Mindfulness - Presence to the Present Moment

Personal Development - Awareness - Mindfulness

Heartsease Training, Shifnal Shropshire email : - [email protected]

© 2012 - Peter Creagh, Trainer, Supervisor and BACP Registered Counsellor UKRC 1mindfulness.doc

1

Awareness – Mindfulness

presence to the present moment

There are two ways to wash the dishes. The first is to wash the dishes in order to have clean dishes and the second is to wash the dishes in order to wash the dishes

Thich Nhat Hanh (Zen Buddhist Master)

Mindfulness is about non-judgemental awareness ( Jon Kabat – Zinn )

Introduction This is part of a series of short papers/articles designed to complement presentations to trainee Counselling Psychologists , from Wolverhampton University, undertaking a Personal Development Module on a Doctorate Course. The final two years are based on Existential and Trans-Personal/Integrative approaches to therapy. These include and Holistic ideas and concepts concerning the inter-connectedness of Body- Psyche and Spirit. Other papers examine 1) the work of Buber and Encounter , 2) explore Four Essential Truths with Four Choices from a Buddhist Psychological Approach, 3) look at the importance and experience of Breath Awareness, which in both Buddhist and Hindu Psychology provide an essential Secure Base , 4) the Power of Unconditional Presence, which is a Buddhist approach that encompasses compassion, encounter and the humanistic concept of Working at Relational Depth/ Edge of Awareness and finally in paper 5) the importance of Self-Transcendence which combines aspects of Frankl’s Logo-therapy and Eastern Concepts. The paper on Unconditional Presence gives two examples of consciousness based on the ocean. These are taken Hindu and Buddhist teachings that stress that our thoughts and emotions are like tiny islands in the vast ocean of our awareness / consciousness and that we tend to focus too much on the islands and not on the ocean. This short paper will briefly examine the wisdom of focusing more on the ocean of consciousness; it will look at how this practice is rooted in many cultures and traditions. It will attempt to expand on some of the main concepts of mindfulness , or more properly awareness, and stress the vital necessity for practitioners to practice mindfulness before they consider using it with clients. It will focus on its roots in Buddhism and provide some useful tips for practicing mindfulness.




2

The Roots of Being in the Present Moment If thoughts are like islands on the vast ocean of consciousness, what have many cultures had to say about this. Well the ancient sages of Hinduism, the Buddha, the ancient shamans of the Celtic Tradition, the Desert Fathers of early Christianity, the mystics of the Middle Ages and the Sufis of Islam have all advised us about the wisdom of focusing on the present moment. The ‘practice’ of focusing on the ocean of consciousness is variously called; the practice of awareness (Hinduism), mindfulness (Buddhism) or the Practice of the Present Moment or Awareness of the Heart (Christianity). For many in the West, and particularly those who have some knowledge of psychological practice, the term ‘Mindfulness’ is probably more familiar.

Awareness - Mindfulness

One of the most important Eastern contributions, both to the spiritual path and to psychoanalysis, is that of mindfulness, or focused awareness. This has some association with Gendlin’s concept of focusing ( more on this later when we look at three important ‘strands’ or ‘branches/types’ of mindfulness practice. But what is mindfulness? Mindfulness, or to put it more correctly ‘right mindfulness, is one of the eight limbs of the right path in Buddhism. Thich Nhat Hanh (1998 p64) stresses that this is one of the most important paths and notes that Buddhist psychology stresses that ‘we are always giving our attention to something’. In Eastern teachings the mind is likened to a chattering monkey that is always jumping around and very difficult to control. Perhaps the term ‘mindfulness’ is at worst misleading or at best unhelpful. For Western mindsets the ‘fashion’ for mindfulness seems to be steeped in strange Eastern meditation rituals, that somehow require of demand we ‘empty or minds’. As Buddhism is perhaps the most notable tradition to have adopted and adapted this concept, we could gain some better insights from this Spiritual Tradition. First of all it is a Spiritual Practice or Sadhana in Sanskrit. Buddhism is rooted on the teachings of the Buddha and are codified in a series writings, such as the Dhammapada (The Path of Perfection). These were written in Pali and just as in Sanskrit, translations into English have tended to dilute the teachings. The word used for Right Mindfulness might better be translated as either ‘ awareness of’ or ‘giving attention to’ . Both of these more properly outline the essential nature and practical usefulness of the practice of mindfulness. Thich Nhat Hanh(1998) also states that ‘mindfulness is the practice of giving our attention to the present moment thus giving us the opportunity to have right thoughts and right actions’. In this way we are always present to what is going on in our body, psyche and spirit. His earlier work (1987) is devoted entirely to the practice of awareness and is considered by many to be a classic in this field.




3

Van Waning (2002, p100) in her contribution to the exploration of Buddhism and Psychotherapy, examines the concept of mindfulness and concludes that this is a very important contribution in that it offers the vital practices of ‘ attention, concentration ,awareness in the challenge of being ‘awake’ and unprejudiced right ‘here’ for both the other and yourself’. Mindfulness is not only an Eastern concept but one that has always been present amongst the mystics in western societies. Ishpriya Mataji , this author’s mentor/spiritual guide , once shared these words of Meister Eckhart, a medieval German Pastor, concerning wisdom. They strongly reflect the ethos and practice of mindfulness spoken of in the East. Eckhart said ‘Wisdom consists in doing the next thing you have to do, doing it with your whole heart, and finding delight in doing it’ This advice needs to be based in the understanding that wisdom is considered to be at the centre of the spiritual quest. Wisdom is ‘true knowledge’ and must not be confused with mere academic learning. Knowledge is deeper and more holistic. Jon Kabat- Zinn (2005) reminds us that, although the practice of mindfulness is the essence of Buddhism, it is a natural state that can be accessed by all. Mindfulness provides a wonderful basis on which to build life and is an excellent aid to good practice and good reflection. It speaks of that ‘presence to the present’ which is certainly a powerful component of any therapeutic relationship. But how can mindfulness become part of our daily life and Practice ? One way of beginning this process was conveyed to me during a conference in 1995 led by Ishpriya Mataji. She reminded us to beware of the almost universal tendency to hurry, to get on with the pressures and endless deadlines of the modern world. These are counter-productive of any attempts to develop a truly reflective practice. These words of Ishpriya Mataji reflect an important aspect of the practice of focusing and awareness. ‘It is important to slow down the physical if one wants the psychological and spiritual to do likewise’ There are many ways of achieving this ‘slowing down’, which is the initial and important prelude to developing mindfulness. Thich Nhat Hanh(1987) exhorts disciples to take delight and be mindful in the everyday events such as, drinking a cup of coffee or peeling an orange. Two common methods of developing the ‘practice’ are the awareness (the watching) of breathing and the inward repetition a mantra for a period. The former was covered in an earlier article from this Author. Both assist in being present to the present moment. Another method is the practice of Zen walking – a form of meditative and very slow walking. This can prove to be most beneficial. All these practices begin to slow down both physical and psychological. They lead us to learn the value and wisdom of being more present to ourselves and then we can become more present to others. This is a sound basis for building up and improving our reflective practice.




4

An even simpler practice is to ‘ride the waves’ of your breath for 5 minutes a day and notice how the mind wanders but , as Kabat-Zinn reminds us, do so with ‘non judgemental awareness’

( you might like to STOP reading this paper and try it NOW! )

First put this paper down and become aware of your breathing. Focus on the IN-BREATH through your nostrils and the OUT BREATH Imagine your self like a Surfer ‘riding the waves’ and merely note both the rise and fall of your breath and of your thoughts

Adapted from Kabat-Zinn

Mindfulness and Meditation All forms of mindfulness practice involve elements of meditation. Meditation is not some quaint or esoteric Eastern Practice it is an essential human gift or ability. This ability or gift can be readily noted in young children. However, our culture and up-bringing tends to drive this ability underground. We cab rediscover this gift with practice and this can best be achieved by developing strategies/exercises that strengthen and/or develop three important strands or roots of meditation practice. These are :

1. Basic Awareness/Concentration Meditation. 2. Mindfulness Meditation 3. Meta ( Metta ) Loving Kindness and Compassion ( Karuna) Meditation

These three essential ‘strands’ form the basis of any life-long approach to adopting Mindfulness and a spiritual practice. This paper will not go into these at any great depth but will give a brief outline and practical examples of each Awareness/Concentration. Eastern approaches stress the unruliness of the mind. Those who travel in the East , particularly in India, will be aware of how monkeys , a sacred animal, are often to be found around Temples. They are constantly chattering and moving swiftly around ready to snatch and valuables of food from the unwary pilgrim. This the famous Hindu story of the mind being like a restless monkey. Consequently, most Teachers begin by initiating their disciples into some simple pranayama or breath control practices. These are more fully covered in Creagh (2009) Breath Awareness – A Secure Base.




5

The use of the breath and/or a simple mantra is widely used to help calm down the mind. In neurological terms this activates the Para-Sympathetic Nervous System and reduces stress. Hanson (2009) Chapter 5 is a very good reference source for those wishing to expand their understanding of the connections between ancient Buddhist Practices and modern Neuro-Psychology. Mindfulness Meditation Here the practitioner does not deliberately calm down or quieten the mind , although taking a few mindful breaths is a good preparation, but merely rides the waves of the thoughts and notices pre-dominant and often habitual thoughts patterns. The example of ‘riding the waves’ is one of many simple practices in this area. Meta – Loving Kindness and Compassion Meditation The focus of all spiritual meditative practices is to develop our awareness of our inter-connectedness with our real self- others and the cosmos. In most Spiritual Traditions Loving Kindness and Compassion are the real goal of the disciple. In Buddhism , as in Hinduism and the Christianity of the Desert Fathers, the cultivation of compassion towards self, others and our environment is crucial. The disciple is encouraged to regularly meditate on this and to develop a compassionate loving kindness towards everything and everybody. Typical practices are to meditate of a saying, mantra or sutra that reaches our emotional and spiritual depth. The practitioner is encouraged to lovingly accept all by returning to a simple phrase e.g. ‘Breathing in I think of Peace – Breathing out I pour loving compassion on ( x) ‘ Over time this third practice or strand, which can encompass or integrate the other two strands, can produce a more restful, compassionate and loving attention to all and everything. It is time to return to mindfulness and the difference between thinking and reflecting. Reflection is much more than Thinking ‘It is important that we begin to recognise and understand the difference between thoughts and reflections’. ( Ishpriya Mataji)

Mindfulness is one of the eight limbs on the Marga or Path of the Buddha’s Essential or Noble Truths. In fact it is the 7th limb. Because of its importance, many Teachers teach it as the 3rd essential element on the path to realisation. Mindfulness is a spiritual practice (Sadhana) that is at the heart of Buddhist Psychology and philosophy. Non-judging mindful awareness of what ‘floats up’ into the ocean of our awareness is one way of explaining the Buddhist concept of (Right) Mindfulness. The Sutra of Mindfulness puts it like this:-

‘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’. ( Nhat Hanh 1987)




6

An understanding of this quotation is essential if we are to begin to understand and practice mindfulness. Mindful attention is the beginning of this Practice. It is the bridge between genuine reflection and real presence (UP); in fact it can incorporate elements of both. It is important that we begin to recognise and understand the difference between thoughts and reflections. Many practitioners confuse these and merely record a stream of thoughts with little or no reflection. This can be ‘corrected’ by mindful attention. This is because; beginning to direct mindful attention to (for example) our thinking, allows us to begin to really notice the difference between thoughts and awareness. Part of our normal human experience is to identify totally with our thoughts, feelings, memories etc and thus become prisoners of our conditioned mind. This prevents us from accessing those deeper parts of our consciousness which are often referred to as our ‘soul’. Remember the Greek for soul is ‘psyche’. This ‘soul part’ is where thoughts begin to slow down and become a gentle and whispering silence. Here we can become self-reflective – a gift which (as far as we know) is unique to humans. It is our reflections that can begin to free us from the conditioned mind. Mindfulness supports and encourages the important practice of living in the present. Modern psychology confirms and affirms that much of the distress and confusion of life is caused by living either in the past or future. Therefore living in the present is one of the great fruits of the practice of mindfulness or awareness and this is probably why Western Psychology has so gratefully and eagerly adopted it. Some Helpful Hints for Beginners. Mindfulness Practice is extremely difficult. Understanding the difficulty, accepting it gracefully and with gentleness is the pre-requisite 1st step in the practice of mindfulness. Like all great practices it is best to proceed slowly, with compassion and understanding of self. Little is accomplished by either willing the end or trying to force our mind to be aware of the present. Previous articles and exercises, in this series for Trainee Counselling Psychologists, have outlined the practice of mindful breathing and the beginnings of mindful focusing. These are essential foundations on which to further develop the practice of mindfulness.




7

Some Mindful Tips

If the path be beautiful, do not ask where it leads. Anon

Initially, we can easily become distracted and therefore it is important to find a ‘secure base’ from which to travel out from ,and return to, during our practice, This is particularly important when, as is usual, we become distracted. Most Teachers recommend the practice of breathe awareness. With practice we can develop the ability to be both attentive and present to the coming and going of thoughts, memories, emotions, imaginations, physical sensations etc. These are the islands on our journey through the ocean of consciousness. Over time they can lead to insights into emotions and greater physical awareness. This then leads us into the ‘territory’ of felt senses’ and edge of awareness and beyond. Some additional helpful points for beginners now follow. These are all covered in other articles by this author.

• A first step for beginners is to begin to slow down and develop the practice and

awareness of breathe, leading on to your own pattern of ‘square breathing’.

• Then (perhaps) a simple 15 minute exercise being aware of the 3 zones – Outer World, Inner World and World of Imagination and Dreams (5 minutes on each)

• Then begin merely to practice pure recognition i.e. recognition without judgement. Feelings whether compassion, irritation (good or bad – our own labels) need to be acknowledged and welcomed.

NOTE: - This is similar to the Phenomenological Rules (Spinelli 2005) of Horizontalisation and Description. In fact the 3rd rule of Epoche (Bracketing) also applies)

• Remember, when feelings are negative this can be difficult. If so, begin merely to focus on the current state of your mind. Watch it quietly and gently in a self-transcendent way and under this gentle gaze of unconditional presence, it will reveal its true source and nature. This leads to great insights and healing.

• Being disciplined and regular in some form of mindful attention takes time and effort.

• Another helpful practice (but not directly related to mindfulness) is to develop the skill of focusing. Although Gendlin’s focusing strategy is not mindful meditation, it does have some connections with the practice of mindfulness, not least its emphasis on the need for attentive, patient compassionate companionship (a form of Unconditional Presence) and the need to be mindful of the three Phenomenological Rules( see above).




8

Deepening the Practice As you progress in your practice you will begin to notice how much more quietly and quickly you can begin to slow down. To deepen your practice you may wish to try one or more of the following, these are all well recognised and recommended practices:

• Take time – out several times a week to practice 5 minutes Zen Walking. This is often referred to in Zen Buddhism as ‘kinhin’. It involves paying great attention to the body whilst walking very slowly. If you are interested in this practice you need to be shown it in action and then begin to practice it.

• Practice having a ‘mindful’ bath or shower i.e. take about half an hour in a bath or at least 10 minutes in a shower. As a 1st step, check with yourself that you are in the shower or bath ! Then, be aware of cleaning each part of the body.

• Practice making and having a cup of coffee – at least a half hour practice.

• Set aside a half day or (if you can manage it) a full day for mindfulness. If you like nature, then get out into the countryside.

• Have a set period for silence, be it merely 15 minutes – building up to a day of silence.

All the above help to ‘train’ the mind into becoming more awake and more aware! Please note that it is extremely important that Counselling Therapists develop some experiential knowledge of the value, power and usefulness of Awareness/Mindfulness practices. We need to resist the all to familiar temptation for therapists to immediately put into practice something they have either only read about or done a few days CPD training on. Awareness/ Mindfulness is at the very least a powerful therapeutic tool or strategy and at its best a vital life-long Spiritual Practice. Readers can readily Google the increasing weight of research evidence that outlines its potential benefits for a variety of issues e.g. stress, depression, anxiety, lack of concentration etc. It is now time to briefly look at its connections with some mainstream Western Approaches to Therapy.




9

Some Connections with Western Approaches Whilst Mindfulness or Awareness is a practice rooted mainly in the East and amongst esoteric Western Spirituality, it has increasingly influenced many psychological and therapy approaches. Some of these are more directly connected than others. The following (not exhaustive) are some definite examples:

• Gendlin (2003) introduces Focusing this has some very direct links connection with this practice. It is used to assist clients to access their felt sense to understand and deal with anxiety, stress, addictions, interpretations of dreams etc.

• Much of Transpersonal Therapy and particularly Integral Psychology make use of this practice, as does Jungian psychology.

• Psycho synthesis with its emphasis on the connection of mind – body and spirit and the importance of being attentive to all these , certainly recognises its importance

• CBT has (perhaps) made more direct emphasis and claims to its use. This is particularly true of its use in the ‘treatment’ of stress, anxiety and some addictions.

• A less obvious but definite link (used by the author of these notes) is its links with Solution Focused Brief Therapy. Here it is useful to encourage clients to slow down and ‘notice’ things – a brief form of mindfulness.

Some Final Notes You can only change what you understand. What you don’t understand, and are not aware of, you repress, you don’t change. But when you understand it, it changes’ Tony de Mello

As noted, the practice of mindfulness/awareness has connections with Gendlin’s Focusing and has been widely adopted by Western Therapy, particularly by Jungian Psychology, CBT, and many of the existential/transpersonal approaches. There is evidence to show its effectiveness in stress, anxiety and general relaxation (used by CBT) and in deeper self-transcendent awareness.




10

The practice of awareness/mindfulness has many fruits, not least its power to bring deeply buried things into our awareness where we can then begin to understand them. This is the point made by the quote above from Tony De Mello ( 1995). However, when we approach the whole area of mindfulness, it is important to note the following.

• As with all practices from the East, whether it be the many forms of Yoga, or Sadhana (spiritual exercises) or awareness / mindfulness; we do not set out to achieve anything! This is the challenge and paradox of all Eastern practices.

• That we remain disciplined and regular in our practice

• We are gentle with ourselves and apply Unconditional Presence to our inner relationship

• We remember that mindfulness is NOT a guaranteed quick fix.

• In many clients, the practice of awareness initially heightens anxiety, agitation and even despair. This is due to the dissonance between the self- concept and the real self as mindfulness begins to question and challenge the long held false beliefs. Humans , naturally or instinctively, try to retain the status quo. This can be beneficial but can also be a block. The sentiment ‘ better the devil you know’ is not necessarily correct. As Frankl (1978) remarks ‘ when we can no longer change the circumstances we are forced to change ourselves’

• Several years of Practice may be required to achieve life-long insights and benefits – a concept that is ‘foreign’ to our quick fix society.

• Practitioners need to both experience and thus become aware of the points above before they embark on guiding clients in mindful practice. We need to resist the dangerous tendency of the ‘blind leading the blind’. For real understanding it is important that practitioners have some considerable experience or training or better still a Teacher/ Guide.




11

‘ Sitting still, doing nothing, Spring comes and the grass grows’ Thich Nhat Hanh

Finally What the practice of mindfulness ultimately achieves is this; it trains us to cultivate discernment and not just judgement. It opens us up to the value of using all our senses, not just the 5 well known senses, but also the sense of intuition which lies deep in our consciousness. This is a life-long , moment-by-moment practice in non-judgemental awareness. It is hoped that these notes provide a useful background to the practice of awareness/mindfulness. Mindful Practice when developed is one method of Meditation. The following is a quote that describes the state of consciousness that is meditation – referred to as Dyana in Sanskrit.

‘Return within to the place where there is nothing And make sure that nothing comes in with you.

Penetrate to the depths of your self. To the place where thoughts no longer exist

And make sure that no thought raises its head For there where there is nothing is fullness

There where nothing is seen is the vision of being There where nothing appears any longer

Is the sudden appearance of the self (the spirit)

Dyan (meditation) it is this’ From Ishpriya Mataji (CD :- Return to the Source)

For it is in that ‘place where there is nothing’ that true awareness, true mindfulness can emerge. Although ‘this place’ is the ultimate fruits of mindful practice we can find that , in our journey towards this place, lesser, but extremely helpful, fruits emerge into our consciousness and positively impact on all aspects of our life. This is because awareness rises up from our basic level, through our felt senses and emotions. Consequently, greater insight and much deeper understanding of our real self begins to emerge. This in turn leads towards greater self-actualisation and, more importantly, self-transcendence. One final and over-parching point:- If, as Kabat-Zinn states ‘Mindfulness is the cultivation of intimacy with the core of our being’; then this requires compassionate, non-judgemental patience. As we enter the discipline of Mindful Practice many questions begin to emerge. Given our culture and its natural tendency to over-intellectualise and over- emphasise the cognitive, we definitely need this non--judgemental patience. This note ends with a quote from the poet Rilke

Live the questions now. Perhaps you will then gradually, without noticing it,

Live along some distant day into the answer.

Peter Creagh (July 2012)




12

Bibliography

Creagh, Peter, Encounter and Awareness – Reflections on Buber’s Theory of Relationships, Heartsease Training Handout

(2007

Creagh, Peter, Four Essential Truths- Four Choices, Heartsease Training Handout (2009)

Creagh, Peter, Breath Awareness – A Secure Base, Heartsease Training Handout (2009)

Creagh, Peter, The Power of Unconditional Presence, Heartsease Training Handout (2009)

De Mello,Anthony The Way to Love –, New York, Image Pocket Classics , 1995

Frankl,Viktor The Unheard Cry for Meaning - New York TOUCHSTONE, 1978

Gendlin,Eugene Focusing , London, Rider , 2003

Hanson,R and Mendius R Buddhas Brain – the practical neuroscience of happiness,love & wisdom. Oaqkland

CA, New Harbinger Pub (2009)

Kabat-Zinn, Jon Coming to Our senses Healing ourselves and the world Hyperion . com , 2005

Mataji., Ishpriya Return to the Source. CD from ISA Comms, 2002.

Mataji, Ishpriya (various). Private Audio Tapes of various Conference ( Pravachans) talks between 1995-2007

at Die Quelle ( The Source House) Decantskirchen, Austria

Mataji, Ishpriya ,‘ Spiritual Direction Letters’ , Letters to Peter Creagh , 1992-2010, Shifnal, Shropshire,UK

Mataji, Ishpriya (various). Private Audio Tapes of various Conference talks between 1995-2008,

Die Quelle, Decantskirchen, Austria

Mearns, D and Thorne , B ( 2000). Person Centred Therapy Today. London, Sage

Merry, Tony The Actualisation Conundrum – Person Centred Practice Vol 11 No 2 (p85) ,

Ross-on-Wye. PCCS, 2003

Pas, J. F , The Wisdom of the Tao – Oxford, Oneworld, 2001

Spinelli, E, The interpreted world, an introduction to phenomenological psychology, 2nd edition.

London, Sage, 2005

Thich Nhat Hanh The Miracle of Mindfulness . London. Rider, 1987

Thich Nhat Hanh The Heart of the Buddha’s Teaching. , London. Rider, 1998

Van Waning,A. A mindful self and beyond: sharing in the ongoing dialogue of Buddhism and psychoanalysis I,n

Young- Eisentrath,P and Muramoto, S ( eds). Awakening and Insight – Zen Buddhism and Psychotherapy.

Hove, England , Brunner-Routledge.,2002

Young- Eisentrath,P and Muramoto, S ( eds) ( Awakening and Insight – Zen Buddhism and Psychotherapy.

Hove, England , Brunner-Routledge.,2002

Welwood, John ( Ed), Awakening the Heart East/West Approaches to Psychotherapy and the Healing

Relationship Boston, Shambala ,1983

Wilber, Ken , No Boundary - Eastern and Western Approaches to Personal Growth , Boston, Shambala, 2001

Mindfulness - Presence to the Present Moment

Documents

Transcript of Mindfulness - Presence to the Present Moment