced a full psychotic break and required 10 years of psychiatry to resolve the issue. This is a serious commitment that can involve intense mental states for which the practitioner may not be prepared. One is after all challenging one's fundamental ontological state.

I see. Thank you for the perspective and consideration, be well.