Patrick has practised mindfulness meditation (satipaṭṭhāna vipassanā) since 1977. At that time there was little or no Buddhist meditation training available in Australia, so he spent years travelling in Asia and the USA working with teachers from different Buddhist traditions to learn the craft of meditation practice. Most of his training has been in the insight meditation lineage of Mahāsī Sayādaw of Burma, which included several years as a Buddhist monk. His main teachers were Sayādaw U Paṇḍita and John Hale. He has also trained in the Diamond Sangha lineage of Zen where his teachers have been Robert Aitken Rōshi and Paul Maloney Rōshi.
Patrick has been a full-time teacher of mindfulness meditation for over 20 years. He conducts residential and online retreats, workshops and seminars. He has studied early Buddhism at post-graduate levels and has a particular interest in the original teachings of the Buddha, before the invention of “Buddhism.” This allows him to bring the radical insights of the Buddha to our contemporary situation. He sees meditation as a physical practice that reconnects us with the felt world of our senses, allowing us to live our lives directly rather than through the cling-wrap of our habitual thinking.
This morning we experiment in using breathing as a meditation object. How do we know we are breathing? We find movement in the body, air element (vayo dhātu). We practise precision in our mindfulness of breathing by tracking its location, its length, its shape or form, its clarity, its beginnings and ends. This opens up issues regarding both the nature of breathing and our relationship to breathing.
We introduce satipaṭṭhāna, the way of mindfulness. More than just a meditation technique, satipaṭṭhāna represents a way of practice that is a “one-way street” (ekāyana magga) leading direct to nibbāna. We examine the meaning of nibbāna, looking at it both cognitively and affectively. And we discuss the relationship between the practice of tracking experience over time, and nibbāna itself.
We begin by discussing our relationship to body, how we find ourselves alienated from the experience of body because of our habit of experiencing body from the outside, as it were. We experience our body through our mental images of our body; how we imagine it looks from the outside, rather than how it actually feels from the inside. Then we experiment with the four mahābhūta, or “great appearances,” earth element (pathavī dhātu), air element (vayo dhātu), fire element (tejo dhātu) and water element (āpo dhātu). These represent the elemental qualities of the body, as sensed from inside the body rather than imagined from beyond the body.
We introduce the concept of “mindfulness,” which is the standard translation of the Pāli word sati. Sati literally means “memory,” and mindfulness refers to the act of remembering the present. We find the same meaning in railway station signs that exhort us to “Mind the gap,” to remember to be aware, now. The practice of mindfulness is associated with the felt continuity of awareness, and this is what we are aiming for in our practice.
This morning we examine the nature of meditation itself, seeing it in terms of awareness, attention and method. We explore the nature of awareness, and how attention structures the field of awareness. From there, we look at issues in developing a meditation method.
