**2. Idea of the aesthetic experience**

The concept of mindfulness has become the focus of increasing scientific and clinical attention over the last few decades. This appears to stem from the fact that until now, 'psychological science has conventionally focused in one way or another on the contents of consciousness (cognitions, emotions, and their somatic and behavioural consequences), mindfulness fundamentally concerns consciousness itself' [1]. The central theme, as per Kabat-Zinn´s definition [2], is 'paying attention in a particular way: on purpose, in the present moment, and non-judgementally'. The capacity to sustain awareness of the observed process in the present moment is central to the psychological state associated with mindfulness. In other words, mindfulness is the active component of the mind within a meditative state [3]. It is common within meditative practice to focus on breathing as the principle medium and point of entry

Mindfulness is rooted within oriental contemplative traditions, especially Buddhism. According to Davis [4], 'Buddhist meditation practices encourage concentration, clarity, and the cultivation of calm and positive ways of being as a way of life'. The long contemplative tradition that began with Siddhartha Gautama, who would eventually be known as the Buddha, the founder of Buddhism, facilitates a profound and sophisticated understanding of the mind and of human existence. Upon reaching enlightenment, the Buddha spoke of Four Noble Truths: the first is that life is suffering (dukkha), the second Noble Truth is that the origin and cause of this suffering is desire or yearning (taṇhā), the third Truth claims that this suffering may end and the fourth Noble Truth claims that a path exists to achieve the end of suffering. That path, known in the Buddhist tradition as the Noble Eightfold Path, involves eight attitudinal and behavioural practices, which, if followed, lead to freedom from human suffering. One of them, known as *sāmmā sati* in Pali (the language spoken by the Buddha), and which is usually translated as *right mindfulness*, is the practice of mindful-

The earliest scriptures on Buddhism, specifically the Mahāsatipaṭṭhāna Sutta, describe the concept, its characteristics and practice in detail [5]. Davis [4] points out that 'in accordance with the Buddhist philosophy, taking responsibility of our state of mind is the most important thing we can do to free ourselves of human suffering'. The great achievement of the Buddha lies in the fact that he identified the central cause of human suffering, which is the fact that we are permanently yearning to achieve a different state to the one that we are currently in or, on the other hand, that we reject the states of discomfort in which we may

Research has shown how this inherent state of human nature is at the root of many psychopathological conditions, especially depression [6]. The aim of mindfulness meditation is for us to develop the capacity to use our senses to pay attention non-judgementally, both directly and immediately, to what is happening in our body, mind and surroundings, in the present moment. This serves to counteract the ruminative and phobic attitudes that underlie many mental health conditions. Despite being rooted in Buddhist practices, mindfulness may be practised by anyone, regardless of their religious or spiritual background. It is possible to go so far as to claim that mindfulness develops the capacity to leave states of automatic mental functioning, in order to examine systematically the way in which we are and the way we live,

to the psychological state associated with mindfulness.

as well as reviewing our place within the world [2].

ness meditation.

208 Perception of Beauty

find ourselves.

The idea of beauty has enjoyed a privileged status amongst humanity. Philosophy and the arts have concerned themselves with the idea of beauty for millennia. Ethics and aesthetics are grouped into one of the four great branches of pure philosophy. It is beyond the reach of this chapter to provide an in-depth discussion on the relationship between beauty, aesthetics and art; however, we may note, along with Danto, that it is not possible to reduce the idea of beauty purely to the aesthetic, nor to say that aesthetics do not form a part of art, or that art does not need to be understood necessarily as beautiful [7].

Neither do we intend to carry out an exhaustive tour of all the thinkers who have considered the theme of beauty and its perception. Nonetheless, for the purpose of this chapter, it is relevant to look at some of their ideas in order to understand the place of mindfulness and how this relates to the perception of the aesthetic qualities of the world. Our goal—more than pointing out or exploring the definitions of beauty, aesthetics or art—is to give an account of what has become known as the aesthetic experience and how this is intertwined with the contemplative experience.

Simone Weil's statement that, beauty is that which can be contemplated. What is beautiful is something to which attention may be paid [8], appears to anticipate that a universe exists to be explored within the process of paying attention, as occurs in mindfulness and the aesthetic experience. She goes on to claim that, 'whoever does not possess that degree of attention will one day receive that capacity if they persist with humility, perseverance and patience, and if they are driven by an unalterable and violent desire' [8], an asseveration which is strikingly descriptive of the meditative process of mindfulness.

In the following section, we will focus on the three moments of universal philosophy to give an account of the evolution of the idea of beauty and the way in which it is perceived.
