Mindfulness of The Body

Mindfulness with regards to the body is usually practised first before the other three Satipatthana (of feelings, consciousness and mental objects). This is because the objects involved in mindfulness of the body are relatively grosser. It is easier to build up mindfulness on gross objects than subtle ones. Some of the objects contemplated upon— parts of the body, breath and corpses—are basically to do with pure tranquillity exercises. From tranquillity, one later advances to the practice of Vipassana. In the Abhidhamma, this group of body objects is classified under rupakhanda (material aggregates). The beginner is also taught to be mindful of the four postures: sitting, walking, standing and lying down.

Sitting

In practice, one notes “sitting” and “touching.” What does one actually do or note? Some visualises the body sitting. This is not correct as visual images are not real. The proper way is just to watch and experience phenomena.

What does one watch? Directly, we say we watch the element of wind which may be expressed in tension, firmness, supporting, pulling or vibration. As one watches with just bare attention, it becomes clearly evident that there is no “I” or “being” in this body but just physical processes or forces taking place. With stronger mindfulness, one would see these processes changing in diverse ways. In the midst of noting the sitting posture, ie the tension and stiffness etc, one will also pick up many other sensations such as heat or coolness and mental phenomena like pain or external phenomena such as sound. In other words, when we note “sitting” mentally, we are just using it as a label to help us direct our mind to watching the realities involved

Sitting Posture with some of the many objects that can be noted with mindfulness

The labelling can be said to point to a window to which we direct our mindfulness. It helps us hold our mind to the meditation object and thereby, develops the concentration which sees, through mindfulness and bare attention, the realities that occur there. Here, we cannot choose what we see; we only direct our mindfulness to the “window” and observe whatever arises.

Touching

One initially observes the area where the posterior and legs are in contact with the seat. A number of touch points can be discerned. One can watch these touch points systematically to increase concentration. The time spent in observing one point varies with the state of mind and clarity of the object. The clearer the object, the longer one can watch it. On the other hand, if it is vague and one is sleepy, one should move more quickly from one object to another. “Touching” is also noted alternately with “sitting.” As in watching other objects, we are actually watching the characteristics of the elements arising and passing away when we note “touching.” (Refer to diagram on opposite page for the location of touch points given by a manual of Vipassana. The “model” used is, however, not the one in the original drawing).

Rising and Falling

When sitting, the beginner is also taught to watch the “rising” and “falling” of the abdomen. The “rising” and “falling” can also be considered as windows through which we see more and more things. One is told that when one watches the rise and fall, one is actually noting the wind element as expressed by movement or motion. But ultimately, one also watches many other things. One is also initially taught to start by watching the “rising” and “falling” of the abdomen. This is to help us build up our concentration. But, in no way should one be obsessed with the rise and fall to the extent that we try to “hold on” to it or control it (by The clearer the object, the longer one can watch it.

unnatural breathing). The “rising” or “falling” is also not constant and it may disappear while one is watching it, in which case, one should switch to another “window.” A question often asked is: why should one not watch the breathing at the tip of the nose or lips instead of the abdomen? Watching the breath at the nostrils is well-known to produce concentration. One meditation teacher remarked that nama-rupa (mind and matter) can be more easily discerned when one watches the “rising” and “falling” of the abdomen. The breathing (noted) at the abdomen is clearly grosser than that at the nose tip. The three characteristics of suffering, change and non-self are also more clearly manifested. In this way, Right Concentration, which in this case is momentary, aimed at realities and with mindfulness rather than concentration being predominant, is developed. Again, visualisation, counting or controlled breathing are disallowed here (as one is doing Vipassana which basically means watching realities).

Walking

Beginners are usually advised to do more walking than sitting. One teacher had remarked that every sitting should be preceded by walking. He also pointed out that Arahatship can be gained by just walking alone. Meditators have confirmed that after a good walking meditation session, they have a better sitting session. One should not underestimate the importance of walking or take it lightly. To just sit and neglect walking will make one like a lame man, walking on one leg! Walking serves many purposes in Vipassana. Firstly, one is unable to sit all the time and walking very mindfully bridges what would otherwise be termed as wide gaps or periods of nonmindfulness in our meditation. Continuity of mindfulness has always been stressed as otherwise, the concentration needed to develop insight cannot arise. By itself, walking is also Vipassana bhavana (cultivation of insight). Every step is watched in detail. Also, it is the mind that directs the walking. “There is no one that walks…”—this knowledge will come This world is subject to torment; Afflicted by contact, it calls a disease “self”: For however it is conceived It is ever otherwise than that.* Becoming something other, The world is held by being, Is afflicted by being yet delights in being. But what it delights in brings fear, And what it fears is suffering. Now this holy life is lived In order to abandon being. UDANA 3.10 (EXTRACT) *The perpetual wandering on in the round of birth and death. PHASES OF STEPS IN WALKING MEDITATION 1 PHASE 2 PHASES 3 PHASES 4 PHASES 5 PHASES 6 PHASES right / left lifting stepping lifting pushing stepping lifting pushing stepping raising raising lifting pushing lowering stepping raising lifting pushing lowering treading pressing Denotes new phases to note.

naturally by itself as the meditator conscientiously notes the evervanishing phenomena of physical and mental processes. Walking has also different characteristics from the sitting practice. Its objects are grosser and varied and so mindfulness can be built up easier. As such, it acts as a powerful balancing factor in that it keeps one’s mind inclined towards Vipassana instead of Samatha (tranquillity meditation). In walking, we also note “turning,” “seeing,” “hearing,” “intending,” and thus, extend the practice of mindfulness into our daily activities. The walking meditation is noted in an increasing number of phases in order to step up mindfulness and concentration. One is advised to adopt a pace that one feels most comfortable with. One should be careful in not putting the cart before the horse. Mindfulness is more important than the number of phases being noted. Once mindfulness is built up, the walking is slowed down by observing more phases, or rather, more phenomena. The beginner trying to do very slow walking can end up very tensed because he is trying to watch something he can hardly perceive. A meditator (both a beginner or “veteran”) should start his walking session with brisk steps. Brisk walking will help the mind get “accustomed” to the object. It also exercises the limbs and overcomes lethargy. Then again, there are those who “overdo” it by walking more briskly than is necessary and for too extended a period. They can end up quite distracted and exhausted. “Brisk enough to just arouse mindfulness” should be the attitude. As one’s practice advances, the walking processes are seen as a stream of mind and matter passing away in rapid succession. Walking would then be naturally very slow. Walking may again be done in a relaxed or intense manner depending on whether energy is excessive or lacking. This is where the balancing of faculties comes in. Other phenomena that are also watched during walking are sound, pain, intentions, seeing and hearing. One stops walking to note these if they are persistent and predominant. (See pages 33 and 34 for the diagrams on the various phases noted in walking. They are extracted from the same Vipassana manual referred to earlier). Trivial thoughts, subtle thoughts, Mental jerkings that follow one along: Not understanding these mental thoughts, One runs back and forth with wandering mind. But having known these mental thoughts, The ardent and mindful one restrains them. An awakened one has entirely abandoned them, These mental jerkings that follow one along.

Standing

“Standing” is noted during walking, ie before one starts and as one reaches the end of the walk. In noting “standing” (the upright posture), one can also alternate with “touching” at the soles in contact with the ground. One teacher noted that standing is seldom done for long periods as it demands a lot of energy. Another said that it is not recommended for long periods, especially with women and children, because one may fall when the samadhi (concentration) induces a dream-like state and the knees may turn “soft.” The teachers also said there had been reports of the body swaying and the meditator experiencing fears of toppling. Standing has, however, been noted to be good for those with strong sleepiness. I have personally not met anyone falling down. Standing with feet slightly apart improves stability. We can sweep our mindfulness from head to toe or pick up and stay with whatever sensation is strongest. Sometimes, the “rising” and “falling” return and are noted.

Lying down

This posture is normally not done in serious practice as one will usually end up falling asleep. But, if one is very mindful in this posture, one can actually stay awake and alert, and end up not sleeping at all. But when one intends to sleep, one usually does the lying meditation with more general and superficial mindfulness. The lying posture recommended is the “lion’s posture”—with the body facing the right side. This is preferred to lying on the back or on the left side although both are also not prohibited. Lying down is done mindfully and one notes “lying,” “touching,” and when “rising” and “falling” are clear, one notes “rising” and “falling.” When pleasure arises, one notes “pleasure,” and also with “thinking,” “sound” “pain” etc. If one is good, one may actually watch the mind falling into the sleep state or arising from it. The relaxed position induces pleasure and thus, sleep. Energy is usually lacking.

Daily activities

The Satipatthana Sutta mentions some important ones—eating, chewing, answering calls of nature, wearing clothes, talking or remaining silent, looking in front or away. The mind has to be trained to be mindful, at all times and in all aspects of life; only then will it be powerful, penetrative and useful. “At all times” indicates continuity; “in all aspects” indicates flexibility. There is no time where mindfulness cannot be developed; and insight can arise at any time for such a one. Failure to apply good mindfulness in daily activities is to greatly limit the usefulness of it as well as obstruct us from integrating and balancing our spiritual and material pursuits. There are many things to discover in our daily activities. Our failure to do so only shows how insensitive and blind we are to things that occur around us and which affect us. No wonder many lay people find it difficult to concentrate and meditate after work. They often neglect this most important part of their practice. Details of this aspect are too wide and therefore, not dealt with here. We intend to have essays on this aspect printed later. As for the mindfulness of the body, a sutta says that it is the one thing that has to be learned. If we perfect it, we shall, it assures us, attain the highest freedom.