HETTI PRASANNA -LTTCC

  Introduction Reality is one of the most commonly used words—and one of the least understood. We assume that what we see, feel, and think is reality. But when we examine experience carefully, we begin to see that what we call reality depends on how we observe it. In Buddhist thought, reality is understood in layers. Confusion arises when these layers are mixed. Clarity arises when they are seen distinctly. This article presents a simple yet powerful model of three levels of truth: Sammuti (Operational Reality), Paramattha (Analytical Reality), and Ariyasacca (Transformational Reality). What Do We Mean by Reality? Consider a simple situation: someone says, “I am stressed.” At face value, this seems clear. But if we look closely, questions arise. Who is this ‘I’? What exactly is stress? Is it a fixed thing or a changing process? This shows that reality is not just what happens—it is how we interpret what happens. To understand it deeply, we need to see it at different leve...

  Introduction Many explanations of reality reduce everything to a simple cause-and-effect model. While this appears logical, it is a serious oversimplification. The Buddha did not describe reality as a chain of events where one thing produces another. Instead, he revealed a deeper structure of conditional dependence known as dependent origination (Paṭicca Samuppāda). At the heart of misunderstanding this teaching is the misinterpretation of the Pāli word 'paccaya'. This article clarifies the difference between cause–effect and dependent origination and expands the meaning of paccaya using the framework of twenty-four conditions. 1. The Limitation of Cause–Effect Thinking In daily life, we commonly think in terms of cause and effect. We say, 'He made me angry' or 'I am stressed because of work.' This thinking assumes that one thing produces another in a linear sequence. It also assumes separation: a cause here and an effect there. While useful for simple s...

  Introduction Most managers today are exhausted, busy, and under constant pressure to deliver results. When wellbeing models are introduced, they often sound inspiring—but fail at the critical moment: they do not tell managers what to do first, next, and last. This article is written for managers who do not need motivation, philosophy, or happiness slogans. They need a *clear sequence** that helps them regain energy, credibility, clarity, and trust—without adding more work to their already full plates. By integrating the PERMA‑V wellbeing framework with systems thinking and a powerful Buddhist teaching, we present **VAMPRE**—a reordered model that shows how wellbeing develops in real life and how managers can act on it immediately. Why PERMA‑V Often Fails in Practice PERMA‑V identifies six elements of wellbeing: Positive Emotion, Engagement, Relationships, Meaning, Accomplishment, and Vitality. The problem is not what it includes—but what it does not clarify. PERMA‑V doe...

  Introduction Across the world, the words religion and spirituality are used interchangeably. People say, “I’m religious,” or “I’m spiritual but not religious,” as if these are different shades of the same color. But in truth, religion and spirituality stand at opposite poles of human experience. The confusion arises because each religion carries a small spark of spirituality at its summit — yet, most people never climb that high. This article invites you to look beyond belief and ritual, and see how the two — though sharing the same vocabulary — operate in opposite directions of the human journey.   What Is Religion? Religion is a system of beliefs, rituals, rules, and identities organized around the idea of the Divine. It offers structure, belonging, moral guidance, and meaning. Sociologists describe religion as a social contract that binds people into moral communities (Émile Durkheim). Psychologically, it fulfi...

  Introduction Every moment, life touches us through the five senses and the mind. The Buddha called this meeting   “phassa ”— contact. Out of this single touch, an entire universe of experience unfolds sensation, feeling, emotion, awareness, and wisdom. Yet most of us collapse all of this into one word — feeling. We say, “I feel angry,” or “I feel anxious.” But anger is not a feeling; it is an emotion built upon a feeling, which itself arises from a simple physical sensation. When we learn to discern these layers, confusion turns into clarity, and reactivity turns into freedom. 1. Sensation — The First Touch of the World Sensation (phassa) is the body’s registration of contact. It is pre-verbal, neutral, and direct. It belongs to the form aggregate (rūpa) and arises through the meeting of sense base, object, and consciousness. Examples: - The sound of your name being called. - Warm sunlight on your skin. - The pulse in your wrist, the tightness before speakin...

  Introduction In a world full of noise, stress, and endless words, many of us confuse the state of mind with the state of being. This confusion keeps us entangled in narratives, emotions, and self-stories. The Buddha pointed us to freedom by seeing through these layers. This article offers a clear, experiential distinction between mind states and being, showing how to recognize them, how they shape our lives, and how we can move from the restless world of thought into the spacious clarity of reality.       1. State of Mind: The Shifting Weather The state of mind is a bundle of conditions: thoughts, emotions, perceptions, judgments, and reactions. It is: - Conditioned – arises due to causes (contact, memory, stimuli). - Temporal – it belongs to past/future stories. - Reactive – it wants to grasp, reject, or ignore. - Personalized – always carries a sense of 'me' at the center. Examples: • Workplace stress: You receive an email titled 'Urgent: ...