While mindfulness can be practiced quite well without
Buddhism, Buddhism cannot be practiced without mindfulness. In its Buddhist
context, mindfulness meditation has three overarching purposes: knowing the
mind; training the mind; and freeing the mind.
Knowing the Mind
It is easy to spend an hour, a day, or even a lifetime so
caught up with thoughts, concerns, and activities as to preclude understanding
deeply what makes us operate the way we do. People can easily be clueless as to
what motivates them, the nature of their reactions and feelings, and even, at
times, what they are thinking about. The first step in mindfulness practice is
to notice and take stock of who we are. What is going on in the body, in the
mind, in our emotional life? What underlying dispositions are operating?
This part of mindfulness practice is a simple process of
discovery; it is not judging something as good or bad. Meditative discovery is
supported by stillness. Whatever our degree of stillness, it acts as a backdrop
to highlight what is going on. It doesn’t take much stillness to notice a
racing, agitated mind. Discovery means becoming familiar with what a racing
mind is like instead of being critical of it. What is the mind itself like, and
what is its effect on the body? What emotions are present? What thoughts and
beliefs?
The knowing aspect of mindfulness is deliberate and
conscious. When you know something this way, not only do you know it, but also
a presence of mind grows in which you clearly know that you know. It is like
being one of two calm people in an unruly crowd. Neither of you gets caught up
in the crowd’s agitation, and a spark of recognition, maybe even a smile,
passes between you as you share knowing that both of you are not caught.
When the focus is on knowing, we make no attempt to try to
change anything. For people who are always trying to make something happen,
just observing the mind can be a radical change and a relief.
Training the Mind
The mind is not static. It is a process or, more accurately,
a series of interacting processes. As such, the mind is malleable and pliable:
it can be trained and shaped in new ways. An important part of Buddhist
practice is taking responsibility for the dispositions and activities of our
own mind so that it can operate in ways that are beneficial. When we don’t take
responsibility for our own mind, external forces will do the shaping: media,
advertisements, companions, and other parts of society.
A good starting point is to train the mind in kindness and
compassion. Even a little mindfulness will sometimes prove the cliche,
“Self-knowledge is seldom good news.” Mindfulness may reveal mental conflict
with ourselves, others, or the inconstant nature of life. Such conflict can
take the form of aversion, confusion, anger, despair, ambition, or
discouragement. Meeting conflict with further conflict will only add to our
suffering. Instead, we can begin exploring how to be kinder, more forgiving and
spacious with ourselves.
Sometimes how one makes effort in meditation can be counterproductive.
Striving too hard, trying to escape something, clinging to views and ideals,
meditating as penance or obligation, and measuring every little bit of progress
are some of the things that interfere with meditation. An antidote to this
struggle is training the mind to be more at ease with how things are. Rather
than trying to organize the conditions of the world, we can cultivate an
ability to be relaxed with whatever is happening.
Once the mind experiences some ease in meditation, it is
easier to train it in other ways. We can develop concentration or mental
stability. We can foster the growth of generosity, ethical virtue, courage,
discernment, and the capacity to release clinging. Often a Buddhist
practitioner will choose one particular quality to cultivate for a period of
time.
Freeing the Mind
Central to Buddhist practice is training the capacity to let
go of clinging. Sooner or later, the first aspect of Buddhist meditation,
knowing the mind, will reveal how and where clinging is present. Some of the
more painful forms of grasping are clinging to such things as pleasure, desire,
self-image and judgments, opinions and ideals, people, and possessions. All
clinging limits the mind’s freedom and peace.
The good news of Buddhism is that we can release clinging.
We can free the mind. Or, if you prefer, you can call it “freeing the heart.”
The ultimate aim of Buddhist practice is to liberate the heart so there are no
barriers, shackles, or constrictions to our heart’s freedom. Usually freeing
the heart begins in small steps, each bringing a corresponding peace. Freed
completely, the heart is completely at peace. Complete freedom is not easily
attained. It requires knowledge and training.
Knowing, training, and freeing the mind develop together.
The more we know ourselves, the easier it is both to train ourselves and to
know what needs to be released. The more our minds are trained, the easier it
is to know ourselves and the more strength and wisdom we have to let go. And
the more we let go, the fewer the obstructions to understanding ourselves and
the easier it will be to train the mind.
Few people care for their own minds as they do their own
bodies, their clothes, or their possessions. Care of the body is a daily task.
The mind too needs regular care, exercise, and training. With freedom from
suffering as the goal, knowing, training, and freeing are the three Buddhist
ways of caring for the mind.