Sampajañña (clear comprehension/clearly knowing) has been one of those qualities I’ve found difficult to pin down. Sayadaw U Pandita describes it as simply knowing the postures and activities of the body throughout the day.pic.twitter.com/gqJPpuvXwT
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Sampajañña (clear comprehension/clearly knowing) has been one of those qualities I’ve found difficult to pin down. Sayadaw U Pandita describes it as simply knowing the postures and activities of the body throughout the day.pic.twitter.com/gqJPpuvXwT
Confusion may have arisen because we tend to speak of awareness of the body and its activities as mindfulness of the body. And this kind of awareness comes under the all-encompassing heading of "mindfulness" in the wider culture. Here's Bhikkhu Anālayo on sampajañña, agreeing.pic.twitter.com/OtMLEj6SBR
Matthew Flickstein elaborates on sampajañña. Here, seeing the object of mindfulness as impermanent, unsatisfactory, or impersonal is central to the meaning of clear comprehension. #mindfulness #vipassana #meditationpic.twitter.com/qYgQLAPpcQ
A dharma teacher friend explains it like this: we can be mindful of a Ferrari in a way that increases craving and suffering. We pay attention to its red paint, to the status it confers. But if we clearly comprehend the Ferrari, we begin to see its impermanent, impersonal nature.
Matthew Flickstein says that clear comprehension has four facets. We have CC... - of purpose (are our intentions good?) - of suitability (if good, is this the time and place?) - of the domain of meditation (expanding practice into every area of life) - of nondelusion (no self).
The first two facets bring in a stronger flavour of situational awareness and the ethical context in which we act. The second two facets are probably in practice much like Sayadaw U Pandita’s description of sampajañña as awareness of bodily activities and postures. #mindfulness
Bhante Bodhidhamma said that it’s natural for us to be absorbed into tasks and lose our broader self-awareness (like a flow state). For him, what’s important is the heart quality with which we enter this ‘absorption’, for that’s what gets cultivated.https://youtu.be/cB4lI1tIK-U
How can meditators skilfully relate to digital devices? Should we try to maintain the continuity of body awareness, or touch points? Renunciation? Or perhaps just give ourselves over to the activity with good intentions and enter flow state? @NoaidiX @bodhidave3 @TodescatoFabien
Years ago before touch screens we used typing as a focus technique. We are seldom aware of our fingers touching the keys as we type. Moving our attention into the tips of our fingers we sense each contact with the keys. An amazing degree of detail is revealed as we pay attention
to the contact of key and finger. Working to increase the resolution sensing texture, pressure, speed the motion of the finger angle of the hand ect. Slowing the speed of typing changes the thinking. Our hands are amazingly sensitive tools ones that we are mostly asleep to.
Digital devices function similarly to other sense objects, but perhaps even more intimately, often becoming both bodily and psychological extensions of ourselves. We seem to frequently use them mindlessly or unconsciously, subsuming these objects into awareness itself.
In the same way that I may not be aware of a particular body part unless I intentionally orient my attention to it, I'm likewise unaware of my fingers scrolling on a touchscreen or typing on a keyboard. As objects, they are no longer distinct from awareness.
Awareness narrows and contracts as I focus entirely on the content on the screen, as if absorbed in it. The device has been absorbed by awareness as awareness is absorbed in it. Peripheral sense objects fade into a dimly lit background. I'm no longer even aware of bodily space.
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