There’s a lot of talk these days about the benefits of mindfulness and how it can help everything from depression to business practices. Mostly this chatter gets on my nerves. This is for any number of reasons, some of which are nothing to do Mindfulness™ only with those who have taken the concept on as the zeitgeist panacea, almost hipster-esque in its self-satisfied ubiquity. Ahem.
In order to help define mindfulness, the website Mindfulnet.org uses a quote from Jon Kabat-Zinn founder of MBSR (mindfulness-based stress reduction) , "mindfulness means paying attention in a particular way; on purpose, in the present moment, and non judgmentally." Jon Kabat-Zinn , "mindfulness means paying attention in a particular way; on purpose, in the present moment, and non judgmentally."
As a (hopeless example of a) Buddhist of the Soto Zen variety I’m pretty familiar with the concept of mindfulness and its uses. I also know how hard and frustrating it can be to try to develop the capacity to practice mindfulness effectively. Soto Zen, based on the practise of Dogen-Zenji, teaches that meditation (zazen) comprises Shikantaza – literally, nothing but precisely sitting. Shikantaza is characterised as “resting in a state of brightly alert attention that is free of thoughts, directed to no object, and attached to no particular content. ….the highest or purest form of zazen, zazen as it was practiced by all buddhas of the past (Dogen)”. Sounds like Mindfulness™ to me.
Now, I don’t profess to any kind of expertise in the field of Buddhism, meditation or mindfulness (or anything really) but I do have personal experience of beginning and struggling to maintain meditative practice over the last eight or nine years and I can tell you it ain’t easy. If you sit cross-legged on the cushion with the expectation that staring at a wall for half-an-hour will make you enlightened I can pretty much guarantee that disappointment awaits. What’s more, mostly this is done at a time set aside, in a quiet room away from distraction, often following ritual whose purpose is to set the scene and connect the participant to the activity. How much more difficult it is to practise when you’re at work or out shopping, anxiety or panic is rising, or when the noise around is deafening and jarring, or when surrounded and engulfed in a vortex of chaos. You get the idea.
I suppose what I’m getting at is that I’ve come to feel that the myriad organisations, articles, Radio 4 programmes, pseudo-psychology pieces, etc, etc. seem to present mindfulness as a quick win, a way for people with mental illness to feel better, for all of us in the superfast modern world to engage with life rather than just coast through, for people of all stripes to experience rather than surf over the surface, for businesses to get their employees to perform better – and all with a minimum of time and/or effort. And maybe all this is true.
Now, Buddhism isn’t a religion – it’s a practise. There’s no deity to worship or beg forgiveness from. The rules are common sense (although there’s no such thing, but that’s a whole other article…) and when you actually break them down they’re good ideas rather than commandments. However, the co-opting, re-branding and commercialisation of what is essentially a two-and-a-half thousand year old practise just seems to typify much of what’s wrong with The West, at least in my eyes. Maybe I should just be glad that (presumably) more people are finding their way to mindfulness, however they do it.
So having stayed with me through the preceding six hundred words you’re thinking “hold on, this article was meant to be about patience. Wasn’t it?”, yep it is.
Patience is often held up as the exemplar virtue to which we should all aspire. Children are taught to be patient whether waiting for an adult to speak to them, or for an ice cream, or for Christmas. Well I’ve come to the view that patience is a holding mechanism (bear with me). It seems to me that Patience requires inherent anticipation of a future state, reward or event. Patience is the ability to wait for something better to come along. Just as another ‘virtue’, tolerance, requires something to be tolerated (i.e. something we adjudge to be inferior, offensive, bad, etc.), patience infers that our current state is somehow unsatisfactory and that something better will come along at some point. This would appear, to me at least, to be the opposite of Mindfulness, or, at very least, just something to implement whilst Mindfulness is unreachable, the next best thing. If we have ‘infinite’ patience is it possible to practice real mindfulness? Do we need to? Is it worth the effort? Does the practice of meditation require patience or is that actually a barrier to the development of mindful states?
I don’t know (see, an expert in nothing).
What I do know is that I will endeavour to further my own ability to be in the moment (ahem!) through Shikantaza and taking the time throughout the day, whenever I remember, to practice what zazen has shown me. Until there’s more mindfulness than mindlessness in my day, I’ll try to be patient.

In order to help define mindfulness, the website Mindfulnet.org uses a quote from Jon Kabat-Zinn founder of MBSR (mindfulness-based stress reduction) , "mindfulness means paying attention in a particular way; on purpose, in the present moment, and non judgmentally." Jon Kabat-Zinn , "mindfulness means paying attention in a particular way; on purpose, in the present moment, and non judgmentally."
As a (hopeless example of a) Buddhist of the Soto Zen variety I’m pretty familiar with the concept of mindfulness and its uses. I also know how hard and frustrating it can be to try to develop the capacity to practice mindfulness effectively. Soto Zen, based on the practise of Dogen-Zenji, teaches that meditation (zazen) comprises Shikantaza – literally, nothing but precisely sitting. Shikantaza is characterised as “resting in a state of brightly alert attention that is free of thoughts, directed to no object, and attached to no particular content. ….the highest or purest form of zazen, zazen as it was practiced by all buddhas of the past (Dogen)”. Sounds like Mindfulness™ to me.
Now, I don’t profess to any kind of expertise in the field of Buddhism, meditation or mindfulness (or anything really) but I do have personal experience of beginning and struggling to maintain meditative practice over the last eight or nine years and I can tell you it ain’t easy. If you sit cross-legged on the cushion with the expectation that staring at a wall for half-an-hour will make you enlightened I can pretty much guarantee that disappointment awaits. What’s more, mostly this is done at a time set aside, in a quiet room away from distraction, often following ritual whose purpose is to set the scene and connect the participant to the activity. How much more difficult it is to practise when you’re at work or out shopping, anxiety or panic is rising, or when the noise around is deafening and jarring, or when surrounded and engulfed in a vortex of chaos. You get the idea.
I suppose what I’m getting at is that I’ve come to feel that the myriad organisations, articles, Radio 4 programmes, pseudo-psychology pieces, etc, etc. seem to present mindfulness as a quick win, a way for people with mental illness to feel better, for all of us in the superfast modern world to engage with life rather than just coast through, for people of all stripes to experience rather than surf over the surface, for businesses to get their employees to perform better – and all with a minimum of time and/or effort. And maybe all this is true.
Now, Buddhism isn’t a religion – it’s a practise. There’s no deity to worship or beg forgiveness from. The rules are common sense (although there’s no such thing, but that’s a whole other article…) and when you actually break them down they’re good ideas rather than commandments. However, the co-opting, re-branding and commercialisation of what is essentially a two-and-a-half thousand year old practise just seems to typify much of what’s wrong with The West, at least in my eyes. Maybe I should just be glad that (presumably) more people are finding their way to mindfulness, however they do it.
So having stayed with me through the preceding six hundred words you’re thinking “hold on, this article was meant to be about patience. Wasn’t it?”, yep it is.
Patience is often held up as the exemplar virtue to which we should all aspire. Children are taught to be patient whether waiting for an adult to speak to them, or for an ice cream, or for Christmas. Well I’ve come to the view that patience is a holding mechanism (bear with me). It seems to me that Patience requires inherent anticipation of a future state, reward or event. Patience is the ability to wait for something better to come along. Just as another ‘virtue’, tolerance, requires something to be tolerated (i.e. something we adjudge to be inferior, offensive, bad, etc.), patience infers that our current state is somehow unsatisfactory and that something better will come along at some point. This would appear, to me at least, to be the opposite of Mindfulness, or, at very least, just something to implement whilst Mindfulness is unreachable, the next best thing. If we have ‘infinite’ patience is it possible to practice real mindfulness? Do we need to? Is it worth the effort? Does the practice of meditation require patience or is that actually a barrier to the development of mindful states?
I don’t know (see, an expert in nothing).
What I do know is that I will endeavour to further my own ability to be in the moment (ahem!) through Shikantaza and taking the time throughout the day, whenever I remember, to practice what zazen has shown me. Until there’s more mindfulness than mindlessness in my day, I’ll try to be patient.
