5) Harmonious Attention (sammā-sati)
Harmonious attention is not mere “mindfulness,” where one pays attention to whatever one does or perceives. It is withdrawing attention from objects perceived through the senses, and focusing attention on the emotional reaction to the object perceived, which is going on inside the body, and not outside. The real meaning of the term satipatthana (sati+upatthana) is the withdrawal of attention from external surroundings and focusing attention on what is going on inside (parimukan satiƞ upatthapetva).
It is important to understand the purpose of our meditation, which is to stop reacting emotionally to what we perceive. We must understand that this reaction is going on unconsciously. A desire or hatred that comes up is not a conscious action we perform. It happens without our knowing how it occurred. This “harmonious attention” is to become conscious of the unconscious reaction, so that the unconscious reaction stops when made conscious.
We must understand that we are organisms in an environment. The organism reacts quite unconsciously to stimulation by the environment. This reaction creates a conflict between the organism and the environment. This conflict is the distress or insecurity (dukkha) that the Buddha spoke of, and that we all suffer from. Our aim is to resolve this conflict and bring about harmony through the “harmonious attention.”
So this harmonious attention is keeping the attention focused inwards or introverted, so that we become aware of the reaction that is going on within us. This reaction consists of four parts: 1) perception, 2) interpretation, 3) emotional arousal, 4) and action to release tension.
But we can become aware of it only in four other stages, starting from the body rather than the mind, which are:
1. Body awareness (kāya anupassanā).
This is awareness of what is going on in the body, in the form of the heart beating, hands shaking, muscle tension, rapid breathing, perspiration, etc.
2. Sensation awareness (vedanā anupassanā)
This is awareness of how one feels in the body, whether comfortable or uncomfortable.
3. Mood awareness (citta anupassanā)
This is awareness of the emotion present in the mood, or the calmness of the mood, or whatever be the nature of the mood.
4. Thought awareness (dhamma anupassanā)
This is awareness of the thoughts that interpreted one’s circumstances, to which one reacted or not.
The fourfold exercise (sammāppadhāna), when practiced diligently, purifies and tranquilizes the mind and brings the mind to a state of equilibrium or mental repose (samādhi).
“Here the meditator abides seeing the body as body, diligent, aware and attentive avoiding the attraction and repulsion associated with objects perceived.
One abides seeing sensations as sensations, diligent, aware and attentive avoiding the attraction and repulsion associated with objects perceived.
One abides seeing emotions as emotions, diligent, aware and attentive avoiding the attraction and repulsion associated with objects perceived.
One abides seeing thoughts as thoughts, diligent, aware and attentive avoiding the attraction and repulsion associated with objects perceived.”