Mindfulness

Introduction

In his book "Mindfulness," Joseph Goldstein explores the ancient Buddhist practice of mindfulness and its relevance in modern life. Drawing from the teachings of the Buddha, particularly the Satipatthana Sutta, Goldstein presents a comprehensive guide to developing awareness, finding inner peace, and ultimately achieving liberation from suffering.

The book combines timeless wisdom with contemporary insights, showing how the Buddha's teachings can help us navigate the challenges of our fast-paced world. Goldstein, a respected meditation teacher and co-founder of the Insight Meditation Society, brings his decades of experience to bear in explaining complex concepts in accessible language.

As we delve into the key ideas of "Mindfulness," we'll explore how to cultivate awareness of our body, mind, and emotions. We'll learn about the nature of suffering and its roots in our attachment to the self. Most importantly, we'll discover practical techniques for developing mindfulness in our daily lives, leading us towards greater peace, compassion, and freedom.

The Nature of Suffering and the Unmindful Life

At the heart of Buddhist philosophy lies the concept of suffering, or dukkha. This isn't just about physical pain or major life tragedies. It encompasses a wide range of human experiences, from the subtle dissatisfaction we feel when things don't go our way to the deep anguish of loss and grief.

Goldstein explains that according to the Buddha, this suffering is an inherent part of the human condition. It stems from our constant craving for pleasure, our aversion to pain, and our fundamental misunderstanding of the nature of reality.

The Buddha likened human beings to a dog tied to a post, forever pulling at the rope. We're trapped in a cycle of desire and dissatisfaction, always wanting more, always seeking the next thing that we believe will make us happy. This endless cycle is what the Buddha called samsara, the wheel of life and death.

But why are we caught in this trap? The Buddha taught that the root cause of our suffering is our attachment to the self. We cling to the idea of a permanent, unchanging "I" that needs to be protected, nourished, and satisfied. This leads to a constant state of craving – for food, alcohol, power, sex, success, or whatever we believe will fulfill us.

Sometimes, when the suffering becomes too much, we might even crave nothingness – a complete cessation of existence. But this too is just another form of craving, another way the self tries to escape its predicament.

The unmindful life, then, is characterized by this constant push and pull of desire and aversion. We're rarely present in the moment, always chasing after some future happiness or running away from discomfort. We're like hamsters on a wheel, expending enormous energy but never really getting anywhere.

But the Buddha didn't just diagnose the problem – he also offered a solution. He taught that by letting go of our attachment to the self, we can find true peace and happiness. This state of liberation, which he called nibbana (or nirvana), is the highest form of happiness, free from the endless cycle of craving and dissatisfaction.

The Path to Self-Liberation

Embarking on the path to self-liberation is no small undertaking. It requires dedication, perseverance, and a willingness to look deeply into oneself. Goldstein shares his own journey, which began in the 1960s when he encountered Buddhism while serving in the Peace Corps in Thailand.

The advice given to Goldstein by his teacher in Bodh Gaya encapsulates the essence of mindfulness practice: "If you want to understand your mind, sit down and observe it." This simple instruction is profound in its implications. It suggests that the key to liberation lies not in external pursuits, but in turning our attention inward.

But how does one stay the course on this challenging inner journey? Goldstein turns to the Satipatthana Sutta, where the Buddha outlines several key qualities needed for the path:

1. Ardency: This refers to the sustained effort required to maintain mindfulness practice over time. It's not about intense bursts of energy, but rather a steady, persistent dedication to the practice.

2. Clear Comprehension: This involves understanding the purpose and context of our actions. By reflecting on impermanence – the fact that all things change – we can develop a deeper sense of purpose and ease our attachment to fleeting phenomena.

3. Mindfulness: In the context of the Buddha's teachings, mindfulness means being attentive to the present moment. It's about cultivating an open awareness of our experiences as they unfold, without getting caught up in judgments or reactions.

Goldstein emphasizes that developing these qualities is not about forcing or straining. Instead, it's about cultivating a gentle but unwavering attention to our moment-to-moment experience.

The author also highlights the importance of reflecting on impermanence. In Buddhism, everything is seen as constantly changing, except for nibbana itself. By truly internalizing this truth, we can loosen our grip on the things we cling to – our possessions, our status, even our own bodies and minds.

This reflection on impermanence serves a dual purpose. First, it helps us develop clear comprehension by giving us a deeper understanding of the nature of reality. Second, it supports our ardency by reminding us of the urgency of our practice. If everything is constantly changing, then every moment is an opportunity for awakening – and every moment lost is truly lost forever.

Goldstein also touches on the ethical dimension of the path to self-liberation. When we truly understand that our suffering comes from our attachment to self, we realize that by letting go of this attachment, we not only end our own suffering but also reduce the suffering we cause others. This understanding naturally leads to a more compassionate and ethical way of living.

The author beautifully illustrates the quality of mindfulness with an anecdote about Mother Teresa. When asked what she said to God in her prayers, she replied, "Nothing. I just listen." And when asked what God said to her, she answered, "Nothing. He just listens." This exchange captures the essence of mindfulness – a state of open, receptive awareness, free from the constant chatter of our thoughts and judgments.

Mindfulness of the Body

One of the fundamental practices in mindfulness is developing awareness of the body. Goldstein recounts the story of Ananda, a close disciple of the Buddha, who achieved enlightenment in a moment of pure bodily awareness. This story illustrates the profound potential of body-based mindfulness practices.

The Buddha taught that mindfulness of the body can be a direct path to liberation. He provided detailed instructions for this practice in the Satipatthana Sutta, which Goldstein explores in depth.

The practice begins with a simple posture: sitting on the floor with a straight back and crossed legs. From this foundation, the focus turns to the breath. The instructions are deceptively simple:

1. Start by simply noting the fact of breathing: "I am breathing in. I am breathing out."
2. Notice whether each breath is long or short.
3. Become aware of where you are in the breath cycle – the beginning, middle, or end.
4. Gradually expand your awareness to feel how the breath affects the entire body.

As you continue this practice, you may begin to notice that breathing isn't just a function of the nose, mouth, or lungs. The entire body participates in the breath in subtle ways.

Through this seemingly simple exercise, Goldstein explains, we can come to experience three fundamental truths of Buddhist philosophy:

1. Impermanence: As you observe the sensations in your body, you'll notice that they are constantly changing. A tickle here, a twinge there – nothing stays the same for long.

2. The nature of suffering: You might notice how you shift position to ease an ache, or stretch to relieve a cramp. This constant adjustment to discomfort is a microcosm of how suffering drives much of our behavior.

3. The absence of a permanent self: As you become more aware of your body, you may begin to see it as a complex system of interdependent parts – skin, bones, organs, fluids – rather than a unified "self." This insight can begin to erode the illusion of a permanent, separate "I."

Goldstein emphasizes that the goal of this practice isn't to achieve some special state or have extraordinary experiences. Rather, it's about developing a clear, non-judgmental awareness of what's actually happening in your body moment by moment.

This kind of body awareness can be extended beyond formal meditation sessions. You can practice mindfulness of the body while walking, eating, or even during everyday activities like washing dishes or brushing your teeth. The key is to bring your full attention to the physical sensations you're experiencing.

By grounding our awareness in the body, we create a stable foundation for mindfulness. The body is always in the present moment, so by tuning into bodily sensations, we naturally bring our minds into the here and now. This can be a powerful antidote to the mind's tendency to get lost in thoughts about the past or future.

Moreover, as we develop this body awareness, we may start to notice how our physical state influences our mental and emotional states, and vice versa. This growing understanding of the mind-body connection can provide valuable insights into our patterns of thought and behavior.

Ultimately, mindfulness of the body isn't just about the body. It's a gateway to a deeper understanding of ourselves and our experience. As we become more attuned to the subtle sensations and processes of our physical form, we may begin to see through the illusion of a solid, separate self – a key step on the path to liberation.

Interrupting Negative Thought Patterns

Goldstein introduces a powerful concept from Buddhist psychology: the idea of "suffering the same dart twice." This refers to the way we often compound our suffering by reacting negatively to our initial experiences of pain or discomfort.

He illustrates this with a story about Ajahn Chaa, a renowned Thai Buddhist monk. While on a solitary retreat in the forest, Chaa was disturbed by loud music from a nearby village party. His initial reaction was annoyance – the first dart. But then he caught himself, realizing that his own mental reaction was causing him more suffering than the noise itself – the second dart.

This story highlights a crucial aspect of mindfulness practice: learning to interrupt the automatic thoughts and feelings that often trap us in cycles of suffering. Goldstein explains that when we're not mindful, we tend to react to our experiences in habitual ways:

• Pleasant feelings can awaken greed or attachment
• Unpleasant feelings can trigger aversion or hatred
• Neutral feelings often go unnoticed, leading to ignorance

These reactions reinforce our sense of self and lead to further suffering. Greed feeds the self's endless appetite for more. Hatred builds the self in opposition to the world. Ignorance thickens the veil of our delusions.

The Buddha's solution, as outlined in the Satipatthana Sutta, is to interrupt this cycle with mindfulness. Goldstein provides practical advice for doing this:

1. Note the tone of your thoughts and feelings. Ask yourself, "What's the attitude of my mind right now?" or simply, "What is happening?"

2. Avoid identifying with the thought or feeling. Instead of saying "I am angry," try "The angry mind is like this."

3. Don't judge yourself harshly for having negative thoughts or feelings. Shame only reinforces the sense of self. Instead, view these mental states as visitors passing through.

This practice of mindful observation allows us to step back from our thoughts and feelings, creating a space between stimulus and response. In this space, we have the opportunity to choose our reactions rather than being driven by automatic patterns.

Goldstein emphasizes that the goal isn't to suppress or eliminate negative thoughts and feelings. Rather, it's to observe them with equanimity, understanding that they are temporary phenomena passing through the mind, not inherent parts of who we are.

This approach can be particularly powerful when dealing with difficult emotions like anger, fear, or sadness. By observing these emotions mindfully, we can often see them more clearly for what they are – temporary states rather than defining characteristics of our being.

Moreover, this practice can help us develop greater compassion for ourselves and others. When we see how we all struggle with similar patterns of thought and emotion, it becomes easier to extend understanding and kindness to ourselves and those around us.

Goldstein also notes that not all thoughts and feelings are traps of misery. Mindfulness can also be applied to positive states like goodwill, generosity, and compassion. By cultivating awareness of these beneficial states, we can learn to nurture and strengthen them.

The key, Goldstein suggests, is to maintain a balanced, non-judgmental awareness of all our mental states – positive, negative, and neutral. This ongoing practice of mindfulness gradually loosens the grip of our habitual patterns, opening up new possibilities for how we relate to our experiences and the world around us.

Overcoming Mental Hindrances

Goldstein uses a vivid metaphor to describe the mind: a pool of water. When we're mindful, this pool is clear and calm, faithfully reflecting reality. However, certain mental states can disturb this clarity, hindering our perception and progress on the path to liberation.

He identifies five primary hindrances:

1. Greed: Like a dye, it colors our perceptions, making us see things through the lens of "what's in it for me?"

2. Hatred or Aversion: This is like boiling water, agitating the mind and distorting our view.

3. Sloth and Torpor: Comparable to algae growing on the surface, blocking out light and energy.

4. Restlessness: Like ripples caused by wind, it keeps the mind in constant motion, unable to settle.

5. Doubt: This is like thick mud that blocks the light, leaving us uncertain and unable to move forward.

These hindrances are natural and common, but they obstruct our ability to see things clearly and make progress in our practice. The good news, Goldstein explains, is that mindfulness is the key to clearing away these obstacles.

The first step is simply to recognize when a hindrance is present. This act of recognition itself is a form of mindfulness. By noting "greed is present" or "doubt is arising," we create a bit of space between ourselves and the hindrance. This space allows us to see the hindrance more clearly and prevents us from becoming completely identified with it.

Goldstein emphasizes an important point: these hindrances are not you, and you are not them. They are temporary states that arise and pass away. By observing them mindfully, we reinforce this understanding and weaken their power over us.

As we continue to observe these hindrances with patience and persistence, we begin to see their impermanent nature. We notice how they arise, peak, and eventually fade away. This observation of impermanence is a key insight in Buddhist practice, helping to loosen our attachment to all mental states, whether pleasant or unpleasant.

Goldstein also points out that working with the hindrances isn't just about getting rid of them. Each hindrance presents an opportunity to deepen our understanding and hone our mindfulness skills. For example:

• Observing greed can teach us about the nature of desire and attachment.
• Working with aversion can help us develop patience and equanimity.
• Sloth and torpor challenge us to find balance between effort and relaxation.
• Restlessness provides an opportunity to cultivate calm and concentration.
• Doubt invites us to deepen our understanding and strengthen our conviction in the practice.

In addition to mindfulness, Goldstein introduces other mental faculties that can help us overcome hindrances and progress on the path:

1. Discernment: The ability to investigate and test ideas, seeking truth.
2. Energy: The drive to accomplish our goals.
3. Rapture: Pure joy that leaves no room for negative states.
4. Calm: A serenity that quiets the mind.
5. Concentration: The ability to focus the mind.
6. Goodwill and Generosity: Positive states that counteract negative tendencies.

To cultivate these qualities, Goldstein suggests using the same mindfulness practice we apply to the hindrances. When we notice one of these positive states arising, we can note it mentally: "This is discernment," or "Calm is present." We can investigate what triggered the state, how long it lasts, and what causes it to fade.

By regularly practicing this kind of mindful observation, we can learn to recognize and cultivate these helpful mental states more readily. Over time, they become powerful tools in our mindfulness practice, helping us to navigate challenges and deepen our understanding.

Goldstein likens these mental faculties to the various parts of a warrior's sword – the arm, hand, handle, blade, and sheath. When used together skillfully, they become a powerful instrument for cutting through delusion and achieving liberation.

The author emphasizes that working with hindrances and cultivating positive mental states is an ongoing process. It requires patience, persistence, and a willingness to face whatever arises in our experience with openness and curiosity. But with continued practice, we can gradually clear the pool of our mind, allowing it to reflect reality more clearly and paving the way for deeper insights and greater freedom.

Cultivating Positive Mental States

While much of mindfulness practice involves working with challenging mental states, Goldstein emphasizes the importance of cultivating positive qualities as well. He focuses particularly on two key aspects of Buddhist practice: lovingkindness (metta) and compassion.

Lovingkindness is a fundamental attitude of goodwill towards all beings. Goldstein suggests a simple yet powerful practice: as you walk down the street, silently wish happiness for every person you pass. "May you be happy," you can think, directing this wish to the businessman rushing to work, the child playing in the park, the elderly woman waiting for the bus.

This practice might seem simple, even trivial, but it can have profound effects. It helps to counteract our tendency towards indifference or negativity towards strangers. Over time, it can reshape our habitual patterns of thought, fostering a more open and caring attitude towards others.

However, Goldstein notes that even this seemingly straightforward practice can reveal interesting aspects of our mind. You might catch yourself wondering if others appreciate your silent well-wishes, or you might find yourself excluding certain people from your good intentions. These moments provide valuable opportunities for self-reflection and deeper mindfulness practice.

Compassion, in the Buddhist context, is closely related to lovingkindness but specifically focuses on the wish to alleviate suffering. Goldstein emphasizes that true compassion requires courage and openness. It's easy to turn away from others' pain or to become overwhelmed by it. The challenge is to remain present and empathetic without becoming consumed by suffering.

The author provides guidance on how to extend compassion even in difficult situations:

1. For those visibly suffering (like a homeless person), try to feel what they might be experiencing. If you can help, do so. If not, even a gesture of kindness can make a difference.

2. Remember that those who cause harm to others are also suffering. They too deserve compassion, even as we work to prevent their harmful actions.

3. In extreme situations, compassion can be a source of strength and resilience. Goldstein shares the story of Dr. Tenzin Choedak, a Tibetan physician who survived nearly two decades of imprisonment and torture by maintaining compassion for his captors.

Goldstein emphasizes that cultivating these positive states isn't about forcing feelings or pretending to be saintly. It's about gradually opening our hearts and minds, recognizing our fundamental interconnectedness with all beings.

He also notes that these practices of lovingkindness and compassion aren't separate from mindfulness – they're an integral part of it. As we extend goodwill and compassion to others, we should also be mindful of our own mental states. We can observe how these practices affect our mood, our thoughts, and our interactions with others.

Moreover, these practices can help to counteract some of the hindrances we explored earlier. Lovingkindness can be an antidote to hatred and aversion. Compassion can help to dissolve the barriers of self-centeredness that fuel greed and attachment.

Goldstein suggests incorporating these practices into daily life. We can start our day with a few moments of sending lovingkindness to ourselves and others. We can use waiting times – in traffic, in line at the store – as opportunities to silently wish well for those around us. When we encounter news of suffering in the world, we can respond with compassion rather than turning away or becoming overwhelmed.

Over time, these practices can profoundly shift our relationship with ourselves and others. They help to break down the illusion of separation that lies at the root of much of our suffering. As we cultivate lovingkindness and compassion, we move closer to the Buddhist ideal of recognizing the fundamental interconnectedness of all beings.

Buddhist Ethics and Right Living

As Goldstein's exploration of mindfulness deepens, he turns to the practical question of how to live an ethical life in accordance with Buddhist principles. He draws on the Buddha's teachings in the Satipatthana Sutta, which outline what are known as the Noble Eightfold Path. This path includes guidelines for right speech, right action, and right livelihood.

Right speech, according to the Buddha, involves always telling the truth, avoiding gossip, speaking with love, and listening mindfully. These guidelines encourage us to use our words in ways that promote harmony and understanding rather than division and conflict.

Right action encompasses refraining from killing, stealing, and sexual misconduct. It also involves not taking more than we need – a principle that has profound implications in our consumer-driven society.

Right livelihood means earning a living in ways that do not harm others. The Buddha specifically mentioned avoiding trades in weapons, intoxicants, and meat. In our modern context, this might extend to considering the ethical implications of our work and how it impacts others and the environment.

However, Goldstein points out that the Satipatthana Sutta doesn't provide an exhaustive list of dos and don'ts. Instead, it emphasizes the importance of right effort, right mindfulness, and right concentration. This suggests that Buddhist ethics isn't about blindly following rules, but about cultivating a mindful awareness that allows us to discern the most skillful and compassionate course of action in any given situation.

This approach to ethics requires continuous effort and mindfulness. We're called to be aware of the interconnectedness of all beings and to act from that understanding. It's not always easy or straightforward. Goldstein gives the example of dealing with insects: while Buddhist principles generally advocate non-harm to all living beings, what should one do in an area with Lyme disease-carrying ticks or malaria-spreading mosquitoes?

These dilemmas highlight the importance of discernment in Buddhist ethics. We're asked to consider the broader context and consequences of our actions, rather than simply following rigid rules. This requires a deep and ongoing practice of mindfulness, allowing us to see clearly the reality of each situation we face.

Goldstein emphasizes that the goal of Buddhist ethics isn't just to be a "good person" in a conventional sense. Rather, it's to align our actions with the underlying truth of existence – the interconnectedness of all things and the absence of a separate, permanent self. As we act from this understanding, we not only reduce harm and increase benefit to others, but we also further our own path towards liberation.

This ethical framework extends beyond our individual actions to how we engage with society at large. While Buddhism is often perceived as a practice of individual transformation, Goldstein points out that it has profound implications for social and environmental issues. The principles of non-harm, compassion, and interconnectedness naturally lead to a concern for social justice, environmental sustainability, and the welfare of all beings.

Goldstein also touches on the concept of karma – the law of cause and effect in the moral realm. In Buddhism, every intentional action is seen as having consequences, both for others and for our own mental states. By cultivating mindfulness and acting ethically, we create positive karma that supports our continued growth and the well-being of those around us.

However, the author cautions against a simplistic understanding of karma as a system of cosmic rewards and punishments. Instead, he encourages us to see it as a natural law of the mind – our actions shape our mental habits and tendencies, which in turn influence our future actions and experiences.

Ultimately, Goldstein presents Buddhist ethics not as a burden or a set of restrictions, but as a path to freedom. By aligning our actions with the deepest truths of existence, we gradually free ourselves from the greed, hatred, and delusion that cause suffering. We move closer to experiencing the world as it truly is – a web of interdependent phenomena rather than a collection of separate selves.

This ethical framework, grounded in mindfulness and compassion, offers a powerful alternative to both rigid moralism and ethical relativism. It challenges us to remain awake and responsive to the complexities of life, always striving to act from a place of wisdom and care for all beings.

Conclusion: The Path to Nibbana

As Goldstein brings his exploration of mindfulness to a close, he returns to the ultimate goal of Buddhist practice: the attainment of nibbana, or complete liberation from suffering. This state, often misunderstood in Western contexts, is not about escaping from reality or achieving some special, blissed-out condition. Rather, it's about seeing reality clearly, free from the distortions of our habitual patterns of thought and emotion.

The path to nibbana, as Goldstein has outlined throughout the book, is fundamentally about developing awareness. This awareness begins with simple practices like mindfulness of the breath or body sensations, but gradually expands to encompass all aspects of our experience – our thoughts, emotions, perceptions, and the world around us.

As this awareness deepens, we start to see through the illusions that cause our suffering. We begin to understand, not just intellectually but experientially, the three marks of existence that the Buddha identified:

1. Impermanence (anicca): Everything is in constant flux, arising and passing away.
2. Unsatisfactoriness (dukkha): Trying to find lasting happiness in impermanent phenomena leads to disappointment and suffering.
3. Non-self (anatta): There is no permanent, separate self that exists apart from the changing flow of experience.

As we internalize these truths through our mindfulness practice, our attachment to the idea of a solid, separate self begins to loosen. We start to see our experiences – both pleasant and unpleasant – as simply phenomena arising and passing away, rather than as defining aspects of who we are.

This shift in perspective doesn't mean we become detached or indifferent to life. On the contrary, Goldstein suggests that as we let go of our self-centered concerns, we become more fully engaged with life as it is. We're able to respond to situations with greater wisdom and compassion, free from the distorting lens of our ego's wants and fears.

The journey to nibbana is not a linear progression but a gradual process of awakening. Goldstein emphasizes that even small glimpses of this liberated state can have a profound impact on our lives. Each moment of clear seeing, each instance where we catch ourselves before reacting habitually, is a step on the path.

Moreover, this path is not separate from our everyday lives. Nibbana isn't something we achieve after years of secluded meditation practice. It's available in every moment, if we're able to see clearly. The challenge is to bring the quality of mindful awareness into all aspects of our lives – our relationships, our work, our engagement with the world.

Goldstein concludes by reminding us that while the path may seem daunting, it begins wherever we are. Every moment is an opportunity for practice, for cultivating awareness, for choosing compassion over reactivity. The journey of a thousand miles, as the saying goes, begins with a single step – or in this case, a single breath, a single moment of mindfulness.

The promise of Buddhist practice, as Goldstein presents it, is not some far-off salvation but a gradual transformation of our relationship with ourselves and the world. As we continue to practice mindfulness, we may find ourselves less caught up in the dramas of our minds, more at peace with the flow of experience, more open to the beauty and challenge of each moment.

This path doesn't require us to withdraw from the world or to become someone other than who we are. Instead, it invites us to be fully present with our lives as they unfold, moment by moment. It offers a way to engage with the inevitable challenges and joys of human existence with greater wisdom, compassion, and freedom.

In the end, Goldstein's exploration of mindfulness is an invitation – an invitation to wake up to the richness of our lives, to see through the illusions that cause us suffering, and to discover a deep and abiding peace that's available to us all. The path may not always be easy, but as countless practitioners over thousands of years have discovered, it's a journey well worth taking.