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A good way to understand what mindfulness is may be to first consider what it is not.
This is because what mindfulness is can only be known through direct experience—and many of us have had only limited encounters with it.
As for myself, through extensive training, I know more than many, and far less than my teachers. In fact, it is to further clarify my own conception of mindfulness that I sit here this afternoon writing this essay, hoping to shed light on a subject that has many layers of understanding, from the coarse to the sublime. So, let’s take a closer look at mindfulness and try to deepen our understanding.
All of us have walked into a room and wondered why we went there. When this happens, our mindfulness has lapsed—and we know it. We may describe it as something else: forgetfulness, spacing out, short-term memory on holiday, being scatter-brained, for example—but all such experiences fall under the umbrella of lapses in mindfulness. We like being in control, and when we lose that sense of control, we don’t like it.
Other examples of a lack of mindfulness are not far to seek. We once purchased five tickets to see David Copperfield for our entire family. Knowing the show would sell out, we bought the tickets early and taped them to our computer screen so we wouldn’t forget. Two months passed, and we no longer even noticed the tickets—until a day or two after the show date. That happened to me. Sound familiar?
The Cost of Lapses
We often fail ourselves, but we don’t always think deeply enough about what might prevent such failures. We resolve to be more conscious and aware of our actions and intentions and maybe sit on the thought a while before moving on to something else. Despite our good intentions we know our lapse won’t be the last one.
In my example, I not only let myself down, but also my wife and kids, wasting around$700 in the process. A lack of mindfulness is not an individual affair; it often affects others as well. We all more or less understand and recognize what a lapse in mindfulness feels like, but we are generally ill-equipped to remedy it. Our “resolves” are often impotent. We need something stronger.
That is where mindfulness of breathing comes in—a practice common to most religious traditions, though most often associated with Buddhism and Hinduism.
Spiritual disciplines have various soteriological ambitions. Breath-related disciplines are numerous, but fall under two broad categories: mindfulness of breath, and regulation of breath. Both practices will develop moment-to-moment awareness. Being wholly present while performing everyday activities is a subtle art, and when fully developed, it can turn all our actions into meditation. This leads to greater happiness and less time feeling down. A mindful person is a happy person.
Conventional versus Transcendental Mindfulness
Conventional mindfulness and transcendental mindfulness are distinct forms of the same awareness. However, while the latter includes the former, the reverse is not true. Which one we pursue depends on the level of commitment we are willing to make. If we simply want to live more effectively and peacefully, we can practice basic breath awareness, sitting quietly watching the movement of breath. If we want to go deeper—so deep it’s like falling down a rabbit hole—we can choose regulating the breath.
The choice we make is not as much “our own” as we might think. It depends on many factors, such as past influences and the people in our lives. Questionable notions like past-life karma can be set aside; even in this present life, we are subject to countless influences—some contradictory. We are affected more by others than we often realize, even the most independent among us. We all influence one another profoundly.
Our natural dispositions also vary—from pragmatic to intuitive. The choices we make are shaped by many variables and are not really “choices” in the strictest sense.
The common denominator, however, is the pursuit of happiness. But the price of happiness is not always within our budget. A useful question is: how much time are we truly willing to spend on ourselves? This inquiry can help us find peace with the level of mindfulness we aim for and the effort we are prepared to make. Regardless of the level, nothing will come of merely wishing to be mindful. A proactive approach is necessary.
Conventional Mindfulness in Practice
A popular and time-tested method for cultivating conventional mindfulness is watching the breath. This method, thousands of years old, has gained global recognition in recent years thanks to the late S.N. Goenka, a businessman who helped make mindfulness a household word. His method involves simply watching the breath—being aware when it is going in and when it is going out—and not confusing the two.
The widespread success of his revival of this ancient practice is evident in the testimonials of people who have attended his 10-day silent retreats; my daughter attended two. Even after Goenka’s passing in 2013, these retreats continue to be held worldwide by people seeking to become more present in their daily lives.
Breath Regulation in Practice
Then there are those who not only wish to be present in their daily lives but also to transcend common, worldly happiness entirely. This does not come from a desire to escape, but from a deep inner peace and a desire to go further. For this, a small but significant shift must occur—one that transforms mindfulness of the breath into a transcendental discipline capable of exploring ever-subtler levels of awareness, all the way to dissolving all obstacles to freedom.
This method is called regulation of the breath—or, in Sanskrit, prāṇāyāma.
The shift from simply watching the breath to regulating it is profound. Personal instruction is often necessary. Nevertheless, there are excellent books on the subject. The best, in my experience, is Light on Prāṇāyāma by B.K.S. Iyengar, which is a great place to start.
One advantage of breath regulation over breath observation is its efficiency. When correctly practiced, one hour of breath regulation once or twice a day is sufficient. Even half that time may be sufficient. Practicing 10 hours a day, as in Goenka’s courses, would be impractical on a daily basis. While the learning curve of breath regulation (pranayama) is steeper and the effort required greater, it may be more practical for householders juggling their time.
That being said, a good starting point would be the Goenka method—until one outgrows it. Unfortunately, due to its ease, many people do not grow out of it—or do not want to. Getting complacent in mere mindfulness’s comforts is a hinderance to further advancement. It is forgiving where breath regulation is strict. It is tolerant where regulation demands discipline. It is relaxing where regulation requires full-body, full-mind engagement.
Whether we choose simple breath awareness or its regulation we will benefit. We need not resolve which method we begin with from the start. Either will do. The breath itself will guide us to explore whatever is most suitable. The good news is that the breath is the best teacher and it is available 24/7 for us to learn from.
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