{"id":2985,"date":"2026-10-23T17:58:44","date_gmt":"2026-10-23T17:58:44","guid":{"rendered":"https:\/\/maitripa.org\/library\/?page_id=2985"},"modified":"2026-10-27T22:10:00","modified_gmt":"2026-10-27T22:10:00","slug":"neurodivergence-in-buddhist-practice-and-higher-education","status":"publish","type":"page","link":"https:\/\/maitripa.org\/library\/subject-guides\/neurodivergence-in-buddhist-practice-and-higher-education\/","title":{"rendered":"Neurodivergence in Buddhist Practice and Higher Education"},"content":{"rendered":"

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Whenever the practitioner has a pleasant feeling, she is aware, \u2018I am experiencing a pleasant feeling.\u2019 The practitioner practices like this for all the feelings, whether they are pleasant, painful, or neutral, observing when they belong to the body and when they belong to the mind.<\/p>\n

This is how the practitioner remains established in the observation of the feelings in the feelings, observation of the feelings from within or from without, or observation of the feelings both from within and from without. She remains established in the observation of the process of coming-to-be in the feelings or the process of dissolution in the feelings or both in the process of coming-to-be and the process of dissolution. Or she is mindful of the fact, \u2018There is feeling here,\u2019 until understanding and full awareness come about. She remains established in the observation, free, not caught in any worldly consideration. –Thich Nhat Hanh, Transformation and Healing: Sutra on the Four Establishments of Mindfulness (tricycle.org<\/a>)<\/i><\/p>\n<\/blockquote>\n<\/div><\/div><\/div><\/div><\/div>

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