Mindful Conversations

Where Buddhism Meets Gendlin

Month: March 2009

Some Questions

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On March 22, 2009

In Cartesian dualism, levels of bodily experiencing, mind-body dualism, the aggregates

Before we go too much further there are some things to name that will need our consideration soon enough. Because there are so many things that have come to me since starting this blog, that I think I should list some of them, in the hope of addressing them soon.

In wanting to write about the role of the body in Buddhist meditation practice, we can ask: What is the body that they speak of here? Is it one ‘ thing’? Even if we consider the body a collection of processes, does their ‘aggregation’ come in only one modality? Will one meaning of the word ‘body’ suffice? What if there are a number of different experiences, or kinds of experiences, that the word ‘body’ indicates, indicating levels of bodily experiencing? I think this is the case, and I will have more to say about this as I explore the theme.

Another matter that needs clarification is how I’ll view the age-old red herring called “the body-mind dualism.” There are confusing and, indeed, discouraging views abroad in the Western Buddhist community about this, is students of meditation being encouraged to avoid me ‘Cartesian dualism’ of separate mind and body. For the moment let me comment that the Buddha used a particular term which is helpful in this respect: “body with consciousness.” (saviññāṇa kāya) ”Then, Sariputta, you must train yourself as follows. In this mind and body, or anything external to it, there is no notion of ‘I’ or ‘mine.’” (Trans: Sue Hamilton). The pharase, ‘mind and body’ is meant to point us to our direct experience, and wasn’t intended to set up fixed philosophical categories. (By the way, this quote puts to rest the biased, sectarian, rhetorical and imprecise notion that Theravādans only realise the selflessness of persons, and not that of the environment. “ ..Or anything external to it,” says the Pali text.)

An important matter to clarify, too, is the relationship of what we call the senses to the notions of body (usually rūpa and kāya) in the Pali texts. As a simple experiment, try this is threefold deepening practice: Relax the body for a few minutes; then relax your breathing for a few minutes; then relax your senses (all at once). Is there a difference between ‘relaxing the body’ and ‘relaxing the senses’? Can you find your words (ignoring public meanings) for the difference? Are the senses, in fact, and speaking conventionally for now, more a matter of ‘mind’ than of ‘body’?

Where we will go.

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On March 22, 2009

In Cartesian dualism, mind-body dualism, the aggregates

Before we go too much further there are some things to name that will need our consideration soon enough. Because there are so many things that have come to me since starting this blog, that I think I should list some of them, in the hope of addressing them soon.

In writing about the role of the body in Buddhist meditation practice, we can ask: What is the body that they speak of here? Is it one ‘ thing’? Even if we consider the body a collection of processes, does their ‘aggregation’ come in only one modality? Will one meaning of the word ‘body’ suffice? What if there are a number of different experiences, or kinds of experiences, that the word ‘body’ indicates? I think this is the case, and I will have more to say about this as I explore the theme.

Another matter that needs clarification is how I’ll view the age-old red herring called “the body-mind dualism.” There are confusing and, indeed, discouraging views abroad in the Western Buddhist community about this, is students of meditation being encouraged to avoid me ‘Cartesian dualism’ of separate mind and body. For the moment let me comment that the Buddha used a particular term which is helpful in this respect: “body with consciousness.” (saviññāṇa kāya) ”Then, Sariputta, you must train yourself as follows. In this mind and body, or anything external to it, there is no notion of ‘I’ or ‘mine.’” (Trans: Sue Hamilton) The phrase, ‘mind and body’ is meant to point to experience, and not meant to set up reified ontological categories. (By the way, this quote puts to rest the biased, sectarian, rhetorical and imprecise notion that Theravādans only realise the selflessness of persons, and not that of the environment. “ ..Or anything external to it,” says the Pali text.)

An important matter to clarify, too, is the relationship of what we call the senses to the notions of body (usually rūpa and kāya) in the Pali texts. As a simple experiment, try this is threefold deepening practice: Relax the body for a few minutes; then relax your breathing for a few minutes; then relax your senses (all at once). Is there a difference between ‘relaxing the body’ and ‘relaxing the senses’? Can you find your words (ignoring public meanings) for the difference? Are the senses, in fact, and speaking conventionally for now, more a matter of ‘mind’ than of ‘body’?

Mindfulness of Body with Breathing

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On March 18, 2009

In ānāpānasati, mindfulness o breathing, satipaṭṭhāna

I’d like to share some thoughts on mindfulness of breathing as a way to keep the body in the picture in meditation and also as a way to keep contact with the body moment to moment during a day’s activities. Anālayo, in his wonderful book – Satipaṭṭhāna: the Direct Path to Realisation  (p.125)– writes:

In ancient times, and still today, mindfulness of breathing might well be the most widely used method of body contemplation. The Buddha himself frequently engaged in mindfulness of breathing, which he called a “noble” and “divine” way of practice. According to his own statement, even his awakening took place based on mindfulness of breathing.

To obtain a sense of the importance of mindfulness of the body, we only have to consider that attention to the presence of the body is a foundational ‘step’ in the following practices:

  • awareness and investigation of the five ‘existential functions’ (Wallis’ translation of the ‘aggregates’ or ‘khandhas’); 
  • the four establishments of mindfulness (satipaṭṭhāna); 
  • and the ‘Mindfulness of Breathing’ meditation practiced by the Buddha (ānāpānasati);
  • and, related to the first point: in general in the teachings (not only in the first foundation of mindfulness), mindfulness of the body is important in the contemplation of the earth-element, as well.
I’ll have more to say on how the teachings present the relation of the senses to the body in a future post, but for now I’ll just claim that the body also figures in what the Buddha called ‘the All’; ‘that is, in the six’ channels that he said comprise the whole of our lived world. This is an experiential thing. The ‘bodily sense’ in this context is often translated (perhaps correctly, in a strict translation) as ‘touch,’ but this is often an inadequate term to describe the fine and intricate body-senses which are available as objects of our mindfulness. Just consider, for instance, the existence of (what we now call) proprioception; and of kinaesthesia; and also of the ‘felt sense’ (Gendlin).

The importance of the body as the early or first steps in the above practices is that founding our awareness in our ‘physical’ presence gives us yogis a steady basis for the realisation of progressively subtler states of awareness; and it allows integration of these subtle, spacious states with our daily activity. So, moving ever deeper into subtle phenomena – such as the feelings, mind-states and the dynamics of suffering & liberation – does not mean abandoning the body after its initial role. puts it nicely:

Any bodily or mental phenomena coming within the focus of awareness during the sixteen steps [of ānāpānasati]

are experienced against the background of the ever-changing rhythm of in- and out-breaths, which provides a constant reminder of impermanence. (p.134)

In other words, as we progressively encounter subtler phenomena in ourselves, we continue to check in with the breath and body; we transcend and include the body, embodying our realisation.

Intention

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On March 14, 2009

In body, Buddha, mindfulness, Pali

Through my years of Buddhist practice, I’ve come to a very different understanding of the place of the body in our practice than I had when I set out. I’m struck with how powerful this practice statement by the Buddha is:

“Therefore, bhikkhus, you should train yourselves thus: ‘We will develop and cultivate mindfulness directed to the body, make it our vehicle, make it our basis, stabilize it, exercise ourselves in it, and fully perfect it.’ Thus, bhikkhus, should you train yourselves.”

I’ll post regular comments on the subject, to share an inquiry into this. And I’ll slowly collect texts – mostly from the Pali Nikayas (early Buddhist texts), but not exclusively – which support embodied meditation and mindfulness practice.

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