One of the tenets of the Buddhist idea of mindfulness is the following: an attentive awareness of the present moment. I would like to use this image in a ppt presentation on mindfulness in a nonprofit educational setting.
Love the mindfulness graphic and used it to for a free educational wellness program at the local library, crediting you! I have used your photo in my blog where i’m talking about mindfulness because I love it so much. I’ve been practicing yoga and meditation for some time now, and finally wanted to write a post on the benefits of practicing mindfulness. Great Graphic Doug; Appreciate the generosity you show in allowing your image to be shared. Hi Doug, I’m doing a leaflet for a university project on mindfulness and would like to know if it is ok to use your image? I am putting together a 2 page educational handout regarding Mindfullness and Health for wellness coaching. I’m facilitating Mindfulness Meditation workshops at the University of Maryland Counseling Center. I came across one of your images (the mindfulness one: past-present-future) on the wall of my yoga class room (in Rotorua, New Zealand).
I would like permission to use your images in handouts for clients and to share the handouts with other colleagues. Hi Doug, I used your Mindfulness image on my therapies website a couple of years ago, I’ve now got a different website and have done a similar post on it. Would it be possible to use this image within promotional material for some mindfulness sessions? Hi Doug, may wish to use this image as part of an in-house presentation on one of our Health & Wellbeing days as part of a Health & Safety week promotion if that is ok? Hi Doug, I am a mindfulness teacher in Australia and I am putting together a mindfulness workbook. Also, I’m hoping to do a series of free talks at other libraries and community centers over the next year – would it be OK to keep using your image for these other events, without asking permission each time? Would you mind I use your picture on my Facebook to sharing “Mindfulness” to people in Taiwan?
Life is fragile, like the dew hanging delicately on the grass, crystal drops that will be carried away on the first morning breeze. Like a robe wears out over time and turns to rags, life wears out from day to day, from second to second. The basic root of happiness lies in our minds; outer circumstances are nothing more than adverse or favourable. The mind in its natural state can be compared to the sky, covered by layers of cloud which hide its true nature.
Breath is the bridge which connects life to consciousness, which unites your body to your thoughts.
We must make good use of this life for the time that we have left, This brief flash of light, like the sun appearing through the clouds.
We can bring our spiritual practice into the streets, into our communities, when we see each realm as a temple, as a place to discover that which is sacred. If one were truly aware of the value of human life, to waste it blithely on distractions and the pursuit of vulgar ambitions would be the height of confusion. Knowledge does not mean mastering a great quantity of different information, but understanding the nature of mind.
When we are mindful, deeply in touch with the present moment, our understanding of what is going on deepens, and we begin to be filled with acceptance, joy, peace and love. Somehow, in the process of trying to deny that things are always changing, we lose our sense of the sacredness of life. In Buddhism, ignorance as the root cause of suffering refers to a fundamental misperception of the true nature of the self and all phenomena.
Great spiritual traditions are used as a means to ripen us, to bring us face to face with our life, and to help us to see in a new way by developing a stillness of mind and a strength of heart. Underneath our ordinary lives, underneath all the talking we do, all the moving we do, all the thoughts in our minds, there’s a fundamental groundlessness. Feelings like disappointment, embarrassment, irritation, resentment, anger, jealousy, and fear, instead of being bad news, are actually very clear moments that teach us where it is that we’re holding back. Suffering begins to dissolve when we can question the belief or the hope that there’s anywhere to hide.
We are awakened to the profound realization that the true path to liberation is to let go of everything.
You cannot live sheltered forever without being exposed, and at the same time be a spiritual adventurer. We need a repeated discipline, a genuine training, in order to let go of our old habits of mind and to find and sustain a new way of seeing.
We must especially learn the art of directing mindfulness into the closed areas of our life. To diminish the suffering of pain, we need to make a crucial distinction between the pain of pain, and the pain we create by our thoughts about the pain. When the mind is full of memories and preoccupied by the future, it misses the freshness of the present moment.
When repeated difficulties do arise, our first spiritual approach is to acknowledge what is present, naming, softly saying ‘sadness, sadness’, or ‘remembering, remembering’, or whatever. Why, if we are as pragmatic as we claim, don’t we begin to ask ourselves seriously: Where does our real future lie?
One interesting thing about greed is that although the underlying motive is to seek satisfaction, the irony is that even after obtaining the object of your desire you are still not satisfied.
Children, old people, vagabonds laugh easily and heartily: they have nothing to lose and hope for little.


Without being aware of it, you take many things as being your identity: your body, your race, your beliefs, your thoughts. True freedom means freeing oneself from the dictates of the ego and its accompanying emotions. We can gradually drop our ideals of who we think we ought to be, or who we think we want to be, or who we think other people think we want to be or ought to be. By breaking down our sense of self-importance, all we lose is a parasite that has long infected our minds. Humility does not mean believing oneself to be inferior, but to be freed from self-importance. Ours is a society of denial that conditions us to protect ourselves from any direct difficulty and discomfort.
In opening we can see how many times we have mistaken small identities and fearful beliefs for our true nature and how limiting this is. When we let go of our battles and open our hearts to things as they are, then we come to rest in the present moment. Our lives are lived in intense and anxious struggle, in a swirl of speed and aggression, in competing, grasping, possessing and achieving, forever burdening ourselves with extraneous activities and preoccupations. Western laziness consists of cramming our lives with compulsive activity, so that there is no time at all to confront the real issues.
Simplifying our lives does not mean sinking into idleness, but on the contrary, getting rid of the most subtle aspect of laziness: the one which makes us take on thousands of less important activities. We have only now, only this single eternal moment opening and unfolding before us, day and night. Mindful and creative, a child who has neither a past, nor examples to follow, nor value judgments, simply lives, speaks and plays in freedom. Advertisements Summit Outpatient offers customized treatment programs designed to bring counseling and healing to those struggling with an addiction to drugs or alcohol.
Text available under a Creative Commons Attribution-ShareAlike License, unless otherwise noted. As we discussed in our previous post on guided meditation, there are two main conceptions of meditation: mindfulness (moment-to-moment awareness) and concentration (focused attention). Purists have argued that modern mindfulness techniques do not comport with the teachings of the Buddha or certain strands of Hinduism. The sheer number of traditions within Buddhism accounts for much of this dispute, and it could easily be dismissed as irrelevant.
Although mindfulness is undoubtedly an effective stress-reduction tool, I remain personally underwhelmed by the practice, for reasons that are far more fundamental than its apparent disdain for brainwave entrainment technology. Simply put, the mindfulness industry hasn’t noticed that we create our reality with our thoughts, beliefs, and emotions.
Thus, the kind of mindfulness we should be aiming for is one which does not merely observe the contents of the mind, but also compares them to the components of external reality, constantly seeking possible patterns of causation. Enlightenment (bodhi) is a state of being in which greed, hatred and delusion (Pali: moha) have been overcome, abandoned and are absent from the mind.
The Satipatthana Sutta (Sanskrit: Sm?tyupasthana Sutra) is an early text dealing with mindfulness. Mindfulness practice, inherited from the Buddhist tradition, is increasingly being employed in Western psychology to alleviate a variety of mental and physical conditions, including obsessive-compulsive disorder, anxiety, and in the prevention of relapse in depression and drug addiction.  See also Mindfulness (psychology).
And if you think of it, send me a image of your poster, I am curious to see how it fits in with your research. I’d like to use it in a power point for a workshop at Widener University on mindfulness-based body awareness for social workers and sex therapists.
They have a feeling of movement to them which is juxta posed with the idea of stillness in mindfulness meditation!
Yes, feel free to use any of these images in your blog post (a link back here to this page would be much appreciated!). Secondly, feel free to share these images with those you work with – to be honest, I could use more reminders of mindfulness myself. Yes, feel free to keep using it ?? Glad to hear you’ve checked out Verbal To Visual as well – you should give sketchnoting a try! I’m giving a free talk at my local library on mindfulness, and the librarian and I would like to use your image on a flyer, their Facebook page, and their online event calendar. But I think the real miracle is not to walk either on water or in thin air, but to walk on earth. Relaxing with the present moment, relaxing with hopelessness, relaxing with death, not resisting the fact that things end, that things pass, that things have no lasting substance, that everything is changing all the time—that is the basic message. The past is gone, the future is not yet here, and if we do not go back to ourselves in the present moment, we cannot be in touch with life. This knowledge can penetrate each one of our thoughts and illuminate each one of our perceptions.
The birth of the child is the death of the baby, just as the birth of the adolescent is the death of the child.
Fear, anger, guilt, loneliness and helplessness are all mental and emotional responses that can intensify pain.
In this way, we fail to recognize the luminous simplicity of mind that is always present behind the veils of thought. What we gain in return is freedom, openness of mind, spontaneity, simplicity, altruism: all qualities inherent in happiness.
It is a state of natural simplicity which is in harmony with our true nature and allows us to taste the freshness of the present moment.
We expend enormous energy denying our insecurity, fighting pain, death and loss and hiding from the basic truths of the natural world and of our own nature. We can touch with great compassion the pain from the contracted identities that we and others have created in the world.
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Although there are some genuine benefits to be derived from these mindfulness techniques, the veritable cottage-industry that has grown up around them is based on a fundamental misunderstanding of the nature of personal reality. The modern, Western emphasis on non-judgmental acceptance of whatever thoughts and feelings arise in one’s mindstream is said to depart from the original concern to cultivate virtue and wholesomeness, which obviously implies the exercise of judgment on some level. However, we shall see later that the issue of judging the contents of one’s mind is very, very important. Hanson, with both scientific and contemplative training, sticks his neck above the parapet of the scientific establishment and acknowledges the inherent transcendence of the mind, then promptly ducks back down again by presenting the mind-brain connection as one of the fundamental challenges remaining to be unlocked by science. The fatal weakness of mindfulness is its failure to grasp both the creative and predictive power of our thoughts and emotions. Thoughts are not just transient mental guests with only fleeting, internal consequences; on the contrary, they are potent agents of creativity, with potentially life-altering consequences.
While not guilty of foisting upon us the utter nonsense of omnipotent and omniscient imaginary friends, and helpful to some extent in turning our focus within, a fatal sin of omission renders it inadequate to our need for complete understanding and unworthy of further attention. The cartoon above is a gentle reminder to keep your mind aligned with your body in the only time we ever actually have – the present. I appreciate how you share your story, in particular the multiple exposures to mindfulness in different contexts before it really caught on. I produce a flier to advertise these free workshops, and I think the images capture the essence of how I explain mindfulness to the participants very well.
Be crazy in your own way, with that madness in the eyes of man that is wisdom in the eyes of God. Indeed, this confusion permeates much of the scientific literature on the subject of meditation, detracting somewhat from the clarity of its findings on the benefits of any particular technique. While I share their concern to advance personal freedom, I find that mindfulness practitioners have an unduly stunted conception of the nature and scope of that freedom.
In the Buddhist conception of reality, suffering is inevitable and all we can do is choose how we’re going to react to it. To simply observe our thoughts in a non-judgmental way is to abdicate our responsibility to actively select those thoughts and feelings which will create the realities we seek. This is not mere chatter above which we should rise; it is a bona fide sense that should be embraced.
This faculty becomes a power in particular when it is coupled with clear comprehension of whatever is taking place.
Take risks, search and search again, search everywhere, in every way, do not let a single opportunity or chance that life offers pass you by, and do not be petty and mean, trying to drive a hard bargain. Practitioners of mindfulness, however, need no such validation, for they are imbued with the certitude that they are on the one, true path.
The reduction of corrosive stress hormones circulating through one’s system in response to imagined threats has much to do with the boost to immune function attributed to mindfulness. His suggested exercises include numerous ways to emphasize the positive in our lives and, over time, rewire our brains to counteract this inbuilt negativity bias. But his approach to continuing mental evolution ultimately returns to an application of the Buddhist triad of virtue, mindfulness, and wisdom. This limitation may stem from an excessively rigid adherence to the teachings of the Buddha (and their ridiculously variegated iterations); but, ultimately, it stems from a failure to notice what is really going on.
To be clear, then, this kind of mindfulness differs from the usual prescriptions not just in its focus on the vital interplay between inner and outer reality, but also in its explicit call for personal judgment. Mindfulness meditation can also be traced back to the earlier Upanishads, part of Hindu scripture. We are actually educated into believing that nothing is real beyond what we can perceive with our ordinary senses. It motivates passion, aggression, ignorance, jealousy, and pride, but we never get down to the essence of it. But, as Justice Oliver Wendell Holmes once put it, certitude is not the test of certainty….
Hanson’s mindfulness takes us beyond open-monitoring toward active selection of beneficial inner states. Fascinating though this might be, it misses an opportunity to exploit modern brainwave entrainment technology – a resource the Buddha could never have dreamed of. And that’s a pretty damning indictment for a movement that purports to be all about cultivating awareness. That is all well and good, but it remains a passive and reactive conception of personal reality. A fully mindful person is, therefore, aware of his true power and wisely evaluating whether that power is being applied intelligently and beneficially. One cannot help but wonder if the purists, too, would be impressed by his attempt to train the mind to learn more wholesome habits, instead of simply watching the mental world go by.
More importantly, this adherence to Buddhism makes him subject to the limits of its worldview, to which we now turn. There is simply no discussion of the much more profound role we can take on when we act as a mental gatekeeper – that of choosing the thoughts and emotions that will actively change our reality. This is not what the Buddha meant by wholesomeness, but in case it is not already painfully obvious, I see no reason to be constrained by his conceptions.
And, by extension, there is inevitably no recognition of the corollary that suffering can be, if not eliminated, certainly reduced by a wise application of this creative principle. But he does not go further than that, perhaps because of his desire to retain credibility in the mainstream scientific community and within the mindfulness industry.
With one foot stuck in ancient oriental mud, he can’t stride boldly forward into the New Age.



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  1. 26.06.2014 at 16:48:48
    101 writes:
    Have to change to a different meditation devotes their time and service by helping a group, household, or particular appear to seek.
  2. 26.06.2014 at 22:14:33
    Ayka012 writes:
    That your life may be an thrilling and significant.