"Refrain from what is unwholesome, do good, purify the mind. This is the teaching of all enlightened persons."
"What, Venerable One, is the reward and blessing of wholesome morality?" "Freedom from remorse, Ananda." "And freedom from remorse?" "Joy, Ananda." "And what is the reward and blessing of joy?" Rapture, Ananda." "And of rapture?" "Tranquility, Ananda."
It has been said we all have a "Buddha nature" within us and possess the means to overcome dukkha (suffering/ difficulties/ unsatisfactoriness) by understanding the Four Noble Truths and practicing the Eightfold Path. The Eightfold Path is a guide for daily living that provides a framework for mindfulness, meditation, and living such that we don't get caught up in things that lead to dukkha.
Many ideas in the Eightfold Path are not unique to Buddhism and overlap with other religions. The Eightfold Path isn't inherently religious, however, and one can practice the Eightfold Path within the framework of any religion or no religion at all.
"There is the Noble Truth to the way leading to the cessation of suffering; it is the Noble Eightfold Path, that is to say: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration."
("Right" may also be translated as complete, genuine, or in perfect harmony- or viewed as "to right," as in restoring an accurate position, in alignment with what is "true," like an arrow or instrument that is finely crafted or tuned and fit for its purpose)
The Eightfold Path can be broken down into broad categories of wisdom, virtue/ ethical conduct, and mental discipline:
Wisdom includes view/understanding and thought/intention/resolve.
Virtue/ ethical conduct includes speech, action, and livelihood.
Mental discipline includes diligence/ effort, mindfulness, and concentration.
These are overlapping, and practicing them reveals how they interconnect.
"We say there are eight, but they are really factors of the one path upon which each individual must travel. When understanding is correct, thinking will be correct, and so will speech and all the other factors. When the mind is established in what is correct, the entire progression of the path must be correct. Nothing will be wrong, and walking the path will lead to peace."
"come, try, and see for yourself"
Don't just believe the teachings: The Buddha encouraged his followers to verify the truth of teachings through their own experience.
Empirical approach: It's an invitation to test out the nature of reality and teachings empirically.
Personal realization: Waking up ("enlightenment") is an active process that requires individual effort and investigation, using one's own senses and mind. A simple definition of "enlightenment" is the absence of suffering/dukkha (which includes low grade anxiety), and all of us have experienced this, and can experience this, at any given moment. "Enlightenment" is not some unattainable goal, as many seem to claim, it is an observable experience for us all. The Buddha's teachings are about cultivating the mitigation and absence of suffering/dukkha. It is, perhaps, equivalent to "the kingdom of god within you," found in the writings about Jesus (without dogma or "beliefs" that lead to craving or attachment). This is not culture specific.
See for yourself: It's about having your own direct experience and not relying solely on what you hear or are told.
Wisdom - View/Understanding and Thought/Intention/Resolve
View/Understanding
In simple terms, Right View is the correct way of seeing the world, not as we wish it to be, but as it truly is. This is where labels and mental formations regarding observations and perceptions are deceiving- "where there is perception, there is deception." We will frame things as we wish them to be, or as others would have us see them, in the absence of understanding.
Level 1: Mundane (or Conventional) Right View
This is the foundational level that deals with our life in the world. It is primarily concerned with a deep understanding and awareness that actions have consequences, in the present moment, and also understanding they have ripple effects that extend beyond our limited perceptions. Wholesome actions (based on generosity, kindness, and wisdom) lead to "positive" and pleasant results. Unwholesome actions (based on greed, hatred, and delusion) lead to negative and unpleasant results. This level of Right View provides a moral and ethical framework for living a good, responsible life. It encourages us to take ownership of our actions and creates the conditions for a peaceful mind, which paves the way for deeper insight and understanding.
Level 2: Supramundane (or Ultimate) Right View
This is the deeper, liberating level of Right View. It is the direct, experiential insight into the ultimate nature of reality. This is not just an intellectual belief but a wisdom that arises from practice, including meditation.
This ultimate Right View is the direct seeing of:
1. The Four Noble Truths: the most common definition of Right View.
* The Truth of Suffering (dukkha): seeing that life inherently contains dissatisfaction, stress, and suffering (dukkha)- from gross pain to subtle discontent and uneasiness.
* The Truth of the Origin of Suffering (dukkha): seeing that suffering/ dukkha arises from craving, attachment, aversion, and ignorance.
* The Truth of the Cessation of Suffering (dukkha): seeing that it is possible for suffering/ dukkha to end completely.
* The Truth of the Path to the Cessation of Suffering (dukkha): seeing that the Noble Eightfold Path is a path to end suffering/ dukkha.
2. The Three Marks of Existence: This is the understanding that all conditioned phenomena (everything in our experience) are characterized by:
* Impermanence (anicca): Everything is in a constant state of flux; nothing lasts forever.
* Unsatisfactoriness (dukkha): Because things are impermanent, relying on them for lasting happiness will always lead to disappointment.
* Not-Self (anatta): There is no permanent, unchanging, independent "self" or "soul" to be found in any part of our physical or mental experience. What we call "I" or "me" is just an interdependent, impermanent process.
3. Dependent Origination: The insight that nothing exists independently. Everything arises in dependence on other conditions- perpetual causes and effects.
"When there is this, that is.
With the arising of this, that arises.
When this is not, neither is that.
With the cessation of this, that ceases."
The Opposite: Wrong View
To understand Right View, it may be helpful to know its opposite. Wrong View is any belief system that leads to more suffering/dukkha. Two notable examples:
Annihilationism/Nihilism: The belief that actions have no consequences and everything ends at death (our "footprint"/karma is a present/now phenomenon but also has ripple effects and carries on after we are physically gone). This view cuts off moral responsibility.
Eternalism: The belief in a permanent, unchanging soul or self that is separate from the world. This view leads to grasping, attachment, and a strong (illusory) sense of "I," "me," and "mine," which is a primary (observable) source of conflict and suffering.
How is Right View Developed?
Right View isn't something you're just told to believe. It is cultivated through:
Learning: Hearing or reading the teachings (Dharma). This gives you an initial "map."
Reflection: Contemplating the teachings, asking questions, and examining them intellectually to see if they make sense. This is checking the map for yourself.
Meditation/Development: Using mindfulness and meditation to experience the teachings directly. This is walking the territory and seeing whether the map was accurate. It has the power to transform intellectual knowledge into lived wisdom.
"And what, monks, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering."
Thought/ Intention/ Resolve
In Buddhism, Right Thought/ Right Intention/ Right Aspiration is crucial because thought is the precursor to both speech and action.
All things are devoid of meaning until we assign meaning to them, and a thought is harmless until we assign meaning to it and react to it. It's not necessarily our thoughts but our attachment to and entanglement with thoughts, as well as actions based on thoughts, that lead to difficulties and suffering. Even though thoughts are really nothing other than ideas in our heads and meaningless until we attach meaning to them, we've evolved such that thoughts (and "feelings") can dictate our actions, especially in the context of "I," "me," and "mine."
Mindfulness and meditation help us “rewire” evolutionary and conditioned reactions to otherwise mindless thoughts and actions that lead to dukkha. We have the capacity to overcome thoughts and inclinations that are based on selfishness, ill-will, temporary satisfaction, etc.
Right Thought follows Right Understanding in the Eightfold Path and involves actively cultivating wholesome thoughts while abandoning unwholesome ones.
The Buddha specifically defined Right Thought as encompassing three main types of wholesome intentions:
The Intention of Renunciation (or Detachment): This involves freeing the mind from attachment to worldly desires and sensual pleasures. It is the opposite of thoughts driven by greed.
The Intention of Good Will (or Love): This is the cultivation of thoughts of loving-kindness (metta) and compassion towards all living beings. It serves as the antidote to thoughts of anger, aversion, and hatred. Developing goodwill towards oneself is a necessary first step, as harming oneself makes it easier to harm others.
The Intention of Harmlessness (or Non-Violence): This is the intention to cause no harm (ahimsa) to any creature and to act with helpfulness and compassion. It directly counteracts thoughts of cruelty and violence.
Right Thought is foundational to the ethical conduct portion of the Eightfold Path, which also includes Right Speech and Right Action. Unwholesome intentions driven by greed, hatred, and delusion lead to harmful actions, while right intentions lead to right actions.
The practice of developing Right Thought is closely connected with other elements of the path, such as:
Right Effort: Actively working to prevent unwholesome thoughts and to cultivate wholesome ones.
Right Mindfulness: Being aware of one's thoughts as they arise, allowing one to recognize and abandon negative states of mind.
Some prefer the translation "Right Aspiration" because it highlights the dynamic quality of striving and aspiring toward these wholesome mental states, distinguishing it from passive desire. Ultimately, the goal is to purify the mind of defilements that cause suffering, leading to a state of peace and ease.
"If the roots (of thoughts) remain untouched and firm in the ground,
a felled tree puts up new shoots.
If the underlying habits of craving and aversion are not uprooted,
Suffering arises anew over and over again."
“With our minds, we make the world. Speak or act with kindness, and happiness will follow you as surely as a shadow follows the person who casts it."
Virtue/ Ethical Conduct- Speech, Action, and Livelihood
Speech
Speech/communication arising from awareness/mindfulness promotes peace and harmony - it is kind, courteous, truthful, trustworthy, sincere, peaceful, compassionate, helpful, etc.- it is not harsh, rude, abusive, malicious, gossipy, etc. Non-mindful/ unconscious communication is disruptive and distracts us from the present moment- it is where most communication actually takes place and it is easy to get lost in non-mindful/ unconscious communication as it feeds on itself- this is easy to observe- just look around throughout the day, at yourself and others.
As part of right speech, practice contemplative listening- let your mind be empty and open, without preconceived thoughts about what to say/ communicate; if we have preconceived notions, we may not be in the present moment; pause before speaking/ communicating; be mindful of what you are hearing and how to, or whether to, respond in any way. Speech/ communication may be conditioned and reflexive (non-mindful/ unconscious), and mindfulness before speaking can facilitate speech beyond what may otherwise be reflexive and not so wise.
Contemplate silence if your speech/communication is stemming from or invoking negativity, unwholesome thoughts, emotions, or intentions, or if the conversation is rooted in non-mindfulness/unconsciousness. Silence itself is a useful practice.
Overlapping with Christianity, let the "fruits of the spirit- peace, love, joy, patience, kindness, goodness, faithfulness, gentleness, self-control" be your guide- of speech, actions, and thoughts.
It may be useful to contemplate WUUTT before speaking/ communicating- is what you are about to say Welcome, Useful, Uplifting, Truthful, Timely?
Or THINK - is it Truthful, Helpful, Inspiring, Necessary, Kind?
"Abstain from false speech; do not tell lies or deceive. Do not slander others or speak in a way that causes disharmony or enmity."
Action
Our actions affect not only us but those with whom we interact and have wide reaching ripple effects. Regardless of what one may like to think, it is observable that we are all interconnected and interdependent, and how we treat others is an extension of how we treat ourselves. Seeing all things as interconnected/interdependent and considering every being as an equal expression of the universe can facilitate action towards others that reflects an acknowledgment of every being's inherent "holiness."
Our actions are influenced by our body, emotions, states of mind, and thoughts (foundations of mindfulness). Observation of these things helps us recognize and potentially avert conditioned, mindless ("unconscious") responses and impulsiveness that may lead to dukkha, for ourselves or others.
Consider the broader effects of your actions- the impact on your health, on others, and the planet. Practice mindfulness while buying and consuming goods and services as profit motive fed by greed is strong, and we are bombarded by others and marketers to consume things we really don't need (and that are more often hindrances to inner, and outer, peace and the well-being of ourselves, others, and the planet).
Social media can inundate us with ideas that can lead to non-mindful/ unconscious thinking and subsequent unwise and harmful speech and actions- we must be especially mindful of the seeds we water if participating in social media.
Five moral precepts/ mindfulness trainings related to actions:
1) Protect life, avoid violence
2) Practice social justice and generosity, refrain from stealing or exploiting
3) Practice responsible sexual behavior, refrain from misusing the senses
4) Practice deep listening and kind speech
5) Practice mindful consumption
Unwholesome actions: killing, stealing, sexual misconduct, lying, speaking harshly, backbiting, engaging in useless speech, covetousness, ill will, wrong view. Wholesome actions are refraining from these.
Thoughts, emotions, and behavior (action) are interconnected/interdependent. Part of mindfulness is being aware of how these arise and manifest or do not arise or manifest- observe these things in yourself and others, and mindfulness facilitates learning from your experiences and the experiences of others.
Our thoughts guide our actions and are like a river- observe and ride in the river of life - fighting it, obsessing over it, mindlessly acting or becoming attached to or craving things are sources of dukkha. A definition of "mind" as "brain, body, and surroundings" can be insightful, and awareness of and reflection on these can facilitate mindful decision making and actions.
“The thought manifests the word;
The word manifests the deed;
The deed develops into habit;
And habit hardens into character;
So watch the thought and its ways with care,
And let them spring forth from love
Born out of compassion for all beings.
As the shadow follows the body, as we think, so we become.”
"Do everything as an act of worship."
"There is a middle way between the extremes of indulgence and self-denial, free from sorrow and suffering. This is the way to peace and liberation in this very life."
Some questions to consider in the context of thoughts (mental "actions"), emotions, and behavior (action):
1) what is happening at this moment? this is simply awareness, observe and be aware of the present moment with respect to mind, body, and surroundings- let your next thoughts, words, and actions be based in mindfulness
2) am I cultivating goodness, kindness, and peace with my thoughts, words, and actions?
3) am I alleviating suffering, for myself and others, with my thoughts, words, and actions?
Livelihood
Our livelihoods are important and play a big role with respect to our inner peace and our effects on others. Try to make a living helping others, including non-humans, while practicing harmlessness and reducing suffering.
Mental Discipline - Diligence/Effort, Mindfulness, Concentration
Diligence / Effort
Selfishness is a strong evolutionary force. Diligence/ effort is needed to practice the Eightfold Path (or any other Path), diminish the evolved and conditioned ego of “I/me/mine,” to prevent and discard distracted states of mind and selfishness, and to produce and maintain wholesome and selfless states of mind ("wholesome" connotes well-being and holistic energy, in harmony with what is "right" and "true").
"Right" effort is a balance between effort and ease, a "middle way" between overexertion and laziness- similar to swimming across a river with a current, one will not get across without sufficient effort and one will become exhausted with too much effort- find the "middle way."
Four practices typically associated with right/ wise effort (diligence):
1) preventing unwholesome seeds in our consciousness from arising
2) tending to unwholesome seeds that have arisen
3) fostering growth of wholesome seeds that have yet to arise
4) maintaining wholesome seeds that have arisen.
In Buddhism, "unwholesome" states include greed, anger, hatred, delusion, sloth, lethargy, wrong view (attachment to things that are impermanent and to ideas related to self), ignorance, restlessness, remorse, doubt ("doubt" as an aspect of inquiry and investigation is encouraged, "doubt" here is uncertainty, wavering, and indecision), etc.- these are considered "unwholesome" as they typically lead to dukkha. Clearly, there are times when such things provide survival advantages and may be appropriate, or even beneficial, but we need to understand these within ourselves and recognize when they lead to dukkha. These are universal experiences- we just need to be mindful, recognize them, and process them in a manner that mitigates or eliminates dukkha. Wholesome states include generosity, compassion, good will, diligence, insight, wisdom, equanimity, lovingkindness, concentration, bliss, joy, non-greed, non-hatred, etc. Wholesome states, like everything, are impermanent, but we can appreciate and cultivate them.
Negativity bias is hardwired into our brains by natural selection. There is an asymmetry in how we process negative and positive occurrences, and negative events elicit more rapid and more prominent responses than non-negative events, and negativity can feed on itself, within and without. It takes attention and effort to be aware of and overcome negativity bias and its effects.
Think of your mind, and the minds of others, as a garden with all the wholesome and unwholesome seeds- it takes effort to tend to and maintain the garden of your mind and our thoughts, words, and actions stem from the seeds we water. Recognize and acknowledge the unwholesome seeds, in yourself and others, but do not feed them or act on them when they lead to dukkha - recognize and acknowledge the wholesome seeds, in yourself and others, and cultivate them- "what you practice grows stronger."
Let your "effort" guide you to the present moment where there is liberation from a past that is gone and a future that is unknown, and let calmness and peace help guide you.
"And what, monks, is right effort? Here, monks, a person generates desire for the nonarising of unarisen evil unwholesome states; he or she makes an effort, arouses energy, applies his or her mind, and strives. He or she generates desire for the abandoning of arisen evil unwholesome states...he or she generates desire for the arising of unarisen wholesome states...he or she generates desire for the continuation of arisen wholesome states, for their nondecline, increase, expansion, and fulfillment by development; he or she makes an effort, arouses energy, applies his or her mind, and strives. This is called right effort."
Mindfulness (Attention)
"Mindfulness" is a translation of the word sati in the Satipatthana Sutta (The Foundations of Mindfulness). Sati is perhaps best translated as "attention" and was understood as discriminating attention for accurate judgments and decisions. Sati is also associated with accurate understanding, good judgment, and strong intention/ goal directed behavior, and at the root of sati is "to remember." There are a variety of definitions as to what "mindfulness" means today, but it is often referred to today as a state of moment-to-moment awareness with open, nonjudgmental acceptance (early Buddhist writings include assessment and judgment of thoughts and actions).
Some working definitions of contemporary "mindfulness":
"Paying attention, on purpose, in the present moment, as if your life depended on it, non-judgmentally"
"Attention on immediate experience with an orientation of curiosity, openness, and acceptance"
"Awareness with acceptance"
"Non-judgmental acceptance"
"That which prevents you from being distracted"
Themes in mindfulness include slowing down, paying attention, knowing what is happening as it happening and being able to describe it to ourselves, acknowledging/accepting the present, suspending judgment, practicing self-kindness and kindness to others, and responding to external stimuli and circumstances with flexibility, grace, and wisdom.
The following have been described as attitudinal factors in a mindfulness practice (Jon Kabat-Zinn):
1) non-judgment- be kind to yourself and your thoughts- this may also be thought of non-reactive, you may still encounter judgments of yourself and your thoughts but just be aware of this and don't act on or ruminate on any judgments; over time, you'll rewire judgmental mental circuits
2) patience
3) beginner's mind- keep a fresh mind, an open attitude without expectations or preconceived notions or goals, an "I know nothing" mind
4) trust - trust yourself (and your path/ process)("there is a guru in each of us")
5) non-striving - not striving to get somewhere is actually the most effective way to get somewhere with respect to well-being, relaxation, calmness, concentration, and insight- you may start your mindfulness practice with a specific goal(s), but set that aside and let your practice unfold, "let it go"
6) acceptance - accept things as they are; not necessarily passive resignation, you can still act in the present moment, but how you act can be shaped/reshaped by practicing mindfulness
7) letting go/ non-attachment
"Intention, attention, and attitude" has also been described as a core of mindfulness practice - "intentionally paying attention with kindness."
We all have the ability to be mindful in the present moment, and mindfulness is about being aware of what we are doing, thinking, and feeling/sensing in the present moment. Mindfulness provides insight into sense perceptions (including mind) as they occur. Mindfulness may seem like a simple concept, but continuously practicing it with attention in the present is difficult as our minds love to grasp onto things and stray into a past that is gone and a future that is unknown and speculative (and likely to not happen as we imagine it).
Mindfulness is not a panacea to happiness- mindfulness means being aware of everything- good, bad, pain, suffering, joy, etc. But, with insight, we have the power to observe, understand, and modify how we process, react to, and deal with inputs from our senses, including the mind- we can go from mindlessly reacting to mindfully observing and mindfully responding.
One should seek a mental health care provider experienced in mindfulness and meditation in the context of clinical anxiety, depression, trauma, etc.
Meditation is a specific application of mindfulness that typically includes focus and concentration. Meditation has been around for centuries and is beneficial to many. Meditation is not inherently religious nor is it specific to Buddhism, but there can be a spiritual or religious element to it if one so chooses.
Meditation, across all cultures, has been shown to elicit a "relaxation response," and beyond the relaxation response one can have a variety of experiences. Meditation is experiential and personal and there's no "one size fits all"- different techniques have different effects and different techniques may be better suited for different people- one should explore different types of meditation and find a meditation path(s) that works (see Mindfulness/ Meditation Ideas).
One reason people meditate is to not let thoughts be in control. With meditation, we can learn how the mind works and observe the interactions between the mind, body, feelings, perceptions, and emotions. With such awareness, we can "rewire" otherwise reflexive and impulsive thoughts and behaviors that may lead to dukkha- one can tame the jumping "frog mind" or the "monkey mind."
A typical meditation involves focusing on a meditation object and letting go of everything else. Once we are in the present moment and calm, we can simply remain there or "look deeply" - shamatha is the settling of the mind (calm abiding), vipashyana is looking deeply (insight). Insight means clarity- seeing things as they are, not as we wish them to be. When we see things clearly, we see things in the context of impermanence, interconnectedness, and the Four Noble Truths.
Meditation objects are tools to calm the mind and bring us into the present moment- these can be internal (interoception) or external (exteroception) - the breath (very common; "holy spirit" can also be translated as "sacred breath"), the body or specific body parts, sounds, smells, touch, a mantra or phrase(s), chakras, the sky or another real visual object, a mental image/visualization (blue sky, horizon, walk in a tranquil place, a happy or safe place, floating on a cloud, one's idea of "god," etc.), or something else (possibly combined with other things such as incense, etc.).
One can keep the same meditation object as a focus or change objects, but if one is just starting to meditate, it's probably best to stick to one focus object and keep it short and simple. Over time, one can develop an ability to rest one's mind on whatever arises, not just a specified form, without goals, expectations, judgment, or distraction (open awareness/ choiceless awareness).
"Mind chatter" is inevitable - it's what the mind does. There are several ways to deal with mind chatter and distractions when they arise while meditating- refocus on the current meditation object, name/label the thought ("thinking" or a little more specifically as "money," "job," etc.), take a few deep breaths, count breaths, imagine thoughts as clouds in the sky or leaves floating down a river, refocus on a new meditation object, acknowledge and "welcome" thoughts then watch them fade away, switch to another technique (body scan, mantra, chakras, etc.), etc. Do not be discouraged by mind chatter as it is inevitable- this is what the mind does- it is mindfulness simply to recognize the working mind. The trick is not identifying with thoughts and ideas and not letting them take control and lead to suffering/dukkha.
Mindfulness includes awareness of emotions. Natural selection shaped our emotions for survival advantages. It is uncontrolled emotions we must be wary of. Lack of emotion, via brain injury, etc., can be just as detrimental with respect to decision making and actions (insofar as we can actually "control" such things, as excessive emotionality). Our intention is to pay attention to our emotions, look at them, and be aware of how they are affecting us and influencing our thoughts and actions- "know thyself."
The four foundations of mindfulness (as adapted/abbreviated from the Satipatthana Sutta, Eric Harrison's version) are:
1) mindfulness of body
2) mindfulness of emotion
3) mindfulness of states of mind
4) mindfulness of thought (dhammas)
Mindfulness of body
A common method of meditation is a focus on the breath or sensations associated with breathing. Body scan meditation, focusing on parts of the body sequentially from head to toe, or vice versa (body scanning), and progressive muscle relaxation are also common meditation practices. Mindfulness of body can include contemplation of the physical dissolution of our bodies.
Mindfulness of emotion (feelings/sensations) is awareness of pleasant, unpleasant, and neutral tones and whether these are strong or weak. Pleasant sensations in the absence of mindfulness lead to craving/addiction, unpleasant sensations in the absence of mindfulness lead to aversion, and neutral sensations in the absence of mindfulness may lead to apathy/ confusion/ delusion.
Mindfulness of states of mind includes awareness of things such as the five hindrances (desire, anger, lethargy, anxiety, despair) and the seven factors of enlightenment (mindfulness, investigation, energy, bliss, stillness, absorption, equanimity).
Mindfulness of thought (dhammas) includes contemplating the five aggregates of the sense of self- the body, feelings (sensations), perceptions (input from the senses), mental formations (processing/ ideas from inputs), and consciousness (awareness of all of these) - and how dukkha related to these things forms and passes. It also includes contemplation of/ understanding the four noble truths, the eightfold path, and dependent origination/ cause and effect.
With respect to mindfulness and meditation, we can gently consider the following to help rewire mindless reacting and stop reinforcing the mental circuits of misery/dukkha:
1) what is going on, right now/ what is this body/ mind experiencing in the present moment? (name/categorize the thought/issue in as few words as possible)(excitement, fear, desire, pain, sadness, etc.)
2) is this pleasant, unpleasant, or neutral, and how strong is the sensation? is this experience associated with habitual craving or aversion? understand whatever is happening is constantly changing and impermanent
3) is this associated with the past that is over or the future that is unknown?
4) what is my state of mind? (don't act impulsively on thoughts if hungry, agitated, lonely, tired, anxious, etc.)
5) is this necessary? is this useful?
You can always go to a breath focus or whatever focal object works for you to calm the mind and face whatever the issue/ experience is- like a candle flame, it will constantly change and eventually burn out if you don't add fuel
Some tips to assist in mindfulness and well-being:
1) let your brain rest, get more sleep/downtime
2) don't unnecessarily stress your brain (media, gossip, etc.)
3) spend more time alone (even if not meditating)
4) eat unprocessed or minimally processed foods and avoid ultra processed foods and sugar
5) avoid conflict (even if you "think" you are right)
6) learn organizational skills to make life more orderly and less cluttered- if necessary, dump activities and/or people
7) stay active, even if just going for walks- Yoga, Qigong, and Tai Chi are also excellent ways to practice mindfulness/meditation
"This is the one-way path for the purification of beings, for the surmounting of sorrow and lamentations, for the passing away of pain and dejection, for the attainment of the true way, for the realization of Nirvana- namely, the four establishments of mindfulness.
What are the four? A person dwells contemplating the body, ardent, clearly comprehending, and mindful, having subdued longing and dejection in regard to the world. He or she dwells contemplating feelings, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world. He or she dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world. He or she dwells contemplating mental phenomena in mental phenomena, ardent, clearly comprehending, mindful, having subdued longing and dejection in regard to the world."
Concentration
Concentration is the act of focusing and strengthening the ability to not be distracted. Concentration (samadhi) focuses the mind, while mindfulness observes phenomena without attachment.
Right Concentration cultivates a calm, unified mind and fosters clarity- "constraining the mind to remain in the condition most conducive to success- a concentrated mind is a mind "fit for work."" It is focusing on something without desire/craving, aversion, or illusion. It is ethically aligned and supported by ethical conduct (Right Speech, Action, Livelihood) and wisdom (Right View, Intention).
"Samadhi must have at its focus an object that is free from all craving, all aversion, all illusion."
The opposite of concentration is distraction– distractions can prevent us from seeing "what is what"/ life as it really is.
Mindfulness and meditation help develop concentration. Two main types of concentration are active concentration and selective concentration. Active concentration is the everyday, commonplace concentration shifting from one thing to the next. Selective concentration is deliberate, sustained focus on one object.
Concentration elements can include:
application- initiation of deliberate focus
sustaining attention- staying in focus
one-pointedness- the mind is brought to singleness; a unitary state where everything is experienced as a whole
happiness- contentment or tranquility
rapture- sense of bliss
The jhanas (or "absorptions") are altered states of consciousness brought about by concentration. These are subjective and descriptions can vary. The trick is not striving and simply developing sufficient concentration to elicit the relaxation response and letting the experience(s) unfold. Get calm, let the relaxation response kick in, and let the experience unfold: "If you’re chasing the jhanas like a prize, you’ll keep missing them. That’s because pushing pulls you out of the stillness you need to enter. Striving creates tension and frustration. The fix: stop reaching. Return to the breath. Soften your body. Let your mind settle like mud sinking to the bottom of a still pond. When your attention wanders, bring it back gently—no drama, no force. Keep it simple. This is how the jhanas begin."
A practical summary:
- be mindful of your body, feelings, thoughts, states of mind, words, and actions
- be mindful of unsatisfactoriness, dis-ease, and suffering (dukkha) (in yourself and others), and look at this in the context of the four noble truths and craving and aversion
- understand that all things are impermanent
- understand that all things are interconnected/ interdependent
- use your mind as needed for the practical aspects of living but recognize when it is using you
- let your thoughts and intentions be rooted in good will, and be kind, to yourself and all beings
- find and practice a meditation technique that works for you
- let peace and calm be your guide
- live in the present with mindfulness- the present/now is all there really is- the past is gone and the future is unknown
- you always have your breath to focus on (or whatever focal object works for you) to bring you into the present moment.
