Cracow, Poland

Postgraduate Studies in Mindfulness and Compassion

Studia uważności i współczucia

Language: Polish Studies in Polish
Studies online Studies online
University website: english.swps.pl
Compassion
Compassion motivates people to go out of their way to help the physical, mental, or emotional pains of another and themselves. Compassion is often regarded as having sensitivity, an emotional aspect to suffering, though when based on cerebral notions such as fairness, justice, and interdependence, it may be considered rational in nature and its application understood as an activity also based on sound judgment. There is also an aspect of equal dimension, such that individual's compassion is often given a property of "depth", "vigour", or "passion". The etymology of "compassion" is Latin, meaning "co-suffering." Compassion involves "feeling for another" and is a precursor to empathy, the "feeling as another" capacity for better person centered acts of active compassion; in common parlance active compassion is the desire to alleviate another's suffering.
Mindfulness
Mindfulness is the psychological process of bringing one's attention to experiences occurring in the present moment, which can be developed through the practice of meditation and other training. The term "mindfulness” correlates with the Pali term sati, which is a significant element of Buddhist traditions. In Buddhist teachings, mindfulness is utilized to develop self-knowledge and wisdom that gradually lead to what is described as enlightenment or the complete freedom from suffering. The recent popularity of mindfulness in the modern context is generally considered to have been initiated by Jon Kabat-Zinn.
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
Mindfulness
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.
Gautama Buddha, Digha Nikaya, Sutta 22 (Mahāsatipaṭṭhāna Sutta), as translated by M. Walshe, (1987), p. 335
Mindfulness
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

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