Mindfulness in Plain English

by Henepola Gunaratana

Normal conscious thought is much heavier in texture.

The difference between being aware of the thought and thinking the thought is very real. But it is extremely subtle and difficult to see. Concentration is one of the tools needed to be able to see this difference.

Distraction cannot be seen as distraction unless there is some central focus to be distracted from.

The tamed elephant who emerges from this process is a well-trained, concentrated mind that can then be used for the exceedingly tough job of piercing the layers of illusion that obscure reality.

Once you have located your own breath point with clarity, don’t deviate from that spot. Use this single point in order to keep your attention fixed. Without having selected such a point, you will find yourself moving in and out of the nose, going up and down the windpipe, eternally chasing after the breath, which you can never catch because it keeps changing, moving, and flowing.

Good advice

Make no attempt to control the breath. This is not a breathing exercise of the sort done in yoga. Focus on the natural and spontaneous movement of the breath. Don’t try to regulate it or emphasize it in any way. Most beginners have some trouble in this area. In order to help themselves focus on the sensation, they unconsciously accentuate their breathing. The result is a forced and unnatural effort that actually inhibits concentration rather than helping it.

Just use that as an opportunity to observe the nature of conscious intention. Watch the delicate interrelation between the breath, the impulse to control the breath, and the impulse to cease controlling the breath.

At this point you will have learned a major lesson about your own compulsive need to control the universe.

This does not mean, however, that you should be sitting there having little conversations with yourself inside your head: “There is a short ragged breath and there is a deep long one. I wonder what’s next?” No, that is not vipassana. That is thinking. You will find this sort of thing happening, especially in the beginning. This too is a passing phase. Simply note the phenomenon and return your attention toward the observation of the sensation of breath. Mental distractions will happen again. But return your attention to your breath again, and again, and again, and again, for as long as it takes until distraction no longer occurs.

Somewhere in this process, you will come face to face with the sudden and shocking realization that you are completely crazy. Your mind is a shrieking, gibbering madhouse on wheels barreling pellmell down the hill, utterly out of control and helpless. No problem. You are not crazier than you were yesterday. It has always been this way, and you just never noticed. You are also no crazier than everybody else around you. The only real difference is that you have confronted the situation; they have not. So they still feel relatively comfortable. That does not mean that they are better off. Ignorance may be bliss, but it does not lead to liberation. So don’t let this realization unsettle you. It is a milestone actually, a sign of real progress. The very fact that you have looked at the problem straight in the eye means that you are on your way up and out of it.

As a general term, sinking denotes any dimming of awareness. At its best, it is sort of a mental vacuum in which there is no thought, no observation of the breath, no awareness of anything. It is a gap, a formless mental gray area rather like a dreamless sleep. Sinking mind is a void. Avoid it.

Don’t think about your problems during your practice. Push them aside very gently. Take a break from all that worrying and planning. Let your meditation be a complete vacation.

“I am about to tread the very same path that has been walked by the Buddha and by his great and holy disciples. An indolent person cannot follow that path. May my energy prevail. May I succeed.”

The most damaging psychic irritant arising in the mind, particularly at the time when the mind is quiet, is resentment.

The rules we covered in chapter 4 apply to pain just as they apply to any other mental state. You must be careful not to reach beyond the sensation and not to fall short of it.

Once you have learned this technique with physical pain, you can then generalize it to the rest of your life. You can use it on any unpleasant sensation. What works on pain will work on anxiety or chronic depression as well. This technique is one of life’s most useful and applicable skills. It is patience.

Vipassana meditation is primarily an exercise in awareness. Emptying the mind is not as important as being mindful of what the mind is doing. If you are frantic and you can’t do a thing to stop it, just observe. It is all you. The result will be one more step forward in your journey of self-exploration. Above all, don’t get frustrated over the nonstop chatter of your mind. That babble is just one more thing to be mindful of.

Mindfulness looks at everything with the eyes of a child, with a sense of wonder. Mindfulness sees every moment as if it were the first and the only moment in the universe. So look again.

Advanced meditators are generally found to be pretty jovial people. They possess one of the most valuable of all human treasures, a sense of humor. It is not the superficial witty repartee of the talk show host. It is a real sense of humor. They can laugh at their own human failures. They can chuckle at personal disasters. Beginners in meditation are often much too serious for their own good. It is important to learn to loosen up in your session, to relax in your meditation. You need to learn to watch objectively whatever happens. You can’t do that if you are tensed and striving, taking it all so very, very seriously.

Even if you have spent twenty solid years getting nowhere, you can be mindful at any second you choose. It is your decision. Regretting is only one more way of being unmindful. The instant that you realize that you have been unmindful, that realization itself is an act of mindfulness. So continue the process. Don’t get sidetracked by an emotional reaction.

If resistance to meditation is a common feature of your practice, then you should suspect some subtle error in your basic attitude. Meditation is not a ritual conducted in a particular posture. It is not a painful exercise, or period of enforced boredom. And it is not a grim, solemn obligation. Meditation is mindfulness. It is a new way of seeing and it is a form of play. Meditation is your friend. Come to regard it as such, and resistance will disappear like smoke on a summer breeze.

You can say to yourself, “I’m not sitting here just to waste my time with these thoughts. I’m here to focus my mind on the breath, which is universal and common to all living beings.”

What is it? How strong is it? And how long does it last?

Our three questions, “What is it? How strong is it? And, how long does it last?” are a clever remedy for this particular malady.

Watch the sequence of events: Breathing. Breathing. Distracting thought arising. Frustration arising over the distracting thought. You condemn yourself for being distracted. You notice the self-condemnation. You return to the breathing. Breathing. Breathing. It’s really a very natural, smooth-flowing cycle, if you do it correctly. The trick, of course, is patience.

If you are dealing with an old, established thought pattern, this can go on happening for quite a while, sometimes years. Don’t get upset. This too is natural. Just observe the distraction and return to the breath. Don’t fight with these distracting thoughts. Don’t strain or struggle. It’s a waste. Every bit of energy that you apply to that resistance goes into the thought complex and makes it all the stronger. So don’t try to force such thoughts out of your mind. It’s a battle you can never win. Just observe the distraction mindfully and it will eventually go away.

It’s very strange, but the more bare attention you pay to such disturbances, the weaker they get. Observe them long enough and often enough with bare attention, and they fade away forever. Fight with them and they gain strength. Watch them with detachment and they wither.

Weak distractions are disarmed by a single glance. Shine the light of awareness on them and they evaporate instantly, never to return. Deep-seated, habitual thought patterns require constant mindfulness repeatedly applied over whatever time period it takes to break their hold. Distractions are really paper tigers. They have no power of their own. They need to be fed constantly, or else they die. If you refuse to feed them by your own fear, anger, and greed, they fade.

Mindfulness is the most important aspect of meditation. It is the primary thing that you are trying to cultivate. So there is really no need at all to struggle against distractions. The crucial thing is to be mindful of what is occurring, not to control what is occurring.

The purpose of meditation is not to concentrate on the breath, without interruption, forever. That by itself would be a useless goal. The purpose of meditation is not to achieve a perfectly still and serene mind. Although a lovely state, it doesn’t lead to liberation by itself. The purpose of meditation is to achieve uninterrupted mindfulness. Mindfulness, and only mindfulness, produces enlightenment.

Let’s use greed as an example. We wish to avoid prolonging any state of greed that arises, because a continuation of that state leads to bondage and sorrow. That does not mean we try to toss the thought out of the mind when it appears. We simply refuse to encourage it to stay. We let it come, and we let it go. When greed is first observed with bare attention, no value judgments are made. We simply stand back and watch it arise. The whole dynamic of greed from start to finish is simply observed in this way. We don’t help it, or hinder it, or interfere with it in the slightest. It stays as long as it stays. And we learn as much about it as we can while it is there. We watch what greed does. We watch how it troubles us and how it burdens others. We notice how it keeps us perpetually unsatisfied, forever in a state of unfulfilled longing. From this firsthand experience, we ascertain at a gut level that greed is an unskillful way to run your life. There is nothing theoretical about this realization.

No matter what its nature, you should handle desire in the following manner. Notice the thought or sensation as it arises. Notice the mental state of desire that accompanies it as a separate thing. Notice the exact extent or degree of that desire. Then notice how long it lasts and when it finally disappears. When you have done that, return your attention to breathing.

You can experience the desire to perfect yourself. You can feel craving for greater virtue. You can even develop an attachment to the bliss of the meditation experience itself. It is a bit hard to detach yourself from such noble feelings. In the end, though, it is just more greed. It is a desire for gratification and a clever way of ignoring the present-moment reality.

We merely want you to see them for what they are. They are mental states. They come, and they go. They arise, and they pass away. As you continue your meditation, these states will arise more often.

As we have already noted, every thought and sensation begins first in the unconscious region of the mind and only later rises to consciousness. We generally become aware of such things only after they have arisen in the conscious realm and stayed there for some time. Indeed we usually become aware of distractions only when they have released their hold on us and are already on their way out. It is at this point that we are struck with that sudden realization that we have been somewhere, daydreaming, fantasizing, or whatever. Quite obviously this is far too late in the chain of events. We may call this phenomenon catching the lion by his tail, and it is an unskillful thing to do. Like confronting a dangerous beast, we must approach mental states head on. Patiently, we will learn to recognize them as they arise from progressively deeper levels of our conscious mind.

As your concentration deepens, you gain the ability to see thoughts and sensations arising slowly, like separate bubbles, each distinct and with spaces between them. They bubble up in slow motion out of the unconscious. They stay a while in the conscious mind, and then they drift away.

In developing mindfulness, however, we temporarily suspend the conceptualization process and focus on the pure nature of mental phenomena. During meditation we are seeking to experience the mind at the preconceptual level.

When you introduce “I” into the process, you are building a conceptual gap between the reality and the awareness viewing that reality. Thoughts such as “me,” “my,” or “mine” have no place in direct awareness. They are extraneous addenda, and insidious ones at that. When you bring “me” into the picture, you are identifying with the pain. That simply adds emphasis to it. If you leave “I” out of the operation, pain is not painful. It is just a pure surging energy flow. It can even be beautiful. If you find “I” insinuating itself in your experience of pain or indeed any other sensation, then just observe that mindfully. Pay bare attention to the phenomenon of personal identification with pain.

When you hear a sound in meditation, pay bare attention to the experience of hearing. That and that only. What is really happening is so utterly simple that we can and do miss it altogether. Sound waves are striking the ear in a certain unique pattern. Those waves are being translated into electrical impulses within the brain, and those impulses present a sound pattern to consciousness. That is all. No pictures. No mind movies. No concepts. No interior dialogues about the question. Just noise. Reality is elegantly simple and unadorned. When you hear a sound, be mindful of the process of hearing.

This same rule applies to every sensation, every emotion, every experience you may have. Look closely at your own experience. Dig down through the layers of mental bric-a-brac and see what is really there. You will be amazed how simple it is, and how beautiful.

Just open yourself up, and the most insistent of these phenomena will intrude itself and demand your attention. So give it some attention just long enough to see it fade away. Then return to your breathing. If another one intrudes itself, let it in. When it is done, return to the breathing.

This process can be carried too far, however. Don’t sit there looking for things to be mindful of.

When you feel that happening, don...

Let your attention flow naturally over to the distraction, and keep it there until th...

Don’t seek out other physical or ment...

Realize that you have been off the track for such and such a length of time and go back to the breath. There is no need for any negative reaction at all. The very act of realizing that you have been off the track is an active awareness.

If you find yourself getting frustrated, feeling discouraged, or condemning yourself, just observe that with bare attention. It is just another distraction. Give it some attention and watch it fade away, and return to the breath.

It is relatively easy to apply awareness to the nastier aspects of your existence. Once you have seen fear and depression evaporate under the hot, intense beacon of awareness, you will want to repeat that process. Those are the unpleasant mental states. They hurt. You want to get rid of those things because they bother you.

Positive attachments hold you in the mud just as assuredly as negative attachments.

When you first become aware of something, there is a fleeting instant of pure awareness just before you conceptualize the thing, before you identify it. That is a state of awareness. Ordinarily, this state is short-lived. It is that flashing split second just as you focus your eyes on the thing, just as you focus your mind on the thing, just before you objectify it, clamp down on it mentally, and segregate it from the rest of existence. It takes place just before you start thinking about it — before your mind says, “Oh, it’s a dog.” That flowing, soft-focused moment of pure awareness is mindfulness. In that brief flashing mind-moment you experience a thing as an un-thing. You experience a softly flowing moment of pure experience that is interlocked with the rest of reality, not separate from it.