MINDFULNESS

Mindfulness is a mental quality that reminds one to be present. It is the bare, choiceless, relaxed, moment to moment non-judging attention to the mental or physical activity that is occurring here and now. It pays equal respect to pleasant and unpleasant objects. It also possesses a quality of inquiry, patience, and acceptance toward all that is occurring in the present moment.

Mindfulness is one of the "universal" wholesome (skilful/beautiful/kusala) mental factors that when fully present, will enhance other beautiful mental qualities (such as loving-kindness, joy, equanimity, generosity, etc.) and weaken the unwholesome (unskilful/akusala) ones (such as anger, jealousy, fear etc...) Therefore practicing mindfulness is a way to make one's mind beautiful.

There are four ways of establishing mindfulness which explore four different aspects of life experiences:

One establishes mindfulness by being aware of:

• The breath: being aware of its nature (in or out, long or short, the motion, pressure, tingling, warmth etc.)

• Body postures (sitting, standing, walking, lying...)

• Physical activities/movements: bending, stretching, reaching, stepping, holding an object, putting on clothes etc...

• Physical sensations within the body.
  

A direct way to experience physical sensations is to be aware of reality, the elemental nature: texture (hard or soft, rough or smooth, light or heavy), cohesion (binding or wet), temperature (warm or cool) and dynamics (moving, vibrating or pushing). This differs from the usual concept of “my body” as a generalized form or shape which is to be kept in the background in formal practice. These four kinds of manifestation are traditionally known as the earth, water, fire, and air (wind) elements.

 The object for this practice is, on the other hand, dynamic (changing/adapting), choiceless (no preference) and real (present time, direct/actual experience (before interpreting it based on past experience) as described in the Four Foundation of Mindfulness). It is usually the most predominant/obvious object that we perceive.

Only the presence of skillful mindfulness, balanced persistent interest and concentration/calm can give rise to deepening insight. The two practices (concentration and insight) can be mutually beneficial and practiced together, but it would be skillful to know the difference between the two, which mode is predominant, and to let go of holding on to any experience if one's aim is to be on the insight path.

Mindful awareness of consciousness and mental states/emotions/thoughts.

With respect to the last two, there are overlaps between Mind and Phenomena (mental objects) and any object that does not fit in the first three could belong to the fourth one. Therefore, to simplify (in the context of this introductory course), 3) and 4) could be considered together as mindfulness of the mind. This involves non-judging awareness of (and objectively observing how they are manifesting):

• Thoughts (thinking, reflecting, remembering, planning, etc.)

• Mental states and emotions (sadness/joy, fear/hope, aversion/appreciation, anger/love, confusion/clarity, drowsiness/agitation etc.) or

• Consciousness itself, (the knowing, the container for the above, just as a clear glass holding water or yellow juice... and is colored by them). 

It also includes the observation of specific mental qualities or effects such as the hindrances (difficulties) of the practice, awakening (insight/enlightenment) factors and the sense door experiences (seeing, hearing, tasting, smelling, touching etc.) - including the mind's reaction to them. We can also see how we are caught in these experiences, thus being able to free ourselves from them.

In practice, one does not need to figure out which element or foundation the object represents but simply to directly experience it, with a relaxed interest without wishing it to be a certain way. It is helpful however to know which experiences are real and to pay more attention to them. 

CONCEPT AND REALITY

We normally identify with the conceptual aspect of life. This conventional reality of names and forms: "I am a student", "my knee hurts", "I am angry" etc. It can be useful for functioning in the world although it is quite often colored/distorted by our biases, prejudice, past experiences (positive or negative) or by misunderstanding, overlook or ignorance.

In formal mindfulness practice, one keeps the "concept" (conceptual reality, pannati) in the background and pays more attention to the true nature or "ultimate reality" of all phenomena (what one directly experiences in the moment without interpreting or referring to past knowledge). Instead of "my knee hurts" (concept) one feels the reality (paramatthadhamma) of pressure, tension or heat at the knee (first foundation) or physical unpleasantness (second foundation) or aversion to it (third/fourth foundation). Instead of "I am angry" (concept), one experiences this emotion or mental state simply as anger (third/fourth foundation), or mental unpleasantness (second foundation) or the associated heat or tightness (first foundation). One does not identify with these experiences as being me, mine or myself but objectively observe them in order to understand their true nature, just like looking at clouds in the vast sky, like a scientist observing an experiment without bias.

Observing reality helps develop insights and this wisdom allows one to see more reality and less concept.

NON-HARMING COMMITMENT

Just like a farmer preparing the land before planting his/her crop, to embark upon the mindfulness practice, it is helpful to commit oneself to a harmonious way of life, allowing the mind to be peaceful and more conducive to this practice. Be kind to yourself and to others. One traditional way is to follow, as best as one can, the five training guides or commitment to refraining from

1) Killing any living being

2) Taking what belongs to others

3) Harmfully expressing one’s sexual energy

4) Using untruthful or harsh speech

5) Habitual or more than moderate use of substances (such as alcohol or drugs) that could cloud the mind or harm the body.

Instead of feeling guilty if one breaks one of these training guides, reflect on how it was unskillful and resolve to do better the next time.

Try to renew this commitment daily, perhaps as you begin the day or before the formal sitting.

You can also take the positive approach of the above by making an effort to

1) Protect lives

2) Be generous

3) Keep harmony and commitment in relationships

4) Utter comforting and beneficial speech

5) Live a (physically and mentally) healthy life

*Try your best to commit to this way of life at least during this course for it to be fruitful.

**You do not have to be a vegetarian but try to avoid hunting/fishing, becoming drunk/drowsy...