5 Forgotten Mindfulness Practices With the Body

The body scan as currently taught, is not a part of the traditional teachings. Yet, it has now become the practice of choice for mindfulness of the body. This has gotten me curious. In this post, I would like to review the various mindfulness of the body practices as explained in Mindfulness Immersed in the Body. Here they are, along with my commentaries:

1. First is awareness of breath, body sensations, and tensions in the body:

[He] sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out. "Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.' 

Currently, the awareness of breath practice is most often split from the awareness of sensations in the body as taught in the body scan. Also, many teachers stay clear from any active involvement with areas of tightness in the body. We are told to mostly notice the 'bodily fabrication', and not do anything about it. Here, according to the traditional teachings, the meditator is to use the breath to 'calm' bodily fabrications. I find this more aligned with my experience of the body. Sitting, paying attention to the breath, the attention gets drawn to some discomfort, or pain in a part of the body. I do not fight the distraction, but instead choose to be with it, giving it space to be within each in breath, and letting it dissolve as it may with each out breath. A reminder that mindfulness practice is very much an active practice. It is much more than just sitting . . . 

2. Second is mindfulness of physical activities:

When walking, [he] discerns, 'I am walking.' When standing, he discerns, 'I am standing.' When sitting, he discerns, 'I am sitting.' When lying down, he discerns, 'I am lying down.' Or however his body is disposed, that is how he discerns it. [...] When going forward & returning, he makes himself fully alert; when looking toward & looking away... when bending & extending his limbs... when carrying his [belongings]... when eating, drinking, chewing, & savoring... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert. 

We are so conditioned to think of mindfulness practice as mostly sitting, or walking. We forget that opportunities for practice are with us at all times. Sitting now at my desk, I can become aware of fingers tapping the keys. Mindfulness is a 24/7 practice, minus the time we spend sleeping.

3. Third is awareness of the repulsiveness of the body:

[He] reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things: 'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine.' 

To which I will add the practice of witnessing the results of aging on the body, ours, and that of others. Working with sick, old, and dying folks, I get a chance to see what awaits most of us in the end, if we live long enough. The stench of human feces and urine, all mixed in, in the middle of the night  . . . Youthful beauty, disintegrated, and giving way to an ugly bag of bones. Faces, contorted from pain everywhere in the joints, the organs . . . Minds, gone and struggling to make sense of each moment. We all try so hard to disguise the repulsive nature of our body and the fact that we are walking, defecating machines. 

4. Fourth is awareness of the 4 elements in the body:

[He] contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.' 

Standing, I feel the solidity of my feet against the ground beneath. Once mind steps aside, there is only earth element. Taking a shower, I sense the water running down my body, and within, inside the mouth, the viscosity of saliva. Outside, inside, same fluidity. Sick with a fever, I feel fire within. Out and about, the sun warms the outside of my skin. Spinning at the gym, I feel the air from the fan, caressing my face. Meanwhile, the breath comes and goes, inside the nostrils, the chest, the belly. Air all around. The body, our body is not separate from the environment, but instead a different configuration of the four elements. 

5. Fifth is contemplation on the fate of the human body:

As if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'...

Yes. Today's charnel grounds are to be found in hospices and nursing homes. Tending the dying, we get to see what happens to the body after death. We may want to beautify corpses, and make them look as if life had not left. That is missing out on the opportunity to contemplate the profound truth of impermanence as it relates to the body. 

Which of these five practices do you feel most inclined to take on? 

Things I Remember During Mindfulness Practice

What helps me most when sitting every morning? Remembering some basic teachings from the Frames of Reference.

Here they are, translated in plain English:

[He] remains focused on the body in and of itself — ardent, alert, and mindful —

First starting with mindfulness of the body. First noticing the sensations in the feet, then moving up to the thighs resting on the chair, then becoming aware of the whole body sitting still.

putting aside greed and distress with reference to the world.

Setting aside ordinary preoccupations. Telling myself, now is not the time to plan or worry. Now is the time to practice mindfulness.

[He] sits holding his body erect and setting mindfulness to the forefront. Always mindful, he breathes in; mindful he breathes out.

Sitting up straight, turning the attention to the breath.

He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.'

With each breath in and out, sensing the whole body.

He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

In the process, noticing any tightness in the body, and relaxing the tension

When feeling a painful feeling, [he] discerns, 'I am feeling a painful feeling.' When feeling a pleasant feeling, he discerns, 'I am feeling a pleasant feeling.' When feeling a neither-painful-nor-pleasant feeling, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling.'

Noticing the quality of the experience, whether pleasant, unpleasant, or neither.

[He] remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination and passing away with regard to feelings.

Getting to see the constantly changing nature of the quality of the experience - pleasant one moment, then becoming unpleasant, etc . . . 

"When the mind has passion, he discerns that the mind has passion. When the mind is without passion, he discerns that the mind is without passion. When the mind has aversion, he discerns that the mind has aversion. When the mind is without aversion, he discerns that the mind is without aversion. 

Noticing either clinging or aversion. Do I like this, or do I dislike this?

"When the mind is constricted, he discerns that the mind is constricted. When the mind is scattered, he discerns that the mind is scattered [...] When the mind is concentrated, he discerns that the mind is concentrated. [...] When the mind is released, he discerns that the mind is released [...]

Noticing the quality of the mind itself. Tightness around thoughts? Scattered? Concentrated? Calm? whichever the quality, noticing.

[He] remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination and passing away with regard to the mind.

Focusing on the nature of thought making process, not the thought themselves. Thoughts coming and going . . .

[He] remains focused on the five hindrances. [When] sensual desire is present within, [he] discerns that 'There is sensual desire present within me.' Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.' He discerns how there is the arising of unarisen sensual desire. And he discerns how there is the abandoning of sensual desire once it has arisen. And he discerns how there is no future arising of sensual desire that has been abandoned. (The same formula is repeated for the remaining hindrances: ill will, drowsiness, anxiety, and doubt.)

Recognizing each of the five hindrances: craving of pleasure, anger or hate, dullness, restlessness and anxiety, doubt about practice. Catching each one at whichever stage it may be in: just nascent or full blown. Hindrances can be strong but focusing on the nature of the hindrance itself, not its object, can help one let go of it. 

There is the case where he discerns, as it has come to be, that 'This is stress.' He discerns, as it has come to be, that 'This is the origination of stress.' He discerns, as it has come to be, that 'This is the cessation of stress.' He discerns, as it has come to be, that 'This is the way leading to the cessation of stress.' 

Seeing for oneself the connection between clinging and stress in both body and mind.

This is where I am at with my practice. This is what I understand. 

How about you? Which wisdom do you bring in each time you sit? 

Word For Word

Every time I sit down for practice, I remember these specific words from the Maha-Satipatthana Sutta:

Focused on the body in and of itself

- ardent, alert, and mindful - 

putting aside greed and distress with reference to the world [. . .]

Having gone to an empty building, [he] sits down [. . .], 

holding his body erect 

and setting mindfulness to the fore. 

Always mindful, he breathes in; mindful he breathes out. 

"Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.' Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.' 

He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.' 

He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

Each one of those points an essential instruction for sitting practice . . . No need to read long books, or listen to more teachings. One could spend a life time just practicing this. 

Mindfulness-Based Physical Therapy, A Better Way to Wellness?

Thanks to pain in my left shoulder, I have had the good fortune to experience semiweekly physical therapy sessions. Another opportunity to observe the mind's natural tendency to turn away from unpleasantness. Doing the arm band exercises, there is only so much 'I' can take before fleeing into thoughts about anything but the present moment. Of course, such mindlessness results in the obvious outcome of a mediocre workout, and subpar results for distressed shoulder. More subtle, is the sadness of yet another stretch of time not fully lived. Time, obliterated, wished away, and with it a disconnection from myself. 

We are wired to resist unpleasantness, both the physical and mental kinds. And yet, life is but one string of unsatisfactory moments, some worse than others. Whether suffering from transient nature of good moment, or from just plain bad moment, the truth is, life sucks. And yet, we want to feel good, we would do anything to not feel pain, and to have pleasure instead. I am not even sure what's stronger, the avoidance of pain, or the pursuit of pleasure? Right there, in a nutshell, lies the human predicament. 

Back to physical therapy . . . I have been practicing bringing mindful attention to my exercise routine. Making room for feeling all the body sensations, slowing down enough to give the muscles and tendons exactly what they need, and using that daily chunk of time to practice concentration. Doing 3 sets of 30 for each of the 7 prescribed exercises is a perfect opportunity to steady the mind. I also find physical pain to be such a great teacher, showing me the ways of my mind, and also inviting other possibilities, not inviting reactivity, practicing equanimity. 

Mindfulness-based physical therapy, another venue to be explored for those in the field of physical therapy?

One Easy Stress Reduction Practice

Stress is not difficult to figure out. Right there in this body, is the indicator.

I have now taken up the practice of stopping often throughout the day, and ask this simple question: is there tightness in the body? If the answer is yes, as it most often is, then I know. My body is stressed, and so is the mind. 

Getting in touch with the exact place where it feels tight, I tell myself 'clinging', 'clinging at work'. Sometimes thoughts are present that clarify the source of the clinging, either wanting something I cannot have, or not wanting something I do have. Sometimes there are no conscious thoughts. Regardless, I know what to do. 

To observe the tightness/clinging, and the unpleasantness of it. Not getting lost in its object. No, rather feeling the whole pain, and giving the tight spot a chance to relax a bit with each breath, assuming the body is willing. And trusting that the noticing in and of itself is already a big step towards de-stressing the body, de-stressing the mind.

And of course, there is the added long-term benefit, of growing tired of the pain from all this repeated clinging . . . opening the door to disenchantment, renunciation, and freedom.

I just wonder. Is there anybody else that does that practice as well?

Letting It Do Its Thing

Very much enjoyed spending the evening last night with Ayya Anandabodhi, at IMC. 

As usual, the nun had much wisdom to share. I especially resonated with this:

The body and karma have their own pace, that cannot always keep up with the mind. We need to just be with what is and give it time to do its thing. This (pointing to body) right there as it is, is our opportunity [to enter the path of awakening]. 

As much as I understand about clinging, how ludicrous the whole habit is, I am not completely in control of what the mind, and the heart, and the body do. Walking earlier, here it was, the anger, the tightness, the pain from clinging to what cannot be had. Walking, I meditated on Ayya Anandabodhi's words, and I held the hotness with much love, and patience. Giving it some space, and the time it needs. 

I also remembered this quote from Ram Dass: "If you think you're enlightened, go spend a week with your family." Being grateful for the crucible of family life to keep me honest with where I really am . . . 

Two Darts, Or Just One?

On a long walk by myself yesterday, there were plenty of pleasures to be had. Temperature just right, enough sun to brighten the moment, flowers going nuts with colors, birds singing what sounded like happy notes . . . it would have been a perfect experience, except for the pain in my right shoulder.  I noticed the mind's habits with such unpleasantness. First tightening, and rebelling against such a spoiler, soon turning into full blown unpleasantness and hatred of the moment. Then, searching for a way out, hoping for pleasure to be found again, quick. From there, escaping into the world of thoughts, thinking about the future, work to be done, the pleasure of food awaiting at home . . . Anything but being in this moment. It worked. There was no more pain, only a vague dullness and the quasi-satisfaction of imagined pleasures. Nothing wrong with that, except for the subtle sadness of knowing that this was one more moment not fully lived, a delaying of the cultivation of real happiness. The hour turned into a reflection on The Dart sutta:

"When an untaught worldling is touched by a painful (bodily) feeling, he worries and grieves, he laments, beats his breast, weeps and is distraught. He thus experiences two kinds of feelings, a bodily and a mental feeling. It is as if a man were pierced by a dart and, following the first piercing, he is hit by a second dart [...]

"Having been touched by that painful feeling, he resists (and resents) it. Then in him who so resists (and resents) that painful feeling, an underlying tendency of resistance against that painful feeling comes to underlie (his mind). Under the impact of that painful feeling he then proceeds to enjoy sensual happiness. And why does he do so? An untaught worldling, O monks, does not know of any other escape from painful feelings except the enjoyment of sensual happiness. Then in him who enjoys sensual happiness, an underlying tendency to lust for pleasant feelings comes to underlie (his mind). He does not know, according to facts, the arising and ending of these feelings, nor the gratification, the danger and the escape, connected with these feelings. In him who lacks that knowledge, an underlying tendency to ignorance as to neutral feelings comes to underlie (his mind). When he experiences a pleasant feeling, a painful feeling or a neutral feeling, he feels it as one fettered by it. Such a one, O monks, is called an untaught worldling who is fettered by birth, by old age, by death, by sorrow, lamentation, pain, grief and despair. He is fettered by suffering, this I declare.

"But in the case of a well-taught noble disciple, O monks, when he is touched by a painful feeling, he will not worry nor grieve and lament, he will not beat his breast and weep, nor will he be distraught. It is one kind of feeling he experiences, a bodily one, but not a mental feeling. It is as if a man were pierced by a dart, but was not hit by a second dart following the first one [...]

"Having been touched by that painful feeling, he does not resist (and resent) it. Hence, in him no underlying tendency of resistance against that painful feeling comes to underlie (his mind). Under the impact of that painful feeling he does not proceed to enjoy sensual happiness. And why not? As a well-taught noble disciple he knows of an escape from painful feelings other than by enjoying sensual happiness. Then in him who does not proceed to enjoy sensual happiness, no underlying tendency to lust for pleasant feelings comes to underlie (his mind). He knows, according to facts, the arising and ending of those feelings, and the gratification, the danger and the escape connected with these feelings. In him who knows thus, no underlying tendency to ignorance as to neutral feelings comes to underlie (his mind). When he experiences a pleasant feeling, a painful feeling or a neutral feeling, he feels it as one who is not fettered by it. Such a one, O monks, is called a well-taught noble disciple who is not fettered by birth, by old age, by death, by sorrow, lamentation, pain, grief and despair. He is not fettered to suffering, this I declare.

Turning towards the pain in the shoulder, watching it dissolve eventually . . . and being replaced by a myriad of sensations as  I walked down Stanford avenue. Some pleasant, some not so pleasant, some without a known quality. Pain eventually moved to the other side. The body's got its own ideas. Nothing to do but watch, and make the best of each moment. I thought of the Buddha's last moments, ridden with physical pain. I need to guard against the confusion in my mind, between pain and unhappiness, and pleasure and happiness. Not worrying about what the next moment may bring in terms of pain, also allows one to relax. 

How do you deal with pain, both physical and emotional pain? 

When You Are Sick Like This

Body ridden with various aches and pain, fatigue, fever . . . the last thing I feel like doing is to sit and practice mindfulness! And yet, I know having the flu is no excuse. Being enveloped by lots of physical unpleasantness does not mean one cannot practice. Quite to the contrary, not feeling good represents the perfect opportunity for investigating mind's reactivity and aversive tendencies. And so, this morning, I willed myself into sitting first thing, heeding Ajahn Chah's teaching - from Our Real Home:

The more tired you feel, the more refined you have to keep focusing on in every time. Why? So that you can contend with pain. When you feel tired, stop all your thoughts. Don't think of anything at all. Focus the mind in at the mind, and then keep the mind with the breath: buddho, buddho. Let go of everything outside. Don't get fastened on your children. Don't get fastened on your grandchildren. Don't get fastened on anything at all. Let go. Let the mind be one. Gather the mind in to one. Watch the breath. Focus on the breath. Gather the mind at the breath. Just be aware at the breath. You don't have to be aware of anything else. Keep making your awareness more and more refined until it feels very small, but extremely awake. The pains that have arisen will gradually grow calm. Ultimately, we watch the breath in the same way that, when relatives have come to visit us, we see them off to the boat dock or the bus station. Once the motor starts, the boat goes whizzing right off. We watch them until they're gone, and then we return to our home.We watch the breath in the same way. We get acquainted with coarse breathing. We get acquainted with refined breathing. As the breathing gets more and more refined, we watch it off. It gets smaller and smaller, but we make our mind more and more awake. We keep watching the breath get more and more refined until there's no more breath. There's just awareness, wide awake. [...] When you're sick like this, gather the mind into oneness. This is your duty. Let everything else go its own way. Sights, sounds, smells, tastes, whatever: Let them go their own way. Just stay focused on your duty. If any preoccupation comes in to bother the mind, just say in your heart: "Leave me alone. Don't bother me. You're no affair of mine." If any critical thoughts come up — fear for your life, fear that you'll die, thinking of this person, thinking of that person — just say in your heart, "Don't bother me. You're no affair of mine."

Being grateful for the opportunity to practice . . . and hopefully becoming more wise.

30 Minute Body and Mind Workout

I just discovered a new way to practice mindfulness  . . . 

This one takes place at the Y, on the elliptical machine. And it goes like this:

Set the time for 30 minutes. Pick a strenuous workout. I do 'Intervals', level 12. Hit start, grab the handles, and close your eyes. 

And practice mindfulness, for the whole time.

Focusing on the breath, the intense sensations from body being worked real hard. Body being breathed super fast, in and out, core temperature getting hot, droplets of sweat sliding, down the forehead, the temples, the eyelids, the cheeks, the upper lip, the back of the head, the back of the neck, and vanishing into the chest. Hands touching the handles, shoulders taking turn pushing, then pulling. Feet pressing, legs circling. And the feeling of thoughts trying to squeeze in, and not being given the chance. Same with sounds. Mind's taken by the phenomenon of internal combustion, and can no longer form opinion on bits of conversation, heard and quickly dropped. 

256 calories burnt. Mind completely refreshed. Body hot and happy. All in 30 minutes.

The Reality of Bodily Suffering

Spinning this morning, there was music, heard, and instructions, heard also, and heat, sensed, from body working hard, and aversion to the effort . . . Mixed in and not belonging to the class, some tightness inherited from a prior interaction. Mind has moved on, or at least thinks so. But the body can't let go so easily. 

There is much research done on neuroplasticity, the ability of the human brain to change as a result of one's experience. While the mind-body connection is undeniable, and the mind can help loosen some of the tensions in the body, one is still left dealing with some reluctant spots. 

The Buddha tells us to calm the bodily formations by turning our attention to the ins and outs of the breath, meanwhile relaxing the tensions. The question is how much of the bodily formations can be calmed, and how quickly? The more recent the formation, and the more superficial, of course, the easier it can be undone. Also, the more one practices mindfulness, the lesser the chance of new formations forming. Still, one is left with the old stuff, habitual patterns of reactivity in the body, and deeply held tensions from emotions tied to unconscious or repressed memories. Through practice, one can learn to sense the knots, and get in touch with the suffering attached. Wishing to rid oneself of the pain, or actively trying to explain it away as is done in some forms of therapy may do us more harm than good.

Sitting with a friend, she tells me she has this thing in her body. She points to her chest. She shows me a collage she did about herself. Many disconnected images, neatly cut out from magazines. She analyzes her work. "This represents me perfectly". I am left feeling cold.  She is hoping for the day when will she will no longer have "this". "I will be free then."  She dreams of being an artist. 

We need to hear Ayya Khema:

Please be aware of the fact that this body does not have suffering, but that it is suffering. Only then can we begin to fathom the reality of human suffering. It is not that we have some discomfort sometimes, but that this body consists of suffering. It can't sit or lie still without becoming uncomfortable. Know the impermanence. Know the unsatisfactoriness, which is inherent in the human body. Know the fact that the feeling has arisen without your invitation. So why call it "mine"? ~ from Being Nobody, Going Nowhere ~

With this realization, comes a reconciliation with oneself, wounds and all, and the wholehearted desire to not add more suffering to what is already there.  More fuel for mindfulness practice . . . and compassion for others.