Bhikku Nyanaponika Thera wrote a short book entitled The Power of Mindfulness, in which he describes four principles which may assist understanding the benefits, aims, and strategies of meditations. These he lists as:
- The functions of tidying and naming
- The non-coercive procedure
- Stopping and slowing-down
- Directness of vision
Thera describes unofficial four powers for meditation,
Regarding tidying and naming
We may notice how messy the mind is, and similarly the motions of the body. Their mechanisms appear arbitrary at times. This includes the focii of the mind, in which so much can be observed to be fragmented and faulty (brief snippets of impressions and assumptions, and vaguely defined considerations with conclusions).
[T]he relatively small sector of the mind that stands in intense light of purposeful will and thought is not a reliable standard of the inner strength and lucidity of the consciousness in its totality.
By becoming aware of the mess, with the intention of not leaving anything behind in the twilight, it may be that sati effects a tidying of the mind. When these twilight elements are not observed, their mechanisms remain shrouded, and thus are ready homes for the expression of defilements.
The decisive factor in determining the quality of consciousness is self-understanding and self-control: whether that dim awareness characteristic of our everyday mind and the uncontrolled portion of everyday activity tends to increase or decrease.
Naming assists this procedure. The act of naming appearances resembles primitive word-magic, or the story wherein the demon is defeated by pronouncing its name. Naming can bring closer an intuition of what something is, and make its recognition occur more readily.
Naming can enforce honesty in the observer, contrasting with the instinct to subdue unappealing thoughts. Or in the opposite direction, it can foster positive formations which are otherwise disregarded blindly.
Regarding the non-coercive procedure
Thera describes three categories of distraction: external (e.g. noise), kilesas (defilements), and stray thoughts.
When considering the intrusion of external distractions, Thera recommends considering that the world is shared, and that it is for being in the world that one trains their mind with meditation.
When considering the intrusion of defilements, Thera recommends considering that it is inevitable that they will arise in an unliberated being, and that they will continue to do so, but that to know them is to weaken them.
[M]eet your defilements with a free and open glance! Be not afraid, ashamed, or discouraged!
Countermeasures
The guiding principle when dealing with distractions: give no more mental emphasis to the respective disturbance that is actually required by the circumstance.
First: Notice clearly but lightly (like a polite but curt dismissal) . If the disturbance is weak and/or the preceeding concentration strong, it may be enough for resuming contemplation.
Second, if the disturbance persists: patiently repeat the application of sati, again and again (to the object of meditation). This may allow the disturbance to dissipate, as if spending itself, but may not work for external distractions of defilements.
Third, if the disturbance will not yield: deliberately turn full attention to the disturbance, making it an object of knowledge (until it ceases, or if suitable for the rest of the session). E.g. in the case of sound, separate the sound from mind objects like resentment (as may arise in response to distraction), thus practising dhammanupassana. E.g. similarly when noticing anger, notice the response to the anger – naming is helpful here.
Regarding stopping and slowing down
He who abstains from interfering is everywhere secure. (Sn. V. 953)
This principle may be applied to the three divisions of mental training.
Conduct:
Can be improved by a strategy of least resistance by noting blemishes in action and learning when to stop/slow reactions with concomitant sati.
Similarly when faced by an inducement to kilesas (e.g. at the first appearance of a pleasant object). It is skilful to practice this even during or after the fact, and thus develop a sort of remorseful retrospective sati.
Tranquillity:
Learning not to “have to” respond to everything, especially those distressful storms.
Insight:
Normally, instead of seeing things as they are we hastefully grasp at the first signals available, evoke a judgement, and then a define an object in relation to ourselves. Thus a fragmentary and misconceived perception.
We may not realize that an object is a process in time.
Four basic misconceptions arise: the impure as the pure, the impermanent as permanent, the painful as pleasant, the impersonal as self or belonging to self.
Spontaneity
Practising pausing mindfully helps develop wholesome spontaneity (including the habit of pausing mindfully).
If one attains intentionally to an unintentional state one has comprehension (The Secret of the Golden Flower)
Slowing down
This can be practised by sheer slowing down of bodily movements, or by the knowing of the whole breath body in anapanasati.
Sustained attention has these effects:
One, it intensifies consciousness, as measured by the metric of “long-lastingness” of effect on the mind (in the present, but also into the future).
Two, it clarifies the object’s characteristic features. This provides a fuller picture than the initial impression of (only) the most striking features, including those that we may not expect due to personal prejudices or interests.
Three, it reveals the object’s relatedness. This includes towards the past (origin, causes, reasons, logical precedents) and outward context (background, environment, presently active influences). This category so often goes unnoticed.
Subliminal influences
Sati has the function of anapilapanata not slipping away.
Sati strengthens the subliminal faculties of subconscious organization, memory, and intuition.
When the thoughts sink into the subconscious, if they have been the object of sustained attention then they carry with them that control, details, and clarity, and so are less adulterated by their (mental) surroundings. By the accumulation of thoughts treated in this way, the very structure of the subconscious may be moulded subtly.
Directness of vision
This means “coming face to face with the bare facts of actuality, seeing them as vividly and freshly as if we were seeing them for the first time.”
Habit
Sometimes we act impulsively in accordance with passion. But also and more often , and often more tenaciously, due to habit. (These lessons apply similarly to the routines of associative thinking – the narratives of aggregation that include stimuli and trains of thought).
Repeated gratification turns a desire into a habit, and a habit left unchecked grows into a compulsion. (Thera)
Thus we create for ourselves new fetters!
The types of consciousness (that are aggregated in the mind) compete for ascendency, striving to become the centre for the weaker states to revolve around, and to serve. This parallels the individual’s urge to dominate society. These monads can be conceived as seeds for new life, as if we carry spores of identity and rebirth.
We can treat this pattern of gratification-habit-compulsion by practising pausing and sati, especially before enacting a habitual behaviour. The practice of sati, will additionally, rejuvenate our interest in that which has become familiar and habitual.
Stirring sati
This very world here is our field of action.
It harbours the unfoldment of the holy path,
And many things to break complacency.
Be stirred by things which may well move the heart,
And being stirred, strive wisely and fight on!
When we first encounter Buddhist teachings we are inspired and stimulated to change. But this loses its impetus with the passage of time and the accumulation of attrition by entropy. The “remedy is to constantly renew it by turning to the fullness of life around us, which illustrates the Four Noble Truths in ever new variations.”
