How to do Mindfulness Meditation
“Mindfulness practice is simple and
completely feasible. Just by sitting and doing nothing, we are doing a tremendous amount.”
In my last
column I discussed why mindfulness is essential to spiritual practice, for no matter what
spiritual tradition we follow, we must have a mind that is able to stay in the present
moment if our understanding and experience is to deepen. Now I would like to talk about
some aspects of the actual mindfulness practice.
or shamatha, meditation, we are trying to achieve a mind that is stable and calm. What we
begin to discover is that this calmness or harmony is a natural aspect of the mind.
Through mindfulness practice we are just developing and strengthening it, and eventually
we are able to remain peacefully in our mind without struggling. Our mind naturally feels
point is that when we are in a mindful state, there is still intelligence. It’s not as
if we blank out. Sometimes people think that a person who is in deep meditation doesn’t
know what’s going on—that it’s like being asleep. In fact, there are meditative
states where you deny sense perceptions their function, but this is not the accomplishment
of shamatha practice.Creating a Favorable Environment
are certain conditions that are helpful for the practice of mindfulness. When we create
the right environment it’s easier to practice.
It is good if
the place where you meditate, even if it’s only a small space in your apartment, has a
feeling of upliftedness and sacredness. It is also said that you should meditate in a
place that is not too noisy or disturbing, and you should not be in a situation where your
mind is going to be easily provoked into anger or jealousy or other emotions. If you are
disturbed or irritated, then your practice is going to be affected.Beginning the Practice
people to meditate frequently but for short periods of time—ten, fifteen, or twenty
minutes. If you force it too much the practice can take on too much of a personality, and
training the mind should be very, very simple. So you could meditate for ten minutes in
the morning and ten minutes in the evening, and during that time you are really working
with the mind. Then you just stop, get up, and go.
Often we just
plop ourselves down to meditate and just let the mind take us wherever it may. We have to
create a personal sense of discipline. When we sit down, we can remind ourselves: “I’m
here to work on my mind. I’m here to train my mind.” It’s okay to say that to
yourself when you sit down, literally. We need that kind of inspiration as we begin to
approach is that the mind and body are connected. The energy flows better when the body is
erect, and when it’s bent, the flow is changed and that directly affects your thought
process. So there is a yoga of how to work with this. We’re not sitting up straight
because we’re trying to be good schoolchildren; our posture actually affects the mind.
People who need
to use a chair for meditation should sit upright with their feet touching the ground.
Those using a meditation cushion such as a zafu or gomden should find a comfortable
position with legs crossed and hands resting palm-down on your thighs. The hips are
neither rotated forward too much, which creates tension, nor tilted back so you start
slouching. You should have a feeling of stability and strength.
When we sit down
the first thing we need to do is to really inhabit our body—really have a sense of our
body. Often we sort of prop ourselves up and pretend we’re practicing, but we can’t
even feel our body; we can’t even feel where it is. Instead, we need to be right here.
So when you begin a meditation session, you can spend some initial time settling into your
posture. You can feel that your spine is being pulled up from the top of your head so your
posture is elongated, and then settle.
principle is to keep an upright, erect posture. You are in a solid situation: your
shoulders are level, your hips are level, your spine is stacked up. You can visualize
putting your bones in the right order and letting your flesh hang off that structure. We
use this posture in order to remain relaxed and awake. The practice we’re doing is very
precise: you should be very much awake even though you are calm. If you find yourself
getting dull or hazy or falling asleep, you should check your posture.Gaze
strict mindfulness practice, the gaze should be downward focusing a couple of inches in
front of your nose. The eyes are open but not staring; your gaze is soft. We are trying to
reduce sensory input as much as we can. People say, “Shouldn’t we have a sense of the
environment?” but that’s not our concern in this practice. We’re just trying to work
with the mind and the more we raise our gaze, the more distracted we’re going to be. It’s
as if you had an overhead light shining over the whole room, and all of a sudden you focus
it down right in front of you. You are purposefully ignoring what is going on around you.
You are putting the horse of mind in a smaller corral.Breath
do shamatha practice, we become more and more familiar with our mind, and in particular we
learn to recognize the movement of the mind, which we experience as thoughts. We do this
by using an object of meditation to provide a contrast or counterpoint to what’s
happening in our mind. As soon as we go off and start thinking about something, awareness
of the object of meditation will bring us back. We could put a rock in front of us and use
it to focus our mind, but using the breath as the object of meditation is particularly
helpful because it relaxes us.
As you start the
practice, you have a sense of your body and a sense of where you are, and then you begin
to notice the breathing. The whole feeling of the breath is very important. The breath
should not be forced, obviously; you are breathing naturally. The breath is going in and
out, in and out. With each breath you become relaxed.Thoughts
what kind of thought comes up, you should say to yourself, “That may be a really
important issue in my life, but right now is not the time to think about it. Now I’m
practicing meditation.” It gets down to how honest we are, how true we can be to
ourselves, during each session.
lost in thought sometimes. You might think, “I can’t believe I got so absorbed in
something like that,” but try not to make it too personal. Just try to be as unbiased as
possible. Mind will be wild and we have to recognize that. We can’t push ourselves. If
we’re trying to be completely concept-free, with no discursiveness at all, it’s just
not going to happen.
So through the
labeling process, we simply see our discursiveness. We notice that we have been lost in
thought, we mentally label it “thinking”—gently and without judgment—and we come
back to the breath. When we have a thought—no matter how wild or bizarre it may be—we
just let it go and come back to the breath, come back to the situation here.
session is a journey of discovery to understand the basic truth of who we are. In the
beginning the most important lesson of meditation is seeing the speed of the mind. But the
meditation tradition says that mind doesn’t have to be this way: it just hasn’t been
What we are
talking about is very practical. Mindfulness practice is simple and completely feasible.
And because we are working with the mind that experiences life directly, just by sitting
and doing nothing, we are doing a tremendous amount.Sakyong Mipham Rinpoche is holder of
the Buddhist and Shambhala lineages of Chögyam Trungpa Rinpoche. He has received
teachings from many of the great Buddhist masters of this century, including Dilgo
Khyentse Rinpoche, Penor Rinpoche and his father Trungpa Rinpoche. In 1995 he was
recognized as the incarnation of the great nineteenth-century Buddhist teacher Mipham