Clear Vision Trust

Written for the AQA syllabus by Upeksacitta (Robert Ellis), member of the Western Buddhist Order and a former Head of RS.

Right Mindfulness

The Pali word usually translated as 'mindfulness' (sati) literally means something like 'recollection' or 'memory'. This is memory in the specific sense of recalling our long-term intentions from moment to moment, rather than being able to recall specific facts or events (though mindfulness may help with this as well). Someone who is 'forgetful' is usually unmindful in this sense. Sati also involves having a broad awareness of what is going on in ourselves and our environment, so that, even if you are concentrating on one thing, a sense of the overall picture will still be there in the background. The more mindful you are the less likely you are to be distracted by stray thoughts, feelings, or desires, because you are more aware of the different parts of yourself and are less likely to be surprised by some new development.

The most important explanation of mindfulness in the Pali Canon is the Satipatthana Sutta, found in the Digha Nikaya (Long Discourses). There’s also another similar version in the Majjhima Nikaya (Middle-Length Discourses). In this text there is a helpful analysis of mindfulness into four types, depending on its object. Traditional sources have these as body, feelings, mind and mental qualities. Sangharakshita covers the same ground but uses a slightly different interpretation: awareness of things, awareness of oneself, awareness of others, and awareness of reality.

Awareness of things

The most basic (and foundational) aspect of mindfulness is awareness of our material environment, and the things we find in it. This means that we are interested enough in our environment to observe it, and to really look at and appreciate what we see (similarly with the other senses). This kind of awareness does not just mean being on the alert for particular things (like a hunter going through the forest looking for prey), but having a general open receptivity to what we sense; not just thinking about how useful things may be to us, but appreciating them for what they are. This is a type of awareness sometimes cultivated by artists, and especially in the Chinese and Japanese art influenced by Zen. The Zen artist might simply look at an object for hours, then when enough awareness has been developed, simply take up a brush and produce a brilliant (but simple) picture in a few strokes, which somehow captures what is most basic about that object.

Awareness of oneself

This involves awareness of the body and its movements, awareness of feelings, and awareness of thoughts. Body-awareness is the most basic of these, for without a certain amount of awareness of one’s physical nature and changing bodily states, it is very difficult to be mindful of one’s mind. It is very common for meditators to begin a session of any kind of meditation practice by cultivating awareness of the body: this means simply being aware of the fact that one is sitting, where and how one is sitting, and how that physically feels in all the parts of the body.

Another practice which cultivates body awareness is walking meditation. This is regularly done both in the Theravada and Zen traditions (in Zen it is called kinhin). It involves being fully aware of what each of the parts of the body is doing when one is walking (usually very slowly and deliberately). One may start with observation of the specific sensations in the soles of the feet, then gradually broaden that awareness to the movements and sensations occurring in the whole body.

Awareness of the feelings means being aware of how one is feeling, and what emotions one is subject to. Meditation practices such as the cultivation of loving kindness always begin with the recollection of what one’s feelings actually are. Our feelings can come out as a stream of thoughts and/or as feelings in the body, and it is important to acknowledge to oneself, as a starting point, than one is experiencing (for example) anger, disappointment, excitement or desire. If such feelings remain unacknowledged, they are likely to disrupt whatever else we try to do.

Awareness of thoughts means being aware of the direction that one’s thoughts are taking. This means not just having a thought, but also being aware of the fact that one is having that kind of thought. Thoughts can be a sign of feelings, and can also show what kind of beliefs we hold. One aspect of the practice of cultivating wisdom in Buddhism involves examining one’s beliefs to see whether or not they are in accordance with reality and leading towards enlightenment. It is impossible to do this unless one first recognises what sorts of belief one has.

Awareness of others

Awareness of others means trying to avoid immediate and unthinking emotional responses to others, instead trying to work out what they are really like. We have a natural tendency to immediately pigeonhole others according to our likes and dislikes: for example as an attractive person, as a boring person, or as a person we dislike. We also apply social expectations, especially to people of a different sex, age or nationality. But the reality is likely to be much more complex than we usually allow for, and people can often defeat our initial expectations as new aspects of them are revealed. For example, a brisk, authoritative manager probably has a more caring and human side, even if at first all you can see is someone in the role of an authority. Similarly, an attractive person of the opposite sex probably has weaknesses and limitations which we fail to recognise at first, blinded by the attraction.

The cultivation of positive emotions (such as metta or loving–kindness) in Buddhism begins with recognising our likes and dislikes, and making the effort to compensate for them. This will also involve observing the person and reflecting on what they actually are like as far as we can tell, rather than just following our initial responses.

Awareness of reality

This is the highest and most difficult of the fours types of awareness, and is really another way of talking about wisdom. Awareness of what is ultimately real (rather than what is distorted by our greed, hatred, or ignorance) is one way of talking about enlightenment itself. Initially we can try to gain more awareness of reality through the other three types, by gaining awareness of things, of ourselves and of others. Awareness of reality also means awareness of the Four Noble Truths, particularly starting with the first.