OPEN AWARENESS, OPEN MINDFULNESS by Āyasma Aggacitta.

Here’s sharing an article by Bro Piya Tan where he shares his understanding of the terms Open Awareness and Open Mindfulness, his experience on the application of the meditation techniques taught by Āyasma Aggacitta and his appreciation of the teachings of Āyasma Aggacitta.

OPEN AWARENESS, OPEN MINDFULNESS

Malaysian Buddhist Meditation that works

One of the signs of a living religion is that it renews itself. Buddhism is renewed locally by Āyasma AGGACITTA (the one with the foremost mind), a Malaysian Theravāda forest monk of Burmese training. His usage of Āyasma translates as “venerable,” better than Bhante, usually rendered “Sir,” a common mode of addressing seniors for both the laity and the monastic. 

Understandably, Aggacitta prefers being addressed as Āyasma so that we remember him as a monk, which is deeply admirable.

Recently, Aggacitta has introduced new terms during his ongoing teachings on Buddhist Dhamma and meditation, that is, the terms, OPEN AWARENESS and OPEN MINDFULNESS. The most remarkable aspect of these terms is that they are very simple yet effective meditation techniques, especially helpful for the beginner, also for advanced meditators when they have any kind of difficulties in their practice, and mental healing for those who need it.

ALWAYS AWARE

Firstly, OPEN AWARENESS (OA) simply refers the “present-moment” state of our being, that is, ongoing workings of the 5 physical senses and the mind. Whether we know it or not, our 6 senses (the 5 physical senses and the mind) are always seeking and processing their relevant sense-objects, even as we read this. In fact, even when we are asleep, our senses are still capable of sensing.

Here, let me venture to say (as I understand the suttas and myself) that, during sleep, the MIND is not aware of the physical sense-activities or “sensations.” However, it may still be aware of itself: that is why we dream. The mind, too, may fall asleep, become unaware of itself (like during deep dreamless sleep or when we are unconscious). This is when the subconscious or bhav’aṅga (the life-continuum) takes over. Otherwise, we are dead, since it has been reborn into a new existence.

BEING PRESENT

The most beneficial part is what we do with OPEN MINDFULNESS (OM), which is where Aggacitta’s years as a meditation practitioner guided by strict Vinaya observance has blessed us with his genius of a remarkably simple yet effective meditation technique.  OM is, simply, being present, here and now, with whatever we are SENSING (the 5 physical senses) or MINDING (the mind).

Understandably, we cannot humanly Be MINDFUL of all the 6 sense-activities or “sensations,” even if and when they are actually occurring, say, even now as we are reading this reflection. We can only choose ONE of these sensations, any one, especially the most dominant one.

ENGAGING

For example, right now, as I write this, my attention is on the letters and words appearing on the computer screen. I watch them, as each of them magically appear onscreen. I am also aware of the soft gentle clicks of my mechanical keyboard. That, too, sounds interestingly engaging. 

Occasionally, I notice my thoughts. But they are too fast for me to perceive transforming themselves through my body (arm, fingers, etc) knowing which key to hit at some speed into this reflection. In short, I am enjoying what I am doing.

TIKKI’S CALL

Then, my cat, Tikki, will meow at me, which usually means she wants some water. When she paws me (touches me with her paw), it means she is really hungry. Here I am writing this important reflection or working on a translation.

Let me say that the thought “What an annoying cat!” never arises. Instead, I hear the words: “Compassion break!” Compassion for myself, too, that is, since I need a break from looking at the screen too long, from sitting too long. I answer Tikki’s call.

OPEN AWARENESS YOGA

Similarly, when I do my senior yoga, which combines Buddha Namaskar (a buddhified form of Suriya Namaskar) and half a dozen other postures (asana) to exercise all my limbs, especially by neck and lower back). I will hold each stage of a posture to 2 recitations of “namo tassa bhagavato arahato sammāsambuddhassa,” totalling 3 rounds.

This yoga also helps me exercise with Open Mindfulness. When I think I have forgotten the 2nd round (dutiyam pi) I will do that round “again.” This exercise also keeps me in tandem with my bodily postures. 

I do this every day before the sun sets, also as a kind of Buddha Puja. This is my own understanding and practice of Open Mindfulness.

AGGACITTA’S TEACHING

Aggacitta tells us in his excellent talks—well presented with graphics, slides and snippets of relevant teachings, making it all fun to watch—that he spontaneously came up with the idea of differentiating between Open Awareness and Open Mindfulness. From my own understanding of what I have watched of Aggacitta’s teaching videos, I can say that Open Awareness simply refers to the “CONTACT” of sense-faculty, sense-object and sense-consciousness.

He teaches us that what we experience is an OBJECT (sight, sound, smell, taste, touch, thought). How we react or respond to this experience—whether we see it as pleasant on unpleasant—is the SUBJECT. “Neutral feeling” is usually only known through inference (we will not discuss this to keep this simple.)

IS THIS TAUGHT BY THE BUDDHA?

Aggacitta explains how he searched the suttas to see if his ideas are sutta-based. Happily, we see their roots in at least 2 well known and important teachings, that is,

(1) The Maluṅkya teaching (S 35.95) and the Bahiya teaching (U 1.10):

“In the seen, there is only the seen; in the heard, only the heard … .” (SD 5.9; SD 33.7).

(2) The Bhadd’eka,ratta Sutta series (M 131-134), where we find this famous verse and teaching:

Let one not pursue the past | nor hold fond hope for the future.

For, the past is gone, | and the future has not yet come.

Only the present state | (as it arises) one sees that with insight (tattha tattha vipassati).

(M 131, SD 8.9)

 SEE WITH INSIGHT

Aggacitta has not mentioned any canonical Pali equivalents for “Open Awareness” or “Open Mindfulness.” However, from the suttas quoted above, we may conclude that the Pali for the action behind Open Awareness is PHASSATI (“touches” in terms of sense-contact or stimulus), and behind Open Mindfulness is VIPASSATI (see clearly, with insight), from which we get the noun VIPASSANĀ.

Aggacitta’s remarkably simple and effective meditation techniques, I predict, will create a new tidal wave in modern meditation, for which we must credit him, also because he has diligently been living as a Dhamma-Vinaya monk, which is very rare today, free of titles and other worldly burdens. He does Malaysian Buddhists (who follow the historical Buddha), and his Burmese teachers and friends proud. Surely, we may envision him as a Malaysian Mahasi (MM) Sayadaw.

When I first met Aggacitta some 4 decades ago, he was a young reticent monk. We have grown significantly older: we have to continue his Dhamma teachings.

At least, we now have less excuse to complain about difficulties in meditation.

Sadhu.

fb210624 ©piya

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This is an edited video of the online event Sunday Afternoon with Āyasmā Aggacitta held on 21 February 2021 where Āyasmā began by explaining why he changed open awareness to open mindfulness. The event is a live Q&A session where yogis can discuss their practices with Āyasmā. It is a spin-off from the online Mindful Awareness & Serenity Retreat organised by Sāsanārakkha Buddhist Sanctuary in November 2020.

Here's the link for the video: https://youtu.be/3Q1lFZ7DBtA

With mettā💕