Editing Feeling (section)

==Cross-cultural and contemplative views==
Conceptions of feeling vary widely across cultures and philosophical traditions. In many non-Western frameworks, feeling is not merely a passive or internal state, but a central mode of perceiving, valuing, and engaging with the world.

In [[Buddhist psychology]], particularly in the [[Abhidharma]] and [[Mahayana]] traditions, feelings (Sanskrit: ''[[vedanā]]'') are classified into three primary types: pleasant, unpleasant, and neutral. These are not emotions per se, but rather the basic hedonic tone that arises with every moment of experience.{{sfnp|Tsoknyi Rinpoche|1998}} The recognition and mindfulness of feeling tones is foundational in the [[Satipatthana]] system of meditation, particularly in the practice of ''vedanānupassanā''—the contemplation of feelings as transient phenomena.{{sfnp|Analayo|2003}}

In [[Tibetan Buddhist]] systems, these basic feeling tones are further elaborated into a structured typology known as the [[51 mental factors]], which include both innate and cultivated emotional and cognitive states. Feeling in this context is interwoven with attentional processes, ethical evaluation, and the potential for [[insight]]. These frameworks regard feeling as a dynamic event in the continuum of mind, with implications for both [[Enlightenment in Buddhism|enlightenment]] and [[Duḥkha|suffering]].{{sfnmp|1a1=Tsoknyi Rinpoche|1y=1998|2a1=Berzin|2y=2006}}

[[Hindu philosophy]], particularly in the context of [[Rasa (aesthetics)|rasa theory]], offers another model in which feelings are treated not as inner states alone but as ''aesthetic-emotional essences'' (''rasa'') that are evoked and shared through performance, poetry, and religious experience. Classical Indian aesthetics identifies nine primary ''rasas'', such as love (''śṛṅgāra''), sorrow (''karuṇa''), and wonder (''adbhuta''), each associated with a specific emotional flavor that is both individually felt and socially mediated.{{sfnp|Gerow|1982}}