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A gigantic world of mind exists to which we are almost totally unexposed. This whole world is made by mind. Minds made this up, put these things together. Every bolt and nut was put in by somebody-or-other’s mind. This whole world is mind’s world, the product of mind. This is needless to say; I am sure everybody knows this. But we might remind ourselves of it so that we realize that meditation is not an exclusive activity that involves forgetting this world and getting into something else. By meditating, we are dealing with the very mind that devised our eyeglasses and put the lenses in the rims.
So this is a living world, mind’s world. Realizing this, working with mind is no longer a remote or mysterious thing to do. It is no longer dealing with something that is hidden or somewhere else. Mind is right here. Mind is hanging out in the world. It is an open secret.
The method for beginning to relate directly with mind, which was taught by Lord Buddha and which has been in use for the past twenty-five hundred years, is the practice of mindfulness. There are four aspects to this practice, traditionally known as the Four Foundations of Mindfulness.


Mindfulness of Body 

“The basic starting point is solidness, groundedness. When you sit, you actually sit. Even your floating thoughts begin to sit on their own bottoms. You have a sense of solidness and, at the same time, a sense of being.”

Mindfulness of body, the first foundation of mindfulness, is connected with the need for a sense of being, a sense of groundedness.
To begin with, there is some problem about what we understand by body. We sit on chairs or on the ground; we eat; we sleep; we wear clothes. But the body we relate with in going through these activities is questionable.
According to the tradition, the body we think we have is what is known as psychosomatic body. It is largely based on projections and concepts of body. This psychosomatic body contrasts with the enlightened person’s sense of body, which might be called body-body. This sense of body is free from conceptualizations. It is just simple and straightforward. There is a direct relationship with the earth.
As for us, we do not actually have a relationship with the earth. We have some relationship with body, but it is very uncertain and erratic. We flicker back and forth between body and something else—fantasies, ideas. That seems to be our basic situation. Even though the psychosomatic body is constituted by projections of body, it can be quite solid in terms of those projections. We have expectations concerning the existence of this body, therefore we have to refuel it, entertain it, wash it. Through this psychosomatic body we are able to experience a sense of being.
Mindfulness of body brings this all-pervasive mind-imitating-body activity into the practice of meditation. The practice of meditation has to take into account that mind continually shapes itself into bodylike attitudes. Consequently, since the time of Buddha, sitting meditation has been recommended and practiced, and it has proved to be the best way of dealing with this situation. The basic technique that goes with sitting meditation is working with the breath. You identify with the breath, particularly with the out-breath. The in-breath is just a gap, a space. During the in-breath you just wait. So you breathe out and then you dissolve and then there is a gap. Breathe out… dissolve…gap. An openness, an expansion, can take place constantly that way.
Mindfulness plays a very important role in this technique. In this case, mindfulness means that when you sit and meditate, you actually do sit. You actually do sit as far as the psychosomatic body is concerned. You feel the ground, body, breath, temperature. You don’t try specifically to watch and keep track of what is going on. You don’t try to formalize the sitting situation and make it into some special activity that you are performing. You just sit.
And then you begin to feel that there is some sense of groundedness. This is not particularly a product of being deliberate, but it is more the force of the actual fact of being there. So you sit. And you sit. And you breathe. And you sit and you breathe. Sometimes you think, but still you are thinking sitting thoughts. The psychosomatic body is sitting, so your thoughts have a flat bottom. Mindfulness of body is connected with the earth. It is an openness that has a base, a foundation. A quality of expansive awareness develops through mindfulness of body—a sense of being settled and of therefore being able to afford to open out.
Going along with this mindfulness requires a great deal of trust. Probably the beginning meditator will not be able simply to rest there, but will feel the need for a change. I remember someone who had just finished a retreat telling me how she had sat and felt her body and felt grounded. But then she had thought immediately how she should be doing something else. And she went on to tell me how the right book had “just jumped” into her lap, and she had started to read. At that point one doesn’t have a solid base anymore. One’s mind is beginning to grow little wings. Mindfulness of body has to do with trying to remain human, rather than becoming an animal or fly or etheric being. It means just trying to remain a human being, an ordinary human being.
The basic starting point for this is solidness, groundedness. When you sit, you actually sit. Even your floating thoughts begin to sit on their own bottoms. There are no particular problems. You have a sense of solidness and groundedness, and, at the same time, a sense of being.
Without this particular foundation of mindfulness, the rest of your meditation practice could be very airy-fairy—vacillating back and forth, trying this and trying that. You could be constantly tiptoeing on the surface of the universe, not actually getting a foothold anywhere. You could become an eternal hitchhiker. So with this first technique you develop some basic solidness. In mindfulness of body, there is a sense of finding some home ground.

Mindfulness of Life

“The instinct to live can be seen as containing awareness, meditation, mindfulness. It constantly tunes us in to what is happening. So the life force that keeps us alive itself becomes the practice of mindfulness.”

The application of mindfulness has to be precise. If we cling to our practice, we create stagnation. Therefore, in our application of the techniques of mindfulness, we must be aware of the fundamental tendency to cling, to survive.
We come to this in the second foundation of mindfulness, which is mindfulness of life, or survival. Since we are dealing with the context of meditation, we encounter this tendency in the form of clinging to the meditative state. We experience the meditative state and it is momentarily tangible, but in that same moment it is also dissolving. Going along with this process means developing a sense of letting go of awareness as well as of contacting it. This basic technique of the second foundation of mindfulness could be described as touch-and-go. you are there—present, mindful—and then you let go.

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