Mindfulness of Attention

In the Asheyana path, Calm Abiding practice is supported by one's work with the Eight Renunciations, having developed some space of mind in stepping back from bivalent perceptions.

Here is an extension of the Calm Abiding practice to deepen one's work with the step : "4. Place the attention on an object." This extension can be used during Calm Abiding practice or outside of defined practices sessions.

Called here "Mindfulness of Attention," this extension is inspired by the fourth of the Nikaya Buddhist Four Establishments of Mindfulness, called "Mindfulness of Phenomena." 

While "Mindfulness of Phenomena" or "Mindfulness of Dhammas" in Nikaya Buddhism appears to apply mindfulness to "groups of phenomena organized in ways that reflect the goal of the Buddha’s teaching," in Asheyana Buddhism, "Mindfulness of Attention" applies mindfulness to the placing of one's attention on a perceivable object.

In Asheyana, highlighted teaching concepts are first contemplated and then examined in one's own experience to see if and how these concepts apply. If and when adopted, the resulting concepts can be used as a lens or lenses to further examine one's own experience in order to develop insight. Eventually, through such a contemplative lens or lenses, one may come to observe apparent phenomena in ways that are conducive to the path.

However, throughout this process, one works to deepen mindfulness to the placement of attention on an object--a concept, a sense perception, the body, the breath, and so on.

During a session of Calm Abiding, while working with the 'Five Points of Practice,' Location, Physical, Sensory, Attention, and Mind, one begins to focus more on the fourth Point of Practice, that of the Attention. One allows one's attention to naturally rest on an object. One's attention may move to another object, yet one is mindful of attention's placement.

• • Drawing back from evaluations or judgements of what one's attention is placed upon, one simply connects with the basic experience of attention.
    
    

• If what one's attention is placed upon generates interest and focus, one draws back from evaluation or judgement and simply connects with the basic experience of attention, gently returning to simple placement.
  
  

• If what one's attention is placed upon repels interest and focus, one draws back from evaluation or judgement and simply connects with the basic experience of attention, gently returning to simple placement.
  
  

• If what one's attention is placed upon generates boredom and distraction, one draws back from evaluation or judgement and simply connects with the basic experience of attention, gently returning to simple placement.
  
  

• If one becomes over-focused or over-distracted during this Mindfulness of Attention practice extension, one briefly returns to the general Calm Abiding instruction until they are ready to continue working with this Mindfulness of Attention practice extension.
  
  

  • Notice the texture of the placement of attention rather than the object of attention.
    
    

  • Notice if and when the attention is pressed against the object rather than placed gently on the object.
    
    

  • Notice if and when the attention is scattered around the object rather than placed gently on the object.

• • Notice if and when the attention is unevenly placed on the object.
    
    

  • Notice if and when the attention is evenly placed on the object.
    
    

Following a session of Calm Abiding, one can extend Mindfulness of Attention into daily life by:

• Bringing the Mindfulness of Attention developed during practice to one's own mundane activities during the day, such as bathing, dressing, eating, drinking, using the toilet, exercising, and so on, as well as transitions between activities.
  
  

  • Notice the texture of the placement of attention during these mundane activities.
     

  • Is the attention evenly placed?
    
    

  • Does interest and focus arise from attention to these activities?
    
    

• Bringing the Mindfulness of Attention developed during practice to one's livelihood-related activities during the day, such as preparing for work, working, discussing work, giving and receiving instruction, returning from work, and so on, as well as transitions between livelihood-related activities.
  
  

  • Notice the texture of the placement of attention during these livelihood-related activities.
     

  • Is the attention evenly placed?
     

  • Does interest and focus arise from attention to these activities?
    
    

• Bringing the Mindfulness of Attention developed during practice to non-livelihood, social activities during the day, as well as transitions between social activities.
  
  

  • Notice the texture of the placement of attention during these non-livelihood, social activities.
    
    

  • Is the attention evenly placed?
     

  • Does interest and focus arise from attention to these activities?
    
    

• If one becomes over-focused or over-distracted during this Mindfulness of Attention practice extension, one can return to the mindfulness and awareness of daily life until they are ready to continue working with this Mindfulness of Attention practice extension.
  
  

  • Notice if one's habits of attention in daily life reflect one's Mindfulness of Attention in meditation practice--Be curious what might explain the difference between the two.
    
    

  • Notice what the experience is like of attention when attention has moved off the object of perception.
    
    

By practicing "Mindfulness of Attention," one can begin to see through direct experience how one's attention holds itself and what the experience of attention is like, across various states of interest. One can also begin to see for oneself the seeming permanence of a heightened state of interest, and its actual impermanence once the attention inevitably shifts.

The fruition of Mindfulness of Attention is called Poise of Attention--a good posture to the attention, neither too tight nor too loose, holding attention as attention, allowing for a continuity of even attention across appearing objects of perception such that the attention appears present, relaxed, and free of distraction, with a sensitivity that appears as elegance.

May these words help the good Asheyana practitioner to pleasantly hold the Poise of Attention, with full mindfulness. May it be of benefit.