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Instead of condemning this self-consciousness as dualistic, we take advantage of this tendency in our psychological system and use it as the basis of the mindfulness of effort. The experience is just a sudden flash of the watcher’s being there. At that point we don’t think, “I must get back to the breath” or “I must try and get away from these thoughts.” We don’t have to entertain a deliberate and logical movement of mind that repeats to itself the purpose of sitting practice. There is just suddenly a general sense that something is happening here and now, and we are brought back. Abruptly, immediately, without a name, without the application of any kind of concept, we have a quick glimpse of changing the tone. That is the core of the mindfulness of effort practice.
           
One of the reasons that ordinary effort becomes so dreary and stagnant is that our intention always develops a verbalization. Any kind of sense of duty we might have is always verbalized, though the speed of conceptual mind is so great that we may not even notice the verbalization. Still, the contents of the verbalization are clearly felt. This verbalization pins the effort to a fixed frame of reference, which makes it extremely tiresome.
           
In contrast, the abstract effort we are talking about flashes in a fraction of a second, without any name or any idea with it. It is just a jerk, a sudden change of course which does not define its destination. The rest of the effort is just like an elephant’s walk—going slowly, step by step, observing the situation around us.
           
You could call this abstract self-consciousness leap if you like, or jerk, or sudden reminder; or you could call it amazement. Sometimes it could also be felt as panic, unconditioned panic, because of the change of course—something comes to us and changes our whole course. If we work with this sudden jerk, and do so with no effort in the effort, then effort becomes self-existing. It stands on its own two feet, so to speak, rather than needing another effort to trigger it off.
           
This kind of effort is extremely important. The sudden flash is a key to all Buddhist meditation, from the level of basic mindfulness to the highest levels of tantra. Such mindfulness of effort could definitely be considered the most important aspect of mindfulness practice. Mindfulness of body creates the general setting; it brings meditation into the psychosomatic setup of one’s life. Mindfulness of life makes meditation practice personal and intimate. Mindfulness of effort makes meditation workable: it connects the foundations of mindfulness to the path, to the spiritual journey. It is like the wheel of a chariot, which makes the connection between the chariot and the road, or like the oar of a boat. Mindfulness of effort actualizes the practice; it makes it move, proceed.
           
But we have a problem here. Mindfulness of effort cannot be deliberately manufactured: on the other hand, it is not enough just to hope that a flash will come to us and we will be reminded. There must be a background of discipline which sets the tone of the sitting practice. Effort is important on this level also; it is the sense of not having the faintest indulgence toward any form of entertainment. We have to give something up. Unless we give up our reservations about taking the practice seriously, it is virtually impossible to have that kind of instantaneous effort dawn on us. So it is extremely important to have respect for the practice, a sense of appreciation, and a willingness to work hard.
           
Once we do have a sense of commitment to relating with things as they actually are, we have opened the way to the flash that reminds us: that, that, that. “That what?” does not apply any more. Just that, which triggers an entirely new state of consciousness and brings us back automatically to mindfulness of breathing or a general sense of being.
           
We work hard at not being diverted into entertainment. Still, in some sense, we can enjoy the very boring situation of the practice of sitting meditation. We can actually appreciate not having lavish resources of entertainment available. Because of having already included our boredom and ennui, we have nothing to run away from and we feel completely secure and grounded.
           
This basic sense of appreciation is another aspect of the background that makes it possible for the spontaneous flash of the reminder to occur more easily. This is said to be like falling in love. When we are in love with someone, because our whole attitude is open toward that person somehow or other we get a sudden flash of that person not as a name or as a concept of what the person looks like; those are afterthoughts. We get an abstract flash of our lover as that. A flash of that comes into our mind first. Then we might ponder on that flash, elaborate on it, enjoy our daydreams about it. But all this happens afterward. The flash is primal.


Mindfulness of Mind
 

“Mind functions singly. Once. And once. One thing at a time. Things always happen one at a time, in a direct, simple movement of mind. Mindfulness of mind is to be there with that one-shot perception, constantly.”

Often mindfulness is referred to as watchfulness. But that should not give the impression that mindfulness means watching something happening. Mindfulness means being watchful, rather than watching some thing. This implies a process of intelligent alertness, rather than the mechanical business of simply observing what happens.
           
Particularly the fourth foundation—mindfulness of mind—has qualities of an aroused intelligence operating. The intelligence of the fourth foundation is a sense of light-handedness. If you open the windows and doors of a room the right amount, you can maintain the interior feeling of roomness and, at the same time, have freshness from outside. Mindfulness of mind brings that same kind of intelligent balance.
           
Without mind and its conflicts, we could not meditate or develop balance, or develop anything at all for that matter. Therefore, conflicts that arise from mind are regarded as a necessary part of the process of mindfulness. But at the same time, those conflicts have to be controlled enough so that we can come back to our mindfulness of breathing. A balance has to be maintained. There has to be a certain discipline so that we are neither totally lost in daydream nor missing the freshness and openness that come from not holding our attention too tightly. This balance is a state of wakefulness, mindfulness.
           
Mindfulness of mind means being with one’s mind. When you sit and meditate, you are there: you are being with your body, with your sense of life or survival, with your sense of effort, and at the same time, you are being with your mind. You are being there. Mindfulness of mind suggests a sense of presence and a sense of accuracy in terms of being there. You are there, therefore you can’t miss yourself. If you are not there, then you might miss yourself. But that also would be a doubletake: if you realize you are not there, that means you are there. That brings you back to where you are—back to square one.
           
The whole process is very simple, actually. Unfortunately, explaining the simplicity takes a lot of vocabulary, a lot of grammar. However, it is a very simple matter. And that matter concerns you and your world. Nothing else. It does not particularly concern enlightenment, and it does not particularly concern metaphysical comprehension. In fact, this simple matter does not particularly concern the next minute, or the minute before this one. It only concerns the very small area where we are now.



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