The Miracle of Mindfulness: An Introduction to the Practice of Meditation

by Thich Nhat Hanh

If while washing dishes, we think only of the cup of tea that awaits us, thus hurrying to get the dishes out of the way as if they were a nuisance, then we are not “washing the dishes to wash the dishes.” What’s more, we are not alive during the time we are washing the dishes. In fact we are completely incapable of realizing the miracle of life while standing at the sink. If we can’t wash the dishes, the chances are we won’t be able to drink our tea either. While drinking the cup of tea, we will only be thinking of other things, barely aware of the cup in our hands. Thus we are sucked away into the future—and we are incapable of actually living one minute of life.

The Sutra of Mindfulness* says, “When walking, the practitioner must be conscious that he is walking. When sitting, the practitioner must be conscious that he is sitting. When lying down, the practitioner must be conscious that he is lying down. . . . No matter what position one’s body is in, the practitioner must be conscious of that position. Practicing thus, the practitioner lives in direct and constant mindfulness of the body . . .” The mindfulness of the positions of one’s body is not enough, however. We must be conscious of each breath, each movement, every thought and feeling, everything which has any relation to ourselves.

People usually consider walking on water or in thin air a miracle. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Every day we are engaged in a miracle which we don’t even recognize: a blue sky, white clouds, green leaves, the black, curious eyes of a child—our own two eyes. All is a miracle.

But active, concerned people don’t have time to spend leisurely, walking along paths of green grass and sitting beneath trees. One must prepare projects, consult with the neighbors, try to resolve a million difficulties; there is hard work to do. One must deal with every kind of hardship, every moment keeping one’s attention focused on the work, alert, ready to handle the situation ably and intelligently. You might well ask: Then how are we to practice mindfulness? My answer is: keep your attention focused on the work, be alert and ready to handle ably and intelligently any situation which may arise—this is mindfulness. There is no reason why mindfulness should be different from focusing all one’s attention on one’s work, to be alert and to be using one’s best judgment. During the moment one is consulting, resolving, and dealing with whatever arises, a calm heart and self-control are necessary if one is to obtain good results.

Mindfulness is the miracle by which we master and restore ourselves. Consider, for example: a magician who cuts his body into many parts and places each part in a different region—hands in the south, arms in the east, legs in the north, and then by some miraculous power lets forth a cry which reassembles whole every part of his body. Mindfulness is like that—it is the miracle which can call back in a flash our dispersed mind and restore it to wholeness so that we can live each minute of life.

Thus mindfulness is at the same time a means and an end, the seed and the fruit. When we practice mindfulness in order to build up concentration, mindfulness is a seed. But mindfulness itself is the life of awareness: the presence of mindfulness means the presence of life, and therefore mindfulness is also the fruit. Mindfulness frees us of forgetfulness and dispersion and makes it possible to live fully each minute of life. Mindfulness enables us to live.

Breath is the bridge which connects life to consciousness, which unites your body to your thoughts. Whenever your mind becomes scattered, use your breath as the means to take hold of your mind again.

For beginners, lying down to practice breathing is very helpful. The important thing is to guard against making too much of an effort: too great an effort can be dangerous for the lungs, especially when the lungs are weak from many years of incorrect breathing. In the beginning, the practitioner should lie on his or her back on a thin mat or blanket, the two arms loosely at the sides. Don’t prop your head on a pillow. Focus your attention on your exhalation and watch how long it is. Measure it slowly by counting in your mind: 1, 2, 3 . . . After several times, you will know the “length” of your breath: Perhaps it is 5. Now try to extend the exhalation for one more count (or 2) so that the exhalation’s length becomes 6 or 7. Begin to exhale counting from 1 to 5. When you reach 5, rather than immediately inhaling as before, try to extend the exhalation to 6 or 7. This way you will empty your lungs of more air. When you have finished exhaling, pause for an instant to let your lungs take in fresh air on their own. Let them take in just as much air as they want without making any effort. The inhalation will normally be “shorter” than the exhalation. Keep a steady count in your mind to measure the length of both. Practice several weeks like this, remaining mindful of all your exhalations and inhalations while lying down. (If you have a clock with a loud tick you can use it to help you keep track of the length of your inhalation and exhalation.)

Making your breath calm and even is called the method of following one’s breath. If it seems hard at first, you can substitute the method of counting your breath. As you breathe in, count 1 in your mind, and as you breathe out, count 1. Breathe in, count 2. Breathe out, count 2. Continue through 10, then return to 1 again. This counting is like a string which attaches your mindfulness to your breath. This exercise is the beginning point in the process of becoming continuously conscious of your breath. Without mindfulness, however, you will quickly lose count. When the count is lost, simply return to 1 and keep trying until you can keep the count correctly. Once you can truly focus your attention on the counts, you have reached the point at which you can begin to abandon the counting method and begin to concentrate solely on the breath itself.

When you are washing the dishes, washing the dishes must be the most important thing in your life. Just as when you’re drinking tea, drinking tea must be the most important thing in your life. When you’re using the toilet, let that be the most important thing in your life.” And so on. Chopping wood is meditation. Carrying water is meditation. Be mindful 24 hours a day, not just during the one hour you may allot for formal meditation or reading scripture and reciting prayers.

To set up a day of mindfulness, figure out a way to remind yourself at the moment of waking that this day is your day of mindfulness. You might hang something on the ceiling or on the wall, a paper with the word “mindfulness” or a pinebranch—anything that will suggest to you as you open your eyes and see it that today is your day of mindfulness. Today is your day. Remembering that, perhaps you can feel a smile which affirms that you are in complete mindfulness, a smile that nourishes that perfect mindfulness. While still lying in bed, begin slowly to follow your breath—slow, long, and conscious breaths. Then slowly rise from bed (instead of turning out all at once as usual), nourishing mindfulness by every motion. Once up, brush your teeth, wash your face, and do all your morning activities in a calm and relaxing way, each movement done in mindfulness. Follow your breath, take hold of it, and don’t let your thoughts scatter. Each movement should be done calmly. Measure your steps with quiet, long breaths. Maintain a half smile.

Don’t do any task in order to get it over with. Resolve to do each job in a relaxed way, with all your attention. Enjoy and be one with your work.

At lunchtime, prepare a meal for yourself. Cook the meal and wash the dishes in mindfulness. In the morning, after you have cleaned and straightened up your house, and in the afternoon, after you have worked in the garden or watched clouds or gathered flowers, prepare a pot of tea to sit and drink in mindfulness. Allow yourself a good length of time to do this. Don’t drink your tea like someone who gulps down a cup of coffee during a work break. Drink your tea slowly and reverently, as if it is the axis on which the whole earth revolves—slowly, evenly, without rushing toward the future. Live the actual moment. Only this actual moment is life. Don’t be attached to the future. Don’t worry about things you have to do. Don’t think about getting up or taking off to do anything. Don’t think about “departing.”

In the evening, you might read scripture and copy passages, write letters to friends, or do anything else you enjoy outside of your normal duties during the week. But whatever you do, do it in mindfulness. Eat only a little for the evening meal. Later, around 10 or 11 o’clock, as you sit in meditation, you will be able to sit more easily on an empty stomach. Afterwards you might take a slow walk in the fresh night air, following your breath in mindfulness and measuring the length of your breaths by your steps. Finally, return to your room and sleep in mindfulness.

Why should you meditate? First of all, because each of us needs to realize total rest. Even a night of sleep doesn’t provide total rest. Twisting and turning, the facial muscles tense, all the while dreaming—hardly rest! Nor is lying down rest when you still feel restless and twist and turn.

Keep your back straight. This is very important. The neck and head should be aligned with the spinal column; they should be straight but not stiff or wood-like. Keep your eyes focused a yard or two in front of you. If you can, maintain a half smile. Now begin to follow your breath and to relax all of your muscles. Concentrate on keeping your spinal column straight and on following your breath. As for everything else, let it go. Let go of everything. If you want to relax the worry-tightened muscles in your face, let the half smile come to your face. As the half smile appears, all the facial muscles begin to relax. The longer the half smile is maintained, the better. It is the same smile you see on the face of the Buddha.

Some people look on meditation as a toil and want the time to pass quickly in order to rest afterwards. Such persons do not know how to sit yet. If you sit correctly, it is possible to find total relaxation and peace right in the position of sitting.

You don’t need to know the length of time it takes before reaching the point of complete rest on the bed of fine sand beneath the water. When you feel yourself resting like a pebble which has reached the riverbed, that is the point when you begin to find your own rest. You are no longer pushed or pulled by anything.

Joy and peace are the joy and peace possible in this very hour of sitting. If you cannot find it here, you won’t find it anywhere. Don’t chase after your thoughts as a shadow follows its object. Don’t run after your thoughts. Find joy and peace in this very moment.

Someone might well ask: is relaxation then the only goal of meditation? In fact the goal of meditation goes much deeper than that. While relaxation is the necessary point of departure, once one has realized relaxation, it is possible to realize a tranquil heart and clear mind. To realize a tranquil heart and clear mind is to have gone far along the path of meditation.

But, in fact, when we are angry, we ourselves are anger. When we are happy, we ourselves are happiness. When we have certain thoughts, we are those thoughts.

We are both the mind and the observer of the mind.

In the first six months, try only to build up your power of concentration, to create an inner calmness and serene joy. You will shake off anxiety, enjoy total rest, and quiet your mind. You will be refreshed and gain a broader, clearer view of things, and deepen and strengthen the love in yourself. And you will be able to respond more helpfully to all around you.

While you sit in meditation, after having taken hold of your mind, you can direct your concentration to contemplate on the interdependent nature of certain objects. This meditation is not a discursive reflection on a philosophy of interdependence. It is a penetration of mind into mind itself, using one’s concentrative power to reveal the real nature of the object being contemplated.

Dharmas are usually grouped into five categories: 1. bodily and physical forms 2. feelings 3. perceptions 4. mental functionings 5. consciousness

If you grasp the table’s reality then you see that in the table itself are present all those things which we normally think of as the non-table world. If you took away any of those non-table elements and returned them to their sources—the nails back to the iron ore, the wood to the forest, the carpenter to his parents—the table would no longer exist.