MINDFULNESS - "a mental state achieved by focusing one's awareness on the present moment, while calmly acknowledging and accepting one's feelings, thoughts, and bodily sensations, used as a therapeutic technique."
At risk of overkill, I am taking a course on Mindfulness through Monash Uni, and I am also part of a group working on Gurdjieff's Fourth Way, and developing a more focused spiritual life, all of which involve practicing mindfulness.
G. I. Gurdjieff,
mystic, philosopher, spiritual teacher
(1866-1949)
P.D. Ouspensky, who first put Gurdjieff's Fourth Way teachings and practices into writing, described the kind of mindfulness taught by Gurdjieff as waking up from our usual unconscious condition or sleep, a "coming to." One of these mindfulness practice is called 'Inner Observing' - that is, observing one's thoughts and feelings at any given moment. Another related practice is noticing when one is engaged in 'Negative Imagination' - that is, imagining what bad things might happen, negative outcomes of some situation, or dwelling on past negative events.
Both of these practices require bringing myself, whenever one thinks of it through the day, to this moment, this Now, and simply noting my thoughts and feelings at this time. No judgment implied, no excuses or justification, just observing so that one is more aware of tendencies that he or she might want to change.
The beauty of Gurdjieff's Fourth Way is that he taught Eastern spiritual practices in ways that made them more compatible with western thinking and attitudes. Actually, mindfulness is (or was) always part of western tradition, though called and applied differently.
Socrates was reported to practice mindfulness, and urged the youth of Athens to use to examine their inner thoughts, motivations and experiences, and so come to know themselves. Using his famous question and answer method, he taught that through "self-enquiry", we can begin to recognise the persistent and unconscious influence of conditioning, to realise that we are not the independent, rational thinkers we think, but rather unconscious slaves to the values imposed and promoted by others, and our society.
"Know yourself," Socrates urged.
"The unexamined life is not worth living."
putting his case before the Roman court that will sentence him to death for "corrupting" Athenian youth.
Self-awareness, self-knowing was also a crucial element of Pythagorus' philosophy and teachings.
“No one is free who has not obtained the empire of himself.
No man is free who cannot command himself.”
This Greek philosopher, mathematician and mystic from Samos lived about two centuries after Socrates, and was most likely influenced by that wise man's philosophy. But unlike Socrates who spoke in public to whoever would listen, Pythagorus was an exceptionally demanding teacher, and set rigorous rules of thought, behavior, and ethics for those whom he accepted as his students. These practices included training for deep self-awareness.
“Learn to be silent. Let your quiet mind listen and absorb.”
Mindfulness was also part of original Christian practices. It is said that after the death of the Christ, Mary Magdalen taught a more inward, contemplative, mystical kind of Christianity that would have included self-observation and meditation. Devout Christians in as late as medieval times were encouraged to 'sit' or be in 'stillness' each day, notice what passed through their minds and let it go so that they could begin to feel the Divine Presence within. Meister Eckhart encouraged an attitude of constant attentive, "a watchful, honest, active oversight of all one's mental attitudes toward things and people." As western Christianity was watered down and changed over time, some of its original devotional practices, including inner contemplation, were either lost on the way or re-assigned only to the clergy, few of whom seem to do it anyway.
On the other hand, Eastern Orthodox Christians (Russian, Greek, Arabic etc.) were from the beginning, and are still urged to practice what is called the 'Watch of the Heart', a practice of the Desert Fathers. In this practice of inner quietude, (Gk) hesychasm, one can notice the thoughts and emotions that continually arise, and let them go. Through this practice, one comes to recognise patterns of conditioned thoughts and feelings, and through prayer and surrender to the Divine, one may enter into a state of deep inner calm, (Gk) apatheia.
As in other deeply devotional religions, these inner spiritual practices are not restricted to monks, nuns and priests; they are for all, to be made part of our daily activities as reminders of our spiritual commitment and tools for opening our hearts ever wider, ever more receptive to the Holy Presence.
Since my return to Eastern Orthodox Christianity, which I had left in my teens, I have taken up these practices with new energy, new devotion and enthusiasm, so that in it various forms, Mindfulness has become truly foundational to my life.
Eventually, though, the bright accoutrements of a sincere, mature spiritual practice become inconsequential, for what matters is the heart and intention of the practitioner, and personal transformation, which go far beyond the constraints of any religion. Eventually, daily spiritual practice done with reverence and devotion will become fully integrated into our being, part of our daily lives and our relationships with others.
The aim is for the practice of mindfulness to become the inner quality of mindfulness that is reflected in the way we act in the world, and internally felt in our ever-expanding awareness and understanding of ourselves and others.
So it with optimism that I watch Mindfulness transforming from a spiritual practice into western strategies for personal growth, health, improved performance, and wellbeing. Because even though mindfulness is increasingly being divorced from its religious origins, I see in the widespread acceptance of mindfulness as a practical tool for practical goals a growing (though perhaps unconscious or ignored) recognition of the spiritual dimension of ordinary daily life, and a subtle realisation that ordinary life, everything, is part of the sacred.