Mindfulness and Conditionality: mind
Below is an excerpt from my forthcoming book… © Mahabodhi Burton 16 minute read This excerpt is from the chapter ‘The Undiscovered Foundations’ and it explores the way in which Mind conditions the other Foundations of Mindfulness, including the poorly understood concept of worldly and spiritual feeling: which can be roughly correlated with conscience or lack of it. This excerpt follows on directly from Mindfulness and Conditionality: feeling. vii Mindfulness of mind conditioning happiness / Awakening Mind When we are trying to transform our mind to be sources of happiness, we need to bear in mind that it will always affect the other foundations. When the condition of mind is in place—as it always is, it will always affect body, feeling and views, contributing towards Awakening or suffering in the future, through the processes of manifestation, ethical feeling and reflection. Body and feeling come in the category of experience; we are presented with them as experience in each moment, and as such in that moment there is nothing we can do about them, but experience them. Mind and views, on the other hand, are not experience as such, because we can choose to develop one mental state (or view) instead of another, as we do when we meditate (or reflect). Mind and views are responses to experience. We saw in the previous section how an appropriate response to ethical feeling depended on correctly identifying worldly and spiritual feeling. This could only be achieved once we had correctly identified the skilful and unskilful mental states that fostered them. Once a worldly feeling has been identified the mental state which opposes its progenitor needs to be developed; the pain of seeing our enemy is caused by the mental state of aversion, hence the mental state of loving kindness needs to be developed to counteract it, and thus alleviate the pain. Likewise, if we identify a worldly feeling of bliss as originating in a mental state of unawareness, we need to cultivate mindfulness until our unawareness becomes painful to us. By being aware of the effect of our body, feelings and views have on our mental states (as a source of happiness and well-being for ourselves and others) we aim maintain these in the best state we can. These are the conditions for happiness and suffering concerning mind. MANIFESTATION Firstly, there is manifestation. Mind and Body are interconnected, and so our mental and emotional states will manifest[1] tangibly within the body, and the world (through the operation of karma). Mental and emotional states —–Manifest—–> Body / World An angry state of mind will be apprehended as tension in...
Mindfulness and Conditionality: feeling
Below is an excerpt from my forthcoming book… © Mahabodhi Burton 13 minute read This excerpt is from the chapter ‘The Undiscovered Foundations’ and it explores the way in which feeling (vedana) conditions happiness / Awakening. This excerpt follows on directly from Mindfulness and Conditionality: the body. vi Mindfulness of feeling conditioning happiness / Awakening Feeling When we are trying to transform feeling into a source of happiness, we need to bear in mind that when the condition of feeling is in place—as it always is, it affects body, mental states and views, contributing towards Awakening or suffering in the future, through the processes of expression, emotion and acceptance. EXPRESSION Firstly, there is expression. Feeling is expressed in the body; this is helpful to Awakening when it aids awareness of feeling, unhelpful when it is simply indulgent. Only mindfulness will help the monk discern that which will drive him towards Awakening and it is here that he places his attention and his effort. How might feeling affect the body? Firstly, we need to remind ourselves that feelings are expressed in the body. Feeling —–Expression—–> Body We need to ask ourselves; ‘Does that expression of feeling in the body lead to happiness or not?’ Expression that leads to happiness When we experience a feeling of pleasure or pain that feeling is often expressed in some way through the body, for instance in laughing or crying. When then should we laugh and when should we cry? We should laugh or cry when it helps us connect with how we are feeling, when it helps us to know how we are. Sometimes we need to have a good cry to connect with feelings which are present, but buried (and affecting us all the same). It is about sensing the tone of our grief, or joy; Does it feel like we are connecting through expressing it or are we only escaping? When we sit in meditation we are looking to be still and stable in our posture, though by sitting naturally, not rigidly. We try and set our body up to be as comfortable as we can, perhaps aiding this by doing bodywork beforehand. And whenever we experience physical pain or discomfort, unless we sense it may lead to injury, we try not to move. The principle behind this injunction is that in meditation we are trying to gently and kindly turn towards our experience, and that includes feelings of whatever kind. We are looking, over time, to deal with them rather than avoid them; this also applies to pleasant, joyful feelings. We seek to make our mindfulness and meditation...
Mindfulness and Conditionality: the body
Below is an excerpt from my forthcoming book… © Mahabodhi Burton 14 minute read This excerpt is from the chapter ‘The Undiscovered Foundations’ and it explores the way in which the Buddha’s teaching on Conditionality; that all phenomena arise in dependence on (multiple) conditions applies in the case of the Buddha’s central teaching on mindfulness: namely the Four Foundations of Mindfulness. In this case we see how the body conditions the other Foundations: namely feeling, mind (including emotions) and views, in a manner similar to the cognitive model from Cognitive Behavioural Therapy. This excerpt follows on directly from The Satipatthana Sutta. ii The Cognitive Model Although the principle of Conditionality is explicit in Buddhism, we can see it operating implicitly in other fields, such as in Cognitive Behavioural Therapy (CBT). CBT is a psychotherapeutic intervention which looks at what can be observed and worked with on the ‘surface’ of our experience, rather than focusing on our internal states. It’s cognitive model[1] identifies four factors that influence moods, such as from depression or anxiety, and which, when changed, will change the mood. Environment–a mood can be changed by altering ones’ ‘psychosocial’ (physical or social) environment. To improve one’s mood one might choose to socialize with people who are positive and cheerful, or to tidy one’s flat. Biology / ‘Physical reactions’–a mood can be changed by altering ones’ bodily state, by taking better care of it, exercising more, getting better sleep, eating more nutritious food, and so on. When a depressed person takes exercise, thus generating greater vitality in their body, it is natural that their mood will lift to some extent. Thoughts–a mood can be changed by altering one’s thoughts, by consciously cultivating more balanced (less catastrophic) thoughts; one puts one’s thoughts ‘on trial.’ Behaviours–a mood can changed by looking for the effect of one’s behaviour on one’s mood and acting accordingly; if acting in a more friendly manner, even when one does not feel like it, improves ones’ mood then one should do that. iii Conditionality at work between the Four Foundations of Mindfulness Correlation between the Four Foundations of Mindfulness and the Cognitive Model Although the foundations are presented in a linear fashion, one after the other, in the Satipatthana Sutta they don’t stand from in isolation and the real juice occurs in the interplay between the foundations. If we are to understand how mindfulness works, we cannot treat the foundations in isolation, but need to see clearly how they are affected by each other. Perhaps as they both concern the human being and its’ situation it is not surprising that the four foundations and the four central aspects...
The Satipatthana Sutta
Below is an excerpt from my forthcoming book… © Mahabodhi Burton 19 minute read This excerpt is from the chapter ‘The Undiscovered Foundations’ and it explores the basic structure of the Satipatthana Sutta, the Buddha’s central teaching on mindfulness. The path of mindfulness Mindfulness has been touted as a great solution to the problems of modern life, and many Westerners today will have been introduced to the concept. While respectfully touching upon its origin in Buddhism, advocates of mindfulness move quickly to emphasize its non-religious nature, citing its universal applicability in current times. Chewing a raisin with awareness or looking at a flower mindfully; these are examples of sensory experiences which can be practised and appreciated by anyone, regardless of their belief system. Such sensory experiences provide us with a cue to slow down and notice our life, and to not let it pass by in ‘busyness.’ In our fast-paced world, time itself has become the shrine at which we, as mindfulness practitioners, might worship in three-minute bursts as we take breathing spaces from the sphere of digital information that dominates many of our lives: never-ending emails, burgeoning apps, smart phones constantly interrupting us with social media notifications and alarm reminders, all catching us in an endless stream of information. Mindfulness practices help us to manage our reactions and agitations, supporting us in releasing tension. So, we build mindfulness into our day; we might share our meditation sessions with friends and strangers on meditation apps, we’ll chew our food more slowly, and we’ll build a structure of awareness into our day. We fit mindfulness into our lives, experiencing its benefits. This is good, it works, it’s definitely worth doing, and it’s certainly better than not doing it, but mindfulness has so much more potential and scope. For some, mindfulness is deeply embedded in every single aspect of the living of life. The most advanced Buddhists practice, or strive to practice, the ‘full-works’ of mindfulness, encompassing connectedness with others, ethics and actions, the imagination and insight, the whole of life, the whole shebang, all of it. Whilst modern mindfulness emphasizes the development of awareness in the present moment, its actual origin in Buddhism was exclusively concerned with whatever is life-affirming or life-denying, in Buddhist terms ‘skilful’ or ‘unskilful’, ethical, not ethical. In the early days of Buddhism mindfulness was encountered by the Greeks who settled the Indian subcontinent in the wake of Alexander’s conquest. The Greek king, King Menander, sought to understand this intriguing religion. Upon enquiring about the mark of mindfulness, he was told that mindfulness is to be aware of that which is ‘light’ and that which is ‘dark’ and to stay with the...
Elon Musk: Social Media as Cyborg
Below is an excerpt from my forthcoming book… © Mahabodhi Burton 7 minute read This excerpt is from the chapter ‘Transhumanism and alienation’ and it explores the cyborg nature of social media in the human-machine interface: with input from Elon Musk being interviewed by Joe Rogan. Silicon life viewed from Space: a thought experiment Years ago, I remember reflecting on the Periodic Table of the elements and on the fact that all the elements in a column have the same number of electrons in their outer shells: and therefore, similar properties. Carbon (symbol C)—the element on which organic life is based—has four electrons in its outer shell, as does Silicon (symbol Si.) Along with Germanium (Ge,) Tin (Sn) and Lead (Pb,) they make up Group 14 of the table. I therefore came to reflect on whether there could ever be such a thing as a silicon-based life form, and if so, what it be like. Life only exists—and thus, continues to be life—when the conditions necessary to maintain its existence are present. Human life, thus, is supported by a network of conditions, which includes other animals, plants, water, air, soil, and so on. A life-form existing independently of its supportive conditions is just not possible. Organic life is defined as possessing certain qualities:[1] such as the ability to reproduce and homeostasis.[2] But let’s conduct a thought experiment: suppose an alien were to look down from Space, down at the Earth, over the past thirty years. They would see the number of personal computers grow to 1.4 billion, and smart phone users, as share of the global population, to 78%; all ‘attached’ to their users: human beings. Not knowing what they were looking at, the alien might assume they were watching a silicon-based life-form reproducing and evolving in homeostatic symbiosis with its supportive host (the human). They might even wonder whether humans were not being put into service by those life-forms; in the same way that humans farm cattle: the humans feed the computers with information, and in return they receive mental stimulation and organisation. We are not talking about Skynet here, but something more mundane. If computers are truly ‘alive’—in their own silicon-based sense, then the question of ethics arises. Are their activities truly benefitting humans; or have humans to some extent become their slaves. Social media as a cybernetic collective In 2018, there was an interesting interview with Elon Musk by Joe Rogan,[3] in which Musk points to the ‘cyborg’ nature of social media: ‘A company is essentially a cybernetic collective: of people and machines. And then, there is different levels of complexity in the way...
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