(3) Viriya sumbojjamkam (energy). This means the forthrightness to face obsta-
cles, hard work, and dangers.
(4) Piti sumbojjamkam (rapture). It is the state of letting go of worries, anxiety, and
annoyance.
(5) Passatthi sumbojjamkam (tranquillity). When the mind is at ease, the body will
be calmer and relaxer.
(6) Samadhi sumbojjamkam (concentration). This means the concentration process
that our mindfixates to what we are doing. We will have strong willpower to do
things.
(7) Ubekka sumbojjamkam (equanimity). This is the neutralized mind, not being
disturbed by positive or negative triggers or stimulators.
(Pali terminology and its English translation is fromhttp://webboard.watnapp.
com/forum.php?mod=viewthread&tid=511. Accessed on July 23rd, 2016).
By being aware of our inhaling and exhaling breaths (mindfulness of breathing),
we live in the present moment. Walking meditation, another practice of living in the
present, is a synchronization of our body, feelings, and mind by concentrating on
the movement of our feet. By so doing, we are cultivating awareness and con-
centration. Insight meditation (the technique Buddha taught called anapanasti), is
another way of training the body, feelings, mind, and dhammas by gaining mind-
fulness and investigate the ti-lakkhana (three characteristics of existence): dukkha
(suffering), anicca (impermanence), and anatta (not-self).
7.3 Not-Self............................................
When Prince Siddhartha Gautama, who passed away 543 years before Christ,
discovered how to attain Nirvana (supreme bliss), he proclaimed himself as
Buddha, which means the“awakened”or the“enlightened”one. According to the
Buddhist doctrine, the perception of“self”brings sufferings to us because we all are
ignorant (avijja) in the true nature of things (May 1984 : 95). That is the fact that
there is nothing we can hold on to as we all age; go through phases of change, get
sick; and eventually die either of old age, sickness or accidents. The world keeps
changing and nothing is here to stay. Impermanence or transience (anicca) is evi-
dent. For most Buddhists, it is known that the Lord Buddha taught that there is no
substantially self (anatta) and the doctrine of anatta had become a dogma and a
component of Buddhist identity (May 1984 : 93). By adhering to the thirst or
craving for existence of self and sense experience (in Pali, tanha), suffering (duk-
kha) arises (May 1984 : 9).
Suffering arises because of one’s clinging to the five aggregates or
Panca-khandha that give us the individual illusory of self (or atta): matter (rupa),106 7 Mindful Communication and Journalism from a Thai...