Mindfulness
Mindfulness (Pali: Sati; Sanskrit:smṛti स्मृति ) is a technique in which a person becomes intentionally aware of their thoughts and actions in the present moment, non-judgmentally. It plays a central role in Buddhism, with Right Mindfulness (Pali:sammā-sati; Sanskritsamyak-smṛti) being the seventh element of the Noble Eightfold Path, the sadhana of which is held in the tradition to engender insight and wisdom. Mindfulness may be paralogous in Christianity through the Eastern Orthodox hesychastic concept of nepsis.
Paralogous or analogous: East and West
Mindfulness may be paralogous in Christianity through the Eastern Orthodox hesychastic concept of nepsis which has been defined by Abbot Georgios of the monastery of St. Gregorios on Mount Athos as "vigilance of the nous and watchfulness at the gates of the heart, so that every thought that moves in it can be controlled." Nepis is practiced in Orthodox monasteries with the aid of Philokalia which contains the writings of great past neptics such as Gregory Palamas and Isaiah the Solitary. Unlike Buddhism, in such a context nepsis is a tool in the ultimate goal of greater union with Christ and is not practiced by the same methods. In a secular context, mindfulness is attracting increasing interest among western psychiatrists as a non-pharmacological means of dealing with anxiety and depressive mood states.
Examples from meditation (contemplative practice) and daily life
The Buddha provided a guide on establishing mindfulness more than 2500 years ago. This guide is presented below (From “Breathe! You are alive: Sutra on the Full Awareness of Breathing.” “Transformation & Healing: Sutra on the Four Establishments of Mindfulness” by Thich Nhat Hanh):
16 exercises to help establish mindfulness
The Four Preliminary Exercises
1. As we breathe in, we say: "Breathing in, I know I am breathing in.” As we breathe out, we say: "Breathing out, I know I am breathing out"
2. "Breathing in a long breath, I know I am breathing in a long breathe. Breathing out, I know I am breathing out a long breath.” This will vary depending on what we notice about our breathing – our breath can be long, short, deep, easy, uneasy, etc. We simply notice the characteristics of our breath.
3. "Breathing in, I am aware of my whole body. Breathing out, I smile at my whole body" With this exercise we can be aware of our feet, calves, knees, thighs, hips, back, stomach, small intestines, large intestines, lungs, heart, liver, spleen, kidneys, bladder, your throat, face, head, hair and brain. We become aware of different parts of our body and the positions of our body – whether we are sitting, walking, lying down, etc.
4. "Breathing in, I am aware of my whole body. Breathing out, I calm the activities of my whole body. We can be as specific or as general as we want with this exercise. For e.g. We can say, breathing in, I am aware of my stomach, system of muscles, nervous system, etc, breathing out, I calm the activities of my stomach, system of muscles, nervous system, etc.
The Second Four Exercises
5. “Breathing in I feel joyful. Breathing out, I feel joyful.”
6. “Breathing in, I feel happy. Breathing out, I feel happy.”
7. “Breathing in, I am aware of feelings (pleasant, unpleasant & neutral). Breathing out, I am aware of my feelings.” We become aware of and explore pleasant, unpleasant and neutral feelings and their psychological feelings, physiological feelings and physical roots.
8. “Breathing in, I calm my feelings. Breathing out, I calm my feelings.”
The Next Four Exercises
9. “Breathing in, I am aware of my mind. Breathing out, I am aware of my mind.” You become aware of other mental formations besides feelings including thoughts, reasoning, anger, imagination. We observe the rising, duration and cessation of these formations. We observe these in the spirit of non-duality, with no barrier between the subject and object of observation.
10. “Breathing in, I make my mind happy. Breathing out, I make my mind happy.”
11. “Breathing in, I concentrate my mind. Breathing out, I concentrate my mind.”
12. “Breathing in, I liberate my mind. Breathing out, I liberate my mind.”
The Final Four Exercises
13. “Breathing in, I observe the impermanent nature of all dharmas (objects). Breathing out, I observe the impermanent nature of all dharmas.”
14. “Breathing in, I observe the disappearance of desire. Breathing out, I observe the disappearance of desire.”
15. “Breathing in, I observe cessation. Breathing out, I observe cessation.”
16. “Breathing in, I observe letting go. Breathing out, I observe letting go.”
Right mindfulness (often also termed Right meditation) involves bringing one's awareness back (i.e. from the past or the future) into the present moment. By residing more frequently in the present moment, practitioners begin to see both inner and outer aspects of reality. Inner reality may unfold as one sees that the mind is continually chattering with commentary or judgment.[citation needed] By noticing that the mind is continually making commentary, one has the ability to carefully notice those thoughts, and then decide if those thoughts have value. Those practicing mindfulness realize that "thoughts are just thoughts"; the thoughts themselves have little or no weight. One is free to release a thought ("let it go") when one realizes that the thought may not be concrete reality or absolute truth. Thus, one is free to observe life without getting caught in the commentary. Many "voices" or messages may speak to one within the "vocal" mind. It is important to be aware that the messages one hears during "thinking" may not be accurate or helpful, but rather may be translations of, or departures from truth.
As one more closely observes inner reality, one finds that happiness is not exclusively a quality brought about by a change in outer circumstances, but rather by realizing happiness often starts with loosening and releasing attachment to thoughts, pre-dispositions, and "scripts"; thereby releasing "automatic" reactions toward pleasant and unpleasant situations or feelings.
However, mindfulness does not have to be constrained to a formal meditation session. Mindfulness is an activity that can be done at any time; it does not require sitting, or even focusing on the breath, but rather is done by bringing the mind to focus on what is happening in the present moment, while simply noticing the mind's usual "commentary". One can be mindful of the sensations in one's feet while walking, of the sound of the wind in the trees, or the feeling of soapy water while doing dishes. One can also be mindful of the mind's commentary: "I wish I didn't have to walk any further, I like the sound of the leaves rustling, I wish washing dishes wasn't so boring and the soap wasn't drying out my skin", etc. Once we have noticed the mind's running commentary, we have the freedom to release those judgments: "washing dishes: boring" may become "washing dishes: washing dishes". In this example, one may see that washing does not have to be judged "boring"; washing dishes is only a process of coordinating dishes with soap and water. Any activity done mindfully is a form of meditation, and mindfulness is possible practically all the time.
Continuous mindfulness practice
In addition to various forms of meditation based around specific sessions, there are mindfulness training exercises that develop awareness throughout the day using designated environmental cues. The aim is to make mindfulness essentially continuous. Examples of such cues are the hourly chimes of clocks, red lights at traffic junctions and crossing the threshold of doors. The mindfulness itself can take the form of nothing more than focusing on three successive breaths [1]. This approach is particularly helpful when it is difficult to establish a regular meditation practice.
Possible side-effects of mindfulness
The attempt to be continuously mindful can easily lead to the entrance into the dark night, a singular state of consciousness in which the individual experiences a sudden and deep suffering. While this is a normal stage of the process of learning to be mindful, sometimes it might be difficult to realize that this state is caused by mindfulness itself. This realization, together with a lot of acceptance and a renewed attempt to be mindful will lead to the exit of the dark night and to the entrance into the equanimity states. The dark night is a very delicate moment in which the guidance of a qualified master is specially useful. Stopping meditation at this point can lead the meditator to be stuck in dark night for a quite long period.
Research and writing
Although mindfulness stems from Buddhism, it is also advocated by Western medical researchers such as Dr. Jon Kabat-Zinn. Kabat-Zinn developed the Mindfulness-Based Stress Reduction (MBSR) program. MBSR is a form of complementary medicine offered in over 200 U.S. hospitals and is currently the focus of a number of research studies funded by The National Center for Complementary and Alternative Medicine. Kabat-Zinn also wrote a book about mindfulness called Wherever You Go, There You Are.
Jack Kornfield, Joseph Goldstein and Sharon Salzberg are three well-known Western teachers of mindfulness meditation and together are attributed with having played a significant role in bringing Vipassana meditation to the West.
Application of mindfulness in medical conditions
Recent research points to a useful therapeutic role for mindfulness in a number of medical and psychiatric conditions, notably chronic pain () and stress (). In fact, recent research suggests that mindfulness-based cognitive therapy can be used to prevent suicidal behavior from recurring in cases of severe mental illness (Journ. Clin. Psych. 62/2 2006).
Core mindfulness skills in dialectical behavior therapy
Wikibooks Dialectical Behavioral Therapy has a page on the topic of
Core Mindfulness SkillsMindfulness is a core exercise used in dialectical behavior therapy, a psychosocial treatment Marsha M. Linehan developed for treating people with Borderline Personality Disorder.
Mindfulness is also used in some other newer psychotherapeutical methods, such as Acceptance and Commitment Therapy and Mindfulness-based Cognitive Therapy, which is based on the Mindfulness-Based Stress Reduction programs.
Source : Wikipedia
Paralogous or analogous: East and West
Mindfulness may be paralogous in Christianity through the Eastern Orthodox hesychastic concept of nepsis which has been defined by Abbot Georgios of the monastery of St. Gregorios on Mount Athos as "vigilance of the nous and watchfulness at the gates of the heart, so that every thought that moves in it can be controlled." Nepis is practiced in Orthodox monasteries with the aid of Philokalia which contains the writings of great past neptics such as Gregory Palamas and Isaiah the Solitary. Unlike Buddhism, in such a context nepsis is a tool in the ultimate goal of greater union with Christ and is not practiced by the same methods. In a secular context, mindfulness is attracting increasing interest among western psychiatrists as a non-pharmacological means of dealing with anxiety and depressive mood states.
Examples from meditation (contemplative practice) and daily life
The Buddha provided a guide on establishing mindfulness more than 2500 years ago. This guide is presented below (From “Breathe! You are alive: Sutra on the Full Awareness of Breathing.” “Transformation & Healing: Sutra on the Four Establishments of Mindfulness” by Thich Nhat Hanh):
16 exercises to help establish mindfulness
The Four Preliminary Exercises
1. As we breathe in, we say: "Breathing in, I know I am breathing in.” As we breathe out, we say: "Breathing out, I know I am breathing out"
2. "Breathing in a long breath, I know I am breathing in a long breathe. Breathing out, I know I am breathing out a long breath.” This will vary depending on what we notice about our breathing – our breath can be long, short, deep, easy, uneasy, etc. We simply notice the characteristics of our breath.
3. "Breathing in, I am aware of my whole body. Breathing out, I smile at my whole body" With this exercise we can be aware of our feet, calves, knees, thighs, hips, back, stomach, small intestines, large intestines, lungs, heart, liver, spleen, kidneys, bladder, your throat, face, head, hair and brain. We become aware of different parts of our body and the positions of our body – whether we are sitting, walking, lying down, etc.
4. "Breathing in, I am aware of my whole body. Breathing out, I calm the activities of my whole body. We can be as specific or as general as we want with this exercise. For e.g. We can say, breathing in, I am aware of my stomach, system of muscles, nervous system, etc, breathing out, I calm the activities of my stomach, system of muscles, nervous system, etc.
The Second Four Exercises
5. “Breathing in I feel joyful. Breathing out, I feel joyful.”
6. “Breathing in, I feel happy. Breathing out, I feel happy.”
7. “Breathing in, I am aware of feelings (pleasant, unpleasant & neutral). Breathing out, I am aware of my feelings.” We become aware of and explore pleasant, unpleasant and neutral feelings and their psychological feelings, physiological feelings and physical roots.
8. “Breathing in, I calm my feelings. Breathing out, I calm my feelings.”
The Next Four Exercises
9. “Breathing in, I am aware of my mind. Breathing out, I am aware of my mind.” You become aware of other mental formations besides feelings including thoughts, reasoning, anger, imagination. We observe the rising, duration and cessation of these formations. We observe these in the spirit of non-duality, with no barrier between the subject and object of observation.
10. “Breathing in, I make my mind happy. Breathing out, I make my mind happy.”
11. “Breathing in, I concentrate my mind. Breathing out, I concentrate my mind.”
12. “Breathing in, I liberate my mind. Breathing out, I liberate my mind.”
The Final Four Exercises
13. “Breathing in, I observe the impermanent nature of all dharmas (objects). Breathing out, I observe the impermanent nature of all dharmas.”
14. “Breathing in, I observe the disappearance of desire. Breathing out, I observe the disappearance of desire.”
15. “Breathing in, I observe cessation. Breathing out, I observe cessation.”
16. “Breathing in, I observe letting go. Breathing out, I observe letting go.”
Right mindfulness (often also termed Right meditation) involves bringing one's awareness back (i.e. from the past or the future) into the present moment. By residing more frequently in the present moment, practitioners begin to see both inner and outer aspects of reality. Inner reality may unfold as one sees that the mind is continually chattering with commentary or judgment.[citation needed] By noticing that the mind is continually making commentary, one has the ability to carefully notice those thoughts, and then decide if those thoughts have value. Those practicing mindfulness realize that "thoughts are just thoughts"; the thoughts themselves have little or no weight. One is free to release a thought ("let it go") when one realizes that the thought may not be concrete reality or absolute truth. Thus, one is free to observe life without getting caught in the commentary. Many "voices" or messages may speak to one within the "vocal" mind. It is important to be aware that the messages one hears during "thinking" may not be accurate or helpful, but rather may be translations of, or departures from truth.
As one more closely observes inner reality, one finds that happiness is not exclusively a quality brought about by a change in outer circumstances, but rather by realizing happiness often starts with loosening and releasing attachment to thoughts, pre-dispositions, and "scripts"; thereby releasing "automatic" reactions toward pleasant and unpleasant situations or feelings.
However, mindfulness does not have to be constrained to a formal meditation session. Mindfulness is an activity that can be done at any time; it does not require sitting, or even focusing on the breath, but rather is done by bringing the mind to focus on what is happening in the present moment, while simply noticing the mind's usual "commentary". One can be mindful of the sensations in one's feet while walking, of the sound of the wind in the trees, or the feeling of soapy water while doing dishes. One can also be mindful of the mind's commentary: "I wish I didn't have to walk any further, I like the sound of the leaves rustling, I wish washing dishes wasn't so boring and the soap wasn't drying out my skin", etc. Once we have noticed the mind's running commentary, we have the freedom to release those judgments: "washing dishes: boring" may become "washing dishes: washing dishes". In this example, one may see that washing does not have to be judged "boring"; washing dishes is only a process of coordinating dishes with soap and water. Any activity done mindfully is a form of meditation, and mindfulness is possible practically all the time.
Continuous mindfulness practice
In addition to various forms of meditation based around specific sessions, there are mindfulness training exercises that develop awareness throughout the day using designated environmental cues. The aim is to make mindfulness essentially continuous. Examples of such cues are the hourly chimes of clocks, red lights at traffic junctions and crossing the threshold of doors. The mindfulness itself can take the form of nothing more than focusing on three successive breaths [1]. This approach is particularly helpful when it is difficult to establish a regular meditation practice.
Possible side-effects of mindfulness
The attempt to be continuously mindful can easily lead to the entrance into the dark night, a singular state of consciousness in which the individual experiences a sudden and deep suffering. While this is a normal stage of the process of learning to be mindful, sometimes it might be difficult to realize that this state is caused by mindfulness itself. This realization, together with a lot of acceptance and a renewed attempt to be mindful will lead to the exit of the dark night and to the entrance into the equanimity states. The dark night is a very delicate moment in which the guidance of a qualified master is specially useful. Stopping meditation at this point can lead the meditator to be stuck in dark night for a quite long period.
Research and writing
Although mindfulness stems from Buddhism, it is also advocated by Western medical researchers such as Dr. Jon Kabat-Zinn. Kabat-Zinn developed the Mindfulness-Based Stress Reduction (MBSR) program. MBSR is a form of complementary medicine offered in over 200 U.S. hospitals and is currently the focus of a number of research studies funded by The National Center for Complementary and Alternative Medicine. Kabat-Zinn also wrote a book about mindfulness called Wherever You Go, There You Are.
Jack Kornfield, Joseph Goldstein and Sharon Salzberg are three well-known Western teachers of mindfulness meditation and together are attributed with having played a significant role in bringing Vipassana meditation to the West.
Application of mindfulness in medical conditions
Recent research points to a useful therapeutic role for mindfulness in a number of medical and psychiatric conditions, notably chronic pain () and stress (). In fact, recent research suggests that mindfulness-based cognitive therapy can be used to prevent suicidal behavior from recurring in cases of severe mental illness (Journ. Clin. Psych. 62/2 2006).
Core mindfulness skills in dialectical behavior therapy
Wikibooks Dialectical Behavioral Therapy has a page on the topic of
Core Mindfulness SkillsMindfulness is a core exercise used in dialectical behavior therapy, a psychosocial treatment Marsha M. Linehan developed for treating people with Borderline Personality Disorder.
Mindfulness is also used in some other newer psychotherapeutical methods, such as Acceptance and Commitment Therapy and Mindfulness-based Cognitive Therapy, which is based on the Mindfulness-Based Stress Reduction programs.
Source : Wikipedia
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