On my Buddhist Coach Facebook page I just posted a link to this piece on mindfulness of the body, observing just how much emphasis has been placed on mindfulness as a primarily mental (i.e. thinking/ cognitive) activity. However, as the author elegantly puts it, “what we translate as “mindfulness” cannot properly be understood as a purely mental activity.”

I’ve been very struck by the huge cognitive bias in the way in which mindfulness is being promulgated, and I suggest that a key reason for this is that the people who research stuff are very heady, and that’s how they make sense of the world. I’ve been delighted to see the results of all the research that has been undertaken into meditation and mindfulness in the last few years, and at the same time there’s a little bit of me that complains “we’ve known this works for nearly 3,000 years, why do we need a a CAT scanner before anyone believes us?”

However, this isn’t just a modern phenomenon, the same process is evident in the Pali canon, where emotion-based practices such as the cultivation of loving kindness, compassion, sympathetic joy and equanimity (the Brahma Viharas) were downgraded as practices by the monks who transcribed the Buddhist oral tradition. That’s because the kind of people who want to write down and tabulate an oral tradition are the kind of people who make sense of the word primarily through the medium of ideas, and so don’t really understand or value body-based emotional experience.

The biographies of Tibetan teachers often show them as being expert scholars, who then have a spiritual crisis of some sort that forces them to recognise that they have to go beyond the intellect – Naropa being a classic example. The important thing for us to remember is to avoid the temptation to swing to the pole of rejecting rational thought altogether  – as happens sometimes, especially in New Age circles) – we need to be mindful of both the mind and the body.

This stuff is important to me because it has been, and continues to be, my working ground. I came to Buddhism with very little awareness of my body or my emotions, and the longer I practice, the more important I understand the body to be. I have a lot more to say on this issue, but I’ll leave it there for now.