We do not see a result of a short moment of mindfulness, it passes and then there are many moments of ignorance. However, one moment of right mindfulness now conditions the arising again of right mindfulness later on. In that way the understanding of the characteristics of nama and rupa which appear can become clearer. We always want to do things which bring an immediate, tangible result and we don’t have enough confidence in the effectiveness of one short moment of mindfulness of what appears now.
The development of right understanding is the most valuable in our life. Why? When there is ignorance and wrong understanding we do not realize that there are six worlds: the world appearing through the eyes, through the ears, through the nose, through the tongue, through the bodysense and through the mind-door. Only one reality at a time appears through one of the six doors. At the moment of seeing there is the world appearing through the eyes and there cannot be at the same time the world appearing through the ears or through the other senses. We cling to "wholes", to concepts of person, of "my mind", "my body", instead of knowing different realities which appear one at a time. When we are lost in concepts of people and things we live as in a dream and we do not know what is really there: ever-changing namas and rupas. When there is right mindfulness of one nama or rupa which presents itself now we begin to see the difference between the world of concepts and the world of absolute realities, of paramattha dhammas. Time and again we think of concepts. Concepts are not real, but thinking itself is a reality, it is conditioned because we have accumulated inclinations to thinking. Thinking can be object of mindfulness. Does it not have its own specific characteristic, different from experiences such as seeing or hearing? Also thinking should be known as it is, as a conditioned nama, otherwise it will always be "my thinking".