Dr Dosti Regmi Blog

For forty-five years after enlightenment, the Buddha repeated a simple declaration: “I teach only suffering and the transformation of suffering.” This statement, attributed to Gautama Buddha, has often been misunderstood. Many conclude that Buddhism proclaims: “Life is suffering.” But that is not what the Buddha taught. He taught that suffering must be recognized, understood, and transformed. He never taught that suffering is the ultimate truth of existence. In fact, the Third Noble Truth affirms precisely the opposite: the cessation of suffering is real. Joy is real. Liberation is real. The First Dharma Talk: Not Pessimism, But Medicine: After his awakening beneath the Bodhi tree, the Buddha walked to Deer Park in Sarnath and delivered what is known as the “Turning of the Wheel of Dharma.” Three themes characterized this first teaching: The Middle Way — avoiding both self-mortification and indulgence. The Four Noble Truths — a diagnostic path of healing. Engagement in the world — ...

1. What was your face before you were born? This question from Hakuin Zenji is often the first barrier in Rinzai Zen. It asks the practitioner to look prior to identity, memory, and form. It points not to a physical face but to the fundamental, unborn source of awareness itself—one’s original nature. No intellectual answer suffices; the koan demands a dropping away of the thinking mind to realize what is present before and after all coming and going. 2. What is it that is not a thing, not the mind, and not the Buddha? This koan systematically strips away every possible conceptual handle. It negates the external world (not a thing), the internal world (not the mind), and even the highest spiritual ideal (not the Buddha). It leaves the mind nowhere to stand, forcing a leap into the unnameable, immediate reality that precedes all categories. It points directly to absolute suchness, free of all designation. 3. Mu (Joshu’s Dog) = Neti Neti A monk asked Joshu (Zhaozhou), “Does a dog have Bud...

9 attitudes of mindfulness. It is an active lifelong process. There is no enlightenment or a state of permanent wisdom. It is the gradual cultivation of the following attitudes.  Beginner's Mind Non-judging Non-striving: Not doing but being. Being with the unfolding of life moment to moment without having any agenda. Acceptance Letting go: (means letting be when evidence suggests they have already been), eg, Monkey traps itself by grasping the banana in a cage. It's just like our breath. If we do not release our breath, we cannot take the next breath. Trust: Just like we trust that our cells, organs, and systems take care of themselves. Why can't we trust our brains and hearts? Our brain trusts in letting go, so it sleeps. Patience: Things will unfold in their own time, and we cannot hurry. It's because we are never really present, anytime and anywhere. Gratitude: Generosity: It enhances interconnectedness.

1. True Dhamma is a practical, experiential path of purification through self-observation. It is non-sectarian. True Dhamma is not about blind belief, intellectual understanding, or philosophical debate. It is about the direct experience of the mind-matter phenomenon within oneself. True dharma is what gives us peace when we bear it. It breaks the habit pattern of blind reaction (sankhāra) and gives one freedom from misery. Laboratory of the Body: Our own body is the laboratory for investigating the Dhamma. You don't need to believe in scriptures or a teacher. You can verify the truth for yourself by observing the interplay of sensations and your reactions to them within your own framework. The practice of Vipassana is the direct method to realize true Dhamma. It involves: Breathwork for concentration. Scanning the body: Systematically observing bodily sensations with equanimity. Developing Equanimity (Upekkhā): The most crucial aspect. The goal is not to crave pleasant sensations...

“Preparation Is My Safe Haven: The Neuropsychology of Why I Know Everything but Live Nothing” Preparation Is Safe. Living Is Not. I keep wondering why I have spent years preparing for a life of happiness, well-being, spirituality, mindfulness—reading deeply, reflecting endlessly—yet remain unable to change even a single habit or thought pattern. Instead, I slide into anxiety. This is not a failure of intelligence or insight. It is a predictable outcome of how the human brain is wired. Preparation feels perfect because it carries zero existential risk . You cannot fail while preparing. You cannot be rejected. You cannot be exposed. But living—actually doing—requires vulnerability, imperfection, and uncertainty. And the brain’s primary job is not truth or fulfillment. It is survival . So my brain chooses safety over aliveness. Intellectualization: When Insight Becomes a Sedative I realize now that I am addicted to knowledge without implementation , revelation without revolution. ...

The real voyage of discovery consists not in seeing new sights, but in looking with new eyes. - Marcel Proust, In search of lost time  

Just like in a video game where some characters are controlled by a player (PCs) and the rest operate automatically under programmed rules (NPCs), human life can be imagined to unfold in one of two broad conditions. Either there is a conscious “Player” — God, Brahman, Awareness, the Divine — guiding the movement of individuals much like a gamer directs an avatar, or life is functioning purely as a sophisticated program where thoughts, emotions, and decisions arise through genetics, neuroscience, and conditioning, just as NPCs follow their coded pathways without knowing they are doing so. If God or a higher consciousness is the Player, then what we call “my life” is more like a perspective within a larger intelligence. The body, mind, personality, preferences, and history become the visible form — the avatar — while consciousness behind the eyes is the true controller, the witness that experiences joy and suffering, love and loss, growth and transformation. In this view, free will exis...

Quantum Living  “When we are happy, we become energy; when we are sad, we become matter.” In states of happiness, the mind becomes light, spacious, radiant — like energy.  Energy flows, expands, connects, vibrates, and moves freely. When we feel joy, gratitude, inspiration, or love, we are in an energetic mode: open, alive, curious, and capable of touching others instantly — just like a quantum field. But when we are sad, burdened, or hurt, we become heavy — like matter.  Matter is dense, slow, fixed, and resistant. In emotional heaviness, the psyche collapses inward, solidifies, and becomes rigid. Our worries condense into shapes. Our fears gain weight. Our mind becomes a mass pressing against itself. And when matter presses against matter, compression happens — and depression forms.  The inner world loses movement. Thoughts collide. Feelings freeze. Everything feels like gravity — pulling inward, downward, deeper into contraction.  Notice your state: Are ...

  श्रिङ्गारको आयु छोटो हुन्छ भन्छन। हेर्दा हेर्दै सन्ध्याको लाली, खरनी भएछ।

माइन्ड्फुल इटिङ धनियाका पातहरु, आँख्ला आँख्ला र पात पातहरुमा कस्तो ज्यामिती मिलेको छ। कस्तो मिठो  सुबास त्यसको। आमाले गोलभेँडाको आचार बनाउँदा, दुगुर्दै बारीमा धनिया टिपेको याद आउँछ। झरी र हावामा कस्तरी हल्लिएका थिए होलान् , यी सागका पातहरु । घामिलो खेतमा, कस्तरी झुलेका थिए होलान् धानका सुनौला बालाहरु। बथान का बथान कस्तो मिठो कोरस गाउँथे होलान् , चल्ला र कुखुराहरु। दुगुर्दै गएर सबैलाई पछाडी पार्दै, उसैको टुप्पोले गँडेउला टिपेथ्यो होला। उ आफ्नो टिमकै ट्यालेन्ट र स्माट थियो होला। आज म उसकै हार्ड बोइल्ड आन्डा खाइरहेछु। आझै कर्णालीमा मान्छे भोकै छन् । के म पनि ट्यालेन्ट र स्माट भएछु? बर्षामा यी घिरौँलाका टुप्पाहरु बाट, टप्प टप्प पानी चुहिन्थ्यो होला। बजारमा किन्दा एउटै दाग थिएन, किसानले कति मायाले हुर्क्याएको थियो होला।

Kashmir Śaivism is one of the most profound non-dual (Advaita) traditions of Indian philosophy — a luminous synthesis of metaphysics, mysticism, and practical spirituality . It arose in medieval Kashmir (8th–12th century CE), particularly through the works of sages like Vasugupta , Utpaladeva , Abhinavagupta , and Kṣemarāja . Absolute Consciousness (Śiva) is All That Exists The ultimate reality is Śiva , pure, infinite Consciousness (Cit) — both transcendent and immanent . Everything you perceive — thought, object, emotion — is Śiva’s own vibration (Spanda) . The world is not an illusion (as in some Advaita Vedānta views), but a real expression of the divine consciousness. “Everything is Śiva, appearing as everything.” Spanda — The Divine Vibration The universe is not static; it’s dynamic pulsation of awareness . Every sensation, breath, emotion, and movement is Śiva’s throb of creative energy (Śakti). The yogi’s task is to attune to this subtle vibration — to feel...

The Yoga Sūtras of Patañjali are not just an ancient text but a remarkably precise manual for mental clarity, moral strength, and inner freedom. Below is a summary and secular interpretation , with practical implementation tips and reflective quotes suitable for modern daily life — physician, parent, or anyone seeking balance.  1. Samādhi Pāda — The Nature of Yoga “Yogaḥ citta-vṛtti-nirodhaḥ” Yoga is the stilling of the fluctuations of the mind. The mind continually ripples with thoughts, emotions, and perceptions ( vṛttis ). Through steady practice ( abhyāsa ) and detachment ( vairāgya ), these ripples quiet down, revealing pure awareness. Obstacles like doubt, laziness, restlessness, and disease disturb the path — to be countered with clarity, devotion, and discipline. 2. Sādhana Pāda — The Path of Practice “Tapas svādhyāya īśvara-praṇidhānāni kriyā-yogaḥ” Discipline, self-study, and surrender form the path of action. Introduces the Eight Limbs (Aṣṭāṅga Yog...