The practice of mindfulness seeks to become aware of subjective conscious experience.
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- There is, monks, this one way to the purification of beings, for the overcoming of sorrow and distress, for the disappearance of pain and sadness, for the gaining of the right path, for the realization of Nibbāna :—that is to say, the four foundations of mindfulness.
- Mindfulness, though so highly praised and capable of such great achievements, is not at all a “mystical” state, beyond the ken and reach of the average person. It is, on the contrary, something quite simple and common, and very familiar to us.
- Nyanaponika, The Heart of Buddhist Meditation (1965), p. 24
- It may be relevant here to recall gratefully a fraternal correction I was kindly offered by the Archimandrite Ambrosius of the Greek Orthodox Church. After listening to a lecture I delivered at Oxford University some years ago, he gently chided me (in private, not in public) for not perceiving the difference between the brand of Hellenism affecting Western theology that had absorbed the philosophical thought of ancient Greece, and the Hellenism of Eastern Orthodox theology which had assimilated the spiritual praxis of their non-Christian ancestors. Mulling over this critical observation of his, I came to understand why our scholastic tradition has not given importance to what Greek Orthodox spirituality has named nepsis (vigilance), which is its own technical term for mindfulness.
- Aloysius Pieris, "Spirituality as Mindfulness: Biblical and Buddhist Approaches," Spiritus: A Journal of Christian Spirituality, vol. 10, no. 1, Spring 2010