Dear Sensei Tony. What is mindfulness? This is George and I am confused.

Hi George—That’s understandable, because that word can mean different things to different people. I always like to start by defining my terms. This word originates in Sanskrit as “sati,” which means “to remember, recollect, or observe.” And what is it we are remembering?

In the Dragonfly Sangha, it means, first and foremost, to remember who we truly are and to take refuge in our True Self. Second, it means to observe and analyze how the Ego Self’s conditioned thoughts cause us experiences of feelings, sensations, volition, and consequences.

We practice the first in our Sacred Liturgy, which encompasses wisdom, precepts, and contemplation. We practice the second through our Four Questions of Mindfulness, wherein we take a situation that has hooked us and mindfully analyze the conscious and subconscious thoughts that drove our experiences. We clarify the strongest thought through the insights provided by the models in the Four Directions System of Mindfulness. We then replace the unclear thought with a clearer, more accurate, and helpful “correct” view based on reality and compassion. We then realize these insights by taking creative, experimental actions. Together, they are foundational to what we call the Way of Mindful Living.

In some Buddhist denominations, they define mindfulness as “bare attention,” or spacious, nonjudgmental awareness that focuses on the breath. For us, a preferable term for this would be what we call Observer (Mokuso) meditation or samadhi. In the “stripped down” versions, they tend to remove the soteriological and ethical aspects. And while I certainly appreciate the efforts of folks in the medical field like Herbert Benson and Jon-Kabat Zinn (which some would call “stealth Buddhism “), the translation of mindfulness in this manner alone can minimize the cognitive gnosis that leads to spiritual liberation, and it can confusingly become commercialized as merely another consumer “product.” It can also, unfortunately, lead to atheistic and nihilistic interpretations which are not aligned with the historical vision.

As I have said before, anyone of any background can apply the special technologies of Buddhism for their own personal benefit. And while I have taught them in a variety of settings and to folks of all religious persuasions, I do not divorce them from their spiritual etiology.

From our perspective, the main purpose of all practice is to help relieve suffering. Some come to us for help with a personal or corporate problem, and others who are seeking spiritual understanding. The beauty of our sharing is that it provides the opportunity for both.

I hope this is helpful.