«Mindfulness In Plain English By Ven. Henepola Gunaratana Preface In my experience I found that the most effective way to express something in order ...»
Deeply buried in the mind, there lies a mental mechanism which accepts what the mind perceives as beautiful and pleasant experiences and rejects those experiences which are perceived as ugly and painful. This mechanism gives rise to those states of mind which we are training ourselves to avoid -- things like greed, lust, hatred, aversion, and jealousy.
We choose to avoid these hindrances, not because they are evil in the normal sense of the word, but because they are compulsive; because they take the mind over and capture the attention completely; because they keep going round and round in tight little circles of thought; and because they seal us off from living reality.
These hindrances cannot arise when Mindfulness is present. Mindfulness is attention to present time reality, and therefore, directly antithetical to the dazed state of mind which characterizes impediments. As meditators, it is only when we let our Mindfulness slip that the deep mechanisms of our mind take over -- grasping, clinging and rejecting. Then resistance emerges and obscures our awareness. We do not notice that the change is taking place -- we are too busy with a thought of revenge, or greed, whatever it may be.
While an untrained person will continue in this state indefinitely, a trained meditator will soon realize what is happening. It is Mindfulness that notices the change. It is Mindfulness that remembers the training received and that focuses our attention so that the confusion fades away. And it is Mindfulness that then attempts to maintain itself indefinitely so that the resistance cannot arise again. Thus, Mindfulness is the specific antidote for hindrances. It is both the cure and the preventive measure.
Fully developed Mindfulness is a state of total non-attachment and utter absence of clinging to anything in the world. If we can maintain this state, no other means or device is needed to keep ourselves free of obstructions, to achieve liberation from our human weaknesses. Mindfulness is non-superficial awareness. It sees things deeply, down below the level of concepts and opinions. This sort of deep observation leads to total certainty, and complete absence of confusion. It manifests itself primarily as a constant and unwavering attention which never flags and never turns away.
This pure and unstained investigative awareness not only holds mental hindrances at bay, it lays bare their very mechanism and destroys them. Mindfulness neutralizes defilements in the mind. The result is a mind which remains unstained and invulnerable, completely unaffected by the ups and downs of life.
Vipassana meditation is something of a mental balancing act. You are going to be cultivating two separate qualities of the mind -- mindfulness and concentration. Ideally these two work together as a team. They pull in tandem, so to speak. Therefore it is important to cultivate them side-by-side and in a balanced manner. If one of the factors is strengthened at the expense of the other, the balance of the mind is lost and meditation impossible.
Concentration and mindfulness are distinctly different functions. They each have their role to play in meditation, and the relationship between them is definite and delicate.
Concentration is often called one-pointedness of mind. It consists of forcing the mind to remain on one static point. Please note the word FORCE. Concentration is pretty much a forced type of activity. It can be developed by force, by sheer unremitting willpower.
And once developed, it retains some of that forced flavor. Mindfulness, on the other hand, is a delicate function leading to refined sensibilities. These two are partners in the job of meditation. Mindfulness is the sensitive one. He notices things. Concentration provides the power. He keeps the attention pinned down to one item. Ideally, mindfulness is in this relationship. Mindfulness picks the objects of attention, and notices when the attention has gone astray. Concentration does the actual work of holding the attention steady on that chosen object. If either of these partners is weak, your meditation goes astray.
Concentration could be defined as that faculty of the mind which focuses single mindedly on one object without interruption. It must be emphasized that true concentration is a wholesome one-pointedness of mind. That is, the state is free from greed, hatred and delusion. Unwholesome one-pointedness is also possible, but it will not lead to liberation.
You can be very single-minded in a state of lust. But that gets you nowhere.
Uninterrupted focus on something that you hate does not help you at all. In fact, such unwholesome concentration is fairly short-lived even when it is achieved -- especially when it is used to harm others. True concentration itself is free from such contaminants.
It is a state in which the mind is gathered together and thus gains power and intensity. We might use the analogy of a lens. Parallel waves of sunlight falling on a piece of paper will do no more than warm the surface. But the same amount of light, when focused through a lens, falls on a single point and the paper bursts into flames. Concentration is the lens. It produces the burning intensity necessary to see into the deeper reaches of the mind.
Mindfulness selects the object that the lens will focus on and looks through the lens to see what is there.
Concentration should be regarded as a tool. Like any tool, it can be used for good or for ill. A sharp knife can be used to create a beautiful carving or to harm someone. It is all up to the one who uses the knife. Concentration is similar. Properly used, it can assist you towards liberation. But it can also be used in the service of the ego. It can operate in the framework of achievement and competition. You can use concentration to dominate others. You can use it to be selfish. The real problem is that concentration alone will not give you a perspective on yourself. It won't throw light on the basic problems of selfishness and the nature of suffering. It can be used to dig down into deep psychological states. But even then, the forces of egotism won't be understood. Only mindfulness can do that. If mindfulness is not there to look into the lens and see what has been uncovered, then it is all for nothing. Only mindfulness understands. Only mindfulness brings wisdom. Concentration has other limitations, too.
Really deep concentration can only take place under certain specific conditions.
Buddhists go to a lot of trouble to build meditation halls and monasteries. Their main purpose is to create a physical environment free of distractions in which to learn this skill.
No noise, no interruptions. Just as important, however, is the creation of a distraction-free emotional environment. The development of concentration will be blocked by the presence of certain mental states which we call the five hindrances. They are greed for sensual pleasure, hatred, mental lethargy, restlessness, and mental vacillation. We have examined these mental states more fully in Chapter 12.
A monastery is a controlled environment where this sort of emotional noise is kept to a minimum. No members of the opposite sex are allowed to live together there. Therefore, there is less opportunity for lust. No possessions are allowed. Therefore, no ownership squabbles and less chance for greed and coveting. Another hurdle for concentration should also be mentioned. In really deep concentration, you get so absorbed in the object of concentration that you forget all about trifles. Like your body, for instance, and your identity and everything around you. Here again the monastery is a useful convenience. It is nice to know that there is somebody to take care of you by watching over all the mundane matters of food and physical security. Without such assurance, one hesitates to go as deeply into concentration as one might.
Mindfulness, on the other hand, is free from all these drawbacks. Mindfulness is not dependent on any such particular circumstance, physical or otherwise. It is a pure noticing factor. Thus it is free to notice whatever comes up -- lust, hatred, or noise.
Mindfulness is not limited by any condition. It exists to some extent in every moment, in every circumstance that arises. Also, mindfulness has no fixed object of focus. It observes change. Thus it has an unlimited number of objects of attention. It just looks at whatever is passing through the mind and it does not categorize. Distractions and interruptions are noticed with the same amount of attention as the formal objects of meditation. In a state of pure mindfulness your attention just flows along with whatever changes are taking place in the mind. "Shift, shift, shift. Now this, now this, and now this."
You can't develop mindfulness by force. Active teeth-gritting willpower won't do you any good at all. As a matter of fact, it will hinder progress. Mindfulness cannot be cultivated by struggle. It grows by realizing, by letting go, by just settling down in the moment and letting yourself get comfortable with whatever you are experiencing. This does not mean that mindfulness happens all by itself. Far from it. Energy is required. Effort is required.
But this effort is different from force. Mindfulness is cultivated by a gentle effort, by effortless effort. The meditator cultivates mindfulness by constantly reminding himself in a gentle way to maintain his awareness of whatever is happening right now. Persistence and a light touch are the secrets. Mindfulness is cultivated by constantly pulling oneself back to a state of awareness, gently, gently, gently.
Mindfulness can't be used in any selfish way, either. It is nonegoistic alertness. There is no 'me' in a state of pure mindfulness. So there is no self to be selfish. On the contrary, it is mindfulness which gives you the real perspective on yourself. It allows you to take that crucial mental step backward from your own desires and aversions so that you can then look and say, "Ah ha, so that's how I really am."
In a state of mindfulness, you see yourself exactly as you are. You see your own selfish behavior. You see your own suffering. And you see how you create that suffering. You see how you hurt others. You pierce right through the layer of lies that you normally tell yourself and you see what is really there. Mindfulness leads to wisdom.
Mindfulness is not trying to achieve anything. It is just looking. Therefore, desire and aversion are not involved. Competition and struggle for achievement have no place in the process. Mindfulness does not aim at anything. It just sees whatever is already there.
Mindfulness is a broader and larger function than concentration. it is an all-encompassing function. Concentration is exclusive. It settles down on one item and ignores everything else. Mindfulness is inclusive. It stands back from the focus of attention and watches with a broad focus, quick to notice any change that occurs. If you have focused the mind on a stone, concentration will see only the stone. Mindfulness stands back from this process, aware of the stone, aware of the concentration focusing on the stone, aware of the intensity of that focus and instantly aware of the shift of attention when concentration is distracted. It is mindfulness which notices the distraction which has occurred, and it is mindfulness which redirects the attention to the stone. Mindfulness is more difficult to cultivate than concentration because it is a deeper-reaching function. Concentration is merely focusing of the mind, rather like a laser beam. It has the power to burn its way deep into the mind and illuminate what is there. But it does not understand what it sees.
Mindfulness can examine the mechanics of selfishness and understand what it sees.
Mindfulness can pierce the mystery of suffering and the mechanism of discomfort.
Mindfulness can make you free.
There is, however, another Catch-22. Mindfulness does not react to what it sees. It just sees and understands. Mindfulness is the essence of patience. Therefore, whatever you see must be simply accepted, acknowledged and dispassionately observed. This is not easy, but it is utterly necessary. We are ignorant. We are selfish and greedy and boastful.
We lust and we lie. These are facts. Mindfulness means seeing these facts and being patient with ourselves, accepting ourselves as we are. That goes against the grain. We don't want to accept. We want to deny it. Or change it, or justify it. But acceptance is the essence of mindfulness. If we want to grow in mindfulness we must accept what mindfulness finds. It may be boredom, irritation, or fear. It may be weakness, inadequacy, or faults. Whatever it is, that is the way we are. That is what is real.
Mindfulness simply accepts whatever is there. If you want to grow in mindfulness, patient acceptance is the only route. Mindfulness grows only one way: by continuous practice of mindfulness, by simply trying to be mindful, and that means being patient.
The process cannot be forced and it cannot be rushed. It proceeds at its own pace.
Concentration and mindfulness go hand-in-hand in the job of meditation. Mindfulness directs the power of concentration. Mindfulness is the manager of the operation.
Concentration furnishes the power by which mindfulness can penetrate into the deepest level of the mind. Their cooperation results in insight and understanding. These must be cultivated together in a balanced ratio. Just a bit more emphasis is given to mindfulness because mindfulness is the center of meditation. The deepest levels of concentration are not really needed to do the job of liberation. Still, a balance is essential. Too much awareness without calm to balance it will result in a wildly over-sensitized state similar to abusing LSD. Too much concentration without a balancing ratio of awareness will result in the 'Stone Buddha' syndrome. The meditator gets so tranquilized that he sits there like a rock. Both of these are to be avoided.
The initial stages of mental cultivation are especially delicate. Too much emphasis on mindfulness at this point will actually retard the development of concentration. When getting started in meditation, one of the first things you will notice is how incredibly active the mind really is. The Theravada tradition calls this phenomenon 'monkey mind'.