The word ‘transformation,’ in the context of mindfulness is the discovery of the real-self and change in false-self which we know by the name -personality. The word personality indicates ‘mask’ created by body, mind, emotions, thoughts, and habits. The real-self is SatChitAnanda (the absolute existence consciousness bliss).
The self-transformation through mindfulness includes many steps like discipline and education of mind, withdrawal of the scattered mind from outside to inside. Removing wrong notions about, who am I, regular practice with wisdom to detach from the worldly objects outside and awakening to permanent state of peace and happiness within.
The first step is to understand clearly the four preliminary considerations before treading the path, which sets the journey of transformation. They are becoming a qualified seeker, clarity about the subject matter, goal, and how they are connected. Like any profession, qualification, and eligibility required, masters explain that there should of capacity and ability to succeed in mindfulness. To become eligible for the journey, the teacher guides the seeker, how to remove wrong notions, understand the difference between false-self and the real-self, release impurity (anxiety, attachment, cravings, etc) to lead the mind to a natural focus.
The subject matter of mindfulness is to know the subjective and objective reality. The subjective reality is the real-self beyond and behind the mind, and the world outside, body, breath, brain, mind, intellect, ego and the world outside. The real-self is of the nature of permanent peace, happiness, love, and wisdom unlike the world outside that alternates with pleasure and pain. Once we discover the real-self, it expresses itself in peace and happiness through the body and the mind.
The goal of mindfulness is end of suffering and awakening to our true nature. On the way, we experience relaxation, stillness, calmness, quietness, peace, silence, and nothingness.
The transformation takes place at three levels: from false (nature of personality) to truth (real-self); from ignorance (incomplete knowledge about who we are) to wisdom (complete knowledge of who we indeed are) and from mortality (false identification with the body that creates fear of death in the mind) to immortality (freedom from the mind and realization of our true nature).
Eastern Wisdom has two types of texts – one Shruti (masters heard the principles in deep meditation and later scribed as texts) and other Smriti (the masters followed the path as prescribed in the Shruti texts, realized then wrote the texts). There is still another group of topical texts that lays down the principles and practices for a clear understanding of the journey to transformation. The four preliminary considerations mentioned above follows the fourfold practices that consist of 9 primary practices, supporting practices, and many ancillary practices. The primary practices are: awakening and separating everlasting from changing factors of our personality and the existence, dispassion (moving away from that causes suffering and approaching near to that leads to awakening and transformation), six inner treasures. They are a state of inner calm, withdrawal of senses for stopping agitation of the mind, learning to work on the mind, instead mind working on us and causing agitation, etc., faith and mindfulness and intense aspiration for permanent peace and happiness. The supporting practices include regular learning under the guidance of a teacher, the emotional culture and self-study.
The self-transformation in mindfulness is an irreversible process. The seeker discovers the permanent peace and happiness which are essential nature that begins expressing its nature in personal, social, professional and family lives.