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Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
02/21/21
LESSON 3602 Mon 22 Feb 2021 Winning DO GOOD PURIFY MIND ATTAIN ETERNAL BLISS ONLINE COACHING/TEACHING
To be Happy, Well and Secure!
With Calm, Quiet, Alert, Attentive and Equanimity Mind with
Clear Understanding that Everything is Changing!
And Attain Eternal Bliss as Final Goal!
Kushinara Nibbana Bhumi Pagoda-
for “Discovery of the Awakened One with Awareness Universe”
in 116 Classical Languages.
3D 360 Degree Circle Vision Meditation Lab.
White Home,
668, 5A Main Road, 8th Cross
HAL III Stage,
Puniya Bhumi Bengaluru,
Magadhi karnataka State,
Prabuddha Bharat International.
Do Good Purify Mind Attain Eternal Bliss - Buddha
Araha.m Sutta
[Deva:]
He
who’s an Arahant, his work achieved,Free from taints, in final body
clad,That monk still might use such words as “I.”Still perchance might
say: “They call this mine.”…Would such a monk be prone to vain conceits?
who’s an Arahant, his work achieved,Free from taints, in final body
clad,That monk still might use such words as “I.”Still perchance might
say: “They call this mine.”…Would such a monk be prone to vain conceits?
[The Blessed One:]
Bonds are gone for him without conceits,
All delusion’s chains are cast aside:
Truly wise, he’s gone beyond such thoughts.
That monk still might use such words as “I,”
Still perchance might say: “They call this mine.”
Well aware of common worldly speech,
He would speak conforming to such use.
The Intermediate Section on Virtue
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to damaging seed and plant life such as these — plants
propagated from roots, stems, joints, buddings, and seeds — he abstains
from damaging seed and plant life such as
some priests and contemplatives, living off food given in faith, are
addicted to damaging seed and plant life such as these — plants
propagated from roots, stems, joints, buddings, and seeds — he abstains
from damaging seed and plant life such as
these.
This, too, is part of his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food,
stored-up drinks, stored-up clothing, stored-up vehicles, stored-up
bedding, stored-up scents, and stored-up meat — he abstains from
consuming stored-up goods such as these.
This, too, is part of his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these. This, too, is part of
his virtue.
some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing,
instrumental music, plays, ballad recitations, hand-clapping, cymbals
and drums, magic lantern scenes, acrobatic and conjuring tricks,
elephant fights, horse fights, buffalo fights, bull fights, goat fights,
ram fights, cock fights, quail fights; fighting with staves, boxing,
wrestling, war-games, roll calls, battle arrays, and regimental reviews —
he abstains from watching shows such as these. This, too, is part of
his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.
some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess,
ten-row chess, chess in the air, hopscotch, spillikins, dice, stick
games, hand-pictures, ball-games, blowing through toy pipes, playing
with toy plows, turning somersaults, playing with toy windmills, toy
measures, toy chariots, toy bows, guessing letters drawn in the air,
guessing thoughts, mimicking deformities — he abstains from heedless and
idle games such as these. This, too, is part of his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches with red cushions for the
head and feet — he abstains from using high and luxurious furnishings
such as these. This, too, is part of his virtue.
some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized
couches, couches adorned with carved animals, long-haired coverlets,
multi-colored patchwork coverlets, white woolen coverlets, woolen
coverlets embroidered with flowers or animal figures, stuffed quilts,
coverlets with fringe, silk coverlets embroidered with gems; large
woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs,
deer-hide rugs; couches with awnings, couches with red cushions for the
head and feet — he abstains from using high and luxurious furnishings
such as these. This, too, is part of his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans, gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.
some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these
— rubbing powders into the body, massaging with oils, bathing in
perfumed water, kneading the limbs, using mirrors, ointments, garlands,
scents, creams, face-powders, mascara, bracelets, head-bands, decorated
walking sticks, ornamented water-bottles, swords, fancy sunshades,
decorated sandals, turbans, gems, yak-tail whisks, long-fringed white
robes — he abstains from using scents, cosmetics, and means of
beautification such as these. This, too, is part of his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such as these.
This, too, is part of his virtue.
some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about
kings, robbers, ministers of state; armies, alarms, and battles; food
and drink; clothing, furniture, garlands, and scents; relatives;
vehicles; villages, towns, cities, the countryside; women and heroes;
the gossip of the street and the well; tales of the dead; tales of
diversity [philosophical discussions of the past and future], the
creation of the world and of the sea, and talk of whether things exist
or not — he abstains from talking about lowly topics such as these.
This, too, is part of his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly.
some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — ‘You understand this doctrine and
discipline? I’m the one who understands this doctrine and discipline.
How could you understand this doctrine and discipline? You’re practicing
wrongly. I’m practicing rightly.
I’m being consistent. You’re not. What should be said first you said last.
What
should be said last you said first. What you took so long to think out
has been refuted. Your doctrine has been overthrown. You’re defeated. Go
and try to salvage your doctrine; extricate yourself if you can!’ — he
abstains from debates such as these. This, too, is part of his virtue.
should be said last you said first. What you took so long to think out
has been refuted. Your doctrine has been overthrown. You’re defeated. Go
and try to salvage your doctrine; extricate yourself if you can!’ — he
abstains from debates such as these. This, too, is part of his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, are
addicted to running messages and errands for people such as these —
kings, ministers of state, noble warriors, priests, householders, or
youths [who say], ‘Go here, go there, take this there, fetch that here’ —
he abstains from running messages and errands for people such as these.
some priests and contemplatives, living off food given in faith, are
addicted to running messages and errands for people such as these —
kings, ministers of state, noble warriors, priests, householders, or
youths [who say], ‘Go here, go there, take this there, fetch that here’ —
he abstains from running messages and errands for people such as these.
This, too, is part of his virtue.
“Whereas
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these.
some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with
gain, he abstains from forms of scheming and persuading [improper ways
of trying to gain material support from donors] such as these.
This, too, is part of his virtue.
The Abhidhamma in Practice
The Arising of the Cittas
Cittas
are classified in various ways. One such classification is according to
their nature (jaati). In this classification we have:
are classified in various ways. One such classification is according to
their nature (jaati). In this classification we have:
Cittas which are resultant states of consciousness, vipaaka, the effects of previous kamma.
Cittas which are causes for action (kamma) through body, speech, or
mind. We may call these “causative cittas.” A wholesome citta (kusala
citta) will issue in wholesome action and an unwholesome one (akusala
citta) in unwholesome action.
Cittas which are neither kamma nor its result. These are called kiriya cittas.
They are kammically ineffective, being merely functional. Some
kiriya cittas perform simple functions in the process of consciousness,
others represent the actions and thoughts of arahants, who no longer
generate fresh kamma.
When we see a form, hear a sound, smell, taste, or touch, it is a
vipaaka citta, a resultant consciousness, that functions as the actual sense-consciousness.
This citta is the result of some previous kamma.
Thus, for example, when we hear an unpleasant sound, the
ear-consciousness
which actually hears the sound is the result of an unwholesome deed
(kamma) previously done by that continuum of experience called a
“person”; it is an akusala-vipaaka citta. If one sees a pleasant sight
it is the result of a wholesome deed; the
which actually hears the sound is the result of an unwholesome deed
(kamma) previously done by that continuum of experience called a
“person”; it is an akusala-vipaaka citta. If one sees a pleasant sight
it is the result of a wholesome deed; the
eye-consciousness that sees it is a kusala-vipaaka citta. This is a
“bare
phenomenon” that is taking place and there is no power that can stop
the arising of this resultant citta. However, this resultant
phenomenon” that is taking place and there is no power that can stop
the arising of this resultant citta. However, this resultant
citta, having arisen, perishes in a moment.
To be aware of the momentariness of this vipaaka citta is of great
practical
importance. If one does not recognize the disappearance of this citta —
and this can be done only by the practice of mindfulness — then
subsequent cognitive processes having the same object as the vipaaka
citta (which has already passed) can occur in the mind-door, bringing
defilements into play. If the vipaaka citta had an unpleasant object,
aversion can arise; and if the vipaaka citta had a pleasant object,
attachment can arise. To make spiritual progress one should try to avoid
the arising of those causative cittas associated with either aversion
or attachment, which are both unwholesome mental factors building up
further unwholesome kamma.
importance. If one does not recognize the disappearance of this citta —
and this can be done only by the practice of mindfulness — then
subsequent cognitive processes having the same object as the vipaaka
citta (which has already passed) can occur in the mind-door, bringing
defilements into play. If the vipaaka citta had an unpleasant object,
aversion can arise; and if the vipaaka citta had a pleasant object,
attachment can arise. To make spiritual progress one should try to avoid
the arising of those causative cittas associated with either aversion
or attachment, which are both unwholesome mental factors building up
further unwholesome kamma.
Mindfulness of the instant perishing of the vipaaka citta after it has arisen is of immense practical value.
Only one citta can exist at a time. Thus the citta
with
mindfulness, occurring through the mind-door, taking the perished
vipaaka citta as its object, will prevent the arising of causative
unwholesome cittas that lead to future suffering.
mindfulness, occurring through the mind-door, taking the perished
vipaaka citta as its object, will prevent the arising of causative
unwholesome cittas that lead to future suffering.
When the mind is not experiencing objects through the five sense
doors
— the eye, ear, nose, tongue, and body — it can still be active through
the “mind door,” taking as its object either something
— the eye, ear, nose, tongue, and body — it can still be active through
the “mind door,” taking as its object either something
previously
experienced through the five sense doors, recently or long ago, or some
idea or image peculiar to itself. Past experiences are registered in
the life-continuum (bhava”nga) in a subliminal form, where from time to
time they can surface through the mind-door to serve as objects for the
citta. Kammically active cittas can follow this mental activity, and
here again the practice of mindfulness — that is, being aware that there
is thinking — will prevent the arising of unwholesome causative cittas.
experienced through the five sense doors, recently or long ago, or some
idea or image peculiar to itself. Past experiences are registered in
the life-continuum (bhava”nga) in a subliminal form, where from time to
time they can surface through the mind-door to serve as objects for the
citta. Kammically active cittas can follow this mental activity, and
here again the practice of mindfulness — that is, being aware that there
is thinking — will prevent the arising of unwholesome causative cittas.
On
the other hand, if mindfulness is absent there can be unwholesome
mental activity, such as longing for things of the past, worry, remorse,
regret, grudge, and doubt.
the other hand, if mindfulness is absent there can be unwholesome
mental activity, such as longing for things of the past, worry, remorse,
regret, grudge, and doubt.
Cittas exhibit certain other interesting features which are dealt with in the Abhidhamma. Some of these are as follows:
Association
with “roots.” Cittas may be associated with certain mental factors
called “roots” (hetu, muula), or they may be dissociated from roots. The
former kind of cittas are called sahetuka cittas, the latter ahetuka
cittas; these are, respectively, rooted and rootless states of
consciousness. The roots are particular mental factors (cetasikas) that
arise together with the citta, often giving it a determinate ethical
quality. Because the citta and its constituent factors, the cetasikas,
arise together and because both have the same object and base, it is
difficult to appreciate the subtle differences in their characteristics
unless one’s mindfulness and insight are very sharp.
with “roots.” Cittas may be associated with certain mental factors
called “roots” (hetu, muula), or they may be dissociated from roots. The
former kind of cittas are called sahetuka cittas, the latter ahetuka
cittas; these are, respectively, rooted and rootless states of
consciousness. The roots are particular mental factors (cetasikas) that
arise together with the citta, often giving it a determinate ethical
quality. Because the citta and its constituent factors, the cetasikas,
arise together and because both have the same object and base, it is
difficult to appreciate the subtle differences in their characteristics
unless one’s mindfulness and insight are very sharp.
There are six roots.
Three
are kammically unwholesome (akusala); the other three may be either
kammically wholesome (kusala) or indeterminate (abyaa-kata), depending
on the type of consciousness they arise in. The unwholesome roots are
greed (lobha), hatred (dosa), and delusion (moha).
are kammically unwholesome (akusala); the other three may be either
kammically wholesome (kusala) or indeterminate (abyaa-kata), depending
on the type of consciousness they arise in. The unwholesome roots are
greed (lobha), hatred (dosa), and delusion (moha).
The
three roots which are wholesome in some cittas and indeterminate in
others are greedlessness (alobha), hatelessness (adosa), and
undeludedness (amoha).
three roots which are wholesome in some cittas and indeterminate in
others are greedlessness (alobha), hatelessness (adosa), and
undeludedness (amoha).
Though these last three roots are expressed negatively they have
positive
manifestations. Greedlessness manifests as generosity and renunciation,
hatelessness as loving-kindness, and undeludedness as wisdom or
understanding.
manifestations. Greedlessness manifests as generosity and renunciation,
hatelessness as loving-kindness, and undeludedness as wisdom or
understanding.
In the ordinary unenlightened worldling these six roots can occur in
various combinations. When one enters the path leading to
enlightenment,
the unwholesome roots are eradicated in stages until final emancipation
is achieved. For the arahant, the liberated one, the cittas that arise
in him can no longer be associated with any unwholesome roots.
the unwholesome roots are eradicated in stages until final emancipation
is achieved. For the arahant, the liberated one, the cittas that arise
in him can no longer be associated with any unwholesome roots.
The
cittas that the arahant experiences are neither wholesome nor
unwholesome, as he does not generate any further kamma; his cittas are
exclusively indeterminate. These indeterminate cittas can be functional
(kiriya), as on occasions when he is mentally active, or resultants
(vipaaka) when he is experiencing the effects of past kamma or abiding
in the meditative attainment of fruition.
cittas that the arahant experiences are neither wholesome nor
unwholesome, as he does not generate any further kamma; his cittas are
exclusively indeterminate. These indeterminate cittas can be functional
(kiriya), as on occasions when he is mentally active, or resultants
(vipaaka) when he is experiencing the effects of past kamma or abiding
in the meditative attainment of fruition.
For spiritual progress it is important to be aware of the roots
associated with the citta that we are experiencing at any particular
moment. This is possible only by the practice of mindfulness as
expounded
in the Mahaa Satipa.t.thaana Sutta. This awareness helps us get rid of
the unwholesome roots and cultivate the wholesome roots.
in the Mahaa Satipa.t.thaana Sutta. This awareness helps us get rid of
the unwholesome roots and cultivate the wholesome roots.
This practice will enable one to purify moral virtue, to develop
concentration, and to achieve insight.
Association with feeling. Cittas differ according to the feeling associated with them. Every citta has a concomitant feeling,
but the quality of this feeling differs from citta to citta. Some
cittas
are accompanied by a pleasant feeling (sukhaa vedanaa), some by a
painful feeling (dukkhaa vedanaa), some by an indifferent feeling
(upekkhaa vedanaa).
are accompanied by a pleasant feeling (sukhaa vedanaa), some by a
painful feeling (dukkhaa vedanaa), some by an indifferent feeling
(upekkhaa vedanaa).
It is important to recognize the feeling that accompanies each
citta, for feelings serve as a condition for defilements to arise. The
mind’s
natural tendency is to develop attachment to a pleasant feeling and
aversion to an unpleasant one. Any attachment will eventually cause
suffering; for everything within and around us is impermanent, so when
inevitable separation takes place, if there is attachment the result
will be sorrow, lamentation, and despair. Aversion, apart from giving
further nourishment to the unwholesome roots, is a totally futile
response. We cannot change the essentially unsatisfactory nature of
sa.msaara, but we can alter our reactions to our experiences in
sa.msaara.
natural tendency is to develop attachment to a pleasant feeling and
aversion to an unpleasant one. Any attachment will eventually cause
suffering; for everything within and around us is impermanent, so when
inevitable separation takes place, if there is attachment the result
will be sorrow, lamentation, and despair. Aversion, apart from giving
further nourishment to the unwholesome roots, is a totally futile
response. We cannot change the essentially unsatisfactory nature of
sa.msaara, but we can alter our reactions to our experiences in
sa.msaara.
Therefore,
the sanest attitude would be neither to get attached to anything
pleasant nor react with aversion to anything displeasing. This would be
an attitude of indifference. Indifference, however, is of two kinds. One
is the callous indifference which is a total disregard for one’s own
well-being and that of others. This type of indifference is born of the
unwholesome roots and obviously should not be cultivated by the
spiritual seeker.
the sanest attitude would be neither to get attached to anything
pleasant nor react with aversion to anything displeasing. This would be
an attitude of indifference. Indifference, however, is of two kinds. One
is the callous indifference which is a total disregard for one’s own
well-being and that of others. This type of indifference is born of the
unwholesome roots and obviously should not be cultivated by the
spiritual seeker.
The other type of indifference is a highly refined mental state which might be better referred to as equanimity.
This
attitude, born of wisdom pertaining to the real nature of phenomena, is
an attitude of mental calmness amidst all the vicissitudes of life.
This is the kind of indifference that we must try to cultivate.
attitude, born of wisdom pertaining to the real nature of phenomena, is
an attitude of mental calmness amidst all the vicissitudes of life.
This is the kind of indifference that we must try to cultivate.
Prompted and unprompted cittas.
A
prompted citta (sasankhaarika citta) is an act of consciousness that
arises either as a result of deliberation and premeditation on one’s own
part or through the inducement of another. If it is an unwholesome
citta resulting in unwholesome action, then the result of such action
will rebound on the agent in proportion to the degree of deliberation
involved; for the one who induced it, his unwholesome cittas will also
rebound on him, causing him future suffering.
prompted citta (sasankhaarika citta) is an act of consciousness that
arises either as a result of deliberation and premeditation on one’s own
part or through the inducement of another. If it is an unwholesome
citta resulting in unwholesome action, then the result of such action
will rebound on the agent in proportion to the degree of deliberation
involved; for the one who induced it, his unwholesome cittas will also
rebound on him, causing him future suffering.
Therefore
it is important not only that one should refrain from unwholesome deeds
oneself, but that one also refrain from inciting others to perform such
deeds.
it is important not only that one should refrain from unwholesome deeds
oneself, but that one also refrain from inciting others to perform such
deeds.
If the prompted citta is a wholesome one resulting from one’s own
wise consideration, the actions issuing from such a citta will bear
good results for the doer; if it was induced by one with good
intentions, his wholesome cittas will bring good results for him.
Therefore,
whenever possible, we should not only foster our own welfare by
performing wholesome deeds but whenever possible should also try to
bring out the goodness in others.
whenever possible, we should not only foster our own welfare by
performing wholesome deeds but whenever possible should also try to
bring out the goodness in others.
An unprompted citta (asankhaarika-citta) is one which arises
spontaneously, without deliberation or premeditation on our own part and without inducement by others.
These unprompted cittas, too, may be unwholesome or wholesome.
There
are some people in whom greed and hate are so strong that the cittas
that arise in them need no prompting from within or without.
are some people in whom greed and hate are so strong that the cittas
that arise in them need no prompting from within or without.
They
spontaneously cling to what they think they possess and try to enhance
their belongings by exploiting others. They do not know what generosity
is, they are quick to criticize others; if they get a chance they will
destroy everything that stands in the way of their attempts to boost
their own ego. On the other hand, there are others who give willingly
and joyfully, who do not hesitate to help their needy fellow beings, and
who will even risk their own lives to save those in distress.
spontaneously cling to what they think they possess and try to enhance
their belongings by exploiting others. They do not know what generosity
is, they are quick to criticize others; if they get a chance they will
destroy everything that stands in the way of their attempts to boost
their own ego. On the other hand, there are others who give willingly
and joyfully, who do not hesitate to help their needy fellow beings, and
who will even risk their own lives to save those in distress.
These divers characters — the misers, tyrants, murderers, heroes,
and
benefactors — are what they are because of their past tendencies built
up in previous lives. However, the law of kamma and its fruit prevails
at all times at all times and a change can occur for the better or
worse, as in the cases of Angulimaala and Devadatta.
benefactors — are what they are because of their past tendencies built
up in previous lives. However, the law of kamma and its fruit prevails
at all times at all times and a change can occur for the better or
worse, as in the cases of Angulimaala and Devadatta.
The former started off as a vicious murderer but later became an
enlightened
saint; the latter, the Buddha’s cousin, entered the Order as a monk but
later attempted to kill the Buddha and take control of the Sangha
himself.
saint; the latter, the Buddha’s cousin, entered the Order as a monk but
later attempted to kill the Buddha and take control of the Sangha
himself.
Remove Mental Blockages & Subconscious Negativity 
Dissolve Negative Patterns Binaural Beats
Dissolve Negative Patterns Binaural BeatsGood Vibes - Binaural Beats
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Remove Mental Blockages & Subconscious Negativity Dissolve Negative Patterns Binaural Beats #GV859 by Binaural Beats Meditation (Good Vibes)
Dissolve Negative Patterns Binaural Beats #GV859 by Binaural Beats Meditation (Good Vibes)Take our Holistic Wellbeing survey and help us create awesome content for you.
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{ALWAYS PLAY THIS MUSIC IN LOW VOLUME BECAUSE OF FREQUENCIES USED IN THIS MUSIC}
(Note:
To experience the best sound, Use a pair of headphones. Listen to this
music in a quiet place for at least 20 minutes daily “If Possible”. If
you are a beginner then don’t try to fit too much at once)
To experience the best sound, Use a pair of headphones. Listen to this
music in a quiet place for at least 20 minutes daily “If Possible”. If
you are a beginner then don’t try to fit too much at once)
Theta
Binaural Beats + Meditation Music for Physical & Emotional Healing
of Subconscious Mind.Tuned to 417 Hz Solfeggio Miracle Tone this session
will help you remove your mental blockages and healing your
subconscious with harmony & peace. Just keep in mind that you are
letting go of all the negativity in you while meditating to this.
Binaural Beats + Meditation Music for Physical & Emotional Healing
of Subconscious Mind.Tuned to 417 Hz Solfeggio Miracle Tone this session
will help you remove your mental blockages and healing your
subconscious with harmony & peace. Just keep in mind that you are
letting go of all the negativity in you while meditating to this.
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