Last night I had the pleasure of sharing an evening of discussion with psychoanalyst, Jeffrey Rubin at Our Saviour’s Lutheran Church in Tucson. My “piece” was a summary of “mindfulness” as understood within the buddhist tradition and in particular how, with the mainstreaming of “mindfulness” in all sorts of psychological contexts, much of the subtlety of the concept is being lost. As several friends from the community there asked if I could provide copies of my notes, I thought I’d do one better and work them up into an essay. (My notes are – at best – little phrases and lists to jog my memory, written in a pocket-sized notepad!) So, here it is:
Research into “mindfulness” dates back at least 30 years or so, but it’s been only in the last decade or so that there has been a tremendous growth in interest, deeper research, application in various contexts (including therapies directed toward anxiety, depression, obsessive-compulsive disorders, eating disorders) and in marketing! It seems that many folk feel that if you can just slip the word “mindfulness” into whatever your packaging, you will guarantee greater acceptance of whatever it is you’re selling!
However, there’s a discrepancy between how mindfulness is described in the buddhist texts and how it is described by many contemporary buddhist teachers as well as in the psychological mainstreaming of mindfulness. Again and again, I read passages that describe mindfulness as “bare attention.” For instance, here’s how Sara Weber defines mindfulness in her essay, “An Analyst’s Surrender” from Psychoanalysis and Buddhism: “a cultivation of a moment-to-moment awareness of changing perceptions in a neutral, impartial way.” Carey Wong offers this succinct definition at the about.com website: “Mindfulness is a type of meditation that essentially involves focusing on your mind on the present. To be mindful is to be aware of your thoughts and actions in the present, without judging yourself.”
Note the common understanding that mindfulness embodies “present moment awareness,” and holding a “neutral, non-judging, impartial” attitude or perspective toward experience. Yet, this is not quite how mindfulness is taught in the earliest buddhist texts! In fact, this description more accurately fits the definition of another term, manasikara, which simply means “attention” or “mental engagement.” This would be the initial moments of bare cognizing before recognition, perception and conceptualization. This “bare attention” is actually considered a “neutral” mental factor, neither inherently wholesome or unwholesome.
The word that we generally translate as mindfulness in Pali is sati, which is a form of “recollection” and “non-forgetfulness” which includes: retrospective memory of the past; prospectively remembering to do something in the future; and a present-centered recollection as the unwavering attention to a present reality. This kind of mindfulness may be used to sustain bare attention, but nowhere in the basic texts do we find mindfulness (sati) equated with bare attention (manasikara).
Indeed, for “right mindfulness” to be present, sati requires the concomitant presence of “clear comprehension” (sampajanna) which is a form of introspective awareness that includes: precise knowing (a knowing of discrete moments of experiencing); complete knowing (seeing impermanence, the not-self nature of phenomena; the ultimately unsatisfactory nature of phenomena; liberation); and balanced knowing (the observation of all phenomena with sati). In the Satipatthana Sutta (a key text on the practice of sati), the three factors of recollection (sati), clear comprehension (sampajanna) and ardency (atappa) together make up “appropriate attention” or “wise reflection” (yoniso manasikara).
Sati is understood as a wholesome mental factor that clearly distinguishes between wholesome and unwholesome mental states and behaviors, and is used to then cultivate and support wholesome states and behaviors and to counteract and diminish unwholesome states and behaviors. Nothing “impartial” or “neutral” about that!
When buddhist meditation is reduced to “bare attention” – as it so often is by many contemporary teachers and by almost all in the psychological community – what often gets neglected are ethics (sila), and practices such as the immeasurables. While “bare attention” as a calm, non-reactive awareness plays a crucial part in samatha (calming or tranquility meditation), it can also lead to profoundly liberating insights – but generally only for those with a fairly developed practice and understanding. An often-repeated story from the sutras is when the buddha tells a student “In the hearing, let there just be the hearing; in the seeing, let there just be the seeing.” What is overlooked is that this particular student was already highly advanced. Such an instruction for a beginner would be meaningless and not at all helpful! As it is often said of meditation in general: simple but not easy. Nothing could be “simpler” than “just hearing” or “just seeing,” but the difficulty of doing so is tremendous!
The potential danger of “bare attention” is that by itself, while it can suppress unwholesome mental factors, it can also prevent wholesome factors from arising. Remember that sati includes remembering the pain that a past action caused (for yourself or another), and prospectively remembering that you do not want to repeat such an action in the future. Such recollection would be impossible with “bare attention!”
Also, the four immeasurables: friendliness (metta); compassion (karuna); joy (mudita) and equanimity (uppekha) which are seen as wholesome mental factors to cultivate (bhavana, the word most used to refer to “meditation” in the early texts) can only be practices with mindfulness, not “bare attention!”
So, in an integrated practice of buddhist meditation that would include samatha (calming) and vipassana (insight), samatha would be the primary method of developing sati (mindfulness); then one would move on to vipassana, applying sati and its discerning intelligence to each of the four foundations of mindfulness (body; feelings; mental formations; dharma).
Briefly, the recollection of the body begins with the breath; and goes on to include the whole body; the postures of the body; the activities of the body (and nothing gets left out including shitting and pissing); the parts of the body; the elements of the body; and finally, the ultimate reality of the body: it will be a corpse!
The recollection of feeling investigates the felt sense of experience, seeing how all experience is either pleasant, unpleasant or neutral, arising physically or psychologically and that such feelings lead to reaction if sati is not present.
The recollection of mental formations includes emotions, discursive thinking, perceptions, etc. And the recollections of dharma investigates and categorizes experience according to aspects of the teachings of the buddha, including the five hindrances, the seven factors of awakening and the four noble truths. Alternatively, this can take the form of investigating the impermanent nature of all experience until the insight into not-self leads to “letting go” or “awakening.”
Again, its important to contemplate the fact that a sniper is practicing “bare attention” as he prepares for his kill. From the buddhist perspective, when mind is engaged in an act of harming, it is not even capable of sati (mindfulness). As the sniper waits and prepares, there will be heightened attention, vigilance, concentration and energy, but with an intention to cause harm, these factors are all under the sway of unwholesomeness. Free from its ethical matrix, mindfulness becomes “bare attention.”
For mindfulness to become “right mindfulness,” it requires the ethical and wisdom aspects, along with the meditation aspects of the eight-fold path. The eight limbs, divided into these three trainings (ethics, meditation, wisdom) are the yoga taught by the buddha.
Finally, I’d like to briefly touch upon the process behind the cultivation of mindfulness. It all begins with the arising of consciousness based upon the contact between a sense organ and a sense object. In buddhist thought (generally, there has been deviation from this understanding in some forms of buddhism such as much of vajrayana and zen) there is no “pure consciousness” that exists outside of causality. It always arises interdependently! And, there are six consciousness: one for each of the five senses (seeing, hearing, smelling, feeling, tasting) and then mind consciousness.
This consciousness is understood as the mere cognizing of sense object by the sense organ. Then, supporting mental factors help to create meaning from this raw cognizing. For example, my tongue makes contact with chocolate and a feeling arises. I find it pleasant because of many factors, not least of which is my conditioned response to chocolate based upon previous experience.
This consciousness is understood as the mere cognizing of sense object by the sense organ. Then, supporting mental factors help to create meaning from this raw cognizing. For example, my tongue makes contact with chocolate and a feeling arises. I find it pleasant because of many factors, not least of which is my conditioned response to chocolate based upon previous experience.
Contact, feeling, perception, intention, attention are “universal mental factors” that arise in every moment of consciousness. Meditation doesn’t begin until we apply the initial application and sustained attention, supported by energy to keep us “focused.” Three ethically variable or neutral factors also are generally present while meditating: conviction or confidence; joy; the impulse to act. There are said to be “variable” because as you might imagine, these three factors can equally arise when doing something unwholesome!
But, with all these mental factors present, I may be meditating, but it won’t be “mindfulness meditation.” Sati is a wholesome mental factor which only arises under special conditions. It cannot arise in the presence of any unwholesome factors. If envy is present, for instance, there is no mindfulness. BUT, in the very next moment, there can be recollection (mindfulness/sati) of the previous moment that we can investigate. But only if we are well-trained and have developed this skill.
With mindfulness, the arising of eighteen other wholesome mental factors is said to arise including among them: equanimity; non-greed; non-hatred; self-respect; respect for others; tranquility; lightness; and malleability.
Finally, to the surprise of many when they hear this, mindfulness alone does not inevitably lead to liberating wisdom (panna). If mindfulness is not linked to the mental factor of insight, it will not in and of itself lead to any significant change in your understanding and behavior! This helps explain why so many long-term practitioners seem not to have the ‘breakthroughs’ that others may speak about. It’s also why even great teachers can so often fail to live up to their own teachings!
Real transformation comes from exposing and uprooting the deeply embedded tendency to project ownership onto experience; to take any phenomena as being “I,” “me” or “mine.” A key contribution to the larger yoga tradition is the buddha’s insight that meditative stabilization must be combined with the liberating discernment of the not-self nature of phenomena.
An old analogy has mindfulness being like the hand that takes a sheaf of grain in it’s grip and wisdom the hand that holds the scythe that cuts it down.
May all beings be free!
