Tudomány És Meditáció

Home , Breathworks, Buddhadasa, Kleshas (Buddhism), Niklaus Brantschen, Toronto Zen Centre

2018. AUGUSZTUS 24-26., BUDAPEST TUDOMÁNY ÉS MEDITÁCIÓ MINDFULNESS • EGYÜTTÉRZÉS • ETIKA KONFERENCIA ÉS NYÁRI EGYETEM Mindfulness • Együttérzés • Etika Konferencia Mindfulness • Együttérzés • Etika Konferencia

Organizers / Szervezők Partners / Szakmai partnerek és segítők

Hungarian Mindfulness and Contemplative Association Magyar Mindfulness és Kontemplatív Egyesület » Hungarian Society of Psychiatrists Magyar Pszichiátriai Társaság

» Hungarian Society of Psychologists (Health Psychology Section) Magyar Pszichológiai Társaság Egészségpszichológiai Szekciója

» House of Dialogue (Christian Cultural and Spiritual Center) Párbeszéd Háza (keresztény kulturális és lelkiségi központ)

» Himalayan Yoga Meditation Association Himalájai Jóga Meditáció Közhasznú Egyesület

» Morality-Concentration-Wisdom Buddhist Vipassana Foundation The Dharma Gate Buddhist College (Budapest) Moralitás Koncentráció Bölcsesség Buddhista Vipassana Alapítvány A Tan Kapuja Buddhista Főiskola » Business Ethics Center of the Corvinus University Gazdaságetikai Központ, Corvinus Egyetem

» Gánti Bence (Integrál Academy) Integrál Akadémia

» Pressing Lajos Lílávadzsra

» Hendrey Tibor (Tibetet Segítő Társaság – Sambhala Tibet Központ)

» Boldog Dániel (Shambhala Budapest Group) Budapest Shambhala Meditációs Csoport Institute of Behavioral Sciences of the Semmelweis Medical University (Budapest) » Neteducatio Kft. Semmelweis Egyetem Magatartástudományi Intézete » Brys Zoltán (elitmed.hu, LAM)

weis U el ni Az összes személy felsorolására, aki továbbította és megosztotta az eseményt, m ve r m s e i S t y nincs lehetőség. Hálás köszönet mindenkinek, aki hírét vitte a konferenciának!

I l n a s r ti u tu io t av e of Beh

24 31 TUDOMÁNY ÉS MEDITÁCIÓ MINDFULNESS • EGYÜTTÉRZÉS • ETIKA KONFERENCIA ÉS NYÁRI EGYETEM

KÖSZÖNETNYILVÁNÍTÁS:  Támogatások • A Tan Kapuja Buddhista Főiskola és A Tan Kapuja Buddhista Egyház – Ven. Dr. Kh Dhammasami útiköltsége – Lynette Monteiro úti- és szállásköltsége – tolmácsolás biztosítása szombat és vasárnap délelőtt • Himalájai Jóga Meditáció Közhasznú Egyesület – Dr. Stephen Parker úti- és szállásköltsége • Párbeszéd Háza – Niklaus Brantschen SJ úti- és szállásköltsége  Ajándék és promóciós könyvek • Jon Kabat-Zinn dedikált ajándékkönyvek • Scolar Kiadó • Ursus Libris Kiadó • Posticum keresztény szellemiségű kulturális központ, Nagyvárad  Önkéntes segítők • Konferencia Team: dr. Albu Mónika, dr. Bálint Andrea, Barta András, Fazekas Gábor, Hordósi Judit, Lehotzky Márta, Mong Nóra, dr. Nyitray Kornélia, Ruzsa Ágota, dr. Salavecz Gyöngyvér, Szekeres Tamás, Wolberger Szilvia

Sokkal többen segítettek különböző módon a konferencia megvalósulásá- ban, mindenki feltüntetésére sajnos nincs lehetőség. Hálás köszönet minden támogatónak és segítőnek! ELŐSZÓ

Mi hozta létre ezt az eseményt?

CONTENTS / TARTALOM Három benyomás, három meghatározó élmény. 2017-ben az a megtiszteltetés ért, hogy nyitóelőadást tarthattam Thaiföldön, Bangkok- Köszönetnyilvánítás / Acknowledgements 1 Contents / Tartalom 3 ban a Buddhista Egyetemek Nemzetközi Szervezetének (International Association of Foreword 4 Buddhist Universities – IABU) „Mindfulness: Traditions and Compassionate Applications” Előszó 6 c. nemzetközi konferenciáján Tiszteletreméltó Dr. Khammai Dhammasami az IABU főtitká- Practicalities 9 rának és a szervezőknek köszönhetően. A meghívás nem annyira egy személynek, hanem Praktikus információk 9 sokkal inkább a mindfulness módszerek egy képviselőjének szólt, és a tradicionális kon- Floor Plans / Térképek (terembeosztás) 13 templatív gyakorlás és oktatás képviselőinek új módszerek iránti nyitását szimbolizálta. Conference Schedule 17 Konferencia program 20 Korábban 2016-ban volt szerencsém részt venni a Mind & Life Institute „International Detailed Program & Introduction of Guests 23 Symposium of Contemplative Research” c. konferenciáján San Diego-ban. A konferencián Appendix / Mellékletek 45 különböző vallási hagyományokhoz tartozó kontemplatív tanítók vezettek meditációkat, tudományos szaktekintélyek tartottak prezentációkat hozzávetőlegesen másfél ezer fős szakemberekből, érdeklődőkből, gyakorlókból álló közönség részére. A Mind & Life első ilyen rendezvénye Francisco Varela tudós és kutató víziójának (a tudomány és kontemp- latív gyakorlás integrálása), és a Dalai Láma tudomány iránti érdeklődésének és tisztele- tének köszönhetően jött létre több, mint 30 évvel ezelőtt. A tanítók és tudósok, kutatók közötti eleinte szűkkörű találkozók az elmúlt három évtized során nagyszabású konfe- renciákká nőttek, és a kezdeményezés kutatási ösztöndíjakkal, nyári egyetemekkel és egyéb projektekkel egészült ki. Korábban élesen elkülönült egymástól a két terület, mára Appendix / Mellékletek viszont a kontemplatív gyakorlás és tudomány egyidejű művelése, a két terület közös Good Practice Guidelines for teaching mindfulness-based courses 46 metszete egyre szélesebbé, egyre elismertebbé, egyre népszerűbbé válik. A mindfulness (UK Network for Mindfulness-Bassed Teachers) Útmutató a jó gyakorlathoz (mindfulness tanfolyamok tanításához) 48 módszerek kutatottsága, a tudomány fősodrába történő emelkedése, növekvő népsze- (Magyar Mindfulness és Kontemplatív Egyesület által elfogadott brit útmutató fordítása) Jon Kabat-Zinn: Too Early to Tell: The Potential Impact and Challenges – Ethical and Otherwise 50 rűsége is ennek a folyamatnak a része. A Magyar Mindfulness és Kontemplatív Egyesü- – Inherent in the Mainstreaming of Dharma in an Increasingly Dystopian World let létrehozását is ez inspirálta; a tudomány és a kontemplatív gyakorlás integrálása a Lynette M. Monteiro, R.F. Musten & Jane Compson: Traditional and Contemporary Mindfulness: 62 Finding the Middle Path in the Tangle of Concerns szenvedés enyhítése, a jól-lét, és a virágzó társadalom megteremtésének elősegítése Lynette M. Monteiro: Dharma and Distress: Buddhist Teachings that Support the Psychological 78 Principles in a Mindfulness Program érdekében. Joan Halifax: Standing at the edge: Finding freedom where fear and courage meet 114 Three feces of Compassion Susan Bauer-Wu: A Golden String: Mind & Life 2018 120 Mind & Life Institute Blog Stephen Parker: „Clearing the Path, the yoga way to a clear and pleasant mind: 130 Patañjali, neuroscience and emotion” Kevin Hawkins: Mindful teacher, Mindful school 154 Gabor Fazekas: Mindfulness Based Stress Reduction, IABU Conference 2017 182 Susan Bauer-Wu: Leaves falling gently 206 Susan Bauer-Wu: Six positive steps toward educational renewal 214 ELŐSZÓ ELŐSZÓ

Még korábban, 2010-ben Jon Kabat-Zinn meghívásának köszönhetően részt vehettem a A konferencia három kulcsszava egyben üzenet is. A tudatosság (mindfulness) műve- Center For Mindfulness éves konferenciáján („Investigating and Integrating Mindfulness lése együttérzéssel párosulva helyes, etikus cselekedetekhez és életvitelhez vezet. Az into Medicine, Health Care and Society”). A konferencia talán legfontosabb eseménye az együttérző szív az etikus, mások jól-létét is szem előtt tartó életvitel alapja, ezek az a dialógus volt, mely a mindfulness tanfolyamok és képzések körül kialakult viták miatt elemek egymást erősítik, egymásból fakadnak. hívtak össze. Aggódó hangok szólaltak meg. Hogyan lehet a tanítások és új módszerek A konferencia programfüzetének melléklete előadóink nagylelkűségének köszönhető- integritását biztosítani? Miért vannak annyira eltérő minőségű és mélységű képzések és en egy-egy tőlük származó írást, cikket, vagy könyvrészletet tartalmaz. A Good Practice tanfolyamok? Milyen kritériumoknak kell megfelelni a mindfulness tanfolyamoknak, kép- Guidelines mellett ezek az írások is e terület iránt érdeklődőknek minőségi tájékoztatását zéseknek és maguknak az oktatóknak? Vajon bárki lehet mindfulness tanító, elég, ha csak szolgálják. elolvas pár könyvet és ezt a címet ölti magára? Ennek a dialógusnak lett az eredménye A konferencia előadásai, tanításai, és a programfüzet írásai segítségül szolgálnak a tuda- az első „Good Practice Guidelines” (GPG). Ez az útmutató foglalja röviden össze, hogy mi tosság művelésében, hogy békések, boldogok és „egész-ségesek” lehessünk a gyakorlás az a „Jó Gyakorlás” vagy „Jó Gyakorlat”, melyet követve, annak eredményeképpen valaki által. Hálásak vagyunk minden segítőnek, az egész univerzumnak, hogy mindez megva- képessé válhat arra, hogy valamilyen mindfulness (tudatosság, tudatos jelenlét) alapú lósulhat. Váljék minden lény javára. Soli Deo Gloria. módszert tanítson, hogy képes legyen „megtestesíteni” magát a gyakorlást. A megfelelő minőségű szakmai ismereteket és meditációs gyakorlást tartalmazó képzés (min. 1 éven át tartó képzési folyamat, többnapos, elvonulás jellegű képzési etapokkal, stb.) csak szük- séges feltétel, az alapot a napi rendszeres (meditációs és nem formális) gyakorlás adja, illetve többnapos, csendes elvonulásokon történő rendszeres részvétel, melyet folyamatos tanulás és (ön)képzés, a tapasztalatok, kérdések gyakorló társakkal történő megosz- tása (szupervízió), és egyéb elemek egészítenek ki. Egyesületünk is elfogadta brit „Good Fazekas Gábor Practice Guidelines” útmutatásait, és országos / nemzeti nyilvántartást (Mindfulness a konferencia szervezője Tanári Regiszter) vezet a megfelelő képzésben részesült mindfulness tanárokról, így kí- ván megbízható tájékozódási pontként szolgálni ezen a területen. A GPG megtalálható e kiadványban, a konferencia programfüzetének mellékletében, és az egyesület honlapján is. Az egyesület és maga a konferencia ezekhez a folyamatokhoz történő csatlakozást próbálja segíteni. PRACTICALITIES PRAKTIKUS INFORMÁCIÓK PRAKTIKUS INFORMÁCIÓK PRAKTIKUS INFORMÁCIÓK

A Magyar Mindfulness és Kontemplatív Egyesület számos tagja önkéntesként segít a kon- Regisztráció ferencia lebonyolításában, hogy minden részvevőnek különleges konferencia élményben A regisztrációs pult a Gömb Aula (az épület központi bejárati aulája) hátsó részén, a Kon- lehessen része. A recepción kívül hozzájuk is lehet fordulni segítségért, a zöld névkártyá- ferencia Teremhez vezető lépcsők előtt lesz elhelyezve. ikról és Konferencia Team feliratról lehet őket felismerni. Nyitva tartás pénteken 14:00-15:15 között a konferencia kezdete előtt, szombaton és vasárnap 07:30-08:00 között. A regisztrációs pultnál végig ügyeletet biztosítunk a kon- Konferencia helyszín ferencia ideje alatt. ELTE Lágymányosi Campus Pázmány Péter sétány 1/a. Csomagmegőrző, ruhatár, talált tárgyak A regisztrációs pultnál őrzés nélküli ruhatár (fogasok) és korlátozott kapacitású csomag- megőrző is rendelkezésre áll majd. A talált tárgyakat is ide kérjük leadni.

Megnyitó A konferencia hivatalos megnyitóját a Magyar Mindfulness és Kontemplatív Egyesület elnöke, a konferencia szervező-házigazdája, Fazekas Gábor tartja pénteken 15:15-15:30 között a Konferencia Teremben. A nyitóelőadást Jon Kabat-Zinn, az első mindfulness módszer kidolgozója, a terület világ- hírű szaktekintélye tartja 15:30-17:00 között.

Konferencia részvételi kártyák Fontos, hogy a konferencia teljes ideje alatt minden részvevő viselje a nyakpántos konferencia kártyákat. Az egyetem nyitva van a rendezvény alatt, és a kártyák tájékoztatják a Konferencia Teamet arról, hogy az illető a konferencia részvevője. A kártyák különböző színekben kerülnek kinyomtatásra, melyek megmutatják, hogy melyik napra szól a belé- pő, illetve milyen státuszú részvevő a kártya viselője. A kártya tartalmazza a konferencia teljes programját is, ezért is praktikus mindenki számára a viselése.

Reggeli meditációk Szombat és vasárnap reggel 08:00-09:00 között különböző hagyományokhoz tartozó tanítók, illetve a Magyar Mindfulness és Kontemplatív Egyesület tagjai által vezetett me- ditációk lesznek a Konferencia, Jedlik és Marx termekben.

10 11 PRAKTIKUS INFORMÁCIÓK

Könyvesstand, dedikációk, nyeremény és promóciós könyvek A szombati ebédszünet során 12.00-14.00 között kerülnek átadásra Jon Kabat-Zinn nagy- lelkű ajándékának köszönhetően az általa személyesen dedikált, az MBSR módszer leírá- sát tartalmazó klasszikusnak számító „Full Catastrophe Living” c. nyereménykönyvek, és ekkor kerülnek kiosztásra a promócióban felkínált könyvek is.

Tiszteletreméltó Dr. Khammai Dhammasami és Kevin Hawkins könyveinek dedikálására is ekkor kerül sor. (Niklaus Brantschen SJ és Dr. Stephen Parker könyvei fordításának csú- szása miatt az ő könyveik kiadása sajnos nem valósulhatott meg a konferencia idejére.)

Ezenkívül meditáció és mindfulness témakörben néhány kiadó kínálatából válogathatnak a látogatók.

Megközelíthetőség, parkolás Tömegközlekedéssel legkönnyebben a 4-6 villamossal (Petőﬁ -híd budai hídfő) közelíthe- tő meg a konferencia helyszíne. Az egyetem épülete mellett 300 gépkocsi befogadására alkalmas ingyenes parkoló áll a konferencia vendégeinek rendelkezésére.

Ételek, italok A konferencia ideje alatt minden délelőtt és délután tea- és kávészünetet biztosítunk, reggel terveink szerint gyümölccsel, délután pedig süteménnyel kiegészítve. Ebédről mindenki saját maga gondoskodik. A konferencia ideje alatt a catering cég ígérete szerint végig büfé is áll majd rendelkezésre.

FLOOR PLANS TÉRKÉPEK (TEREMBEOSZTÁS)

12 FÖLDSZINT ALAGSOR

Földszint / Ground Floor Alagsor / Basement  Északi bejárat / North Entrance Petőﬁ híd / Petőﬁ Bridge 4, 6 villamos / 4, 6 trams

Marx Jedlik terem terem

Konferencia terem Déli  Conference bejárat Room South Entrance

 Dunai bejárat Entrance from Danube  Duna / Danube

= Marx terem / Marx Room

= Jedlik terem / Jedlik Room

14 15 LÁGYMÁNYOSI CAMPUS

CONFERENCE SCHEDULE KONFERENCIA PROGRAM

16 PROGRAM PROGRAM

Day 1 – Friday, August 24, 2018. Day2–Saturday,August 25, 2018. 14.00-15.15 Registration Joan Halifax (Anthropologist, Zen Master, Director of Upaya Zen Institute, 15.15-15.30 Opening Ceremony 40 Years Service in End-of-Life Care) (live-stream) Opening Keynote (live-stream ) 14.00-14.30 Exploring a Radical Vision of Compassion | „Compassion is Not a Luxury; It is a Necessity.” Jon Kabat-Zinn 14.30-14.45 Guided Compassion Meditation: Joan Halifax Mindfulness in Medicine and Health Care: 14.45-15.00 Transition Time 15.30-16.30 The Intersection of Meditation and Science and Why It Matters Workshops 16.30-16.45 Guided meditation: Jon Kabat-Zinn ”.b” program -Mindfulness in Schools Mindfulness Based Cogntive Therapy Himalayan Yoga Meditation workshop 16.45-17.00 Questions and Answers: Jon Kabat-Zinn 15.00-16.30 Amy Burke J Antonia Sumbundu Dr. Stephen Parker M 17.00-17.30 Tea and Coffee Break 16.30-17.00 Tea and Coffee Break Venerable Dr. Khammai Dhammasami (Buddhist Chaplain of the Oxford University) Mindful Teacher, Mindful School Mindfulness Based Symptom Management Mindful Self-Compassion 17.30-18.15 The Vitality of Meditation on Compassion and Appreciative Joy for Emotional Development 17.00-18.30 Kevin Hawkins J Lynette Monteiro Roy Frank Musten M Niklaus Brantschen SJ (Jesuit Monk and Zen Master, ex-Director of the Lasalle Haus Meditation Center in Switzerland) Day 3 – Sunday, August 26, 2018. 18.15-19.00 Zen – since we are Human / Zen – weil wir Menschen sind Contemplative Practice | Morning Meditations Mindfulness Meditation Zen Meditation Vipassana / Zen Meditation Day2–Saturday,August 25, 2018. 08.00-09.00 Hungarian Mindfulness Association J Niklaus Brantschen SJ Dharma Gate Buddhist Collage M Contemplative Practice | Morning Meditations 09.00-09.15 Transition Time (short introduction and meditation) Lynette Monteiro Mindfulness Meditation Vipassana Meditation Christian Contemplation (Clinical Psychologist, Co-Developer of Mindfulness Based Symptom Management) 08.00-09.00 Hungarian Mindfulness Association J Ven. Dr. Kh. Dhammasami Sajgó Szabolcs SJ M The Lost and Found History of Cultivating Character: 09.00-09.15 Transition Time 09.15-10.00 How Mindfulness Lead the Renaissance of Ethics and Values Antonia Sumbundu (Clinical Psychologist, Associate Teacher Trainer of MBCT of the Roundtable Discussion Oxford Mindfulness Center) Mindfulness and Ethics 09.15-10.00 Mindfulness Based Cognitive Therapy Point of View of Mindfulness Based Interventions - Lynette Monteiro, 10.00-10.30 Tea and Coffee Break her MBPM program includes teachings on ethics Kevin Hawkins (ex-Principal of the American International School in Prague, Point of View of Ethics in Health Care - dr. József Kovács, author of „Mindful Teacher, Mindful School”) Professor of Bioethics, Director of the Institute of Behavioral Sciences 10.30-11.15 3 Aspects of Mindfulness in Education: Be Mindful, Teach Mindfully, Teach Mindfulness Business Ethics point of View - László Zsolnai, Dr. Stephen Parker (Psychologist, Certified Yoga Therapist, Director of Business Ethics Center of Corvinus University of Economics Leading Teacher of the Association of Himalayan Yoga Societies) Buddhist Education Point of View - János Jelen, 11.15-12.0 The Yoga Way to a Clear and Pleasant Mind - Patanjali, Neuroscience and Emotions Rector of the Dharma Gate Buddhist College in Budapest Lunch Break 10.00-11.30 Host of the Conference - Gábor Fazekas Book Sale and Dedications 11.30-12.00 Tea and Coffee Break Venerable Dr. Khammai Dhammasami Guest Institute: MIND & LIFE EUROPE Niklaus Brantschen SJ Amy Cohen Varela Chair (live-stream) 12.00-14.00 Dr. Stephen Parker 12.00-12.30 European Summer Research Institute and Other European Projects of M&L Europe Guest Institute: MIND & LIFE INSTITUTE Susan Bauer-Wu President (live-stream) 12.30-13.00 30 Years of Integrating Science and Contemplative Practice J = Jedlik Room | M =MarxRoom All other programs will be in the Conference Room

18 19 PROGRAM PROGRAM

1. nap – 2018. 08. 24. péntek 2. nap – 2018. 08. 25. szombat 14.00-15.15 Regisztráció Joan Halifax (Zen mester, 40 év hospice) (live-stream) 15.15-15.30 Megnyitó 14.00-14.30 Az együttérzés radikális víziójának feltérképezése – Az együttérzés nem luxus, hanem szükséglet Nyitó elő adás (live-stream) 14.30-14.45 Vezetett meditáció: Joan Halifax Jon Kabat-Zinn 14.45-15.00 Szünet Mindfulness az orvoslásban és az egészségügyben Workshopok 15.30-16.30 A meditáció és tudomány közös metszete és ez miért fontos ”.b” program -Mindfulness az iskolákban Mindfulness Based Cognitive Therapy Himalájai Jóga Meditáció workshop 16.30-16.45 Vezetett meditáció: Jon Kabat-Zinn 15.00-16.30 Amy Burke J Antonia Sumbundu Dr. Stephen Parker M 16.45-17.00 Kérdések és válaszok: Jon Kabat-Zinn 16.30-17.00 Tea és kávé szünet 17.00-17.30 Tea és kávé szünet Mindful Teacher, Mindful School Mindfulness Based Symptom Management Tudatos együttérzés önmagunkkal Tiszteletreméltó Dr. Khammai Dhammasami (Oxfordi Egyetem buddhista lelkésze) 17.00-18.30 Kevin Hawkins J Lynette Monteiro Frank Musten M Az együttérzés (karuna) és az együttérző öröm (mudita) meditációk 17.30-18.15 fontossága és szerepe az érzelmi fejlesztésben 3. nap – 2018. 08. 26. vasárnap Niklaus Brantschen SJ (jezsuita szerzetes és Zen mester) Reggeli meditációk 18.15-19.00 Zen - mert emberek vagyunk Mindfulness meditáció Zen meditáció Vipassana / Zen meditáció 08.00-09.00 Magyar Mindfulness Egyesület J Niklaus Brantschen SJ Tan Kapuja Buddhista Fő isk. M 2. nap – 2018. 08. 25. szombat 09.00-09.15 Szünet Reggeli meditációk Lynette Monteiro (bevezetőő el adások és meditáció) (klinikai szakpszichológus, Mindfulness Based Symptom Management program kidolgozója) Mindfulness meditáció Vipassana meditáció Keresztény szemlélőő d meditáció 09.15-10.00 A tudatos jelenlét (mindfulness) hogyan vezet az etika és az értékrend megújulásához 08.00-09.00 Magyar Mindfulness Egyesület J Tiszt. Dr. Kh. Dhammasami Sajgó Szabolcs SJ M Kerekasztal 09.00-09.15 Szünet Mindfulness és etika kapcsolata Antonia Sumbundu (klinikai szakpszichológus, Oxford Mindfulness Center MBCT tanárképző) Mindfulness alkalmazások szempontjából – Lynette Monteiro 09.15-10.00 Mindfulness Based Cognitive Therapy (Mindfulness alapú kognitív terápia) Egészségügyi etikai (bioetikai) szempontok – dr. Kovács József 10.00-10.30 Tea és kávé szünet Gazdaságetikai szempontok – Zsolnai László Kevin Hawkins (volt iskolaigazgató, Mindful Teacher, Mindful School könyv szerző je) Buddhista oktatás szempontjából – Jelen János 10.30-11.15 Mindfulness az oktatásban-3aspektus (Be Mindful, Teach Mindfully, Teaching Mindfulness) 11.00-11.30 A beszélgetés házigazdája – Fazekas Gábor Dr. Stephen Parker (pszichológus, okleveles jóga terapeuta, a Himalájai Jóga Közösségek 11.30-12.00 Tea és kávé szünet vezető nemzetközi tanítója) Vendégintézet: MIND& LIFE EUROPE bemutatkozá sa 11.15-12.00 A jóga útja a világos elméhez - Patanjali, idegtudományok és érzelmek Amy Cohen Varela elnök ()live-stream Ebédszünet 12.00-12.30 Az Európai Nyári Kutatási Intézet és egyéb európai projektek bemutatása Könyvvásár és dedikálások Vendégintézet: MIND& LIFE INSTITUTE bemutatkozá sa Tiszteletreméltó Dr. Khammai Dhammasami Susan Bauer-Wu elnök (live-stream) Niklaus Brantschen SJ 12.30-13.00 30 év vezető szerep a tudomány és a kontemplatív gyakorlás / meditáció integrálása terén 12.00-14.00 Dr. Stephen Parker

J = Jedlik terem | M = Marx terem Az összes többi program aKonferencia terem ben lesz

20 21 2018. AUGUSZTUS 24-26., BUDAPEST VENDÉGINTÉZETTUDOMÁNY ÉS ÉS MEDITÁCIÓ ELŐADÓK MINDFULNESS • EGYÜTTÉRZÉSBEMUTATÁSA • ETIKA KONFERENCIA ÉS NYÁRI EGYETEM 3.30–5.00 PM Friday 24th August 2018

Vendégintézet Jon Kabat-Zinn, PhD

Mind & Life Institute Mindfulness in Medicine and Health Care: The Intersection of Meditation and Science and Why It Matters

Mind & Life emerged in 1987 from a meeting of three In this Opening Keynote, delivered remotely from the United States, Jon Kabat-Zinn visionaries: Tenzin Gyatso, the 14th Dalai Lama – the will discuss the ways in which mindfulness meditation has entered the mainstream of spiritual leader of the Tibetan people and a global advocate medicine, psychology, and neuroscience, and is providing both clinical and basic science for compassion; Adam Engle, a lawyer and entrepreneur; and opportunities for asking deep questions about the science and the art of healing, and Francisco Varela, a neuroscientist. While the trio understood about creating a more participatory medicine that invites each patient to become a major that science had become the dominant framework for contributor to his or her own trajectory toward greater health and wellbeing. The talk will investigating the nature of reality – and the modern source include a brief guided meditation and will be followed by a question and answer period for knowledge that could help improve the lives of humans and the planet – the three with the audience. regarded this approach as incomplete. Whereas science relies on empiricism, technology, “objective” observation, and analysis, the Dalai Lama, Engle, and Varela were convinced that well-reﬁ ned contemplative practices and introspective methods could, and should, be used as equal instruments of investigation – instruments that would not only make science itself more humane but also ensure its conclusions were far-reaching. The Mind & Life Ins- titute was formed to bridge this divide and advance progress in human well-being.

Since the fi rst Dialogue with the Dalai Lama, Mind & Life has held 32 others that bring together scientists and contemplatives on a wide range of critical subjects: addiction, ecology, ethics, attention, neuroplasticity, destructive emotions, altruism, economics, and more. Additionally, over the past 26 years, Mind & Life’s work has extended beyond the Dialogues. The Institute has become a direct funder of individual research via its grant and scholarship programs. It convenes an annual Summer Research Institute, as well as Jon Kabat-Zinn, PhD. is Professor of Medicine emeritus at the University of the fi eld’s marquee biennial conference: the International Symposium for Contemplative Massachusetts Medical School, where he founded the Center for Mindfulness Studies. In the process, Mind & Life has become more than just a leader in the fi eld of in Medicine, Health Care, and Society (in 1995), and (in 1979) its world-renown Mindfulness-Based Stress Reduction (MBSR) Clinic. He is the author of ten books, contemplative science; it has become an incubator for discovery in all of the fi elds this new including the bestsellers Full Catastrophe Living, Wherever You Go, There You Are, science touches. The Institute’s impact has been chronicled in numerous best-selling books, and Mindfulness for Beginners. With Mark Williams, he is co-editor of Mindfulness: including Train Your Mind, Change Your Brain by Sharon Begley; Destructive Emotions by Diverse Perspectives on its Meaning, Origins, and Applications (2013). His books are published in over 40 languages. His work has contributed to a growing movement of Daniel Goleman; andThe Dalai Lama at MIT by Anne Harrington and Arthur Zajonc. Through mindfulness into mainstream institutions such as medicine, psychology, health care, the support of Mind & Life, researchers have produced dozens of pivotal studies and neuroscience, schools, higher education, business, social justice, criminal justice, more than 200 journal articles, chapters, and books; participated in more than 300 public prisons, the law, technology, government, and professional sports. Hospitals and medical centers around the world now off er clinical programs based on training in talks; obtained prestigious faculty appointments, fellowships, and directorships; and been mindfulness and MBSR. Jon lectures and leads mindfulness workshops and retreats Jon Kabat-Zinn awarded more than $62 million in follow-on funding. around the world.

24 25 5.30–6.15 PM Friday 24th August 2018 6.15–7.00 PM Friday 24th August 2018

Venerable Dr. Khammai Dhammasami Niklaus Brantschen SJ

The Vitality of Meditation on Compassion and Appreciative Zen – weil wir Menschen sind Joy for Emotional Development

The Buddhist meditation systems advocate both compassion (karuna) and appreciative Ohne Achtsamkeit gibt es kein sinnvolles Leben. Das ist inzwischen allgemein bekannt: joy (mudita) as being crucial in the process of enlightenment. Despite its important place einzelne Menschen wie auch Gruppen und Institutionen erfahren, dass ohne Achtsamkeit in Buddhism, and indeed also in all religious teachings for millenniums, compassion is a das Leben oberﬂ ächlich und schal wird. Übungen der Achtsamkeit werden inzwischen in hard sell to people running business or the country. Many think, that compassion will Kliniken, Schulen, Gefängnissen, beim Militär, im Management, am Arbeitsplatz oder im make them weak, not strong, in their decision making and in dealing with other people. Sport angeboten. Es gibt kaum eine Zeitschrift, die sich nicht in regelmässigen Abständen des Themas annimmt. Die Programme heissen bekanntlich „Achtsamkeitsbasierte As for appreciative joy, many have not even heard of it as a meditation practice. People Stressreduktion (Mindfulness-Basend Stress Reduction – MBSR) oder „Achtsamkeitsbasierte just expect happiness to be there as and when they have achieved their goal in life, be it Kognitive Therapie“ (Minfulness Based Cognitive Therapy – MBCT). short- or long-term objective. More often than not, people take excitement for joy! Gestatten sie mir, dass ich als Zen-Lehrer an dieser Stelle Ihre Aufmerksamkeit auf In this presentation, I aim to demonstrate how these two qualities are essential in daily die Ursprünge der Achtsamkeitsübungen richte, die in unterschiedlichen Traditionen life and how they can be and must be balanced for happiness to be found. entwickelt wurden, unter anderem seit über 2000 Jahren in der Zen Praxis. Sie ist eines der «Originale», wie Achtsamkeit ausgeübt werden kann. Dabei dürfte allen, die es schon einmal mit Zen versucht haben, klar geworden sein: Zen ist ebenso reizvoll wie ärgerlich, lohnend wie frustrierend, vernünftig wie schwer zu verstehen. Wir werden angezogen von der klaren, fordernden Übung und schrecken doch wieder vor ihr zurück. Wir glauben zu verstehen, was mit „Sitzen in Stille“ gemeint ist, und doch rückt das, was uns so nahe und vertraut scheint, unversehens in die Ferne und wird uns umso fremder, je mehr wir uns darum bemühen. Es ist jedenfalls nicht im Instant-Verfahren zu haben. Und nicht zu herabgesetzten Preisen, sozusagen mit Rabatt. Zen, richtig Venerable Dr. Khammai Dhammasami is a Theravada Buddhist monk-scholar from praktiziert, ermöglicht grosse Achtsamkeit und entsprechend Oxford, Great Britain. Originally, he is from Shan State, Myanmar where he was nachhaltiges, ethisch korrektes Handeln. ordained as a Buddhist monk. Venerable Dhammasami studied Theravada Buddhism, Pali, Abhidhamma and meditation in Myanmar, Thailand and Sri Lanka. He also studied at Oxford and he is the Buddhist Chaplain to Oxford University. He is the founder Niklaus Brantschen, SJ geboren 1937, ist Jesuiten-Pater und autorisierter Zen- -abbot of the Oxford Buddha Vihara in Britain, Singapore, Malaysia, Myanmar and Serbia. Meister. Begründer und langjähriger Leiter des Lassalle-Hauses in Bad Schönbrunn One of his books, Mindfulness Meditation Made Easy (1999: Penang) has been translated /Schweiz. Mit Pia Gyger gründete er 1995 das Lassalle-Institut für Zen-Ethik- into seven languages. And his other book, Buddhism, Education and Politics in Burma and Leadership (www.lassalle-institut.org). Brantschen ist Autor vieler Bücher, unter Thailand, is published by Bloomsbury this year. He is now involved in teaching and research in anderen „Zwischen den Welten daheim. Brückenbauer zwischen Zen und Buddhist Studies at University of Oxford where he received his Doctor of Philosophy degree Christentum.» in Buddhist Studies. He also teaches Pali and meditation at the School of Oriental and African Studies, University of London where he is a research associate. Outside Britain, he holds professorship at International Theravada Buddhist Missionary University, Yangon, Myanmar Niklaus Brantschen Dr. K. Dhammasami and is Distinguished Professor at the Postgraduate Institute for Pali and Buddhist Studies, University of Kelaniya, Sri Lanka. He is also a visiting lecturer in Indonesia, India and Thailand.

26 27 8.00–9.00 AM 25-26th August 2018 9.15–10.00 AM Saturday 25th August 2018

Morning meditations on Saturday and Sunday Antonia Sumbundu, PhD

Guided early morning practice sessions will take place in the basement in the Conference An introduction to Mindfulness Based Cognitive Therapy Room and on the Ground Floor in the Jedlik and Marx Rooms from 8:00 – 8:45 am on Saturday and Sunday mornings. Meditation materials will not be available, in case you need it, please take your cushion or bench with you. Mindfulness Based Cognitive Therapy is an innovative, empirically validated treatment Conference Room program designed to prevent relapse in people who have recovered from unipolar Venerable Dr. Khammai Dhammasami will lead an introduction to Vipassana meditation depression and has shown promise in the treatment of mood disorders more generally. in the Conference Room on Saturday morning. Zen Master Niklaus Brantschen SJ will Self-knowledge grounded in sustained meditative awareness is its central tenet. Based give an introduction to Zen meditation in the Conference Room on Sunday morning. The on the research of Drs. Zindel Segal, Mark Williams, and John Teasdale and documented in guidance for the meditations will be in English and German respectively with consecutive their book Mindfulness Based Cognitive Therapy for Depression, the program integrates translation to Hungarian. tools of cognitive therapy with the practice and clinical application of mindfulness Jedlik Room meditation. The teachers of the Hungarian Mindfulness and Contemplative Association will lead The utilization of mindfulness in a clinical context is a burgeoning area of study and mindfulness meditations in Hungarian on Saturday and Sunday morning as well. practice in the mental health ﬁ eld in the past few years. The number of research articles, Marx Room books and popular press articles on the topic is growing exponentially each year and the demand for quality professional training in these practices and techniques is growing On Saturday morning Szabolcs Sajgó SJ will to lead a Christian Contemplation session in each year. Hungarian. On Sunday morning the teacher(s) of The Dharma Gate Buddhist College will lead Zen or Vipassana meditation in Hungarian.

Szabolcs Sajgó SJ

Antonia Dorthea Sumbundu, PhD is trained as a clinical psychologist, specialised Morning Meditation Practice – in CBT and supervision and have completed an MSt in MBCT from University of Ox- ford. She has been interested in clinical applications of meditation for a long time Christian Contemplation and have been teaching and lecturing on MBA both nationally and internationally for many years. For the last 30 years meditation have been a very important part of her life and she has had the good fortune to study with a number of excellent teachers from the Tibetan Buddhist tradition and the Insight Meditation tradition. Antonia is currently an Associated Trainer for Oxford Mindfulness Centre (Dept of Psychiatry, Szabolcs Sajgó SJ is a Jesuit monk, Director of the House of Dialogue Christian Cultural Oxford University) and work as an Instructor for the Tergar Meditation Community. and Spiritual Center in Budapest. Previously he was the Director of the Manreza House - one of the biggest Christian Spiritual Centers of Hungary. Contemplation teacher and poet; author of several books of poems.

Szabolcs Sajgó SJ Antonia Sumbundu

24 29 10.30–11.15 AM Saturday 25th August 2018 11.15–12.00 AM Saturday 25th August 2018

Kevin Hawkins Dr. Stephen Parker

Mindfulness in Schools – Using the 3 aspects of mindfulness The Yoga Way to a Clear and Pleasant Mind, Patanjali, in education: Be Mindful, Teach Mindfully, Teach Mindfulness Neuroscience and Emotion

In this age of fast-paced change, global imbalance and endless distraction there is an According to the Yoga Sūtras of Patañjali, yoga is samadhi, the deepest state of meditation. urgent need to shift the focus of schools to incorporate a more balanced approach to Samadhi is inherent in all states of mind and our diffi culty is that we cannot recognise it learning that equips students to cope eff ectively and holistically with the demands of the because of the distractions and disturbances presented by our mind/body. The so-called 21st century. Our education systems were designed ‘at another time, in another place, “outer limbs” of yoga—yama, niyama, āsana, prānāyāma and pratyāhāra—all are preparations for a diff erent purpose’ (J. Abbott) and our lingering industrial-age schooling models no for settling into that deepest meditation by way of making the mindfi eld clear, pleasant longer meet the deeper needs of our students our teachers – or our planet. When we ask and stable. Patañjali refers to this process as citta-prasādana. When this process is well parents and teachers what they really want for their children, the responses are usually completed, deep concentration and entry into samādhi fl ows naturally and spontaneously. as much about happiness, wellbeing, and resilience as they are about achievement and academics. In order to be successful and resilient in this age of distraction, we need to cultivate attention, self-awareness and emotional regulation. Research from social neuroscience help us discover how being more mindful – more present – can enhance teaching and learning and promote teacher self-care. Using the 3 aspects of mindfulness in education – Be Mindful, Teach Mindfully, Teach Mindfulness - this workshop will explore Stephen Parker PsyD Psychologist, Certifi ed Yoga Therapist, is a leading international teacher in the Association of Himalayan Yoga Societies International. Dr. how mindfulness-based wellbeing can provide a foundation for a fl ourishing school Stephen Parker was initiated in the Himalayan Yoga tradition by Swami Veda Bharati community. and was given the initiate name Stoma in 1971. Among the fi rst teachers certifi ed by the Himalayan International Teachers’ Association, H.I.T.A., he began teaching hatha-yoga in 1974. During that time, he also studied Sanskrit with Swami Veda and South Asian languages and literature for his B.A. at the University of Minneso- ta. Stoma is an Experienced Registered Yoga Teacher at the 500-hour level of the Yoga Alliance (E-RYT 500) and also serves on the Board of Directors of the Council on Yoga Accreditation International (www.cyai.com). A member of the International Association of Yoga TherapistsIn 2004 he helped originate and teach the fi rst course Kevin Hawkins has worked with adolescents and young people in various contexts on yoga in an American medical school at the University of Minnesota Academic for over 30 years - as teacher, school head, and social worker in the UK, Africa, and Medical Center. Europe. For 10 years, he was Middle School Principal at the International School of Stoma has been a licensed psychologist in private practice in St. Paul, MN since 1985. Prague in the Czech Republic. He is a Senior Trainer for the Mindfulness in Schools He also serves as Adjunct Assistant School Professor of Counseling and Psychological Project (UK) and has taught mindfulness to children, teenagers, teachers and Services at Saint Mary’s University of Minnesota and Adjunct Assistant Professor in parents since 2008. In 2012 he co-founded MindWell, which supports educational the Graduate School of Professional Psychology at the University of St. Thomas in communities in developing wellbeing through mindfulness and social-emotional Minneapolis, MN. He teaches on the faculty of the Introductory Workshops of the Min- learning (SEL). Kevin has been a lead consultant to the International Baccalaureate nesota Society of Clinical Hypnosis. In addition to authoring journal articles and book Organization on SEL and mindfulness and he is a facilitator for the evidence-based chapters, Dr. Parker edited volume two of Swami Veda’s defi nitive scholarly work on CARE program (Cultivating Awareness and Resilience in Educators). His book on the Yoga-sutras of Patanjali. He has also recently published a book on the process of mindfulness in education, Mindful Teacher, Mindful School, Improving Wellbeing in spiritual purifi cation in yoga entitled Clearing the Path, the yoga way to a clear and teaching and learning, was published by SAGE in July 2017. pleasant mind: Patañjali, neuroscience and emotion. He has been a peer review edi- Kevin Hawkins tor for the Journal of Men’s Studies, the American Journal of Orthopsychiatry, the In- Dr. Stephen Parker ternational Journal of Health and Applied Sciences, the International Journal of Yoga Therapy and Yoga-mimamsa.

30 31 2.00–2.45 PM Saturday 25th August 2018

Roshi Joan Halifax

Exploring a Radical Vision of Compassion „Compassion is not a luxury; it is a necessity.” (His Holiness the Dalai Lama) Compassion is often associated with religion. It is also believed to be at times the cause of distress in those who experience it. And yet, recent research suggests that compassion might be a source of hardiness, resilience, and wellbeing. It is as well an important feature of our collective wellbeing. In this talk, we will explore a radical new model of compassion that is nonlinear, context sensitive, and practical, and a unique process that cultivates compassion when we interact with each other.

WORKSHOPS Roshi Joan Halifax, PhD., is a Buddhist teacher, Zen priest, anthropologist, and pioneer in the ﬁ eld of end-of-life care. She is Founder, Abbot, and Head Teacher of Upaya Institute and Zen Center in Santa Fe, New Mexico. She received her Ph.D. in medical anthropology in 1973 and has lectured on the subject of death and dying at WORKSHOPOK many academic institutions and medical centers around the world. Including Harvard University. She is Director of the Project on Being with Dying, and Founder of the Upaya Prison Project that develops programs on meditation for prisoners. A Founding Teacher of the Zen Peacemaker Order and founder of Prajna Mountain Buddhist Order, her work and practice for more than four decades has focused on engaged Buddhism. Her books include: “Being with Dying: Cultivating Compassion and Wisdom in the Presence of Death”; and her forthcoming, „Standing at the Edge: Finding Freedom Where Fear and Courage Meet”. Roshi Joan Halifax

32 23 3.00–6.30 PM Saturday 25th August 2018 3.00–6.30 PM Saturday 25th August 2018

Workshops Workshops

Workshop – Mindfulness Based Cognitive Therapy Workshop – An Introduction to Mindfulness in Schools Antonia Sumbundu “.b” – a mindfulness program for teenagers

The heart of MBCT lies in acquainting patients with the modes of mind that often Schools around the world are increasingly focusing on the wellbeing of their students characterize mood disorders while simultaneously inviting them to develop a new and teachers. Against a background of rising depression and anxiety, and in particular relationship to these modes. Patients learn to view thoughts as events in the mind, amidst concerns around mental health issues facing young people, many educational independent of their content and emotional charge. They need not be disputed, fi xed or organizations are considering how best to promote positive mental health and social and changed but are held in a more spacious awareness, large enough to contain aspects of emotional learning. the self deemed both broken and whole. There is now considerable and compelling evidence that developing mindful awareness is a very eff ective way of alleviating stress, anxiety and depression as well as promoting wellbeing and fl ourishing. This experiential workshop will provide an introduction to the theory and the practice of mindfulness and will consider the growing evidence base for the benefi ts that it off ers students and teachers. Participants will experience for themselves examples of mindful awareness curricula currently being used in primary and secondary schools – namely the ‘.b’ (‘Stop and breathe’) and ‘pawsb’ programs from the Mindfulness in Schools Project in the UK. We will also consider how mindfulness skills can connect to other areas of school life, enlivening and enhancing academic programs.

Workshop – Mindfulness Based Symptom Management Amy Burke Lynette Monteiro Amy Burke is a former high school teacher, guidance counselor and Student Success Mindfulness Based Symptom Management (MBSM) is an 8-week second generation Lead who currently works as an educational consultant. She holds a Masters Degree in Contemplative Education from Naropa University and in 2012 she co-founded intervention of mindfulness programs. In addition to developing mindfulness through MindWell whose aim is to support school communities in fostering wellbeing through awareness practices, it incorporates practices that explore participants’ intention to live mindfulness and social and emotional learning. She is a lead teacher trainer with the Mindfulness in Schools Project (“.b” for teenagers) and has also completed wholesome lives and the outcome of behaviors they choose to do so. The Five Skillful mindfulness curriculum training with Dr. Saltzman (Still Quiet Place) and Gina Biegel Habits, inspired by Buddhist precepts, are a values-based framework used to explore (MBSR-Teens). Amy is also a facilitator for the CARE program (Cultivating Awareness the value-incongruence between expressed values and the impact of the participants’ and Resilience in Educators). She works internationally as a teacher trainer and provides workshops and retreats for educators and students, with a focus on self- behaviors as they observe them over the week between sessions. This workshop will care and stress management. focus on the implementation of the Five Skillful Habits as a mindfulness-based value- clariﬁ cation practice that can be used in both MBSM or individual practice. Amy Burke

23 3.00–6.30 PM Saturday 25th August 2018 3.00–6.30 PM Saturday 25th August 2018

Workshops Workshops

Workshop – Mindful Teacher, Mindful School: Workshop – Mindful Self-Compassion The importance of self-care for educators A Brief Introduction to Mindful Self Compassion: Kevin Hawkins Rationale, Brief Core Practices, and Cautions

Not everybody wants nor needs to be a teacher of mindfulness but starting from where Frank Musten we are we can all explore what it means to be more mindful and especially how to teach more mindfully. This workshop provides an introduction the Mindful Self Compassion (MSC) program developed by Christopher Germer and Kristin Neff . The workshop will use a selection of In order to provide a safe and nurturing environment for our students, we need to be able brief exercises to give participants an experience of the core elements of an MSC prog- to understand and care for ourselves. Drawing on research from social neuroscience we will ram. The rationale for the exercises will be discussed in the context of participants’ felt explore the power and potential of the role of the educator as well as the evidence that experience. Finally, cautions associated with introducing MSC programs to potentially how we teach is as important as what we teach. vulnerable will be examined. In this workshop we will explore in practical ways how developing greater self-awareness can transform our daily experience as adults in a demanding social environment, helping us to work more eff ectively with colleagues, parents and children. We will also consider evidence-based programs for teachers that can help us connect more authentically with our students, manage our stress more eff ectively, and make teaching more enjoyable.

Workshop – Himalayan Yoga Frank Musten, PhD Dr. Stephen Parker Frank Musten, PhD is a psychologist in Ottawa, Canada. He is the Co-Director of the Ottawa Mindfulness Clinic and a trained Mindful Self-Compassion teacher. He is Himalayan Yoga is an approach to the practice of yoga through the lens of meditation. All interested in bringing mindfulness programs, including Mindful Self-Compassion, to the practices of yoga are approached with attention to how they can become entries into vulnerable populations such as military, police, and paramedics suff ering from PTSD experiences of greater subtlety. Cultivation of mindful, contemplative awareness is at and employees and managers suff ering from burnout. He has presented his work on mindfulness and burnout resilience at workshops and conferences and is the author the core of every practice. Through mastery and continual reﬁ nement of fundamentals, and co-author of articles and books in the area. the way is prepared for the advanced phenomena of yoga to occur spontaneously. This workshop will illustrate this approach experientially as well as explaining the theory behind the experience.

Frank Musten

24 31 9.15–10.00 PM Sunday 26th August 2018 11.00–11.30 AM Sunday 26th August 2018

Lynette Monteiro, PhD Roundtable Discussion – Mindfulness and Ethics

The lost and found history of cultivating character: • Point of View of Mindfulness Based Interventions – Lynette Monteiro, PhD her MBPM program includes teachings on ethics How mindfulness leads the renaissance of ethics and values • Buddhist Education Point of View – János Jelen Rector of the Dharma Gate Buddhist College in Budapest The issues of ethics and contemporary understanding of mindfulness have become an important conversation among spiritual and secular groups as well as clinical practitioners • Point of View of Ethics in Health Care – Dr. József Kovács of mindfulness-based interventions. In this talk, I will be exploring the core issues of Professor of Bioethics, Director of the Institute of Behavioral Sciences of the implicit/explicit ethics in the secularization of Buddhist mindfulness and the importance Semmelweis University of the shift towards values – a shift I see as a revival of the early intent of psychology • Business Ethics point of View – László Zsolnai and its focus on cultivating character through understanding what it means to be fully Director of Business Ethics Center of Corvinus University of Economics human. • Host of the Dialogue: Gábor Fazekas President of the Hungarian Mindfulness and Contemplative Association

János Jelen

Lynette Monteiro, PhD, is a clinical psychologist and Director of Training at the Rector of the Dharma Gate Buddhist College in Budapest. Expert of history of Ottawa Mindfulness Clinic. She has been a selection psychologist for police and culture of South-Asia, specialized in history, culture and arts of Angkor. Secretary military personnel for over 20 years and is trained in CBT, Cognitive Processing of the Dhammapada Foundation and President of the Buddhapada Foundation. Therapy for veterans and active military personnel, several mindfulness-based Previously he served as the Ambassador of Hungary in Vietnam, Laos and Cambodia. interventions, and Buddhist chaplaincy. Co-developer of Mindfulness-based Symptom Management (MBSM) and its teacher training program, her primary interest is developing MBSM for clinical work, pain management, and PTSD. As Clinical Professor at the University of Ottawa, she supervises the training of clinical and counselling psychology interns in MBSM. Adjunct professor at the Univer- sity of Toronto Emmanuel College (Pastoral Counselling), she teaches Buddhist approaches to mental health. She is co-author of Mindfulness Starts Here, co- editor of Practitioner’s Guide to Ethics and Mindfulness-based Programs, published peer-reviewed articles and presents on contemporary mindfulness and ethics in Lynette Monteiro psychotherapeutic treatment. János Jelen

38 31 11.00–11.30 AM Sunday 26th August 2018 11.00–11.30 AM Sunday 26th August 2018

Roundtable Discussion – Mindfulness and Ethics Roundtable Discussion – Mindfulness and Ethics

Dr. József Kovács Gábor Fazekas

Professor of Bioethics, Head of the Department of Bioethics, Director of the Insti- Host of the conference, President of the Hungarian Mindfulness and Contemplative tute of Behavioural Sciences of the Semmelweis Medical University in Budapest. He Association. Previously he was operating director and associate of the Friends of was a consultant for the codiﬁ cation works of the new Health Care Act of Hungary the Earth Hungary. Gabor has been teaching Mindfulness Based Stress Reduction especially for formulating the chapter about the rights of the patients. Member of (MBSR) for cancer patients and their family members in the National Institute of ethics review committees of EU for reviewing research protocols. Author of „Basics Oncology for 10 years. He has been teaching meditation and diff erent mindfulness- of Modern Medical Ethics – Introduction to Bioethics”, „Questions of Bioethics in based courses not only in hospitals but also in schools, at companies and in a prison Psychiatry and Psychotherapy”. as well.

Dr. József Kovács Gábor Fazekas

László Zsolnai

Director of the Business Ethics Center and Head of the Department of Business Ethics of the Corvinus University. President of the European SPES Institute in Leuven. Researcher of the ﬁ elds of business ethics and Buddhist economy. Author of many books, as for example: „Ecology, Economy, Ethics” and „Happiness and Economy: Concepts of the Buddhist Economics”.

László Zsolnai

24 31 12.30–13.00 Sunday 26th August 2018 12.30–13.00 Sunday 26th August 2018

Susan Bauer-Wu Susan Bauer-Wu

The Mind & Life Institute – 30 Years of Integrating Science and Contemplative Practice

Mind & Life emerged in 1987 from a meeting of three visionaries: Tenzin Gyatso, the 14th Dalai Lama — the spiritual leader of the Tibetan people and a global advocate for compassion; Adam Engle, a lawyer and entrepreneur; and Francisco Varela, a neuroscientist. While the trio understood that science had become the dominant framework for investigating the nature of reality — and the modern source for knowledge that could help improve the lives of humans and the planet — the three regarded this approach as incomplete. Whereas science relies on empiricism, technology, “objective” observation, and analysis, the Dalai Lama, Engle, and Varela were convinced that well- reﬁ ned contemplative practices and introspective methods could, and should, be used as equal instruments of investigation — instruments that would not only make science itself more humane but also ensure its conclusions were far-reaching. The Mind & Life Institute was formed to bridge this divide and advance progress in human well-being.

Since the fi rst Dialogue with the Dalai Lama, Mind & Life has held 32 others that bring together scientists and contemplatives on a wide range of critical subjects: addiction, ecology, ethics, attention, neuroplasticity, destructive emotions, altruism, economics, and more. Additionally, over the past 26 years, Mind & Life’s work has extended beyond the Dialogues. The Institute has become a direct funder of individual research via its grant and scholarship programs. It convenes an annual Summer Research Institute, as well as the fi eld’s marquee biennial conference: the International Symposium for Contemplative Studies. In the process, Mind & Life has become more than just a leader in the fi eld of Susan Bauer-Wu, PhD, RN is the president of the Mind & Life Institute, a non- contemplative science; it has become an incubator for discovery in all of the fi elds this profi t organization with global reach based in Charlottesville, Virginia, USA. Susan began her career as a registered nurse caring for individuals with cancer new science touches. The Institute’s impact has been chronicled in numerous best- and mental illness and those facing the end of life, followed by doctoral and post- selling books, including Train Your Mind, Change Your Brain by Sharon Begley; Destructive doctoral training in psychoneuroimmunology and psycho-oncology. She has had a Emotions by Daniel Goleman; andThe Dalai Lama at MIT by Anne Harrington and Art- productive academic and leadership career studying and teaching mindfulness and compassion practices in health care and higher education at the University of Virgi- hur Zajonc. Through the support of Mind & Life, researchers have produced dozens of nia, Emory University, Harvard Medical School and the University of Massachusetts pivotal studies and more than 200 journal articles, chapters, and books; participated in Medical School. Susan has been teaching Mindfulness Based Stress Reduction for nearly 20 years and is the author of dozens of scholarly articles and chapters as more than 300 public talks; obtained prestigious faculty appointments, fellowships, and well as a book for the lay public, Leaves Falling Gently: Living Fully with Serious & directorships; and been awarded more than $62 million in follow-on funding. Life-Limiting Illness through Mindfulness, Compassion & Connectedness. Susan Bauer-Wu

42 43 2018. AUGUSZTUS 24-26., BUDAPEST TUDOMÁNYAPPENDIX / ÉS MELLÉKLETEK MEDITÁCIÓ MINDFULNESS • EGYÜTTÉRZÉS • ETIKA KONFERENCIA ÉS NYÁRI EGYETEM Appendix / Melléklet Good practice guidelines

UK Network for Mindfulness-Based Teachers appropriate professional clinical training. Good practice guidelines for teaching mindfulness-based courses C. Ongoing Good Practice Requirements These guiding principles have been developed to promote good practice in teaching 1. Commitment to a personal mindfulness practice through: mindfulness-based courses. Mindfulness courses are intended to teach people daily formal and informal practice mindfulness in ways that can help with physical and psychological health problems and participation in annual residential teacher-led mindfulness meditation retreats ongoing life challenges. These guidelines cover secular mindfulness-based programs taught in mainstream settings normally over eight weeks. 2. Engagement in processes which continue to develop mindfulness-based teaching practice: These programmes are: Informed by a clear rationale; Teacher-led; Have been ongoing contacts with other mindfulness practitioners and teachers, built and developed to be scaleable; Have a set curriculum, typically at least eight sessions with 30 maintained as a means to share experiences and learn collaboratively – 45 mins daily home practice, incremental development and experiential learning; and and have a clear commitment to be evidence-based. regular supervision with an experienced mindfulness-based teacher including: i. opportunity to reflect on/inquire into personal process in relation to Hence the courses covered by this Good Practice Guidance for teachers include but are personal mindfulness practice and mindfulness-based teaching practice not limited to those courses listed in Appendix 1. ii. receiving periodic feedback on teaching through video recordings, ------supervisor sitting in on teaching sessions or co-teaching with reciprocal A teacher of mindfulness-based approaches should have the following: feedback.

A. Mindfulness Based Teacher Training 3. A commitment to ongoing development as a teacher through further training, keeping 1. Familiarity through personal participation with the mindfulness-based course up to date with the evidence base, recording and reflecting on teaching sessions, curriculum that they will be learning to teach, with particular in-depth personal participation in webs forums etc. experience of all the core meditation practices of this mindfulness-based programme. 4. Adherence to the ethical framework appropriate to the teacher’s professional 2. Completion of an in-depth, rigorous mindfulness-based teacher training programme or background and working context. supervised pathway over a minimum duration of 12 months. Appendix 1 List of Courses B. Training or background required in addition to mindfulness-based teacher • training Mindfulness Based Stress Reduction (MBSR) www.umassmed.edu/cfm) • 1. A professional qualification in mental or physical health care, education or social care, Mindfulness Based Cognitive Therapy (MBCT) (http://mbct.co.uk/) • or equivalent life experience, recognized by the organization or context within which the Breathworks (www.breathworks-mindfulness.org.uk) • teaching will take place. Mindfulness Based Living Course (MBLC) (www.mindfulnessassociation.net) • Mindfulness Based Childbirth and Parenting (MBCP) (www.mindfulbirthing.org) • 2. Knowledge and experience of the populations that the mindfulness-based course will Mindfulness Based Relapse Prevention (MBRP) (http://www.mindfulrp.com) be delivered to, including experience of teaching, therapeutic or other care provision with groups and/or individuals, unless such knowledge and experience is provided to an It is also hoped that teachers of lower intensity mindfulness-based courses such as adequate level by the mindfulness-based teacher training itself. An exception to this can the Finding Peace in a Frantic World course will work towards these guidelines. be when teaching with the help of a colleague who knows well the population to whom the course will be delivered and has a relevant qualification. They would also need to have an understanding of mindfulness-based approaches.

3. If delivering MBCT, knowledge of relevant underlying psychological processes, associated research and evidence-based practice, unless these are provided to an adequate level by the mindfulness teacher training programme.

4. If delivering MBCT or other mindfulness-based course with a clinical population, an UK Network of Mindfulness Teacher Training Organisations UK Network of Mindfulness Teacher Training Organisations (www.mindfulnessteachersuk.org.uk) (www.mindfulnessteachersuk.org.uk) Good Practice Guidance for Teachers (April 2015) Good Practice Guidance for Teachers (April 2015)

46 47 Appendix / Melléklet Útmutató a jó gyakorlathoz

A mindfulness-tanárok gyakorlati útmutatója 3. MBCT tanítása esetén szükséges a releváns, alapvető pszichológiai folyamatok, a kapcsolódó kutatások és a bizonyítékokkal alátámasztott gyakorlat ismerete, kivéve, ha ezt a tudást és ta- A mindfulness-alapú kurzusok tanításának gyakorlati útmutatója pasztalatot maga a mindfulness-alapú tanárképzés adekvát szinten megadja.

Ez a gyakorlati útmutató azzal a céllal született, hogy segítse a mindfulness-alapú kurzusok oktatói 4. MBCT vagy más, klinikai környezetben tanított mindfulness-alapú kurzus esetén megfelelő munkáját. A mindfulness-tanfolyamok célja, hogy az embereknek mindfulness-t tanítsunk, melyek szakmai, klinikusi képzettség szükséges. segítenek nekik fizikai és mentális egészségügyi problémáik megoldásában, illetve az élet támasz- totta folytonos kihívásoknak való megfelelésben. Ez az útmutató olyan világi, mindfulness-alapú C. Folyamatos szakmai követelmények programok tanítására vonatkozik, melyek általános környezetben valósulnak meg, általában 8 hét 1. Elkötelezettség a személyes mindfulness-gyakorlás mellett, amely alatt. – napi formális és informális gyakorlásban, – illetve évente legalább egy, tanár által vezetett mindfulness-meditációs elvonuláson való Ezek a programok: részvételben valósul meg. – racionális alapokon nyugszanak, – tanár vezeti őket, 2. Olyan folyamatokban való részvétel, amelyek a mindfulness-alapú tanítás gyakorlatát fejlesztik: – úgy kerültek kialakítására, hogy mérhetőek legyenek, – folyamatos kapcsolattartás felépítése és fenntartása más mindfulness-gyakorlókkal és -ta- – rögzített tanterven alapulnak, melyek minimum 8 foglalkozást tartalmaznak, legalább 30–45 nárokkal a tapasztalatok megosztása, illetve az együttműködő tanulás érdekében perc otthoni gyakorlást feltételeznek, személyes fejlődésre és tapasztalati tanulásra építkeznek, és – nyíltan elköteleződnek a bizonyítékokkal alátámasztott megközelítés mellett. – egy tapasztalt, mindfulness-alapú tanár szupervíziójában való rendszeres részvétel, beleért- ve ebbe: Ezért ez az útmutató nem csak az 1. függelékben felsorolt tanfolyamtípusok tanáraira vonatkozik. i. a személyes mindfulness-gyakorlással és a mindfulness-alapú tanítási gyakorlattal kapcsolatos személyes folyamatokra vonatkozó reflexiók és belátások lehetőségét, A mindfulness-alapú megközelítésekkel dolgozó tanárnak az alábbi szabályokat kell követnie: ii. illetve annak a lehetőségét is, hogy a szupervizor rendszeres visszajelzést ad a taní- tási gyakorlatról. Mindez történhet videófelvételek segítségével, a foglalkozáson való A. Mindfulness-alapú tanárképzés személyes részvétellel, és közös tanítással is, amelyek során a kölcsönös visszajelzések 1. El kell sajátítania a mindfulness-alapú kurzusok megtanítandó tananyagát, különös tekintettel segítik a szakmai fejlődést. a mindfulness-alapú tanfolyamok magját jelentő meditációs gyakorlatok személyes, elmélyült megtapasztalására. Ez a tanulás és tapasztalás egyéni vagy csoportos, mindfulness-alapú kur- 3. A folyamatos fejlődés melletti elkötelezettség felmutatása, amely továbbképzéseken való zuson való részvételt feltételez. részvételben, a mindfulness-re vonatkozó kutatások követésében, videóra rögzített tanítási gyakorlat elemzésében, webfórumokban való részvételben stb. nyilvánulhat meg. 2. El kell végeznie egy minimum 12 hónapos, mindfulness-alapú tanárképző programot vagy szupervíziós képzési útvonalat, mely lehetőséget ad az elmélyülésre és a tananyag alapos meg- 4. A tanár szakmai és munkakörnyezetére vonatkozó etikai útmutatások betartása. ismerésére.

B. A mindfulness-alapú tanárképzésen kívüli követelmények 1. függelék: Tanfolyamtípusok listája 1. Olyan pszichológiai, egészségügyi, oktatási vagy szociális téren megszerzett végzettség, illet- • Mindfulness-Based Stress Reduction (MBSR) Mindfulness-alapú stresszcsökkentés) ve azzal ekvivalens élettapasztalat, mint amilyet a mindfulness-tanítás szervezeti környezete • Mindfulness-Based Cognitive Therapy (MBCT) Mindfulness-alapú kognitív teárpia megkövetel. • Breathworks • Mindfulness-Based Living Course (MBLC) Mindfulness-alapú életvitel 2. A mindfulness-tanárnak ismernie kell azt a populációt, amelyiknek a módszereket tanítja, • Mindfulness-Based Childbirth and Parenting (MBCP) illetve tapasztattal is kell rendelkeznie velük kapcsolatban, beleértve mindebbe a csoportok/ Mindfulness-alapú szülés és gyereknevelés egyének tanításával, terápiájával és egyéb gondozásával kapcsolatos tapasztalatot is, kivéve, ha • Mindfulness-Based Relapse Prevention for Addictive Behaviors (MBRP) ezt a tudást és tapasztalatot maga a mindfulness-alapú tanárképzés adekvát szinten megadja. Mindfulness-alapú visszaesés-prevenció függők számára Mindezen szabály alól kivétel az, amikor a tanításban egy olyan kolléga segít, aki jól ismeri a célpopulációt, és releváns képzettsége van. E segítő kollégának is értenie kell azonban, hogy mit jelent a mindfulness-alapú megközelítés.

48 49 Appendix / Melléklet Jon Kabat-Zinn: Too Early to Tell

Mindfulness Mindfulness DOI 10.1007/s12671-017-0758-2 beginning as a vehicle of right livelihood for the people develop the field itself and the ongoing discourse and in- COMMENTARY who would be drawn to become MBSR instructors.6 quiry that are evolving through his launching of the journal Now that mindfulness already has a multidecade track Mindfulness,andoftheMindfulness in Behavioral Health record in the mainstream of medicine, health care, as well Series through Springer. Academic volumes may not as increasingly in other societal avenues, however, nascent change the world all that much, but they sometimes put Too Early to Tell: The Potential Impact and Challenges—Ethical at this particular time, from the law to education to gov- their finger on the pulse of emergent possibilities in science and Otherwise—Inherent in the Mainstreaming of Dharma ernment, to criminal justice, to sports, perhaps the major and medicine that can augur transformative changes in challenge for all of us who practice the dharma in one form planetary culture. in an Increasingly Dystopian World or another and care deeply about suffering and the end of WhatIintendtodointhispaperisofferanon- suffering and the root causes of suffering is to contribute exhaustive perspective on the original core aspirations, as Jon Kabat-Zinn1 optimally and skillfully to the ongoing development, re- I experienced them, behind introducing mindfulness as a finement, articulation, and embodied authenticity of dhar- practice and as a way of being into the mainstream world, ma wisdom in all the various domains within which it is initially through medicine and health care in the form of taking root, whether within the mainstream or within more MBSR, and then—as the meme and practice took root and Buddhist-oriented streams. After all, the mainstreaming of interest spread with increasing evidence of its multifaceted dharma through mindfulness is prima facie a positive and efficacy—to varying degrees into education, business, so- healing occurrence and a tremendous opportunity for ad- cial justice, politics, and the more global domain of ac- # The Author(s) 2017. This article is an open access publication dressing some of the most fundamental sources of pain and knowledging a moral and exceedingly practical responsi- suffering in our world at this moment in time. That would bility for the planet on the part of our species as a whole. Introduction civilizations, diverse cultural flowerings, beauty, under- include the Orwellian distortions of truth we are now see- For me, this trajectory has always been one of generating standing, wisdom, and compassion and basic human ing on a daily basis in the news, and the perpetuation of an ever growing number of hopefully skillful approaches It is said that Zhou Enlai, the Chinese Premier, who as a goodness that humanity has also brought to the planet dystopian Bgovernance^ by seemingly elevating greed, ha- for effectively addressing widespread suffering and its root young man was a major force in the Chinese Revolution, in the very short arc of human history—say, to be gen- tred, and delusion to new heights, with all its attendant causes in the human mind. These classically take the form when asked late in life by a journalist for his thoughts erous, perhaps 400 generations since the last ice age. consequences for the fragility of democratic institutions. of (1) greed; (2) fear and aversion, and the distain, enmity, about the legacy of the French Revolution, replied BToo British historian, Arnold Toynbee, famously said that in My guess and profound hope is that as planetary citizens and vilifying that frequently accompany them, including early to tell.^1, 2, 3 the future, the coming of Buddhism to the West would and devoted mindfulness practitioners, we all have neces- the racial/ethnic dehumanizing phenomenon of Bothering^; Itbecameamemeofsorts,evenifitwasbasedona be seen as the signature historical event of the twentieth sary, even critical roles to play in what unfolds from here, (3) delusion, namely, mistaking appearance for reality; and misunderstanding. I love the whole notion that it may be century. Maybe it is even now, half a century later, way however, small or insignificant we might think our contri- (4) the toxicity, ignorance, and blindness that arise from too early to tell—about a lot of emergences in our world. too early to tell. bution might be when we begin, especially in light of the ignoring intrinsic human values such as kindness and com- But sometimes, we need to act forcefully and with resolve, A major koan in the Chan tradition, over fifteen hundred mega-geopolitical forces playing out in our time through passion, and the humanity in others. When these intrinsic based on the best projections for what may take place given years old: BWhat is the meaning of Bodhidharma’scoming terrorism, war, cynicism, and death around the world, and human values are ignored, their absence tends to under- various lines of broadly accepted scientific evidence (such from the West?^4 One credible answer: BToo early to tell!^ the historical roots that feed such forces within the human mine our speech, our actions, our choices and sources of as the global receding of the glaciers and the melting of the Even now. family and how easily these are invoked and played upon livelihood, and thus, potentially, our ethical stance and polar ice caps) and its modeling algorithms, even if we I would say that the same is true of the mainstreaming by demagogues. The evidence of the flowering of mindful- moral core as human beings. That absence also undermines cannot be sure of just how bad bad could be, such as in the of mindfulness in the world as both a practice and a way ness in this era (see Fig. 1 as one indicator) is widespread. our social fabric as democratic communities and our com- case of global warming. By the time it plays out in real of being. In terms of the work of MBSR (mindfulness- It can be gleaned from the depth and breadth of research mitment to value, if not celebrate, both commonality and time, any action is already too late. My late Korean Zen based stress reduction), to say it right off the bat, since it articles in the journal Mindfulness and increasingly difference in pluralistic societies. teacher, Seung Sahn Seon Sa, was fond of saying, meaning is increasingly questioned by people unfamiliar with it in throughout the top tier scientific and medical literature, in That said, an unintended but in retrospect inevitable just that, BThe arrow is already downtown.^ Whether the practice, the mainstreaming of mindfulness in the world the documenting and curating of this exponential flowering consequence of the speed and effectiveness with which overwhelming evidence for global warming is denied by has always been anchored in the ethical framework that in the Mindfulness Research Monthly, and in the various mindfulness has moved into the mainstream of so many politicians in any given moment out of cynicism, igno- lies at the very heart of the original teachings of the series of edited volumes in Mindfulness and Behavioral disciplines and aspects of life in the past decade is that rance, or greed is quite another story. Buddha.5 Sila,meaningBvirtue^ or Bmoral conduct^ in Health being put out by Springer, including the latest vol- the very word Bmindfulness^ is now at some risk of losing So perhaps at this moment in time, it is way too early to the Pali language, is represented by the third, fourth, and ume, devoted to Mindfulness and Ethics (Purser et al. its meaning, as a small minority of people, mostly out of tell what the likely fate of humankind will be, given our fifth factors of the Eightfold Path (the fourth of the Four 2018). The very fact that a major scientific publisher thinks ignorance or opportunism, I am guessing, apply it to ad- self-destructive, aggressive, violent, tribal, dualistic, and Noble Truths): wise/right speech, wise/right action, and the subject of mindfulness and ethics is relevant enough to vertise and sell dubious products that have little or nothing delusional tendencies as a species, in spite of all the wise/right livelihood. While MBSR does not, nor should invest its resources to bring this topic into this convention- to do with mindfulness and, in some cases, promote seem- it, explicitly address these classical foundations in a clin- al form of mainstream academic discourse is significant, as ingly exploitative agendas in business and elsewhere. In all ical context with patients, the Four Noble Truths have is the fact that there are so many different credible voices likelihood, they have no idea that mindfulness is rooted in always been the soil in which the cultivation of mindful- and perspectives being expressed from vastly different an ancient and arduous meditation practice and an ethical ness via MBSR and other mindfulness-based programs * Jon Kabat-Zinn backgrounds. Nirbhay Singh is to be congratulated on his soil. My hope is that this is a temporary and self-limiting (MBPs) is rooted, and out of which, it grows through [email protected] leadership in generating these vehicles for reporting ongo- phenomenon that will remedy itself as the ongoing dynam- ongoing practice. More on this to follow, in terms of ing research and offering a range of opinion pieces and ic of mindfulness/universal dharma moves ever more deep- 1 the both Hippocratic Oath and the Bodhisattva Vow. Center for Mindfulness, University of Massachusetts Medical perspectives on the field, and even more for helping to ly into the mainstream of society and contributes to School, 55 Lake Avenue North, Worcester, MA 01655, USA Parenthetically, MBSR was also designed from the

50 51 Appendix / Melléklet Jon Kabat-Zinn: Too Early to Tell

Mindfulness Mindfulness

Fig. 1 Number of publications wakefulness itself, and non-separation, to the mystery of lived In 2016, I was invited to revisit the same question for the on mindfulness by year experience and sentience, and the artificial separation inherent magazine’s 25th anniversary edition. Their invitation stated: in subject/object duality. Taking the non-dual perspective into account suggests The idea would be that we ask you this question again, that it is important to thread the intrinsic complementarity today, after so much has happened with the mindfulness of the instrumental and non-instrumental dimensions of movement. What are your thoughts on the way this is mindfulness together from the beginning both in one’s playing out? Has anything surprised you? You have own practice and in one’s teaching, if one is in a position been an important figure in this development, but now to offer instruction in the practice of mindfulness.9 The it’s gotten so big. What do you make of the whole thing? instrumental dimension puts learning to meditate in the Is there a next phase of development that you would like same domain as any other learning, such as to drive a car, to see? or play a musical instrument—you learn the method, work at it diligently, make progress toward targeted goals, and What follows is my response to that same question, 25 years eventually develop some degree of familiarity or even mas- later, modified and expanded upon for the purposes of this tery. The non-instrumental reminds us that with medita- paper and the collective inquiry and dialog taking place at this tion, from the very beginning there is also, seemingly par- point in time throughout the mindfulness community. adoxically, no place to go, nothing to do, and nothing to This is a big question, and rightly so given the increasing attain—no special state, insight, or way of being. This is buzz and hype around mindfulness in the commercial and on- because every experience is already special if held in line worlds at this moment. To address it even partially, we awareness. Being alive is special. Experiencing anything will also need to take into account and honor the seriousness, is special if it is recognized as pure experience without the depth, and the authenticity with which mindfulness has fabricating an Bexperiencer^ and a subsequent self- taken root in mainstream culture in so many different domains centered and perforce limited narrative to support it. in so many different parts of the world. So my response will be shaping the minds and understandings and communities of includes coming to recognize the faculty of awareness Neither the instrumental nor the non-instrumental domain quite a bit longer than in 1991 (which was 2 years prior to the those who are deeply touched by the practice itself. Our within oneself and learning how to befriend and inhabit it by itself is sufficient to embody wakefulness, wisdom, and airing of the Bill Moyers PBS Special, Healing and the Mind, ongoing debates and dialogs on the subject in the growing as the primary dimension/abode of experience, a faculty compassion or to help others to uncover these dimensions seen by over 40 million viewers, in which MBSR was featured global mindfulness community can contribute to that larger that can be an effective and liberating counterbalance to of being in themselves. Together, like two strands of a in one 45-min segment), a time in which very few people in aim. the also very powerful and creative, although too often double helix, they support each other.10 the mainstream culture understood that the word imprisoning and blinding faculty of thinking (and the emo- Bmindfulness,^ if they knew it at all, had anything to do with tions that accompany our thoughts, likes and dislikes, an ancient meditative discipline and tradition, or that it might Working Definitions of Mindfulness: memories, and anticipations). These two modes both ben- Are Mindfulness-Based Interventions be infinitely deep and have profound life-transforming and efit from collaborating seamlessly together. Moreover, Watered-Down Dharma? even world-transforming implications. It was also a time in Just so, it is clear what I mean when I use the word awareness has the potential, with a greater ease of recog- which anything having to do with meditation or yoga was Bmindfulness,^ I am using it as a synonym for Bawareness^ nition and access, to become the default mode of our In 1991, I was asked the following question by a journalist considered the far side of the drug-crazed lunatic fringe by or Bpure awareness.^ The operational definition that I of- moment-to-moment experience, rather than its opposite, working for a Buddhist magazine (Tricycle, in its first year): mainstream culture, so there were major obstacles to any at- fered around the work of MBSR and the intentional culti- mindlessness, or mind wandering (Killingsworth and tempts to make the practice of either understandable and com- vation of mindfulness (or access to mindfulness) is that Gilbert 2010). It should also be noted that, since in Asian What are the implications of taking mindfulness practice monsensical within society as a whole. mindfulness is the awareness that arises from paying at- languages, the word for Bmind^ and the word for Bheart^ outside of its formal traditions and historical context? Is We can see that the original wording of the question tention, on purpose, in the present moment, and non- are usually the same, we cannot fully understand the word there a danger of watering it down too much, of endan- Tricycle posed in 1991 carried an implicit assumption, an judgmentally7. Non-judgmentally does not mean that there Bmindfulness^ in English without simultaneously hearing gering its integrity? assertion that the dharma was of necessity being Bwatered will not be plenty of judging and evaluating going on—of or feeling the word Bheartfulness.^ They are one and the down^ to one degree or another in MBSR, and the question course there will be. Non-judgmental means to be aware of same. Thus, the meditative cultivation of mindfulness, This is how I responded in 1991: was framed as: BWhen is it Btoo much?^ It also included how judgmental the mind can be, and as best we can, not whether formally or informally, involves intentionally, as concern for mindfulness being taken out of its historical, cul- getting caught in it or recognizing when we are and not best we can, bringing an openhearted and affectionate at- I think there is always a danger of a tradition losing its tural, and religious contexts, thereby, possibly endangering its compounding our suffering by judging the judging. Of tention to our experience. This points to the essential non- integrity or being distorted by someone whose under- integrity and depth. These are increasingly important ques- course, awareness is an innate, constitutive, and defining separation between mindfulness and compassion, at least standing is limited. But it’s even more of a danger, if one tions in this era and certainly merit examining and debating, 8 aspect of our humanity. It is at least as powerful and useful the way I understand it within the framework of MBSR. is concerned about human suffering, to become so doc- as I believe our community is doing more and more. They are as the faculty that allows for thought and emotion, because Another way to frame Bmindfulness^ that I have found trinaire that you’re basically captivated by your own also deep, multidimensional questions, not amenable to brief it affords a momentary opportunity to hold those energies useful is that it subtends the multidimensional domain of requirements to be pure to a particular tradition. and facile responses. from an additional vantage point or dimension of experi- relationality itself. We can bring awareness to the question Religious traditions are famous for their parochialism. To get started, what if we posited for a moment that, in ence (a knowing that includes but also transcends the of who is speaking when we say things like BI have a body^ Lots of Buddhists get into ego trips, such as BMy prac- essence, the dharma (the lawfulness that the Buddha discov- merely conceptual), thus, promoting the possibility of dis- or BIambreathing^ or BI am thinking^ or BIammeditating.^ tice is better, deeper, faster, more complete, or more ered, described, and offered skillful methods for developing cernment and wisdom. The practice of mindfulness The non-trivial question of BWho am I?^ points to spiritual than your practice.^ [bhavana]) is not being watered down (whatever that might

52 53 Appendix / Melléklet Jon Kabat-Zinn: Too Early to Tell

Mindfulness Mindfulness

mean—Let us not forget the Zen Master who described his and practitioner (in all senses of the word) circles might be a This being so, we might ask whether we can usefully and in making the universal essence of dharma, or at least a first taste efforts as Bselling water by the river,^ and Btotally without worthy koan at this moment, where, for whatever reasons, all humility differentiate Buddhadharma from a more univer- of it, accessible to virtually anybody who cared to explore it, merit^) (Kapleau 1965) and that whatever we mean by there is a risk of falling into reflexive parochialisms. A collec- sal articulation of that very same dharma that might serve as a thereby, hopefully reducing the barriers to ongoing wakeful- Bhistorical, cultural, or religious context^ is era-dependent? tive inquiry in the spirit of good will, deep listening, and an door into insight and potential liberation from stress and suf- ness, embodied kindness, and wisdom in human beings, what- What if in this era, mindfulness has been contextualized ade- appreciation for the inclusivity of the dharma is especially fering of all kinds for those for whom the Buddhist doors are ever their views, convictions, and personal history.19 quately and appropriately—or adequately and appropriately important if we care about nurturing a wiser and more com- not going to be readily accessible? That has been our intention From the start, originating within a hospital and academic enough—in the domains within which mindfulness training passionate world at a time when discovering and drawing in MBSR from the very beginning, so I stand by my response medical center, MBSR was of necessity rooted in the ethical of one kind or another, some of it nascent, is taking place in upon our deepest innate resources as human beings (our Btrue of 25 years ago. Non-dual Mahayana teachings suggest that a soil of the Hippocratic Oath, namely, to first do no harm. This mainstream settings—medicine and health care, K-12 nature^ we might say) may, without exaggeration, be critical direct transmission outside the sutras is possible,12 and that all truly noble vow that each doctor takes upon graduating from schools, college and professional schools, corporations, the to the survival of our world and of our species and many of the dharma is, we might say, holographically embedded in medical school, has undergirded medicine and health care, at law, prisons, the military, policing, social agencies, and gov- others. any one element of the dharma.13 In the face of suffering, how least in principle, from their very beginnings. It was further ernment—at least up to now? Revisiting the question might be We know that there are as many doors into wakefulness much exposure to mindfulness (also understood as elaborated by Maimonides in the twelfth century in Egypt. especially timely, given that the boundaries between the main- and embodied wisdom as there are human beings. Even within heartfulness) would be too little, or too Bdecontextualized,^14 Succinctly put, the patient’s needs come first, before the needs stream and the Buddhist world are so much thinner and less the framework of Buddhadharma, everybody’suniquetrajec- if it inspired or propelled somebody who was suffering in one of the doctor and other caregivers. There is a foundation of distinct than they were 25 years ago—witness Tricycle’s tory starts of necessity with encountering it within one culture, fashion or another to practice mindfulness both formally and selfless action built into this medical ethos, akin to the reach, and that of other Buddhist publications, the Dalai or tradition, or school or person—one of a host of other path- informally and find new ways to be in a wiser relationship to Bodhisattva Vow, namely, to work for the liberation of others Lama’s global prominence, the influence of the Mind and ways and perspectives that may also play their roles at some the actuality of his or her situation, inwardly and outwardly, with all one’s energy, putting their liberation above one’sown. Life Institute over the past 30 years, Mindful magazine, this point in a person’s life in eventually coming to understand the until there is no absolute separation between inner and outer? Still, returning to primum non nocere, it is important to ask journal, and so many other currents in the mainstream world. teachings to some degree, always in flux, embody them as I recognize that critics can object that Bmindfulness^ as we how, practically speaking, would one even know if one was What is more, the urgency and the need are, if anything, more best one can, and live them wholeheartedly through ongoing use the term may not be Bright mindfulness^ (sammasati). doing harm in one way or another, either by commission or pressing than ever—witness the Black Lives Matter move- learning, growing, opening, and ultimately, coming to terms This is a topic for further conversation, beyond the scope of omission, without a high degree of mindfulness on the part of ment in the USA as a response to endemic racism and police with things as they are, which has nothing to do, just to be this paper. Let me just assert that we consider what we teach in the physician, especially during the doctor-patient encounter?20 violence in poor neighborhoods, the fear and mistreatment of clear about it, with passive resignation, but rather with dis- MBSR and other mindfulness-based interventions to be The same might be said for assessing what the patient’sneeds immigrants, particularly the so-called Bundocumented,^ the cernment and enaction11 in whatever ways are deemed appro- Bwise^ or Bright^ mindfulness, to whatever degree we can might truly be. We can see that mindfulness inevitably lies at underlying and tenaciously persistent social and economic priate to the circumstances, always changing of course. To be manage to embody and convey it, and keep it in the forefront the heart of the Hippocratic principle, as does heartfulness/com- injustices in our inner cities, the energy and pipeline wars explicit, I mean that the underlying motive force for this work of our awareness.15 MBSR was meant to be a potentially passion. And it is an oath, so in that sense, a sacred vow if we pitting the power of the state against indigenous people on is the intuition, the longing, and the very real possibility of skillful and potent glide path into the heart and essence of take it at face value, which means seriously and personally. their own land, the growing concerns about the accessibly of liberation from greed, aversion, and delusion on the individu- dharma wisdom, a first exposure at least, and a direct first- And it includes one’s own wholeness as a caregiver, so from clean water, the ascendency of Trump and the forces and al, institutional, and global level, nothing less. This first re- person one at that, based entirely on practice and empirical the non-dual perspective, kindness and clarity extended to the values he represents, and the growing mindset of populism quires that we recognize those factors in our own lives and investigation of one’s direct experience. But it was not, nor other is inseparable from kindness and clarity extended to around the globe that is grounded in many deep and legitimate minds when they arise and learn through practice how to not was it ever meant to be a vehicle for teaching Buddhism per oneself. grievances, but that is also readily exploited and potentially be so caught by them. Politically, that might mean developing se, disguised, Bstealth,^ or of any other variety. Still, it bears betrayed by cynical manipulation. a democracy 2.0 based on the Hippocratic principle to first do keeping in mind that Buddhism itself was and continues to be This may indeed be a pivotal moment for our species to no harm, and grounded in the lawfulness that a universal dhar- an evolutionary and historical development, and that the Heterogeneity Among MBSR Teachers come to our senses both literally and metaphorically in terms ma foundation based on widespread embodied practice might Buddha himself was, arguably, not a Buddhist. and Participants of mobilizing and operationalizing in the mainstream world provide. If democracy is truly based on the rule of law, and the and its institutions what we know to be the intrinsically law itself were grounded on the first principle of minimizing Regarding the depth and authenticity of the dharma roots of healing, illuminating, and potentially liberating virtues and harm and maximizing wellbeing for all members of the body MBSR As One of an Infinite Number of Possible MBSR and their actual embodiment in practice, as with any power of mindfulness, both as a practice and as a way of politic, writ large and understood broadly—a kind of political, Skillful Means educational or clinical program or curriculum, there is inevi- being. In embarking on such a path, we might transcend or social, and economic Hippocratic Oath—then the lawfulness tably a heterogeneity in the quality and depth of its delivery at least learn how to work more imaginatively, creatively, and of the dharma might well provide an inescapable and essential The whole idea from the beginning of MBSR, now in its 38th and in the container within which it is unfolded, especially with good will with the tyranny of our own thoughts in the foundation for upgrading the wisdom inherent in our laws and year (by one count, there are over 740 programs in hospitals since none of us, as far as I know, claim any special attain- form of conventional dualisms, such as right/left, liberal/ institutions at present to be adequate to the age in which we and medical centers worldwide16) was to make mindfulness ment. The quality of any MBSR program depends critically conservative Democrat/Republican, rich/poor, true/false, the find ourselves—if we are to face and deal mindfully and meditation practice so commonsensical to people facing on the embodied presence, understanding, and lived experi- good guys and the bad guys, and even sacred/secular, which heartfully with the ways in which we can be driven primarily stress, pain, and chronic illness that they would actually incor- ence of the instructor including, of course, the rigor and depths may all be, in their own domains, true to a degree, but not true by fear and ignorance rather than by love and wisdom. A porate it into their lives as a practice and a way of being on a of her or his (1) own training trajectory with dharma teachers, enough to bring about either healing or peace or compassion recognition of the process of Bselfing^ and learning how not more or less daily basis long enough to see for themselves (2) personal meditation practice, (3) understanding of the or wisdom at the levels that the planet, our species and many being so caught in its gravitational pull is essential for us to whether it was of some value in facing and befriending suf- dharma, and (4) motivation to do this kind of work in the first many others, are calling out for. More on this below. find a new way to transcend those mind states that distort fering—and in the process, understanding the nature of their place. Even among well-trained and highly motivated MBSR Perhaps the question BWhat is called for now?^ in 2017, in experience and further separation as opposed to inclusion own suffering to one degree or another over time and perhaps instructors, as with any other field, there will always be a terms of wise and compassionate action for each of us indi- and a larger Bat-home-ness^ that allows for discomfort with- even freeing themselves from its root causes.17 MBSR (and spectrum of competencies, strengths, and weaknesses each vidually and all of us collectively as contributors to and par- out it leading to scapegoating and violence, but rather more in hopefully the same can be said for its many mindfulness- of us will encounter as we work to continually develop our- ticipants in this broadening conversation in both scholarly the direction of kindness and mutual flourishing. based cousins18) was always meant to be a skillful means for selves as authentic teachers and as human beings, hopefully

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receiving ongoing support from the greater sangha of fellow sitting meditation, and mindful hatha yoga) as well as a range to teach MBSR, especially if MBSR suffers from the various various aspects of mindfulness and its possible neural corre- MBSR instructors and our other teachers. In parallel fashion, a of informal mindfulness meditation practices throughout the flaws that some suggest that it does, including being unethical, lates. This includes studies of structural and activation chang- group participating in an MBSR program together will always day in virtually any and all life situations. or engaging in inappropriate and potentially harmful Bcultural es in the brain, investigation of possible mechanisms of ac- show a range of benefits, from nothing or even getting more In this way, MBSR serves as a catalyst for exposing large appropriation?^ tion—including attention regulation, emotion regulation, per- encumbered by one’s problems and challenges, to new and numbers of people in society to meditation practice, as well as To my mind, these and many other emergences suggest spective taking, social interconnectedness, and interpersonal possibly liberating ways of being in relationship to the present a portal into a lifetime of ongoing practice for many. Beyond manifold and virtually limitless opportunities for further cul- neurobiology—as well as changes in functional connectivity moment, silence, awareness, stress, pain, and social situations. that, there are now many hundreds if not thousands of clini- tivation and development by people who have a deep love for between brain regions and networks. Other contributing ac- Not every person taking an MBSR program will go on to cians, researchers, graduate students, young scientists and the dharma and a deep understanding of it through both schol- celerants to this curve at various times have included entire cultivate a deeper dharma practice, although many do. And physicians, and other professionals who are committed to arship and personal practice. The need is infinite, so why not scientific journals as well as special issues of journals devoted yet the Bseed^ of mindfulness as a way of being can invisibly the cultivation of mindfulness in their own lives, often within help build an ever-self-correcting edifice of ongoing learning, to mindfulness research, major funding by NIH and other take root in one’s heart by the end of 8 weeks of participation various Buddhist traditions. Some are also ardent students of wisdom, and compassion in the world rather than assume, agencies, national and international conferences on the sub- in a MBSR program, or even before, and may be carried there its root texts, teachers, and teachings. But virtually, all of them usually wrongly, that mainstream efforts such as ject, and Mind and Life Institute-sponsored dialogs between in some fashion, even in the absence of a regular practice or a are working in mainstream (I avoid the term Bsecular^ as best I mindfulness-based programs—if they are indeed what we scientists and philosophers and scholars, on the one hand, and conscious remembering to bring it into everyday life can, as in Bsecular mindfulness,^ since it feels dualistic to me, mean by calling them Bmindfulness-based^ in the first the Dalai Lama and other contemplatives on the other.28 circumstances. and surrenders the sacred22 element of practice and embodied place—are fundamentally unethical, dumbed-down, or di- There is no question in my mind that the exponential in- Moreover, as with any educational curriculum, not every wakefulness, something I am not willing to do) settings to vorced from a deep liberative potential? Even if there are crease in papers in the scientific and medical literature in the teacher is necessarily capable of inspiring a lifetime of ongo- bring a greater mindfulness and heartfulness into the culture specific instances where problems need to be addressed, as past 10 years, as shown in Fig. 1, is functioning, both for better ing practice, inquiry, and deepening development in others. in a broad range of different ways and in many different do- of course there always are, does that mean we should abandon and for worse, as a primary driver of worldwide interest in Quantitating such variables and their consequences both ret- mains. As noted above, this includes medicine, health care, the essence? Hardly. Problems, no matter how challenging, mindfulness. That being the case, it was virtually inevitable rospectively and prospectively would certainly be a valuable public health, primary, secondary, and Bhigher^ education, might be seen as rich opportunities for ongoing learning on that, as noted earlier, Bmindfulness^ would sooner or later contribution to future research. At this juncture in time, the business, the legal profession, the tech world, professional all our parts within a robust ethical framework and ongoing come to be hyped, commercialized, even exploited by some, global MBSR and mindfulness-based cognitive therapy and amateur sports, social activism and social justice, criminal collective inquiry. Iterative interaction and cooperativity, this especially by those who may not be grounded in ongoing (MBCT) teacher communities are taking great pains to estab- justice, the military, and government, to name a few. Some are is how things evolve on this planet, and within the brain and personal practice but are just looking to capitalize on some- lish minimal teacher competency standards and criteria as well nascent efforts, while many have been in place for years and social systems…there is no one right way. There are always a thing that is trending hot at the moment. At the same time, it as high-level professional education to maximize their long- are thriving. For example, the Parliament in the UK has a multiplicity of interacting, self-illuminating streams, much has generated a great deal of legitimate interest and coverage term impact on the wellbeing and continued development of popular 8-week mindfulness program for members of the like ongoing neural-net algorithms that evolve over time from in the press and on television, some of it accurate and some of the lives of participants in 8-week-long mindfulness-based House of Commons and the House of Lords (at the time of massive iterative inputs and outputs. it not. programs. In a number of professional training programs, writing, over 140 parliamentarians have already taken the pro- It was equally inevitable that the so-called Bmindfulness Buddhist meditation teachers with interest in contributing to gram). It recently issued an All Party Parliamentary Report23 revolution^29 would be criticized by others in a reactive back- high dharma integrity in mainstream mindfulness programs, recommending major mindfulness initiatives in four areas of The Stress of Success lash, perhaps without understanding the full dimensionality of such as MBCT, are an integral part of these efforts.21 national interest: health care, education, business/innovation, the phenomenon in question, including the role of MBSR and and criminal justice. Nothing like this has ever happened be- Figure 1 shows the growth in the number of papers per year its formulation from the beginning as a potentially transfor- fore. They are now in the process of reaching out to since 1980 in the medical and scientific literature that have the mative dharma vehicle, not only for individuals but for insti- Possible Long-Term Effects Within Society Parliamentarians in other countries to develop a Global term Bmindfulness^ in the title.25 It is immediately apparent tutions and the larger society, with radical (in the sense of Mindfulness Initiative.24 that mindfulness has become a Bfield^ of research and clinical going to the root) implications for both social and political From its inception, MBSR was conceived as a public health In the USA, Congressman Tim Ryan (D, Ohio) wrote a practice with a body of increasingly high quality scientific justice.30 intervention rather than a therapy, designed to, over time, book entitled A Mindful Nation that inspired the title of the evidence in support of its various potential applications and These second order phenomena may be a transient social move the bell curve of society as a whole in the direction of UK report (Ryan 2012). He is still in office. This nascent trend effects. This in itself is a noteworthy phenomenon, an example cost of Bsuccess.^ I do think that the outsized popularity and greater health, wellbeing, and wisdom through tapping the within government is now of even greater import in the face of of the confluence and conversation between science and dhar- hype accorded to mindfulness at the moment will be a passing deep interior resources and reservoirs of the heart and mind Brexit, the Trump presidency, and other nations’ moves in a ma that is taking place in our time.26 Government and private fad, and that those with more opportunistic motivations will and body native to all of us, by virtue of being human, for similar direction. funding for mindfulness research has followed a similar curve. soon become bored and move on to the next next thing. learning, growing, healing, and transformation, as well as the In a telling parallel unfolding that underscores the inter- The overall quality of the research, as in any field, could be Hopefully, Bmindfulness^ will fast become so Byesterday^ to social connectedness and learning from each other that spon- weaving strands of various traditions within the more univer- described as Bmixed.^ However, as suggested above, it is those interests. That will leave those of us who care deeply taneously arise in class-like settings, when room is made for sal framework and underpinnings of mindfulness-based inter- increasingly becoming more rigorous, with more sophisticat- about it and see its potential for healing and liberation from such, to catalyze and promote health in every dimension of ventions, some prominent MBSR teachers and researchers ed study designs, active control conditions, investigation of suffering and the causes of suffering in one form or another to that term. Reflecting back over the past 38 years since the were formerly or remain decades-long students of senior underlying biological pathways through which mindfulness continue doing our work and cultivating our practice in ways inception of MBSR, there are many thousands of people Buddhist teachers in various traditions. Others completed a might be exerting its effects, and publication in top-tier that the world is actually starving for, and we might also say, who now have an ongoing meditation practice because of traditional 3-year retreat, or in a few cases, multiple 3-year journals.27 literally and metaphorically, dying for. These are the stakes, in having taken a mindfulness-based program at some point in retreats, yet were motivated following that experience to train One of the original accelerants to this curve was the devel- my view. In this regard, perhaps the less we use or overuse the the past. One signature characteristic of undertaking an MBSR to become MBSR teachers. And some MBSR teachers or opment of MBCT and the papers that have stemmed from its word Bmindfulness^ and the more we embody it in our being program is that, by design, it requires an immediate lifestyle teachers-in-training are currently senior Chan monks and nuns impact and investigation since the year 2000. Another accel- and our doing, the better. change in the form of devoting significant time each day to from China and Taiwan. How are we to understand this phe- erant comes from increasing interest in meditation among I have been told by Buddhist scholars that the dharma has formal mindfulness meditation practices (the body scan, nomenon and the desire among Buddhist meditation teachers neuroscientists and from the studies they have pursued on fallen into decline many many times over the centuries in

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many of the cultures of Asia, only to reinvigorate itself and Conclusion 5 See p. 146 in Kabat-Zinn (2003). 29 See Boyce (2011). society cyclically in key moments when the conditions are 6 See Kabat-Zinn (2013). 30 See for example, Kabat-Zinn (2011). See also: http://greatergood.berkeley. right. This is probably one of those Bkey moments,^ if not There has never been a better or more necessary time for all of 7 See p. 145 in Kabat-Zinn (2003). See also Kabat-Zinn (2005a). edu/article/item/how_mindfulness_can_defeat_racial_bias 31 the most critical key moment ever on the planet, auguring a us as human beings to wake up to our own collusion in the 8 See Condon et al. (2013). See for example, Thera (2014). potential renaissance in all senses of the word, if we can come status quo, to the deep roots of self-centeredness and of subtle 9 See Kabat-Zinn (2005b). See also Dunne (2013). 10 to grips with our own endemic enmity, fear, and self- or not-so-subtle greed, hatred, and delusion within ourselves See Joseph Goldstein (2002). See also Tanahashi (2014). Open Access This article is distributed under the terms of the Creative centeredness as a species, as nations, and as individuals. and our institutions, and to do what we can, being who we are, 11 SeeVarelaetal.(2017). Commons Attribution 4.0 International License (http:// Never have we needed the wisdom and freedom of the dharma individually and collectively, for the sake of future generations 12 See, for example, Luk (1974). creativecommons.org/licenses/by/4.0/), which permits unrestricted use, and our inborn potential to realize it as we do now, for the sake as well as for our own—and even for ourselves as embodied 13 This is clear in the ways that Bhikkhu Analayo, for instance, points out how distribution, and reproduction in any medium, provided you give appro- “ priate credit to the original author(s) and the source, provide a link to the of all beings and for the sake of the planet itself. So, taking individuals. Luckily, there is no essential separation between all four satipatthanas partake of the same essence: Each of them leads to Creative Commons license, and indicate if changes were made. certain risks to go beyond any parochial and fundamentalist these. We only get this one moment, and this ever-so-brief liberation, like different gateways leading to the same city.” Anālayo (2003). perspectives we might harbor and deal directly with our own human life to embody and live what we know and who we See also p. 22, first paragraph. It is equally the case in the Anapansati Sutta (p. fears and our attachment to favored but necessarily limited are, including the knowing of what we do not know—that is, 21). Thich Nhat Hanh makes the same point regarding the Eightfold Noble References views is what is called for in this era. And that includes our to live our dharma as a radical act of sanity and love. Path factors; see Hanh (1998). 14 Respectfully “recontextualized” would be a more accurate way of framing it. tendencies to fall into dogmatic, sectarian, or hopelessly dual- It seems to me that each one of us has a unique opportunity Anālayo. (2003). Satipatthana: The direct path to realization (p. 26). 15 ’ “ istic perspectives—for instance, making BBuddhists^ and and a unique role to play in this unfolding, based on our love, Had I decided, for purity s sake, to call it The Right-Mindfulness-Based Cambridge: Windhorse Publications. Stress Reduction Program,” how much traction do you imagine it would have Bnon-Buddhists,^ or for that matter Bus^ and Bthem,^ Bthe our practice, and our unique karmic trajectory, grounded in Boyce, B. (2011). The mindfulness revolution: Leading psychologists, had in medicine in 1979? Or even now? Some things are better left implicit— good guys and the bad guys^—in our own minds and then our essential interconnectedness, non-separation, and com- scientists, artists, and meditation teachers on the power of mindful- and embodied. They are felt in the authentic presence of the teacher, and ness in daily life. Boston: Shambhala. being attached to those distinctions in an absolutist way. This mon humanity. At this moment on the planet, we need all explicitly articulated and transmitted only as appropriate to the context of the Condon, P., Desbordes, G., Miller, W., & DeSteno, D. (2013). Meditation is the opposite of wisdom. the various and disparate voices participating in this conver- moment. In MBP’s, many different domains of Buddhadharma can be implic- increases compassionate responses to suffering. Psychological There are many different issues being debated nowadays in sation, and we need to listen to each other with open hearts itly present and embodied to whatever degree possible in the instructor, Science, 24(10), 2125–2127. the scholarly community, such as whether MBPs have an eth- and deep attending. If we cannot do that, how could we pos- grounded in his or her own ongoing practice, and presence. Crane, R. S., Kuyken, W., Williams, J. M. G., Hastings, R. P., Cooper, L., & 16 See http://www.umassmed.edu/cfm/stress-reduction/find-an-mbsr-program/ Fennell, M. J. V. (2012). Competence in teaching mindfulness-based ical basis and whether they are optimal in terms of their ex- sibly expect reconciliation across the greater divides of polit- courses: concepts, development and assessment. Mindfulness, 3,76–84. B ^ for MBSR instructors world wide certified by the University of Massachusetts plicit dharma content, or for that matter, in the dosage and ical and social animosity and active harming we are seeing Medical School’s Center for Mindfulness in Medicine, Health Care, and Society. Crane, R. S., Eames, C., Kuyken, W., Hastings, R. P., Williams, J. M. G., duration of the meditation practices and the formats in which enacted throughout the world today? This is the challenge and 17 That is, to make meditation practice as American as anything else in our Bartley, T., Evans, A., Silverton, S., Soulsby, J. G., & Surawy, C. (2013). they are delivered. I certainly welcome empirical approaches the promise of a democracy 2.0. This is the challenge of mind- society that might have value as a lifestyle choice, such as regular exercise. Development and validation of the mindfulness-based interventions: teaching assessment criteria (MBI:TAC). Assessment, 2,681–688. 18 See Crane et al. (2016). to all these issues. Yet, misunderstandings and unwarranted fulness and heartfulness embodied. It is up to us. Crane, R. S., Brewer, J., Feldman, C., Kabat-Zinn, J., Santorelli, S., Williams, 19 assumptions abound. One example: the mischaracterization of The dharma of course, whether with a big BD^ or a little It was one way to introduce relatively rigorous formal meditative practices J. M. G., & Kuyken, W. (2016). What defines mindfulness-based pro- contemporary mindfulness programs such as MBSR and Bd,^ will take care of itself, as it always has. All we need to do broadly in the society in the hope that they would take root and be incorporated grams? The warp and the weft. Psychological Medicine, 47(6), 990– into the unfolding daily lives of virtually everybody who is touched by their 999. MBCT as emphasizing bare attention (sati) without recogniz- is take care of what truly needs tending, with tenderness, and liberative potential. Thirty-eight years downstream from that effort, it has also ing that they also include its complement, what is known as with resolve. And that is only everything. Creswell, J. D. (2017). Mindfulness interventions. Annual Review of led to introducing such practices in childhood through school-based programs. Psychology, 68,18.1–18.26. clear comprehension (sampajañña), in other words, discern- How will it all unfold? You already know what is coming. 20 For a compelling treatment of the value of mindfulness in medical practice Dunne, J. (2013). Toward an understanding of non-dual mindfulness. In J. 31 ment functioning together with attending (satisampajañña). Too early to tell. across a wide array of disciplines and more generally, see Epstein (2017). M.G.Williams,J.Kabat-Zinn,&J.(Eds.),Mindfulness: diverse This view may merely reflect a lack of familiarity with MBSR 21 See for example: Crane et al. (2012), (2013). perspectives on its meaning, origins, and applications (pp. 71–88). and its pedagogy. The same may be the case for those who 22 In the sense of “extremely important and deserving of respect — usually but London: Routledge. not necessarily associated with religion”; “Veneration: A feeling of profound Epstein, R. (2017). Attending: medicine, mindfulness, and humanity.New assert that the Four Noble Truths and the Four Foundations of Endnotes respect or reverence.” American Heritage Dictionary. York: Scribner. Mindfulness do not serve as the foundation of MBSR. In fact, 23 http://themindfulnessinitiative.org.uk/images/reports/Mindfulness-APPG- Goleman, D., & Davidson, R.J. (2017) Altered traits: science reveals how they are the bedrock of MBSR, even though they are never 1 Apparently he mistakenly thought he was being asked about the 1968 street Report_Mindful-Nation-UK_Oct2015.pdf` meditation changes your mind, body, and brain.NewYork,Avery. mentioned. It is an empirical question as to whether they need demonstrations in Paris. 24 http://www.themindfulnessinitiative.org.uk/about/who-we-are Goldstein, J. (2002). One dharma. New York: HarperCollins. 2 Hanh. T. N. (1998) The heart of the Buddha’s teaching. New York: to be explicit in an 8-week clinical or educational program Zhou Enlai apparently also acted decisively during the Cultural Revolution to 25 According to David Black of UCLA and MRM, who ran the data analysis, Harmony save the magnificent 900-year-old Chan Buddhist Xiyan Temple in Suzhou by this graph is a trend estimate based on a title search of papers in the medical designed to teach people how to take better care of themselves ’ Kabat-Zinn, J. (2003). Mindfulness-based interventions in context: past, ordering it encircled by a brigade of the People s Liberation Army. I was told and scientific literature. It is a conservative estimate since mindfulness studies over the lifespan by developing a meditation practice. present, and future. Clinical Psychology: Science and Practice, 10, this by Chan monks at the monastery who have participated in MBSR profes- don't always use mindfulness in the title of the paper. It should be regarded as a sional training programs. 144–156. Certainly, some people who first encountered mindfulness snapshot in time (considering database updates, in press issue assignments, 3 Kabat-Zinn, J. (2005a). Mindfulness. In Coming to our senses: healing through an MBP have sought out explicitly Buddhist teach- The same might be said of the American Revolution and our 250 year exper- and other parameters). It will not map perfectly onto any other search at one ourselves and the world through mindfulness (pp. 108–113). New iment with democracy, especially given the malaise and deep divides in views time point, as all parameters are constantly updating. For this reason, year-to- ings and communities and found a great value in doing so. and perspectives underlying the 2016 US presidential election, to say nothing York: Hachette. year frequencies may differ when the citation numbers are recalculated. All in Yet, it may be a conceit to imagine that making the dharma of the deep scars and enduring legacies of the Native American genocide that Kabat-Zinn, J. (2005b). Two ways to think about meditation. In: Coming all, each curve of this kind is a trend estimate (David Black, personal commu- B ^ have never been fully owned or healed, the hundreds of years of the enslave- to Our Senses (pp. 64–68). more explicit in a second generation MBP would necessar- nication Feb 27, 2017). ment and trading of African human beings upon which the economy of the Kabat-Zinn, J. (2011). Some reflections on the origins of MBSR, skillful ily add anything to the introduction of mindfulness within the 26 country was built and its legacies, and other similar historical patterns of See for example: www.mindandlife.org; See also, W. Hasenkamp (Ed.), The means, and the trouble with maps. Contemporary Buddhism, 12(1), — mainstream for those with no interest in Buddhism or Dharma othering, disregard, dehumanization, oppression, and exploitation See monastery and the microscope: Conversations with the Dalai Lama on mind, 281–306. Zinn (2015). mindfulness, and the nature of reality. New Haven, CT: Yale University Press. but who are suffering intensely from the slings and arrows, the Kabat-Zinn, J. (2013). Some reflections on the origins of MBSR, skillful 4 27 full catastrophe, in Zorba’s term, of the human condition. Or it The legendary and most likely mythological figure, said to have brought the See for example, Creswell (2017). Also see Goleman and Davidson (2017). means, and the trouble with maps. In J. M. G. Williams & J. Kabat- dharma from India to China in the 5th Century, sat in a cave for nine years 28 may not be. Certainly, there is room for an infinite number of See Kabat-Zinn and Davidson (2011). Also see www.mindandlife.org and the Zinn (Eds.), Mindfulness: diverse perspectives on its meaning, ori- facing a wall, and eventually became the first Chan Patriarch in the Chan collection of Mind and Life Institute volumes on dialogues with the Dalai Lama. gins, and applications (p. 286). London: Routledge. imaginative approaches to healing the human condition. Mahayana tradition.

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Kabat-Zinn, J., & Davidson, R. J. (2011). The mind’s own physician: a Ryan, T. (2012). A mindful nation: how a simple practice can help us scientific dialogue with the Dalai Lama on the healing power of reduce stress, improve performance, and recapture the American meditation. Oakland: New Harbinger. spirit. New York: Hay House. Kapleau, P. (1965). The three pillars of Zen. Boston: Beacon. Tanahashi, K. (2014). The heart sutra: a comprehensive guide to the Killingsworth, M. A., & Gilbert, D. T. (2010). A wandering mind is an classic of Mahayana Buddhism. Boston: Shambhala. unhappy mind. Science, 330,932. Thera, N. (2014). The heart of Buddhist meditation: The Buddha’swayof Luk, C. (1974). The transmission of the mind outside the teaching.New mindfulness (pp. 36–49). San Francisco: Weiser Books. York: Grove Press. Varela, F. J., Thompson, E., & Rosch, E. (2017). Theembodiedmind(2nd Purser, R., Stanley, S., & Singh, N. N. (eds) (2018). Ethical foundations ed.). Cambridge: MIT Press. of mindfulness.NewYork:Springer. Zinn, H. (2015). A people’s history of the United States.NewYork:Harper.

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Mindfulness (2015) 6:1–13 2 Mindfulness (2015) 6:1–13 DOI 10.1007/s12671-014-0301-7 of mindfulness. As well, deep concerns have been voiced opportunity to pause and appraise the conceptual integrity of ORIGINAL PAPER about programs offering mindfulness practices to corporations MBIs and ways in which they may need to further develop. whose profit-driven vision and philosophy are perceived to be antithetical to the Buddhist principles of mindfulness. This Traditional and Contemporary Mindfulness: Finding latter venture is of growing concern to the philosophers, Buddhist Roots of Contemporary Mindfulness scholars, and teachers of traditional paths who caution against the Middle Path in the Tangle of Concerns the potential of using the practice as a means to an end without Mindfulness has a long spiritual past and short secular history. challenging the questionable aspects of the end itself. These Its past is a traditional, spiritual one originating in the Axial – Lynette M. Monteiro & R.F. Musten & Jane Compson concerns are expressed not so much as a call for doctrinal Age (800 200 BCE; Armstrong 2001, 2009) when a collec- purity but a fear that through misunderstanding what mind- tion of worldviews emerged that considered liberation from fulness practice entails, its intent could be misappropriated. suffering an integral process of life. Buddhist teachings This article explores the complex nature of a growing and emerged in this spiritually and philosophically fertile period sometimes-fraught debate between traditional Buddhist and giving rise to a set of ideas by the historical Buddha that in contemporary communities. The primary focus of the article is Richard Gombrich’s view would make the world a better Published online: 29 April 2014 to explore the validity of criticisms that contemporary mind- place if it were taught to every child (Gombrich 2009/2013). # Springer Science+Business Media New York 2014 fulness is incomplete in its conceptualization of mindfulness Gombrich also points out that the teachings of the Buddha compared to traditional definitions. These critiques suggest have undergone vast changes as they moved through these Abstract Contemporary mindfulness has grown through in- Introduction that something important is lost when the practices are two and a half millennia and over an extensive geographical numerable secular and clinical programs. This rapid growth decontextualized. The complexity and variety of conceptual- space. Thus, it would be surprising if Buddhism emerged from has raised two main concerns from the Buddhist community: Contemporary mindfulness with its origins in Buddhist prac- izations of the term in traditional mindfulness are briefly this nexus of time and space as a monolithic philosophy. In the accuracy of the teachings and the impact of not explicitly tices has become a rapidly expanding phenomenon, especially addressed before moving on to a consideration of whether fact had that occurred, it would be in contradiction of its including ethics as part of the teachings. Specific concerns in the secular domains of health care and general wellness. contemporary forms of mindfulness are incomplete. When primary teaching that all things are impermanent. Neverthe- include a potential weakening of the concept of Right Mind- Elements of the spiritually based concepts were adapted with a taught in the context of Buddhist traditions, mindfulness train- less, Gombrich notes that there is a core trunk and roots that fulness and, as a corollary, misunderstanding the intent mind- language that is amenable to secular and especially clinical ing is accompanied by explicit training about ethical conduct give rise to these many branches and sprigs and the majority of fulness as being a technique for symptomatic relief. With models of developing well-being. This adaptation of a 2,600- (sila). The second focus of this article, then, is on the criticism the Buddhisms tend to trace their origins to the core tenets of respect to the absence of explicit ethics in the teachings, con- year-old tradition of practice has not been without complica- that the absence of an explicitly taught ethics may result in a the Buddha’s philosophy. Dunne (2011) points out that this cerns are expressed that this omission risks misappropriating tions in the development of contemporary mindfulness not misappropriation of the practices of mindfulness. The validity scriptural or conceptual tracing to the roots of Buddhist teach- mindfulness practices so that they do more harm than good. least because there are many different schools and sub-schools of the concerns that mindfulness is, in this context, misguided ings is not as much an issue of declaring a unitary or universal This article explores the main criticisms expressed by Tradi- of Buddhism. Even using the term “Buddhism” to describe and can result in negative outcomes will be explored with Buddhism but rather a way of establishing the authenticity of tional Mindfulness community and assesses the validity of traditions oriented around the teachings of the historical Bud- reference to two specific issues. The first issue concerns the concepts and principles. these criticisms. The dialogue between traditional and contem- dha can be problematic (see, for example, Smith 1962). In this whether or not ethics should be explicitly taught as part of Common to all the various manifestations of Buddhism is porary mindfulness practitioners is an opportunity to examine paper, the term traditional Buddhism is not intended to imply contemporary mindfulness programs’ curriculum. The second the teaching of the Eightfold Path, one “limb” of which is the conceptual integrity of mindfulness-based interventions that there is “one Buddhism” or to privilege one particular concerns the ethics of teaching mindfulness to organizations mindfulness. The Eightfold Path represents the fourth of four (MBIs) with respect to what comprises Right Mindfulness, interpretation as “traditional.” Rather, it is used to denote a such as corporations and the military whose vision may be noble truths taught by the Buddha, namely the path to the assess whether MBIs include the factors that can extend them context of explicit orientation toward systems of training and perceived as incongruous with one of the key values associ- cessation of suffering. The eight limbs or aspects of the path beyond symptomatic relief, and reflect on the issues related to practice that are deliberately oriented around teachings de- ated with Buddhism, preventing harm (ahiṃsā). describe different categories within the domains of wisdom teaching ethics as part of an MBI program. Because ethics is rived from the Buddha; however, that is conceived. This term The complexity of all these areas—the varieties of Bud- (view, intention), engaged action in the world (speech, action, viewed in Traditional Mindfulness as a foundation for a med- “traditional” is used in contrast to the term “contemporary.” dhisms, Western psychologies, treatment models, ethics, and livelihood), and mental or meditative development (effort, itative practice, it is explored in detail for its potential contribu- Mindfulness-based interventions now include clinical and the worldviews they represent—makes this a complicated and mindfulness, concentration). These eight limbs can be under- tion to MBIs. nonclinical applications, both typically secular. For ease of daunting task. Kabat-Zinn (2011) describes the origins of stood as descriptions of behavioral domains. Within each reference, the term “contemporary” is used to refer to all forms Mindfulness-Based Stress Reduction (MBSR), the root pro- category, any person can behave in ways that lead to more of mindfulness programs that are not explicitly based in gram from which most mindfulness-based interventions suffering for themselves and/or others, or in ways which lead Keywords Mindfulness . Buddhism . Secular . Buddhist practice. Clinical mindfulness programs are sub- (MBIs) are derived, as influenced by Theravāda teachings to the alleviation of suffering. What makes an action “right” Mindfulness-based interventions . Ethics sumed in the contemporary category. Whereas both the tradi- but also including concepts such as nonduality, bearing wit- (sammā) is that it is conduct that leads to the alleviation of tional Buddhist and contemporary views of mindfulness share ness, and innate wisdom that are more traditionally associated suffering; its opposite is “wrong” (micchā). Behavior or atti- afunctionalintent(to alleviate suffering), the contemporary with Māhāyana schools (see also Cullen 2011). This combi- tudes leading to the cessation of suffering are described as * : L. M. Monteiro ( ) R. Musten view also draws from a variety of secular traditions concerned Ottawa Mindfulness Clinic, 595 Montreal Road, Suite 301, Ottawa, nation of elements from systems of thought and practice skillful or wholesome (kusala); their negative counterparts are ON K1K 4 L2, Canada with healing intra- and inter-relationships and also has devel- which may be considered by some to be incompatible at the unwholesome or unskillful. From the perspective of Buddhist e-mail: [email protected] oped along medical and psychological clinical paths (Shapiro doctrinal level (Bodhi 2011) makes the process of assessing traditions, unskillful actions are ultimately rooted in psycho- and Carlson 2009). More recently, this proliferation of mind- the validity of concerns complex, all the more so when the logical motivations of greed, hatred, and delusion, which J. Compson fulness programs has raised alarms in the traditional mindful- “ ” Interdisciplinary Arts and Sciences GWP 329, University of critics themselves also approach the topic from the standpoints represent the three poisons (see, for example, the Washington at Tacoma, Tacoma, WA 98406, USA ness communities, and contemporary applications have been of diverse systems of thought. However, these critiques and Sammaditthi Sutta in Nanamoli and Bodhi 2005). In Buddhist e-mail: [email protected] criticized for the way in which they define and use the concept criticisms of contemporary mindfulness are useful as an traditions, the Eightfold Path is often depicted as a wheel with

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eight spokes—this helps to communicate the important idea of and moral virtue (Harvey 2000; Keown 2001). When taught or the Abhidhamma (the massive technical investigation of the interdependence of each of the domains. Just as if one of or apprehended only as meditative skills or strategies without Buddhist psychological theory), long retreats, or specific the spokes of a wheel is bent or broken, stresses and strains are practices of developing other aspects of the path, such as right teachers. Once exported to the Western world, this laicization put on other spokes and the wheel becomes out of kilter, so view or right action, it is referred to as wrong mindfulness or of Buddhist practice may well have sown the seeds that have unwholesome behavior in one domain negatively impacts micchā sati. In principle, right mindfulness can have whole- grown into the current burgeoning practice of contemporary behavior in another and vice versa and progression toward some (kusala) or unwholesome (akusala) intention and serve mindfulness. the cessation of suffering is impeded. The Eightfold Path to discern the same in actions, speech, and thoughts; this becomes “Noble” (ariya) when the practitioner has developed concept of wholesome/unwholesome becomes a crucial part skillful conduct to such an extent in all of the categories that he of the debate over the exclusion of explicit ethics in contem- Contemporary Mindfulness: Structure and Function or she is inexorably bound to attaining the cessation of porary mindfulness programs. Thus, in the context of tradi- suffering (Gethin 1992/2001). tional mindfulness, the cultivation of attention and concentra- To understand the nature of contemporary mindfulness and its Another way of looking at this is that the eight categories of tion through meditative practices is viewed as necessary but current fit with Buddhist principles, it will be useful to explore Fig. 1 Components of mindfulness-based interventions the Eightfold Path are descriptions of capacities or potential- not sufficient for right mindfulness to develop. Furthermore, a its overarching structure and specific applications. Approxi- ities shared by all human beings. Certain actions and courses meditative practice is necessary but not sufficient for discern- mately 30 years old, contemporary mindfulness is as diverse of training help to transform thoughts and actions into these ment, wise action, or wisdom to arise. in its philosophy and approaches as the Buddhisms and enjoys mental dispersal, and connect us with our immediate experi- categories to those leading inexorably to the cessation of However, despite being one of the root principles, the a multiplicity of definitions (Baer et al. 2009). Born into a ence. Expressed through religious rites or secular rituals, they suffering; the eight limbs then have a normative component diversity of approaches in Buddhism also pervades the defi- world that expects quick relief from distress and is focused on also can involve everyday activities to cultivate a specific and are now described as “Right” insofar as they lead toward nitions and attempts to interpret the term mindfulness itself. capital gain, it is constantly adapting the traditional concepts mode of attentiveness (vis The Center for Contemplative this realization and Noble insofar as this realization is suc- The 2011 special edition of Contemporary Buddhism (see also and practices to integrate these principles into Western ap- Mind in Society at www.contemplativemind.org). In most cessful. Gethin describes the Eightfold Path as the “distillation Williams & Kabat-Zinn 2013) explores the multi-faceted in- proaches to wellness, most commonly to psychotherapy. Spe- MBIs, forms of sitting and walking meditations are adapted of spiritual practice.” That is, all other kinds of Buddhist terpretations and perspectives of mindfulness. Its contents cifically, contemporary mindfulness has adapted meditation as the basic contemplative practices for participants. practices can be subsumed under these categories because it reflect the complexities of mindfulness which has evolved practices from traditional contexts to fit Western models of The second component is the understanding of how we represents both the culmination of spiritual practice (in its both as a Buddhist concept and as a multiplicity of psycho- effecting change and dealing with stress and dissatisfaction. experience the flow of events in our body/mind. Buddhist Noble manifestation) and the course by which this is attained. therapeutic and secular applications. As one solution, Dunne Germer et al.(2013) describe three ways in which psycho- philosophy proposes that our mental dispersal and stances to Gethin makes another important point that has particular (2011) proposes capitalizing the word mindfulness to serve as therapies can integrate mindfulness into their process. Collec- our experiences (anger, clinging, confusion) are at the root of significance for this discussion, namely that the Eightfold Path a reminder that it is a nuanced, multi-layered, and contextually tively labeled “mindfulness-oriented psychotherapies,” the our suffering (Rahula 1974). Because we are swept away by is best understood as descriptive of naturally occurring cau- dependent term. first describes psychotherapeutic approaches in which the desiring what is not available, rejecting what is, and being sality, a law of nature (Gethin 1992/2001; p. 220). In other Robert Scharf (2013) addresses the development of con- therapist is a mindfulness practitioner (mindful therapist), the confused about the nature of our experience, our attention is words, whether or not it is taught or recognized, certain temporary understanding of mindfulness as it occurred over second is where the therapy can be informed by the principles dispersed; we fail to use our perceptive skills constructively. activities in these eight categories lead to suffering and others recent years. With the rise of “Buddhist modernism,” he of Buddhism (mindfulness-informed), and the third category As we clarify the nature of our experience, we are able to to its alleviation. This causal law is not an invention of the claims that practice became less about the transformative refers to therapies that use specific elements of mindfulness make better (wholesome) choices and work for the benefit of Buddha or of any other teacher, any more than gravity, for power of experiencing suffering or dukkha and more about such as meditation (mindfulness-based psychotherapies). all beings not just ourselves. Although the original program example, was the invention of Newton. Human beings are using meditation and mindfulness practices as a therapeutic Shapiro and Carlson (2009) categorize MBSR (Kabat-Zinn (MBSR) drew from Buddhist-based concepts of dealing with universally subject to this causal law, whether they recognize means to enrich one’s emotional life. He argues that contem- 1990) and Mindfulness-Based Cognitive Therapy (MBCT; suffering by cultivating experiential awareness, these concepts it or not. Buddhist traditions offer a course of training that porary understanding of mindfulness as “bare attention” and Segal et al. 2012) as among the most commonly known and are also found in psychotherapeutic approaches such as focus- helps to align one’s conduct in accordance with this structure “present-centered awareness” arose from a Theravāda revival established modalities, with Mindfulness-Based Relapse Pre- ing therapy (Gendlin 1981/2007). of reality and attain liberation from suffering, but there is no in the early twentieth century, drawing its authority from the vention (MBRP), Mindfulness-Based Eating Awareness The third component addresses the intention of the treat- reason in principle why familiarity with explicitly “Buddhist” Satipa ṭṭhāna-sutta (a scriptural discourse on the foundations Training (MB-EAT), and others as emerging treatment moment process, a shift away from experiential avoidance. West- teachings are a necessary condition for such liberation. This of mindfulness) and a selection of Pali sources (for discussions dalities. Although Dialectical Behavioral Therapy (DBT; ern psychological theories of ill health (or dysfunction) are perspective that the outcome of the training transcends Bud- of present-centered mindfulness and non-judgmental aware- Linehan 1993) and Acceptance and Commitment Therapy primarily based in the operant process of avoiding the dis- dhist teachings becomes particularly important to understand- ness, see also Dreyfus 2011;Gethin2011). Adopted ultimate- (ACT; Hayes et al. 2011) are included in this categorization, comfort of our immediate experience (Cayoun 2011). We ing the ways in which mindfulness has been adapted for ly by the Burmese meditation teacher Mahāsī Sayadaw, this this article will focus on MBIs that specifically trace their engage in behaviors that reduce our discomfort and thereby secular applications. system of meditation practice was an effort to teach laypersons origin to the original MBSR and which have a connection to reinforce the avoidance of experiencing the moment. As we Consideration of right mindfulness (sammā sati) in its the path to liberating insight without the need for skilled Buddhist principles of practice. Recent developments in the switch from strategy to strategy, the consequence is a dysreg- context within the Eightfold Path, then, helps to shed light concentration or the experience of absorption (jhāna). These context of military training, such as Mindfulness-Based Mind ulation of our internal (emotional, physiological) and external on how it is viewed within Buddhist traditions. We see that as perspectives on practice were radical proposals in the face of Fit Training (MMFT; Jha et al. 2010), can also be included (behavioral) systems that prevent making consistent and one stage in the Eightfold Path, it is embedded in a sequence conventional practice that focused on dukkha and resulted in among the emerging forms of MBIs. healthy choices. While the protocols of the specific program of practices that result in emergent properties of wisdom, the shift in emphasis to the concept of sati and a focus on Despite their diversity, mindfulness-based interventions will vary, MBI programs have the common intention to reduce ethics, and concentration (Hanh 1999; Thanissaro 2012). It moment-to-moment, non-judgmental awareness of the con- can be viewed broadly as an integration of three approaches mental dispersal, which can encourage avoidance of our ex- should be noted that various scholars have discussed Buddhist tents of the mind. More importantly, this approach, which or stances to the cultivation of well-being (Fig. 1; see also perience, so that we have a direct contact with our unfolding ethics, and a detailed review is outside the scope of this article. according to Scharf evolved into insight meditation, did not Monteiro 2012). The first component is composed of various experience. Ultimately, the practice leads to taking responsi- In these discussions, ethics and morality tend to be inter- require the typical underpinnings of traditional Buddhism: contemplative practices that are spiritual and/or religious. bility for our own experience and cultivating the wisdom to changeably used. Other terms include action-guide, virtue, renunciation of lay life, familiarity with Buddhist philosophy These practices can serve to center us, bring us away from manage it skillfully.

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Structurally, MBIs will have many factors in common: teachings, the Ānāpānasati and Satipa ṭṭhāna Sutras psychologically informed and relevant to the present ethos of applicable to the transmigration of traditional mindfulness into Programs that are held weekly for 8–12 weeks engage in (Analayo 2003;Goldstein2013b). Together they give instruc- work and life (Maex 2011; Monteiro 2003). the secular domain. Grossman and Van Dam (2011)alsopoint dialogues between teacher and participant that explore the tions on how to cultivate a meditative practice and awareness Despite this cross-fertilization, contemporary mindfulness out several contextual complexities that give rise to the trials experiential aspects of practice (called an inquiry) and deliv- of our experiences in body/mind. This practice arises from a has been the focus of several serious criticisms and some and tribulations of transporting mindfulness into a Western ery to groups of eight or larger. Some practices are similar: ground of ethical foundations, and the intention of practice is helpful critiques. Critics take issue with the definition of scientific mode of investigating efficacies of clinical meditations such as the body scan, awareness of breath, to transform our fundamental inclination from greed, anger, mindfulness and the use of terminology such as bare attention, treatments. loving-kindness, and mindful movements. They may differ and delusion to generosity, compassion, and wisdom. Consid- non-judgmental awareness, present-centered perspectives, Other scholars such as Wallace (2008) and Olendzki (2008) in the details of the curriculum that are mandated by the intent ered a highly adaptive religion, Buddhism has equally been and non-dual conceptualizations. More serious criticisms fo- have noted that in the pursuit of the techniques of mindfulness of the program (relapse prevention, behavioral activation/ influenced by the cultures it infiltrated, and by exposure to cus on the absence of ethics or sila in the MBI curriculum and and other forms of meditation, contemporary understanding of inhibition, or self-discovery). Westernphilosophiesofsocialjustice,sociallyengagedBud- express concerns that this omission may result in concepts mindfulness may be confusing to beginning practitioners. The commonality of this structure of most MBIs has dhism (although not universally accepted) has emerged as a such as non-judgmental awareness fostering a range of nega- Reducing mindfulness to attention in the absence of an under- allowed for a large number of investigations into the efficacies means to challenge the institutional and structural templates tive stances from self-indulgence to passivity. The next section standing of ethical action results in the practice becoming of treatment approaches and explorations of the way in which that sustain twenty-first century forms of suffering (Loy will explore some of these critiques and criticisms. Wrong Mindfulness (micchā sati). Criticisms have focused mindfulness components function together. This research into 2003). Modern Buddhism includes addressing topics such as on this particular implication that the stripped-down model of the mechanisms and effectiveness of MBIs has grown expo- living with chronic illness (Bernhard 2010), happiness (Ricard contemporary mindfulness places MBIs at risk of cultivating nentially in the last 5 years (Black 2014). However, the 2008), work (Salzberg 2013), and other topics traditionally Buddhist Perspectives of Contemporary Mindfulness: Wrong Mindfulness which can have very negative outcomes traditional mindfulness communities have not always greeted considered the purview of Western psychology. Critiques and Criticisms (see Purser and Loy 2013; Ricard 2009; Senauke 2013; the volume and intensity of this scientific approach positively. Within the fields of psychology, medicine, and research, Titmuss 2013). The example of the sniper is often used to Many have found deconstructing mindfulness into its mecha- mindfulness-based interventions have been embraced as a Many of these debates arise from a fundamental difference in show how bare attention in itself cannot be called mindfulness nisms and active components disconcerting; Wallace (2012) paradigm shift, offering a new perspective to professionals world views between religion and science which Wallace as the outcome of this type of attention has unwholesome describes this as part of a scientific materialism which, in his who have struggled with cultivating mental well-being in its (2012) describes as a history of “confrontations” and “collab- results (i.e., killing someone and therefore violating a primary view, is inconsistent with the teachings of Buddhism. Never- sociocultural complexities. The intention of psychotherapeu- orations.” For the most part, critiques of MBIs tend to be ethic to do no harm). However, there are a number of issues theless, such analyses are necessary, especially in clinical tic approaches is to mitigate the suffering of mental illness or helpful in clarifying the source terminology and pointing out underlying this simplified example, including the difference in applications, to assess if an intervention is useful, beneficial, distress caused by unpredictable life events, and some psy- the risks of new(er) adaptations. Buddhist scholars (Dreyfus how each Buddhist tradition interprets the act of killing; this is and does not harm (see Coffey et al. 2010 for an example of chological theories have benefitted from an infusion of mind- 2011; Dunne 2011; Gethin 2011) have discussed how the discussed in detail below. investigating the mechanisms of mindfulness). Meta-analyses fulness perspectives. While interventions such as cognitive meaning and nuances of terms such as bare attention, non- The often-fierce criticisms of MBIs have focused on a examining the efficacy of MBIs have reported interesting behavioral therapy (CBT) have been immensely successful judgmental awareness, and present-centeredness differ be- single theme: the omission of immediately apparent ethics in patterns of effectiveness. Eberth and Sedlmeier (2012) suggest in reducing the suffering from many forms of mental illness, tween Buddhist traditions. They counsel caution against the teaching of MBIs. This omission and its consequences that although MBSR is variable in its impact, it has an overall its development as MBCT (Segaletal. 2012) has not only adopting a minimalist definition of mindfulness and express have led to questioning whether contemporary mindfulness positive effect in reducing stress more than the improvements expanded therapeutic benefits but also addressed some tautol- optimism for innovations that fuller perspectives can bring to reflects the principles of modern Buddhism. Purser and Loy obtained from meditation alone. Comparing the impact of ogies and circularities of its predecessor. In MBCT, for exam- iterations of contemporary mindfulness. These critiques of the (2013) raise concerns that secularized forms of mindfulness stress reduction to depression relapse prevention programs, ple, taking a stance toward thoughts as impermanent allows a way in which contemporary mindfulness uses Buddhist ter- used as mindfulness-based interventions for mental health and Fjorback et al.(2011) found support for the differential impact fruitful resolution to the trickiness of CBT’s thought challeng- minology are especially important in pointing out how adap- well-being have “denatured” a spiritual practice and risk re- of MBSR and MBCT on stress reduction and depression ing and its potential of triggering a spiral into rumination. tations or interpretations also may unwittingly generate less ducing it to a parody of its intentions. There are also concerns relapse. These patterns of clinical effectiveness lend support Mindfulness-based interventions have adapted to and influ- potent theoretical models (Gethin 2011) and therefore only that without a clear understanding of the intention of practice to the idea that despite the possibility that though contempo- enced conventional perspectives of the individual’scapacity offer symptomatic relief. as the transformation of greed, hatred, and delusion, it may be rary mindfulness may not completely comprise all the ele- to heal through their own wisdom. Mindfulness approaches Bhikkhu Bodhi (2011) cautions that merging techniques subverted to fostering or sustaining oppression; that is, em- ments of right mindfulness as conceived within Buddhist also have given new perspectives to organizational psycholo- that arise out of incompatible conceptual frameworks may ployees of a corporation, through a misunderstanding of the traditions, benefits in terms of the alleviation of suffering are gy and its work to change organizational cultures (Bush and result in confusion about the intent of practice. For example, practice of non-judgmental awareness, could be lulled into still possible. Goleman 2013). Bodhi holds that the acceptance of the concept of nonduality passivity and may fail to have insight into the greed, hatred, Clearly, both streams are devoted to and deeply moved by by Māhāyana Buddhisms is incompatible with Theravāda and delusion that drives their organization (and themselves). Two Streams, One Intention the suffering in the world, sharing a common intention to Buddhism’s framework that derives the rationale for ardent This could therefore lead employees to tolerate oppression by transform faulty perceptions and mistaken ways of experienc- practice from the duality of saṃsarā (the repeating cycle of their corporate employer (Titmuss 2013). More specifically, Traditional and contemporary mindfulness likely have ing phenomena. Both communities are concerned with the rebirth) and Nibbāna (the extinguishing of ill will, greed, and Titmuss (2013) expressed concerns that by defining mindful- enjoyed more mutual exchange of knowledge and practice welfare of the individual as well as stewardship of the global delusion), that is, the contradictions and confusions of the ness as a form of nonjudgmental awareness, not only were applications than might have been acknowledged. They share community. Although the approaches used by contemporary world as it is serves as the impetus and gives urgency to cease there risks of reinforcing passivity and maintaining oppression the overarching intention to alleviate suffering in the world as mindfulness practitioners are based in Western psychological the cycle of rebirth. In Bodhi’s interpretation, the quest for an but also the very intention of the practice as one that trans- it is now, and there is considerable overlap in their activities if models of effecting change, they retain the essence of tradi- underlying unity to the contrasts found in the world as it is forms greed, hatred, and delusion is lost. not their methodology. Olendzki (2011) and Bodhi (2008) tional forms (meditative practices) and content (concepts of results in a transcendence that addresses the mind’sdesirefor Earlier response to these types of criticisms, practitioners of have elucidated the path of mindfulness as embedded in and impermanence, emergent self, transformation of negative a “comprehensive unity.” Bhikkhu Bodhi’s cautionary mes- contemporary mindfulness have indicated that overtly inextricable from the Buddhist Eight-Fold Path of liberation mental states, and non-attachment)(Coffey et al. 2010; sage, albeit based in Buddhist doctrinal differences, argues for connecting mindfulness-based interventions (MBIs) to a Bud- and purification of mind. Conventionally, the current practice Grabovac et al. 2011). Conversely, traditional approaches to congruence between a conceptual framework and the prac- dhist model limits the generalization and potential acceptance of traditional mindfulness is associated with two primary mindfulness have gained a nuanced language that is more tices it generates. This need for consistency is equally of these beneficial practices (Kabat-Zinn 2011). Moreover,

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Kabat-Zinn points out that it is not necessary to evoke the as inquiries which explore (1) their adherence to fundamental indulgence. The seven factors (mindfulness, investigation, that is morally favorable rather than being technically profi- Buddhist model of liberation in order to convey the concepts elements of right mindfulness,(2) their inclusion of practices energy, rapture, calm, concentration, and equanimity) serve cient. When mindfulness becomes discernment between un- that underpin it. Other arguments against retaining the Bud- that lead to insight into the roots of suffering, and (3) their as antidotes to the hindrances and support the development of wholesome and wholesome states of mind and a support of dhist rubric of mindfulness include debates on whether Bud- inclusion of the ethical component of mindfulness. These clear awareness. Through clear awareness, the discernment of wholesome speech, thoughts, and action, the practitioner can dhism has sole propriety rights to the concept of mindfulness form a useful framework to explore the validity of the the arising and disappearing of wholesome (kusala) and un- be said to have cultivated right mindfulness. and its dissemination (Goldstein 2013a). McCown et al. criticisms. wholesome (akusala) mental states is possible. Reflecting on the choice to keep the teachings of ethics (2010) suggest that rather than a spiritual life being secular- In contemporary MBI programs, exploration of the hin- implicit, Kabat-Zinn (2011) states that each person carries the ized, ordinary life may have been made sacred with the shift Elements of Right Mindfulness The first assessment is wheth- drances is likely to arise through inquiry into obstacles en- responsibility both personally and professionally to attend to away from a religious spirituality and claim that this is the er MBIs meet the criteria for Right Mindfulness. This assess- countered by the participants during their weekly practice. the quality of their inner and outer relationships; as well, the ground in which secular mindfulness practices have taken ment is challenging because MBIs were not developed based Typically, the second class of an 8-week program focuses on ethical foundation of MBSR rests on its affiliation with pro- root. in a specific Buddhist tradition’s model of mindfulness. Trac- the obstacles to practice and the participants’ mental stance to fessions that hold their own ethical guidelines. At the same The emerging groundswell of protest from traditional ing the origins of Mindfulness-Based Stress Reduction, the occurrence of such obstacles (e.g., anger, confusion, pref- time, he indicates that this must be supported by “explicit mindfulness practitioners over the rights and use of mindful- Kabat-Zinn (2011) drew initially from the Theravāda tradition erences for past positive experiences). This is where (in the intentions regarding how we conduct ourselves both inwardly ness practices has been strong and—perhaps in the face of the and integrated concepts from other traditions such as Chan absence of proper teacher training) a poor grasp of concepts and outwardly (p. 295).” This call for explicit intentions that rapid growth of minimally trained practitioners who lead (Zen). While assessing MBIs against the framework of a such as bare awareness, nonjudgmental awareness, non- guide the conduct of an MBI teacher opens the possibility that courses—appropriate. Some of the criticisms reflect concerns Theravāda model seem a narrowing of criteria, its meditative duality, and so on are likely to misguide the participants into an equally explicit dialogue can occur as part of an MBI that Buddhist concepts have been misunderstood or practices (e.g., awareness of breath and loving-kindness med- bypassing their experience rather than connecting with it. To curriculum. misappropriated; in particular, the absence of ethics as part itations) are closest to this tradition. what degree such misunderstandings and any concomitantly The most severe criticisms leveled at MBIs are that the of the teachings is found to be distressing. Therefore, it would The term “mindfulness” occurs eight times in the root affected guidance occurs in MBIs is unknown and may be a model of contemporary mindfulness is incomplete because of be appropriate here to examine whether the teachings of Buddhist teachings: as an element of the Eight-Fold Path, a topic for future research. There is little or no mention of the the absence of explicitly taught ethics (Purser and Loy 2013; contemporary mindfulness are consistent with the concept of mental factor, part of the four foundations of mindfulness, a seven factors of enlightenment in MBIs. Thus, the critiques Titmuss 2013). Specifically, there are concerns that excluding right mindfulness and require teaching explicit ethics in MBI faculty, and a power (Bodhi 1999). When examined closely, that contemporary mindfulness would benefit from a deeper ethics (sila), an essential aspect of mindfulness, results in a programs. MBIs (notwithstanding the debates about bare attention) do understanding of these Buddhist concepts and take a cautious misunderstanding of the intent of a mindful practice which the contain the initial aspects of right mindfulness described by approach to adaptations are perhaps warranted. critics claim is more than symptomatic relief or tolerance for Bodhi (2008) such as bare attention, awareness of the inter- stress. As noted above, Kabat-Zinn (2011) responds to earlier Contemporary Mindfulness: Nothing Added, Something pretative process of experience, serving as a grounding prac- Ethics The final and perhaps the thorniest assessment is the concerns about the exclusion of ethics by indicating that Left Out tice, and cultivating serenity and insight. Furthermore, Cullen seeming absence of the explicit teaching of ethics in the MBI personal and professional ethical guidelines are intrinsic to (2011) notes that the formal practices taught in MBSR are curriculum. It is important to note here that most debates the delivery of MBI programs. He also argues that because The usefulness of contemporary, primarily clinical, mindful- based on the four foundations of mindfulness; however, it is around the absence of ethics confound ethics as the content there is a societal tendency to be incongruent with respect to ness is not as much in question as is its faithfulness to the likely that some MBI programs incorporate this teaching more of an MBI program, as embodied by the teacher, and as inner and outer moral stances, an implicit teaching of sila is Buddhist path of practice it claims as its root. Gethin (2011) explicitly than others. manifested by the choice of recipient of MBIs (such as cor- preferable. Why this would be so was not further articulated in and Segall (2013) note that mindfulness approaches can be Thus, there appears to be some support that MBIs contain porations and the military). In the debate between traditional the article and perhaps is ground for future reflections. viewed as skillful means or upaya. It is a useful and beneficial the practice elements of right mindfulness. However, from the and contemporary practitioners, the absence of explicitly The final assessment of whether and how MBIs meet the response to suffering that is consistent with the social, cultural, perspective of Buddhist practice, this is short of the complete taught ethics is challenging for contemporary mindfulness criteria of conveying the cultivation of ethics in their teachings and psychological context of its audience. Again, the diversity process of developing Right Mindfulness. That is, MBIs may practitioners to justify. Typically, clinical treatment settings remains somewhat unresolved. On the one hand, leaving the of Buddhist thought is important here. Upaya is a Māhāyana not include practices that lead to the cultivation of wholesome have well-established guidelines against professing individual complexities of developing wise mindfulness to develop concept which allows for a dynamic, contextual approach to mental factors (Olendzki 2008, 2011) which are examined ethics or morals and imposing such views on what might be through an implicit pedagogy may be risky given the large actions (Keown 2001). The Theravāda tradition has less lee- further in the next section. psychologically vulnerable populations. There is also a history number of variables involved in the teaching of mindfulness way with actions that violate the precepts being see as funda- of viewing psychological treatment as value-neutral. Thus, it (skill of teachers, psychological disorders treated, and com- mentally wrong and due to negative mental states (see Gethin Meeting Obstacles The second assessment is to determine is not surprising that the use of the term “ethics” in the context plexity of concepts being taught). On the other hand, to 2004 for comparison to the Māhāyana concept of the Boddhi- whether it is consistent with other aspects of practice that of describing a moral stance (especially one that comes from a suggest in criticisms of MBIs that the absence of explicitly sattva). However, the concerns expressed by traditional mind- culminate in Right Mindfulness (sammā sati). Having sectarian practice) would be cause for concern in clinical taught ethics risks unwholesome actions and is a signal of its fulness practitioners that the adaption to secular and clinical established the foundations of mindfulness (body, feelings, settings (that is not to say that psychotherapies are not ethical inauthenticity or weakness suggests a dualistic, either-or view forms may have resulted in important concepts being lost can mind, and the phenomena of mind), traditional mindfulness and value-laden, however ethics in a clinical setting are pri- of implicit and explicit forms of teachings ethics. In fact, offer an important critique of the underpinnings of contempo- practice works with the obstacles and supports for liberation marily intended as protective and not prescriptive). Shapiro et al.(2012) report an increase in moral reasoning rary mindfulness. To address these concerns, MBIs can be from suffering: the five hindrances and the seven factors of Nevertheless, in the matrix of the Eight-Fold Path, the and ethical decision making at the 2-month follow-up of an examined to determine the degree to which they reflect the enlightenment (Bodhi 2008). Silananda (2002) explains that practice of Right Mindfulness begins with developing an MBSR program which tentatively suggests implicit teachings Buddhist teachings from which they were derived. The intent encountering the hindrances (sense desire, anger, sloth-and- intimate awareness of body, feelings, the nature of mind, and might be sufficient. is not to determine whether contemporary mindfulness is an torpor, restlessness-and-worry, and doubt) leads to the poten- the constituents of mental experience (Analayo 2003; The test of the integrity of the model of MBIs perhaps lies authentic branch of an ancient variegated tree but rather if it tial of cultivating “wise” reflections. Not only is the practice to Gunaratana 2012; Silananda 2002). It is in the latter two more in determining whether implicit ethics do result in di- has developed in a manner consistent with its Buddhist influ- note the presence of a hindrance, it is also to note its absence contemplations that mindfulness as a process of discerning minished treatment outcomes and whether explicitly taught ences, as best it can in its own landscape and climate. The (not arising or having been abandoned successfully) thereby wholesome (kusala) and unwholesome (akusala) mental ex- ethics result in enriched treatment outcomes. It should be three main areas of criticisms of the MBIs can be formulated cultivating a Middle Path between experiential avoidance and periences is cultivated; it carries the implication of a choice noted, though, that this approach ties the effectiveness of

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MBIs to their success in obtaining certain “treatment out- Explicit Ethics in the Teachings For the reasons stated earlier, potential obstacles in a secular ethos. This view may be Theravāda interpretation of wrong action, falters from the comes” as defined by contemporary secular models of health very few MBI programs incorporate an explicit framework of unnecessarily conservative. While arriving from the context Māhāyana or other-focused perspective (Gethin 2004). That and wellness; this may or may not align with the traditional ethics or precepts. Grabovac et al.(2011) briefly note that of Buddhist teachings, these concepts could be fingers is, it is predicated on the existence of absolute good in actions Buddhism’s conception(s) of the goal of the spiritual life or the ethics are necessary as part of their theoretical Buddhist psy- pointing to a higher ethic that can serve the content and intent (Bush Jr. 2006) and disregards the possibility that negative alleviation of suffering. As well, it may be interesting to chological model (BPM) which reduces mental dispersal and of MBIs. Drawing from Gethin (1992/2001) who proposed actions be enacted with positive intentions for the well-being investigate the situations and conditions which favor teaching negative affect. Avants and Margolin (2004) draw from cog- that path of liberation from suffering reflects a universal of others. In cases where the sniper has an intention to kill for ethics implicitly or explicitly—or if, in fact, such a dichotomy nitive and Buddhist psychologies to develop the spiritual self- principle and transcends Buddhist teachings, McCown'sessay the joy of killing and is deluded about what can be gained, it exists. schema therapy that incorporates the Eight-Fold Path as an of creating an ethical space, karma, for example, could point would be correct that mindfulness is not present despite the Because the importance given to the role ethics plays organizing framework for treating addictive and HIV risk to the cultivation of personal and communal moral responsi- steady attention and other aspects of practice. However, life is in the practice of mindfulness, it is worthwhile to ex- behaviors. MiCBT (Cayoun 2011) includes a module of eth- bility. The Four Noble Truths could point to the cultivation of seldom neat and actions rarely clear in their virtue or lack amine the ways in which it has been addressed in ical challenges in the seventh week of its 12-week program. moral courage in facing the vicissitudes of life without thereof. If we consider the actions of a police or military contemporary mindfulness. Therefore, we now turn to The M4 Program (Monteiro and Musten 2013; Monteiro et al. looking away. The lay precepts could point to moral expecta- sniper, we can see they are motivated by very different con- the challenges of bringing a moral stance into contem- 2010) includes five ethical practices derived from Buddhist tions. The Brahma Viharas, which form a framework of virtue texts and contingencies; typically their final decision comes porary mindfulness through the teacher, the teachings, lay precepts as part of the weekly homework. ethics, could point to behavioral focus on certain actions and after weighing the ultimate cost of shooting or not shooting and the recipient of the teachings. ThepracticeofethicsinBuddhismisviewedfrommany activity which promote moral action. the targeted person. This example of contextual ethics is a perspectives. Saddhatissa (1997) describes them as duties, These extensions of Buddhist concepts make some meta- typically used in teaching moral reasoning and resolving — Keown (2005) categorizes them as “virtue ethics,” and Harvey ethical assumptions for example, that ethics are not entirely ethical dilemmas. Harvey (2000) notes that some scholars (2000) calls them “action-guides.” Gombrich (2009/2013) relative or tradition-specific, that they can have some univer- have stated that killing may not be something to condemn if Ethics-Based Mindfulness: the Teacher, the Teachings, conceptualizes them as practices with a virtuous intent com- sal application across times and cultures which in turn rests on it is arising from virtuous intentions. Gethin (2004) also and the Recipient pleted in the service of purifying the mind and inseparable an understanding of human nature as being universal. Space explores the complex process of determining whether an from the practice of meditation. Keown (2001) points out that does not permit exploration of the legitimacy of these assump- action is wholesome or unwholesome in great detail and notes Embodied Ethics of the Teacher the relationship of Buddhist ethics to Buddhist psychology tions here, though this is an interesting area for further reflec- that whereas the act of killing is wrong and accrues negative ’ demonstrates that ethics in this context are not abstractions or tion. For now, given that MBIs arise largely from Buddhist karma, there are contexts (such as acting from the Bodhisattva s The concerns expressed by the traditional practitioners of relative. He extends this to state that the universality of human context, it may be a reasonable starting point to assess the ideal) that could mitigate that form of unwholesomeness. How- mindfulness often are less about the ethical posture of the nature leads Buddhist ethics to themselves be universal and ways in which Buddhist-conceptualized ethics might be con- ever, Gethin is emphatic that the final arbiter of the morality of teacher of MBIs than about maintaining the integrity of the not a self-referenced or self-contained set of directives (p. 64). veyed in an MBI curriculum. It is important to note as well an action is the degree to which the agents of such acts are that health care professionals tend to be cautious about im- aware of the quality of their own mind. In other words, Bud- traditional model of transformation. Still the former is an Gombrich (2009/2013) contributes two important insights that posing personal faith beliefs or writing into therapeutic dhist ethics has contingencies for aggressive action; however, important consideration given the relatively short amount of can address the concerns about including explicit ethics in the models philosophies that were never intended. Thus, the onus Buddhist scholars question how many could act with clear time spent developing teaching skills for an MBI. MBIs. First, he notes that because intentions are either virtu- will be on the developers of contemporary mindfulness pro- comprehension of their own motivation and the greater good. There are a limited number of articles and explorations ous or not, they cannot differ from one social group to another. grams to convey universal ethical concepts in a way that This point speaks strongly to the need for MBIs to develop a about the need for ethics in MBIs which focus on the ethical Applying this idea to an MBI program, it suggests that the transcends a specific faith-based approach to mindfulness. robust curriculum that cultivates clear comprehension of the practices of the teachers of the program (Morgan 2012). inclusion of an ethical framework in the form of ethical Taken from a perspective of universal concepts, moral respon- practitioner’s motivations and intentions, particularly in do- Whereas it is important that professionals who teach mindful- intentions likely would pose no threat to the social or religious sibility, courage, expectations, and action may be a way of mains where moral action is a complex decision-making ness programs adhere to the ethical guidelines and commit- identification that participants may hold. Even so, caution is using secular ethics to resolve the reluctance to impose “reli- process. ments of their profession, it is insufficient to assume that it warranted because although few would disagree with virtues gious” values on participants of MBI programs. Teaching mindfulness in organizations such as police ser- happens. In fact, complaints of misconduct in every regulated such as respect, kindness, generosity, etc., these virtues could vices and the military therefore involves more complex issues health care profession would suffice as evidence that having also manifest behaviorally in ways that cause conflict—e.g., The Ethical Recipient Traditional mindfulness practitioners than whether or not the training is increasing an individual’s ethical guidelines are not universally synonymous with em- religious and cultural differences in attire. Second, Gombrich claim that programs delivered to organizations such as capacity to do harm. In fact, where mindfulness is taught as a bodying them. McCown (2013) describes a detailed set of (2009/2013) indicates that acting in congruence with ethical profit-focused corporations and the military are of serious means of cultivating clear comprehension, it may increase the approaches to the issue of ethics in the MBIs beginning with intentions is a way of purifying the mind and that meditation concern and should pose significant ethical challenges to the possibility of limiting harm. Among military personnel, mind- professional codes of ethics and outlining the challenges of purifies the mind without the intermediary of actions. He growing industry of contemporary mindfulness. The main fulness is being investigated as a means of ameliorating integrating Buddhist concepts of ethics into secular and clin- proposes that this is a single unit of acting and purifying which concerns are the potential that participants in a mindfulness trauma-related combat stress injuries among veterans (Niles ical mindfulness interventions. Most important to the ongoing underpins the Buddhist emphasis on morality being prelimi- program will simply become more pliable, complicit with the et al. 2012; Owens et al. 2012). Working with military per- discussion of ethics in MBIs, however, is the issue of whether nary to meditation. This suggests that the behavioral compo- less-than ethical principles of corporations, and have no evi- sonnel in pre-deployment conditions, Jha et al.(2010) dem- the teachings should express these ethics in an implicit or nents of MBIs (such as eating mindfully to prevent disease) dence of transforming corporations for the better. These con- onstrated that two military cohorts who received mindfulness explicit manner. Whereas there are typically concerns among would better serve the cultivation of mindfulness if they were cerns tend to become more intense when examples of mind- training improved in functional measures such as working ’ clinicians about imposing one s own agenda onto a process designed to be congruent with or linked to an ethical frame- fulness programs in the military are discussed. memory. They suggested that improvements in positive affect ’ (likely without consent of the participants), McCown (2013) work (such as respecting one slife). Using the example of a sniper, Buddhist teachers (Ricard and working memory may provide resilience to respond ap- suggests that what is present in an MBI is an ethos of practice Thus, it may be useful to consider the intention of the 2009; Senauke 2013) have pointed out that misunderstanding propriately in morally ambiguous conditions. that is an emergent property of an MBI. He also suggests that Buddhist concepts that underlie mindfulness practice as direc- mindfulness as focused attention without the underpinnings of With respect to the use of contemporary mindfulness in there may be merit to having an explicit ethic which might tional rather than dogma. The key Buddhist concepts of kar- ethics results in one’s ability to use putative mindfulness skills corporations, Titmuss (2013) argues that the concerns are create a space for boundless exploration of ethical engagement ma, Four Noble Truths, precepts, and the Brahma Viharas for nefarious ends. This example, while correct from a significant because the role of mindfulness programs exceed in life. have been discussed by McCown (2013) who views them as

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their limits by claiming to change the ideologies of organiza- diligence in reducing suffering for individuals and the world. we believe we are teaching. This is contingent on knowing Bernhard, T.(2010). How to be sick: A Buddhist-inspired guide for the tions; he states that there is no evidence of such changes It is possible that the similarities end at this level of philo- what components of the teachings are responsible for the chronically ill and their caregivers. Somerville: Wisdom. Black, D.(2014). Mindfulness research guide: Informing mindfulness occurring following mindfulness programs offered to em- sophical agreement because the ways in which they differ are observed positive outcomes. In turn, this means being confi- research and practice. Retrieved from http://www. ployees. Although his criticisms are based on an assumption significant and present a challenge for each side to understand. dent in our understanding of what constitutes Right Mindful- mindfulexperience.org. of what MBIs mean by “non-judgmental awareness” which he Although they address the concerns common to all humanity, ness. She notes appropriately that this is a difficult challenge Bodhi, B.(1999). Abhidhammattha Sangaha: A comprehensive manual extrapolates to fostering a tolerance for corporate oppression, each community takes a unique route, sometimes walking in in the face of the complex nature of Buddhist teachings and of Abhidhamma. Onalaska: BPS Pariyatti Editions. Bodhi, B.(2008). The Noble Eightfold Path: The way to end suffering. it is important to consider the conditions that mindfulness parallel, usually crossing the terrain by different means. the vastly differing interpretations. Onalaska: BPS Pariyatti Editions. programs are attempting to address and to understand why Where traditional mindfulness approaches liberation from The challenge for traditional mindfulness practitioners will Bodhi, B.(2011). Dhamma and non-duality. Access to Insight. Retrieved the traditional perspective would argue for incorporating suffering through a path of ardent practice focused on under- be to remain adaptive. As a community, it plays a crucial role from http://www.accesstoinsight.org/lib/authors/bodhi/bps-essay_ ethics into the mindfulness program curriculum. standing and uprooting the fundamental causes of suffering, in clarifying the paths taken by the contemporary mindfulness 27.html Bush Jr., J.(2006). Gentle shepherding: Pastoral ethics and leadership. Mindfulness programs for personnel in high demand-low contemporary mindfulness, as found in the MBIs, approaches community so that the applications of mindfulness are not St. Louis: Chalice. resource organizations have focused on developing resilience the causes of suffering in a more focused manner, aiming for misguided. The terminology and concepts of traditional mind- Bush, M., & Goleman, D.(2013). Working with mindfulness: Research under stressful conditions; one misperception is that mindful- relief (if not always freedom) from symptoms and attitudes fulness must continue to be a focus of discussion so that there and practice of mindful techniques with organizations. ness programs intend to develop indiscriminant tolerance for that result in distress (there are, of course, mindfulness- is clarity of intention and confidence in the content that is Cayoun, B. A.(2011). Mindfulness-integrated CBT: Principles and practice. Chichester: Wiley-Blackwell. stress. Krasner et al.(2009) studied the effect of a informed psychotherapeutic modalities that seek to uproot being taught. Conceptual issues such as bare awareness, clear Coffey, K. A., Hartman, M., & Fredrickson, B. L.(2010). Deconstructing mindfulness-based communication program for primary care the causes of suffering; however, these tend to involve treat- comprehension, and discernment between wholesome and mindfulness and constructing mental health: Understanding mind- physicians and reported improvements in well-being and atti- ment longer than 8-week group sessions). Although symp- unwholesome states are not simply historical, doctrinal, or fulness and its mechanisms of action. Mindfulness, 1, 235–253. tudes associated with patient-centered care. Areviewof11 tomatic relief may appear shallow in the light of what tradi- scriptural details but critical practices that can have an impact Cullen, M.(2011). Mindfulness-based interventions: An emerging phenomenon. Mindfulness, 2, 186–193. studies assessing improvements in well-being among health tional mindfulness offers through long-term diligent practice, on the usefulness of the teachings that occur over such a short Dreyfus, G.(2011). Is mindfulness present-centered and non-judgmental? care professionals who attended an MBSR program (Irving there is as yet no way to predict how the individuals who period of time in secular programs. A discussion of the cognitive dimensions of mindfulness. et al. 2009) indicated gains in areas of self-compassion and benefit from such relief will develop in their own time. It is tempting to claim that contemporary mindfulness has Contemporary Buddhism, 12(1), 41–54. May 2011. reduced stress. The implication of these latter two studies is Follow-up studies and eventually longitudinal studies may evolved beyond its Buddhist origins or that Buddhist tradi- Dunne, J.(2011). Toward an understanding of non-dual mindfulness. Contemporary Buddhism, 12, 71–88. May 2011. that even in a corporate system and without intervening at the provide answers to these questions. tions do not have a proprietary claim on mindfulness. How- Eberth, J., & Sedlmeier, P.(2012). The effects of mindfulness meditation: corporate level, it is possible to find an entry point where This issue of mindfulness being only symptomatic relief is ever, that begs the question of what model then underpins and A meta-analysis. Mindfulness, 3, 174–189. suffering can be alleviated to the benefit of the practitioner tied to the criticisms that mindfulness is defined incompletely guides the process of the MBIs. The path through this tangle Fjorback, L. O., Arendt, M., Ornbol, E., Fink, P., & Walach, H.(2011). and, over time, those who employ them. as it is used in MBIs. Even though contemporary mindfulness of concerns lies in a continuing dialogue that mutually chal- Mindfulness-Based Stress Reduction and Mindfulness-Based Cognitive Therapy—a systematic review of randomized controlled Engaging an intricate corporate structure to teach mindful- programs have been beneficial without fully using the palette lenges and clarifies concepts and practices as both traditional trials. Acta Psychiatrica Scandinavica, 124, 102–119. ness skills requires a level of meta-mindfulness: listening of the Buddhist system of cultivating right mindfulness, it is and contemporary mindfulness evolve. The resolution of Gendlin, E.(1981/2007). Focusing (2nd ed.). New York: Bantam. carefully to what is being requested, seeking common ground, important to consider how the concepts that were stripped lapses in understanding between these two approaches will Germer, C. K., Siegel, R. D., & Fulton, P. R.(2013). Mindfulness and and learning to navigate the dialect of the organization (Bush away might provide better understanding and more sustained not be easy; however, these are the responsibilities exacted of psychotherapy. New York: Guilford. and Goleman 2013). When designed with sensitivity to the outcomes. This, then, is the challenge for contemporary mind- Gethin, R.(1992/2001). The Buddhist path to awakening: A study of the both. And the ongoing efforts will produce fruits that are sure bodhi-pakkhiya dhamma. Oxford UK: Oneworld. level of psychological safety in the corporate culture and the fulness: to provide functional interventions that hold the heart to benefit all beings. Gethin, R.(2004). Can killing a living being ever be an act of compas- welfare of the personnel in mind, mindfulness programs can of traditional mindfulness practice and which focus on sus- sion? The analysis of the act of killing in the Abhidhamma and Pali – play an important role in training the individual to see the taining well-being past the symptomatic relief. Acknowledgments The authors are grateful for comments and commentaries. Journal of Buddhist Ethics, 11, 166 202. incongruity of values clearly, confront skillfully, and not be The role of ethics in an MBI curriculum is an important and thoughtful suggestions offered on early drafts of this manuscript by Gethin, R.(2011). On some definitions of mindfulness. Contemporary Buddhism, 12(1), 263–279. May 2011. frozen by self-blame. In workplace programs, concepts such equally challenging consideration. As a first step, it may be Gordon Bermant, Ph.D., J.D., Boris Bornemann (Ph.D. candidate), Seth Segal, Ph.D., and Justin Whitaker (Ph.D. candidate) and to Ms. J. Goldstein, E.(2013). Beyond McMindfulness: Throwing the baby out as being comfortable with uncertainty, taking a nonjudgmen- useful to consider whether the fears of imposing values on Sotozaki for copyediting. with the bathwater. Psych Central. Retrieved from http://blogs. tal stance to a situation, or cultivating compassionate action vulnerable populations have validity. It is also important to psychcentral.com/mindfulness/2013/07/beyond-mcmindfulness- are intended to transform emotional reactivity so that the investigate the subtle ways in which the very teaching of a throwing-the-baby-out-with-the-bathwater/ Goldstein, J.(2013b). Mindfulness: A practical guide to awakening. situation can be met with skillful means. It may be naïve to philosophy derived from an Eastern culture is already a prop- References Louisville: Sounds True. think that corporate culture will shift perceptibly even when agation of a set of valued virtues or an “action-guide” based on Gombrich, R.(2009/2013). 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Contemporary Buddhism, Harvey, P.(2000). An introduction to Buddhist ethics. Cambridge: Baer (2011) perceptively points out that it is in the best 12(1), 241–261. Cambridge University Press. Baer, R. A., Walsh, E., & Lykins, E.(2009). Assessment of mindfulness. Hayes, S. C., Strosahl, K., & Wilson, K. G.(2011). Acceptance and The traditional and contemporary communities of mindful- interest of those treated with mindfulness-based interventions In F. Didonna (Ed.), Clinical handbook of mindfulness (pp. 153– commitment therapy: The process and practice of mindful change ness practice share common aspirations, intentions, and that we investigate the degree to which they are learning what 168). New York: Springer. (2nd ed.). New York: Guilford.

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Irving, J., Dobkin, P., & Park, J.(2009). Cultivating mindfulness in health Olendzki, A.(2008). The real practice of mindfulness. care professionals: A review of studies of Mindfulness-Based Stress Buddhadharma, 7, 8. Reduction (MBSR). Complementary Therapies in Clinical Practice, Olendzki, A.(2011). The construction of mindfulness. Contemporary 15, 16–66. Buddhism, 12(1), 55–70. Jha, A. P., Stanley, E. A., Kiyonaga, A., Wong, L., & Gelfand, L.(2010). Owens, G. P., Walter, K. H., Chard, K. M., & Davis, P. A.(2012). Examining the protective effects of mindfulness training on working Changes in mindfulness skills and treatment response among vet- memory capacity and affective experience. Emotion, 10(1), 54–64. erans in residential PTSD treatment. Psychological Trauma: Theory, Kabat-Zinn, J.(1990). Full catastrophe living. New York: Delta. Research, Practice, and Policy, 4(2), 221–228. doi:10.1037/ Kabat-Zinn, J.(2011). 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Chapter 10 182 L. M. Monteiro Dharma and Distress: Buddhist Teachings philosophy and psychology (Williams and Kabat-Zinn 2013). Common to all per- that Support the Psychological Principles spectives of Buddhist practice is mindfulness as right mindfulness, rich in meaning in a Mindfulness Program and one of the “folds” in the Eightfold Path. One definition of mindfulness is a mental quality that recalls the path by which dukkha occurs and can be caused to cease (Goldstein 2013; Thanissaro 2012). It is this role in the process of cessation Lynette M. Monteiro of the cause of dukkha that gives mindfulness its potency and makes it a focus of Buddhist practice. Because of its association with the cessation of suffering, mindfulness has become an important component in the treatment of illness in secular and clinical settings. Current secular applications of mindfulness share with its Buddhist origins 10.1 Introduction the intention of transforming dukkha and teach its practice in nonclinical programs for wellness and as clinical psychotherapeutic interventions conducted in individual or group sessions (Baer 2005; Germer et al. 2013; Kabat-Zinn 2003). Although This chapter explores the Buddhist teachings that inform and underpin the themes the intent of current mindfulness approaches is consistent with Buddhist practices contained in mindfulness-based interventions (MBIs) using a mindfulness program (Monteiro et al. 2014), the manner in which Buddhist teachings infuse and support as a template protocol. It begins with a Buddhist perspective of the general themes the secular conceptualization and delivery of mindfulness practice is not always of a mindfulness program: self-concept, emotional regulation, and the causes of made clear or explicit. This clarification plays an important part in understanding stress. Following sections unpack the contributions of the two primary suttas from the complicated and easily misunderstood concept that Westernized mindfulness the Pali Canon, the Satipatthana and Anapanasati Suttas (Analayo 2003; Bodhi has become (Grossman and Van Dam 2011). 2005; Buddhadasa 1976; Goldstein 2013; Gunaratana 2012; Hanh 2006, 2009a; Understanding the links between Buddhist teachings and its secular applications Silananda 2002) to the curriculum of secular mindfulness programs. While these is crucial in the delivery of mindfulness programs and in the training of profession- two suttas are the primary supports of mindfulness programs, there are also subtle als delivering such programs for three reasons. First, it ensures that wisdom and themes informed by Buddhist canonical teachings that are worthy of note. Thera- virtue are conveyed as integral to mindfulness in its secular application. Second, vada Suttas that elucidate the themes of emotions, interpersonal contact, ethics, and it creates a framework within which mindfulness can be communicated skillfully. community are also explored (Germer 2009; Hanh 2007, 2011; Harvey 2000; Ke- Third, it provides a compass to navigate through the process and progress of the par- own 2005; Neff 2011; Salzberg 2002). The contribution of the Mahayana teachings ticipants’ practice. Moreover, without a clear understanding that the path of trans- to mindfulness programs is also important to the subtle themes of a mindfulness formation is through the cultivation of wisdom, virtue, and meditation, mindfulness program. Concepts of identity are explored through Zen stories and koans and the approaches run the risk of becoming a superficially applied method. ox-herding pictures serve as a guide for the spiritual journey that is at the heart of The need for understanding the complex Buddhist principles and models of dis- any mindfulness program (Soeng 2006). tress or dukkha has been voiced in many clinical and Buddhist publications (Maex 2011; Sharf 2013; Williams and Kabat-Zinn 2013). Questions posed have ranged from assessing if secular and clinical views of mindfulness are consistent with Bud- 10.1.1 Themes and Variations of Mindfulness dhist principles to the necessity for reappropriating mindfulness as a specifically Buddhist model of developing well-being (Purser and Loy 2013; Titmuss 2013). The cultivation of mindfulness in Buddhist practice is a central component in While the debate continues mostly unresolved, there are few discussions that exam- the transformation of suffering or dukkha. The definition of mindfulness (sati) ine the Buddhist teachings that underpin secular mindfulness treatment programs. however is diverse reflecting the many different Buddhisms and their attendant This understanding is crucial if secular mindfulness programs are to convey the components of mindfulness in a way that enhances the potential for well-being. Buddhist teachings of mindfulness practice are an elegant and complex process. The path that leads to the alleviation of suffering is direct (Analayo 2003) and drills L. M. Monteiro ( ) Ottawa Mindfulness Clinic, 595 Montreal Road, Suite 301, Ottawa, ON K1K 4 L2, Canada down into the roots of the causes of suffering. The intention of this examination and e-mail: [email protected] diligent uprooting of the causes of suffering is to cultivate wisdom and compas- © Springer International Publishing Switzerland 2015 181 sion for self and others. That is, the path of transformation is not only to develop E. Shonin et al. (eds.), Buddhist Foundations of Mindfulness, mindfulness so the suffering ends but also to nurture the mind of love or bodhicitta Mindfulness in Behavioral Health, DOI 10.1007/978-3-319-18591-0_10

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(Gethin 1992/2001). In order to develop a practice that encompasses these two fac- 10.1.2 Clinical Applications of Mindfulness Interventions tors of transformation, mindfulness programs are enriched when approached from an understanding of the key teachings of Buddhism. MBIs were developed to address mental health issues from a different standpoint Before beginning to examine the relevance of these important teachings to mind- than earlier historic might read smoother therapeutic approaches. Where before the fulness treatment programs, two points are necessary to hold in mind. First, the focus was on what ailed the individual, MBIs shifted the attention to what was landscape of Buddhism, its philosophy, and psychology is vast and complicated. healthy. Through various meditative practices and interchanges with the facilitator The intent in this chapter is not to engage in the intricacies of establishing authority of the program (inquiries) the healthy aspects of an individual’s life are made ac- or authenticity of secular and clinical forms of mindfulness, but rather to examine cessible through a direct experience of that life. The approach drew from Buddhist the Buddhist teachings that underlie the principles of contemporary mindfulness. principles such as impermanence, absence of a fixed, defined self, and the reality Second, the landscape of Westernized mindfulness is still in the process of being that suffering is a common experience. It developed awareness of these principles sculpted; definitions, mechanisms, and suitability to clinical populations are slow- through technical skills such as various forms of meditations and yoga. ly being clarified (Baer 2003, 2011, 2005). Nevertheless, there are psychological The secular and clinical application of mindfulness in Western psychology is at- themes that can be held up and viewed through the lens of Buddhist principles and tributed to both Langer (1990) and Kabat-Zinn (2013). Langer’s mindfulness skills psychology so that this growing edge of Buddhism and Western psychology can be and interventions are based on a cognitive model that focuses on problem solving, better understood. developing creative perspective taking, and other outcome-focused procedures. The It is useful therefore to establish first the composition of current clinical mindful- model of mindfulness developed by Kabat-Zinn and others relates to the experience ness programs and the core principles of Buddhist thought on the generation of psy- that is unfolding for an individual. Initially called the stress-reduction and relax- chological distress. MBIs have developed over the past 35 years as the sine qua non ation program (SRRP), the intervention developed to be the now-widely known of psychological treatments. While mindfulness-based stress reduction (MBSR), model of mindfulness called MBSR. The prolific use of MBSR has resulted in the developed by Kabat-Zinn (2011, 2013) is accepted as the icon of stress reduction acronym taking on iconic proportions such that a program employing mindfulness MBIs, many programs have been developed that differ in content and intent (Cay- and meditation is typically associated with it. oun 2011; Monteiro et al. 2010; Segal et al. 2012). However, there are sufficient The clinical territory of mindfulness interventions, however, is widespread en- commonalities to allow a general discussion of their makeup. Although MBSR be- compassing far more than stress reactions to physical and mental challenges (Eb- gan with the influence of both Zen and vipassanna teachings, mention of Buddhism erth and Sedlmeier 2012; Fjorback et al. 2011). Its application has expanded to the was avoided and its design strived to reflect the Dharma without Buddhist- or New treatment of numerous mental health issues such as depression, anxiety, addictions, Age-sounding terms that would distract from its intention (Kabat-Zinn 2003, 2011). and eating disorders to name a few. Various clinical treatment models have been Nevertheless, the definition of mindfulness offered by Kabat-Zinn has created a integrated into the development of MBIs. Cognitive behavioral therapy (CBT) has level of confusion and contradiction when assessed by Buddhist criteria (Davis and fostered mindfulness-based cognitive therapy (MBCT; Segal et al. 2012) and mind- Thompson 2013; Dunne 2011). One rationale for downplaying Buddhist terminol- fulness-integrated cognitive behavioral therapy (MiCBT; Cayoun 2011). Addiction ogy in MBSR was to make the programs more accessible to non-Buddhists and to models have fostered mindfulness-based relapse prevention (MBRP; Cowen et al. limit any negative reactions to being perceived as based in a religious framework 2010). These have been beneficial integrations of traditional clinical approaches (Kabat-Zinn 2011; Langer 1990). Another rationale was that the essence of Bud- with mindfulness that enhance both protocols and resulting in a paradigm shift for dhist philosophy was universal and did not require explicit mention; this was also the former and a new venue for application for the latter. applied to the mention of ethics (virtue practices or sila), which was assumed to be Mindfulness interventions are delivered in both individual and group formats. embedded in the content and emerged from practice naturally. This latter deletion As an intervention for individuals, mindfulness can inform the therapist’s approach of a primary principle of Buddhist thought has been the focus of much criticism and to addressing psychological issues (Shapiro and Carlson 2009a); that is, it has in- debate in the mindfulness communities (Titmuss 2013). corporated into a preexisting therapeutic model the concepts of mindfulness such as Several Buddhist practitioners have addressed the difficulties with the way mind- impermanence, nonself and other Buddhist principles. Therapy can also be mindful- fulness is understood in Buddhism and will not be addressed here (see Williams and ness based in that it reflects the principles of mindfulness and includes many of the Kabat-Zinn (2013) for detailed discussion on Buddhist definitions of mindfulness). practices such as meditation. However, in order to fully appreciate the interconnection of Buddhist psychology The more familiar format of MBIs is as a group program where the basic format and the clinical use of mindfulness principles, both the formulation of a mindfulness tends to be consistent across applications (Cullen 2011; Kabat-Zinn 2013). It is program and the commonly accepted Buddhist principles that support it are set out composed of 2–2½-h classes offered in an 8–10 week session with an all-day medi- below. tation retreat about halfway through the course. Although this is a typical format,

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there are several adaptations in the length of each class or the overall number of this complex term reflect a sense of dissatisfaction with or of being off-balance in weeks; this is typically dictated by the needs and capacity of the population seek- our life; for ease, the Pali term dukkha will be used throughout. The Buddha was ing treatment. For example, in working with groups diagnosed with schizophrenia, emphatic that he taught only two things: the understanding of dukkha and its cessa- Jacobs et al. (2014) have discussed how modifications may be necessary to be con- tion (Bodhi 2008; Gethin 1998; Hanh 1998). These two teachings are contained in sistent with the individuals’ ability to sit in silence for meditation. Other adaptations the four noble truths or true realities, which point to the realities that arise in a hu- were explored by (Hickman et al. 2012) and summarized by Dobkin et al. (2013). man life and form the base of the Buddhist perspective on distress. Conventionally The specific content of an MBI varies along a continuum of experiential to cog- referred to as a diagnostic protocol for determining suffering, its cause, the progno- nitive approaches. MBSR and its variants tend to rely on experiential styles of inter- sis, and treatment, the four realities of all beings are elegant in their simplicity yet acting with the inquiry process leaning more towards shaving away intellectualiza- complex in their ministration. They begin with the first reality, the acknowledgment tion of our experience and creating a space in which sensations and emotions can that dukkha exists. This suffering arises by three means: as an inevitable part of life, be directly felt. Other programs balance more didactic styles with the experiential as a resistance to the reality that things change and often not to our liking, or as an processing to offer both understanding of the disorder as well as experiential con- outcome of learned and trained reactions in our relationship with self, others, and nection with the emotions arising at the moment. Although all programs have a the world. The first step is to acknowledge that there is dukkha in our life; in fact, curriculum, programs such as MBCT and MiCBT lend themselves to a more manu- without seeing dukkha as present there is no motivation to investigate the causes alized approach. and conditions that create it. The effectiveness of mindfulness interventions has been well established al- The second true reality of all beings is the recognition that there is a causal set though the exact mechanisms by which it is achieved have yet to be elucidated of links that have resulted in dukkha. This cycle, interdependent co-arising, stands fully (Coffey et al. 2010; Grabovac et al. 2011; Shapiro and Carlson 2009b). For as the template for personal transformation and provides explanatory power regard- example, MBCT has been demonstrated equivalent or superior to medication or ing the development of psychological distress. Buddhist explanations of the cause treatment as usual (TAU) for depression (Kuyken et al. 2008; Piet and Hougaard of dukkha differ from other philosophical and religious systems in that they do not 2011; Teasdale et al. 2000). Reduction in symptoms of anxiety disorders have been posit an external agent who causes dukkha or to whom we can appeal for the end reported (Vøllestad et al. 2011). Pain and addiction symptoms have also been found of dukkha (Gethin 1998). Instead, Buddhist cosmology is consistent in that dukkha to be responsive to mindfulness protocols (Cusens et al. 2010; Kabat-Zinn et al. occurs at both the universal and individual levels and the cycle of interdependent 1987). Follow-up studies show maintenance of practice is an important part of sus- co-arising SDܒLFFDVDPXSSƗGD that governs the arising, enduring, and dissipating tained well-being (Bowen and Kurz 2012; Carmody and Baer 2008). of dukkha is the same in each level. That is, as a general principle, it proposes that While clinical uses of mindfulness tend to focus on diagnosed psychological all things arise through causal links as consequences of multiple causes and condi- issues, secular applications target more generic issues such as generalized stress tions (Harvey 2013b). Specifically, it refers to the cycle from ignorance to birth, ageing, and death. or a desire to improve the quality of life. Each mindfulness program will differ This is a key concept in the understanding of how distress is created and war- in specific content as an interactive and organic unfolding as the relationship be- rants a detailed discussion. The cycle of interdependent co-arising describes both tween facilitator and participants drives it. However, the general principles of most a macro-level lack of awareness of the cycle itself and a microlevel one of repeti- programs follow the map of the original MBSR program and typically two central tive, unskillful actions and their consequences. These links can be an individual Buddhist suttas are referenced in these programs: the Anapanasati and the Maha- arising of experiences or occur across lifetimes. As a cycle, it actually has no satipatthana (Cullen 2011). A number of other teachings from the Theravada and beginning point per se however ignorance of the cycle itself or of our mental Mahayana/Zen traditions implicitly support themes in an MBI however have not state is typically taken as the origin and activation of the cycle (SN 2, 1-2; Harvey been previously explored. They are included here as potentially fruitful sources for 2013c). From this follow mental formations, consciousness, form, the six senses, future examination. sense contact, feeling tones, craving, attachment, becoming, birth, and old age and death. Although seemingly linear, each link arises and can be transformed through a multiplicity of causes and consequences in and of itself. When moving 10.1.3 The Dharma of Psychological Distress in the direction from ignorance to death, it becomes clear in this second reality of life that nothing occurs by itself. The three poisons (root kleshas) of attachment, Buddhism provides a twofold understanding of the universe: cosmological and psy- aversion, and delusion act as propellant of this cycle from ignorance to death. In chological (Gethin 1998). Of interest to the discussion of mindfulness is the psycho- colloquial terms, our desire for what we do not have, rejection of what we have, logical model of the realities faced by all beings. The central tenet of those realities and confusion about the interconnectedness of intentions, kleshas, actions, and is that all experiences result in dukkha (Harvey 2013c). Current interpretations of

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consequences reflect ignorance of reality and result in a never-ending spiral into mindfulness practice resides in this cluster as we negotiate through relationships dissatisfaction and distress. with self, others, and the world. Along with the cultivation of clear view and McMahan (2008) noted that this traditional view of interdependent co-arising intention creates the conditions for wise choices in transforming dukkha. The reflects a more dismal perspective of life with little hope to be found in its multi- third and final cluster is meditation VDPDGKL and is composed of well-directed plicity of causes and conditions, a rejection of symptomatic relief from the travails diligence or effort, well-trained mindfulness, and cultivated concentration. This of life, and its almost impossible goal of nibbana/nirvana. He pointed out that con- factor of the Eightfold Path is the technical aspect of practice; it feeds into and temporary interpretations of interdependent co-arising emphasize the interconnec- underlies the development of the other clusters. It provides a mental state that is tions or web-like nature of the process. That is, where the traditional view counsels calm and focused so that the interconnected relationship can be seen clearly and disentanglement from the vicissitudes of life, current Buddhist perspectives encour- managed wisely. age an engagement with life in all its amazing complexity. These perspectives also Implied in the four true realities is the necessity for cultivating a clear, steady emphasize interbeing, a term offered by Hanh (2005, 2007) and one which shifts mind in order to meet our distress, taking personal responsibility for examining the attention to the relational rather than self-focused attempts at transformation. In cause of that distress which may include seeing our role in creating the distress, ac- fact, by seeing that all beings are connected through thought, word, and action, the cepting the help that is available, and finally engaging in the process that alleviates practice of transformation of the kleshas becomes even more urgent as an ethical the distress. As an explanatory model of how psychological intervention works, the necessity. Furthermore, engagement rather than distancing parallels the intention of four true realities articulate the process in psychotherapy and the issues a psycho- mindfulness programs to connect with life in its entirety rather than withdraw from therapist could encounter. its challenges. Despite its apparent simplicity, each of the steps requires in-depth therapeutic The third true reality is the acceptance that there is a way out, a way to address work and is a cauldron for resistances and projections. Buddhist psychology expands each of the steps through models of cause and effect all of which are complex dukkha, and that the prognosis is good. This path out of the eternal cycle of in- and beyond the scope of this chapter. Mindfulness practices are both the process and terdependent co-arising is through the practice of extinguishing the three poisons. content of developing an ethical way of being that in turn reduces the occurrence of Typically referred to as attaining nirvana/nibbana, it is sometimes misunderstood dukkha. Ultimately, the intention in understanding the complex and interconnected to mean we simply stop feeling for and about everything. In some cases, it is held systems of how psychological distress arises, endures, and can dissipate is to culti- as a condition we strive for to transcend the trials of the world, be a dispassionate vate ethical choices that enhance well-being of self and others. observer of all phenomena. However, because we are never outside the world and continue to be challenged by its vicissitudes as well as the multifactorial outcomes of interdependent co-arising, the transformational process is one that must be sustained continuously. 10.2 A Buddhist Perspective of Psychological The fourth and most intricate true reality is the treatment for the arising of Components in Mindfulness Programs dukkha and ministration of the treatment protocol. The Eightfold Path comprises practices that cultivate discernment among actions, thoughts, and speech leading to Mindfulness programs set the path of cultivating a more intimate relationship with wholesome ways of being as opposed to those resulting in unwholesome ones. The our experience as a proximal goal with the ultimate outcome being a more intimate steps in the path are view, intention, speech, action, livelihood, effort, mindfulness, relationship with others and the world (Wyatt et al. 2014). Based on the tenet that and concentration. They are designed to cultivate mental faculties that transform the dukkha arises because of reactive tendencies (attachment, aversion, and delusion; three poisons and reverse the cycle of interdependent co-arising. Conventionally, Bodhi 2008), mindfulness practices take up the intention of clarifying wisdom, eth- each step in the Eightfold Path is referred to as “right” view, intention, and so on. ics, and stabilizing skills so that whatever is present can be seen, touched, heard, However, to avoid implying a singular way of having a view, more flexible descrip- tasted, smelled, and perceived in ways that are unclouded by preconditioned self- tors are used. concepts, emotional dysregulation, and overburdened sense systems. That is, we The practice of the Eightfold Path begins with the development of clear think- take up the practice of mindfulness so that decisions and choices are wholesome, ing or view and cultivation of clear intention; this is the wisdom factor of the path useful, and beneficial. Mindfulness programs typically focus on opening up tightly (prajna/pranna). This cluster of the Eightfold Path also forms a feedback loop held self-perceptions, stabilizing emotional reactivity, and clarifying how triggers to the first noble truth by training the mental faculties to see the problem clearly set off the physical and psychological systems. and approach it with appropriate intentions. The second cluster of the Eightfold Path is made up of skillful speech, appropriate or ethical livelihood, and skillful action; this is the path of ethical conduct (sila). It would be fair to say that actual

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10.2.1 Self-concept what was lost, wanting what cannot be retrieved, or demands for compensation for the loss can be seen as types of attachment to what we believe defines our self. Re- fusal to acknowledge limitations from injury, a diagnosis of physical or mental ill- Self is an intricate term that encompasses awareness of who we are through our ac- ness, or a rejection of treatment for manageable diseases such as diabetes or chronic tions and external events, our interconnectedness through relationships with others, illnesses reflect aversion or anger. Regardless of which root klesha is activated as and our sense of agency over our inner and outer environments (Baumeister 2011). a defense against seeing the consequences of our current state, the motivation to Our knowledge of who we are, how we are in external and internal states, is a respond is based in the delusional belief that what was lost is what defined who the lens through which we view and evaluate our experience of positive or negative person was. outcomes. Physical and mental illness impact our self-concepts as functional, in- In Buddhist terms, what is perceived as self is a compilation of five aggregates dependent, and perhaps even invulnerable individuals (Thoits 2013). Depending (skandhas/khandhas) or channels through which the world is experienced: form, on the degree to which these self-perceptions are affected, it can play a role in our feelings/sensations (assessment of experiences as pleasant, unpleasant or neutral), recovery (Markowitz 2001; Tekin 2011). In Western psychology, the concept of self perceptions (recognition of object), mental formations (opinions, preferences, contains a sense of agency and the presence of an agent, a doer of deeds, thinker ideas), and consciousness (self-awareness; Bodhi 2008; Gunaratana 2012). For ex- of thoughts (see Tuske 2013 for discussion of nonself and the issues it raises for ample, an individual may report that they are aware (consciousness) of pain (sen- Western philosophy). A cultural perspective of independence and individuality di- sation) in their broken leg (form). They see the situation as unfair (mental forma- rects the factors of this inner self and attaining an independent, separate selfhood tion) because they cannot walk well enough (perception) to work and will become has been considered the mark of personal development. In the context of cognitive bankrupt (mental formation). Out of this flow of experience, a self that is defined theories, identity is defined by schema or aggregates of worth, characteristics, rela- by the circumstances as worthless emerges. Aversion to their circumstances leads to tionships with others, and aspirations in the world. A challenge to any one of these dukkha as they struggle with accepting their situation and may not make discerning schema sends ripples of disruption through the identity, and the closer the schema is choices that lead to well-being (wholesomeness). Alternatively, the situation may be to an aspect of self that is valued, the more impact these ripples will have. Tradition- one that seems positive on the surface. An athlete may see their physique (form) as ally, psychological distress is viewed as our response to these challenges, typically something extremely pleasing (feeling) and admire the strength and muscular fea- framed as a response to a threat to self-constructs. Well-being is the restoration of tures of it (perception). They may assess their state as valued in the eyes of others or the sense of self as whole or repaired. gaining admiration (mental formations) and be aware of the way they are admired Buddhist psychology takes what initially seems to be a diametrically opposed (consciousness). In this scenario, a self that is valued for its specific form emerges. view by holding that no absolute, agentic self actually exists (Gethin 1992/2001, This attachment to form as a defining aspect of self leads to dukkha when time and 1998). The Buddha’s teachings on “no-self” have been the source of many, many events result in the inevitable changes of the body. debates over what he meant and how congruent it may be with Western ideas of self Attachment, aversion, or misperception of any combination of these five ag- (Tuske 2013). Gowans (2003) and Harvey (2013c) describe the Buddha’s teaching gregates results in dukkha, whereas viewing them as fundamentally impermanent of nonself as contextual rather than absolute. In the quotidian, we may speak of an results in the insight that nothing uniquely defines a self that is enduring and suf- empirical self as a convenience to communication. This empirical self has no real- ficient. This understanding further leads to seeing experience as a ceaseless flow ity beyond serving as a device for relating ones mental and physical state. Beyond of body, emotions, sensations, and thoughts. Self then becomes an ever-changing this, there is no substantive self that exists independent of the five aggregates or property of what causes and conditions are present. It emerges as conditional to the channels through which the world is experienced and is permanent. Just as every flow of events and is not attached to any singular aspect. Thus, in the Buddhist per- event or experience arises from an innumerable and unknowable number of causes spective, self is multidimensional, mutifaceted, and multidetermined. It is flexible, and conditions, no single event or feature can completely locate or define a fixed adaptive, and creative; dukkha arises when it is perceived as contingent on a single self (Harvey 2013a). The intricacies of causes and conditions that mitigate against thing, experience, or capacity to perform. seeing self as fixed and unitary are perhaps the most important and useful aspect of In a mindfulness treatment program, attachments to the way things were, rejec- mindfulness as a means of addressing psychological distress. tion of how things are now, and confusion about the whys and what ifs are explored Most individuals experiencing psychological distress present for treatment with through dialogue with the participants. Inquiring with curiosity into perceptions a sense of self that was viewed as solid and unchanging (Wyatt et al. 2014). Follow- and consciousness as well as explorations of mental formations and perceptions ing a negative life event, such as illness, injury, or loss, this self is seen as damaged about events and responses to them create the space in which faulty perceptions can or changed in ways that are unacceptable. The desire is for treatment to return them be observed and mental formations can be shifted (Kabat-Zinn 2013). Clinging to to the state before the precipitating event and to fully understand the cause and ef- ideas shifts to releasing the mental rigidity; aversion and anger shift to approach and fect so that it can be prevented from ever happening again. In Buddhist terms, this kindness; delusion and confusion shift to clarification and a willingness to be with stance is one of delusion or a resistance to seeing what reality now exists. Grief for

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not knowing what the outcome will be. As the concept of self evolves from a fixed however, his attachment to self-perception as being a provider can lead to intensi- definition of “this-is-who-I-am” to “just-this,” illness and wellness are contained fying the emotional experience (fear, anger, frustration) and can lead to behaviors simultaneously without contradiction. that may not be helpful such as quickly taking another job that is just as harmful to his health. Similarly, suppressing grief after the loss of a loved one in order to seem strong or intensifying anger through blame in case of a relationship breaking down 10.2.2 Emotion Regulation are examples of emotional dysregulation or afflictive mental factors. In Buddhist terms, these reactions reflect continuing to cling to aspects of self. The root kleshas fuel these negative emotions which in and of themselves are not in- Mindfulness practices offer the opportunity to be present to arising emotional states appropriate but that the rationale for viewing them as threats to our identity is based and to shift our relationship to them (Segal et al. 2012). Emotions are an essential in a misperception. The normal grief for the loss of a partner or child is suppressed part of making decisions, organizing actions to achieve goals, and can be adaptive because its expression is believed to reflect badly on the individual. Confusion be- and useful (Fairholme et al. 2010). However, suppression, avoidance, or lack of comes an obstacle to finding a new job because the individual believes he is being awareness of emerging (typically unpleasant) emotional states can result in deci- negatively judged. Anger interferes with letting go of the relationship because of a sions that are not adaptive or beneficial. Ekman and Davidson (1994) conceptualize belief that others are to blame. Problem solving for the student is limited because of emotions as arising from a confluence of cognitive, behavioral, and physiological a loss of confidence, which is part of his sense of self. responses to an external event or an internal. Most models of emotions and their Although it appears to be predominantly a cognitive process, the initial reactiv- expression involve awareness of sensations, ability to attend or be present to the ity is sparked from an inner experience of discomfort. Internal experiences such as experience, an appraisal system to determine the meaningfulness of the experience, sensations of tension, numbness, flutteriness can evoke reactive behaviors if prior all of which finally generate a response based on prior learning, exposure, and situ- learning has associated clusters of sensations with a specific negative emotion. Es- ational factors. Lazarus and Folkman (1984) placed emotions (affect) as part of a sentially an avoidance of the internal experience, it signals low distress tolerance multimodal determination of experience involving behavior, affect (emotion), sen- or difficulty staying with an uncomfortable inner experience (see Boulanger et al. sations, imagery, and cognition. Buddhist psychological understanding of emotions 2010 for detailed discussion of experiential avoidance). While it may be that nega- is similar in viewing emotions as what may be evoked by feeling tones but arise tive emotions have their source in clusters of arising internal sensation, traditional from mental formations (Analayo 2003; Gunaratana 2012). therapies have focused on the external expressions of aggregated sensations such as All experiences evoke emotional responses. Someone who loses his job, a wom- depression, anxiety, and anger. As Aronson notes, however, in Buddhist approaches, an whose partner or child dies, a couple whose marriage breaks up, or a student who emotions are not typically addressed, and the focus is more on using our experience fails an important final exam experience emotions to varying degrees of intensity to realize impermanence, transform the kleshas, and reverse the cycle of interdepen- and which may be considered understandable given such loss. The specificity of the dent co-arising (Aronson 2004). emotions is linked to the individuals’ interpretation of the meaning of that event to Nevertheless, the ability to stay with the internal sensations of emotions does them. The person who lost the job may respond with understandable anger if he felt become the purview of a Buddhist model of distress in that meditations train equa- unfairly treated; the woman responds with sorrow and grief as her loved ones die; nimity for inner experiences by simply noting feelings such as pleasant, unpleasant, the couple feels confusion if they feel wronged or misunderstood; and the student and neutral in tone are present. As well, the concept of no-self mitigates against per- reacts with helplessness if he believes he put in the best effort he could. These are sonalizing unpleasant experiences thereby creating a space between the experience typical responses and considered normal in the face of the circumstances. and allowing for a skillful response to the experience. An additional benefit to the Dukkha arises when emotions are dysregulated; that is, they are over- or under- practice of noting sensations is the likelihood they can dissipate before dysregula- controlled in response to loss, pain, and other human conditions. A corollary of tion is activated. This cultivation of presence to unpleasant experience becomes the root kleshas, attachment, aversion, and delusion/ignorance is that they both are very relevant in addressing the physiological aspects of stress in reducing reactivity and lead to emotionally driven, reactive actions and that reactivity reflects a level to the experience itself. of emotional dysregulation. When an individual is caught in what is called an afflictive mental factor, their mind is clouded and it results in a misperception of what is actually transpiring internally and externally. From a general psychological 10.2.3 Stress Models perspective, when caught in the turmoil of attachment, the focus is primarily on reducing the threat of losing the object of our attachment and not on the reality of Buddhist and Western conceptualizations of stress and distress vary and differences what that object of attachment is. For example, the person who lost his job may feel may be more related to their level of inquiry than an actual disjunction in concept. his self-worth as a provider threatened and not see that the job was not beneficial In Buddhist terms, all phenomena result in dukkha or distress; in fact, life as it is, or to his well-being. Initially, emotional distress is normal in a case of losing a job;

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samsara, is dukkha. The central model of the causation of dukkha is worth repeating Equally relevant to developing a Buddhist perspective on clinical mindfulness, here because psychological distress infuses the cycle and begins with a misguided polyvagal theory proposes that calming of the activated system and soothing be- thinking process (Gunaratana 2012). The cycle of interconnected 12 links are the haviors can be elicited via the autonomic nervous system. This proposal suggests initial lack of awareness of the way dukkha arises, mental formations, conscious- breath-related meditations play a role in calming and soothing, a state that is impor- ness, form, the arising sense phenomena, contact, clinging, attachment, self-making, tant at a physiological level so that cognitive processes have access to clear incom- and inevitably the rounds of (re)birth, old age, and death. In Buddhism, escaping or ing information. A psychophysiological perspective also opens the door to viewing being liberated from this cycle constitutes the reduction or better, the cessation of clinical issues as multifaceted and the need for integrating biological, physiological, stress/distress. While it is possible to be liberated from the process of clinging and and psychological factors as important contributors. Furthermore, it removes the attachment and become someone able to live well, the commitment is to be fully implication that symptomatic relief through mindfulness practice is a shallow and liberated from the entire cycle. Western perspectives of stress/distress might be seen ignoble goal; from the perspective of the polyvagal theory, addressing symptoms as addressing a section of the cycle of the generation of dukkha, that is, treating the (or more precisely the sensations that arise as symptoms) plays an important role in connections from ignorance and mental formations to attachment while leaving is- reducing reactivity. sues of (re)birth, old age, and death to spiritual and medical practitioners. Endocrinologist Seyle (1974) was among the first to investigate and define stress (he later noted it was better referred to as “strain”) as the physiological response 10.3 Foundational Dharma Teachings regardless of the positive or negative nature of the stimulus and that pathological in Mindfulness Programs outcomes occur when the stress is unremitting. Later models include McEwen’s (2002) model of allostatic load, which more closely aligns with the idea that strain on an existing biological system results in its eventual breakdown. Porges’ (2011) The attainment of liberation depends on the realization of the causes and conditions polyvagal theory posits a complex model of neural regulation of the autonomic sys- that give rise to dukkha. That is, the crucial step towards liberation is to cultivate tem. Relevant to the earlier discussion of sensations and their evolution into dukkha discernment of what is a fabrication of desire (clinging and attachment, aversion is the proposal in the polyvagal theory of neuroception as the mechanism through and anger). To set out on this path, we first begin to train the mind to calm and then which defensive stances are triggered. According to Porges (2007), external events to see clearly so that wisdom in the form of discernment can develop. and intentionality in social contexts are appraised via neuroception and discerned The cultivation of tranquil calm states is called VDPDWKD practice and the cultiva- for their threat value, which activates the appropriate response, defense, or engage- tion of wisdom is called vipassana practice. Together these form the foundational ment. practices. However, it is important to be aware that there is an ongoing discussion whether (single-pointed meditation developed in the first stages of The human system has evolved to be adaptive to both low- and high-threat envi- VDPDWKD the Anapanasati Sutta) and vipassana (cultivation of insight as in the later stages of ronments, and the neural system is staged to appraise the degree of safety in a hier- the Anapanasati and the Satipatthana Suttas) together are required to attain nivarna archical manner with the higher cognitive functions able to override lower “primi- or if vipassana is sufficient. Mills (2004) argued that the interaction of VDPDWKD- tive” systems in responses to threat. Tempering the upregulation of the nervous plus-vipassana are required otherwise true discernment and moral concern for oth- system when under stress or threat and activating the downregulation to reestablish ers is not likely to arise. Turning to the Pali Cannon, we read of the Buddha using homeostasis relies on a well-functioning feedback system. Typically, under pro- the simile of a crossroads at which sits the lord of the city (consciousness) who is longed stress, the lower appraisal system is reinforced to be highly active and the DSSURDFKHGE\³DVZLIWSDLURIPHVVHQJHUV´ ௘VDPDWKD and vipassana) conveying a feedback provides what can be seen as misperceived levels of threat. message “in accordance to reality” (teachings on nibbana; SN 35.245; Bodhi 2000). Although still being tested as a viable theory that supports a neurobiological While recognizing that such debates are important, for the purposes of this discus- role in emotional responses and a source for social engagement behaviors, Porges’ sion, we will rely on the Buddha’s teachings that both arrive at the same time to theory offers several conceptual hooks to understand the cycle of stress and dis- perform their duties. tress. Most important to this exploration of Buddhist principles that underlie clinical The two primary suttas referenced in mindfulness programs are the Anapanasati mindfulness is that an accurate appraisal of threat may not necessarily lead to a dis- and Satipatthana Suttas, awareness of breathing and four ways to establish mind- cernment of wholesome action. For example, neuroceptive appraisal of low threat fulness, respectively. Analayo (2013) raised some questions about the Anapanasati can still result in activation of sensations that aggregate to anxiety-based responses, Sutta’s guidance with respect to their logic and intention; however, these intriguing or high threat appraisals may not inhibit engagement in the situation (Porges 2007). inquiries are beyond the scope of this discussion (see Chap. 4). The Anapanasati In other words, visceral awareness is insufficient to make wise or wholesome choic- and Satipatthana Suttas are typically read as working hand in hand to cultivate es if clear comprehension of the situation is absent.

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meditation through the awareness of the breath and mindfulness of body, feeling, practitioner. In this stage of practice, the mind is trained to be “tethered” to the mind, and phenomena as its full practice (see Chap. 5). Rarely mentioned or written breath and weaned away from its typical distractions. The practice is primarily one about together as a practice framework, Hanh’s (2006, 2009a) commentaries on the of concentration training; nevertheless, it cultivates associated qualities of zeal, two sutras are likely the most accessible in both exploring and integrating them as gladness in its realization, single-pointed mind, equanimity, full awareness of the a protocol of practice. experience, and the physical body. Mindfulness programs tend to focus on the principles of the Satipatthana primar- In stages III and IV, awareness of the body is developed through the observation ily, and vipassana is the primary meditative approach (Cullen 2011). However, the of the impact of breathing on the body and the arising insights to impermanence, content of the Satipatthana is not immediately obvious in most clinical programs. dukkha, and no-self. The breath is seen as conditioning the physical body as the That is not to say a mindfulness program’s curriculum should walk in lockstep with body sustains its mental states. This sense of fully knowing the in- and out-breath in the suttas; the experiential and clinical aspects of such programs necessarily take the body is the first way to establish mindfulness of the body in the body (see sec- precedence. Yet, it is important to hold these teachings in the forefront in order to tion on Satipatthana below). Beginning with stage III and continuing to stage VIII, understand how mindfulness is to be facilitated and to address issues that may arise the cultivation of ethics, concentration, and wisdom comes to the fore. in its subtly complex practice. In mindfulness programs, meditation instructions tend to be brief with the intention of allowing the participant to explore the process freely. However, it would be useful to address some aspects of stage I and II overtly to avoid misunderstand- 10.3.1 Anapanasati Sutta ing or misdirection. When attending to the breath, for example, practitioners notice that the act of bringing attention to the breath results in a tension or a change in the length and depth of the breathing. The Anapanasati Sutta invites experimenta- The Buddha taught the Anapanasati Sutta, also called the sutta on mindfulness of tion with placing attention on the breath and the expansion/contraction of chest breathing, as the base practice which brings the Satipatthana to fruition (Buddha- and abdomen during the in- and out-breath cycles and observing the outcome. The dasa 1976; Hanh 2009a). Elegantly set up, the 16 stages beginning from awareness mind in its untethered state is easily distracted and this often leads to frustration for of the breath itself and ending with liberation from attachments and craving are or- beginning meditators. The metaphors of training a puppy to sit and stay, or guiding ganized as 4 tetrads of meditations that tuck into the 4 ways to establish mindfulness a friend back to the path, are helpful. It is also helpful to indicate that returning to (Satipattthana). There are several excellent commentaries available on the nuances the breath is an active choice to turn away from mental activity that is unhelpful. At and details of this important sutta (Buddhadasa 1976; Hanh 2009a). The following this level of practice, the breath is also being connected to the body, as a conditioner section is a synopsis of the tetrads and integrates the teachings into components of of the body. a mindfulness program. The second tetrad, stages V to VIII, follows the same formula and uses feeling The framework of the Anapanasati Sutta is deceptively simple; however, to as- tones (pleasant, unpleasant, neutral) as the object of meditation. It is a practice that sume the practice is equally simple would be a mistake. Despite appearing linear leads knowing the nature and characteristics of experience. As awareness of feeling and steplike, the process is actually iterative with later stages doubling back on the is trained, perception of that feeling being “my feeling” becomes connected to it first ones. The first and second tetrads, each consisting of four stages of meditation, and that is followed by thoughts of whether it is negative or positive. It is in these develop awareness of the in- and out-breath, the length of breath, awareness of the connections that the cycle of interdependent co-arising is relevant because the value body, and the perceptions and mental formations that arise from the body. Buddha- given to the feeling gives way to craving and attachment. The connection of breath dasa (1976) explained that this tetrad is the most crucial to the practice and should to feeling allows the observation of the cognitive process of perceiving what is felt be explored in detail. Stages I and II of the first tetrad are considered the preparative and how preferences (wanting what is pleasant, aversion to unpleasant) arise and stages for practice and the implication is that we are practicing ethics by virtue of cease. restraint; the attention being on the breath prevents unwholesome actions, thoughts, From a clinical perceptive, stages V–VII offer entry for practice to issues of and speech when in a meditative state. They invite the practitioner to be aware of distress avoidance and emotion dysregulation. These stages offer a mental process- the breath as it enters and exits the nostrils and then to be aware of the shortness and ing model for the way in which the preferential mind arises and offers insight to the length of the breath. approach/avoidance tendencies. Revisiting the cycle, sense impressions (the contact The effect of the length of the breath on the state of mind and body is also ob- of an object with the six senses) lead to feeling which in turn results in perception of served. Buddhadasa (1976) noted that a normal state of mind is associated with the object typically as personal (“my”). This then results in a (cognitive) valuation easeful, long breaths, and the practice is on noting how the breath will change and of the experience as good or bad. In pain-related experiences, the sense impressions be an indicator of our circumstances. This observation becomes useful in teach- can project rapidly to a personalization of pain and an appraisal of pain being bad ing mindfulness as it links the physiological, physical, and emotional states of the or unwanted. Aversion evokes various avoidance behaviors that may be temporarily

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helpful. However, these actions condition the body to react with tension and thereby dukkha or to use that possibility as an enticement to practice. However, this distracts sustain the cycle of distress avoidance. from and becomes an obstacle to practice. The iterations through breath, body, feel- Stage VIII is a practice of using the breath to disengage from a runaway thinking, and mind are crucial building blocks from which insight to phenomena arises. ing process or any experience of overwhelming perception or feeling. In effect, the These last two tetrads, being concerned with cultivating wholesome states of mind, practitioner cycles back to stage I and reconfirms the technique of breathing until require a process of observing the impact of negative states of mind. There can be a the coarse breath becomes fine and subtle. The difference from the practice in stage reluctance to turn towards such inner experience; however, it is important to convey I is that the object of meditation is the perception and feeling, not the breath. The WKDWNQRZLQJWKHVHQHJDWLYHVWDWHVDUHSUHVHQWLVDQLPSRUWDQWSUDFWLFH ௘dhukkha, the feeling and perception are said to become calmed as well, by which is meant that first true reality of all beings). Accepting the reality of depression, anxiety, grief, their distractive capacity is reduced and they have less power to hijack thinking. and so on are the first step to knowing what needs to be healed. This tetrad is folded into the second way to establish mindfulness of feelings in the This is a complex sutta and, like most Buddhist teachings, is intricately inter- feelings. twined with other teachings. To convey all of its complexity in a mindfulness pro- The third and fourth tetrads focus on the states of mind. The third tetrad, stag- gram would be burdensome; however, familiarity—experiential and intellectual— es IX–XII, is practice in opening to the mind as being impermanent, dukkha, and with its intentions as it cultivates each stage of meditative capacity is important. having no-self. To accomplish this, the previous strategies are used for noting and Questions and experiences arise about the usefulness of meditation throughout a conditioning the mind. As confidence in the process grows and results are experi- mindfulness program and, because there is a strong emphasis on sitting meditation, ences in terms of both concentration and calming the mind, a satisfaction of the a facilitator needs to be reasonably versed in the intent and purpose of the Anapa- mind arises. Insight arises as well in relation to the nature of our experience, its nasati Sutta. history, chronicity, and trajectory. It is important not to lose sight that this practice is consistently unfolding in the context of the Eightfold Path and that the cultivation of ethics, concentration, and wisdom are the base of practice. Ultimately, the 10.3.2 Satipatthana Sutta full awareness of the mind results in liberating it from its own sense impressions and from ignorance that opens the cycle of interdependent co-arising. This stage of The Satipatthana Sutta is likely the central teaching on the cultivation of mindful- practice is also considered the culmination of the moral training, a transformation ness in the Theravada tradition. Step by step, it cultivates awareness of the body, of the attitudes and behaviors that form an obstacle to mindfulness. This tetrad is feeling, mind, and all phenomena of mind; each of these can be thought of as plat- connected to the third way to establish mindfulness of the mind in the mind. forms on which mindfulness rests or ways in which to establish mindfulness (Gold- The fourth tetrad, stages XIII–XVI, focuses on the development of the practitio- stein 2013). However, the cultural use of this sutta is not without controversy. Sharf ner’s mental state so that the nature of all phenomena can be understood. This tetrad (2013) pointed out that this dominance of the Satipatthana is a recent phenomenon is associated with the fourth way to establish mindfulness of phenomena. Here, the and related to attempts by Burmese meditation teachers to make Buddhism more awareness is on the flow of experience and its aim is the cultivation of wisdom or accessible to lay persons. This attempt shifted the emphasis from VDPDWKD and de- insight to experience as impermanent, constantly fading, ceases, and can be let go. veloping higher levels of consciousness MKƗQDs) to “bare awareness” of the flow Through contemplation of the five aggregates, six internal sense bases, and inter- of our experience and the idea of living in the moment. Sharf and McMahan (2008) dependent co-arising, insight to the constantly changing nature of our experience is noted that these concepts form the foundations of Buddhist modernism and now is attained, not as an intellectual exercise but as an inner experience. transcultural. Nevertheless, as the primary framework of current uses of mindful- Hanh (2009a) described this stage as seeing the wave and the water. Although ness practice, it is important to examine the structure of the sutta and, perhaps more waves form and have many different sizes and shapes, they rise and fall, appear important, its approach in cultivating mindfulness. and disappear. Yet they do not lose their essence as water. He also points out that Gunaratana (2012), Hanh (2006), Goldstein (2013), Silananda (2002), and Ana- this final stage is a bittersweet one. We may feel pessimistic by its message of im- layo (2003, 2013) have written several excellent commentaries; the books by the permanence that to most of us means loss. We can also see the potential of joy in first three authors are accessible for the general practitioner, while the latter two realizing that everything is interconnected and that we are not limited by and can authors present a scholarly approach. Hanh (2006) and Analayo (2003) have exam- be liberated from our concepts of status, possessions, or relationships. This insight ined the terms ekayana and Satipatthana. Ekayana or HND\DQRPDJJR is determined facilitates letting go of anxiety, fear, anger, and all the things that form the basis of as “one path” or the “direct path leading to one goal.” Sati is translated as mindful- craving and attachment. ness or awareness with upatthana meaning attending. Mindfulness then is rendered In the context of a mindfulness program with all its demands for alleviation of as “attending to the current situation” (Analayo 2003, p. 29). Sharf (2013), drawing dukkha, it is important to note that there can be pressure to leap forward into content from a number of sources including Gethin (1992/2001), indicated that sati imparts of the third and fourth tetrads by pointing to the “good news” of liberation from

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a sense of “remembering,” not as memory, but as a recall of an interconnectedness bodily and mental feelings. It can be confusing initially because in Western terms of all things skillful and unskillful. In that context, sati conveys a discernment of “feeling” refers to emotions; here, it means pleasant, unpleasant, or neutral tones wholesome from unwholesome actions that are accessed in the vast web of recalled of an experience. Emotions are considered a state of mind and relegated to the next experiences. Important to practice yet rarely mentioned in mindfulness programs, section of the Satipattahana. The practice is one of noting that initial moment of the refrain of the Satipatthana fosters a positive environment for practice. It is a re- assessment: Is this pleasant? Is this unpleasant? Is this neutral? The intent is to peated reminder of the essentials of the practice: contemplate inner, outer, and both capture that momentary experience before the appraisal system activates and our inner and outer experiences; contemplate the nature of impermanence; recognize preferential mind creates a reaction. Analayo (2013) suggested this level of atten- what is unfolding in this moment without mental discourse; and let go of clinging to tion might allow access to our intuitive sense, that moment of “I knew (I felt there any one event that arises in our mental or physical realm of experience (Goldstein was something wrong)” which we tend to dismiss after the cognitive process takes 2013). Drawing primarily from Analayo’s (2003) translation and commentaries, we over. Another intention is to discern whether the feeling is activating old habits that now examine the four ways to establish mindfulness and their relevance to contem- tend towards unhealthy choices. Again, this reflects the link of the cycle of interde- porary interventions. pendent co-arising where craving and attachment are activated based on pleasant or The first way to establish mindfulness is to cultivate mindfulness of the body. unpleasant feelings. In the Anapanasati Sutta, this is the first tetrad, which focuses on breath and how Working with unpleasant and pleasant feeling in a clinical context connects back it conditions the body. The practice as described in the Satipatthana cultivates to the tendency for emotional dysregulation discussed above. Avoidance of what is mindfulness through awareness of breathing, body postures (sitting, lying down, unpleasant and craving what was pleasant result in irritation, frustration, and gener- walking), its activities, and details of its composition. One intention of this practice ally negative emotions. Neutral feeling is of particular interest in clinical popula- is to bring awareness of the physical aspects of our body, suspending preference and tions for two reasons. First, in groups who are disconnected or dissociated from their judgment. The purpose is not to separate body from mind but rather to see the body inner unpleasant experiences, most feelings may be relegated inaccurately to feeling as an intricate set of related parts that function best when closely attended. A second nothing or numb. Not being aware of what is arising often leads to an experience intention of this practice, which can include some contemplations we might find only being felt when it is intense and therefore not immediately manageable, for ex- unpleasant, is to bring into awareness all aspects of the body—pleasant, unpleasant, ample, anxiety and physical pain. This in turn triggers a cycle of overcontrolling the and neutral to our conception. It aims at reducing the desire for the pleasant parts unpleasant experience, which only surfaces again unpredictably. Second, neutrality and aversion to unpleasant parts of our physical nature. This in turn reduces the may not be seen as part of the overall experience. Most individuals who experience pain or anxiety report that their experience “comes out of the blue” or “comes and discursive thoughts, deepens concentration, and allows insight to arise. goes without reason.” That is, the experience arises as an unpleasant one and then In clinical mindfulness, bringing attention to the body is a trigger for aversion. disappears (perhaps after hours of suffering) only to start again. They may note that Typically, participants in a mindfulness program are attending because they have the period in-between pain surges are spent in worry and tension, anticipating the met with significant physical challenges through physical or chronic illness or in- next round. When they can note the full round of an experience in which unpleasant jury. They may also be disconnected with their body because of emotional experi- feeling arises, endures, dissipates, and then is followed by a brief moment of transi- ences connected to the body. These can range from experiences of anger and anxiety tion, a neutral space, impermanence is apparent. In this neutral zone, the breath is to experiences of sexual or physical abuse resulting in post-trauma symptoms. The able to have a foothold and the opportunity for better choices arises. protective and defensive stance to their situation is to use distraction, denial, or an The third way to establish mindfulness is by contemplation of the mind. There alternate hyperintense experience. Bringing attention to the source of their suffering are intense debates about the definition of mind, its location, and its function. Mind with all its psychological issues (feeling betrayed by the body) may not feel like a here is defined as consciousness whose function is awareness (Gunaratana 2012) possible or useful approach. The concept of equalizing pleasant and unpleasant as- and it is present in every aspect of experience just as heat is present in every part of pects of the body is a beneficial practice for a less combative presence to it. Practice a chili pepper. It arises from contact between an object and the senses giving rise to with the breath also offers insight to the ever-changing flow of physically based a sense-consciousness. In other words, it arises from innumerable causes and condi- experiences and the observation of how the breath conditions the body is likely to tions, is impermanent, and is only known by its impact on the body and feelings. be very useful. As noted in the Anapanasati Sutta, the breath becomes more fine and In this stage of the Satipatthana, awareness of the quality of what arises as mental subtle, the body calms, and discursion diminishes along with its attendant distrac- events is cultivated through the qualities of ardency, clear comprehension, mindful- tion. We feel less yoked to our body and at its mercy; our concepts of the body as ness itself, and concentration. Also called forth in the previous two ways of estab- ill or globally malfunctioning are moderated by a view that is more balanced with lishing mindfulness, these mental qualities are likely most necessary in contemplat- aspects that are functioning well. ing the mind with its tendencies to be colored by the five aggregates (of which it The second way to establish mindfulness is to cultivate mindfulness of feeling. is a part as well) and veer towards attachment, aversion, and delusion/ignorance. In Buddhist terms, feeling (vedana) implies knowing or experiencing and includes

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The third stage of the Satipatthana is perhaps the most obvious in its applicabil- Hanh’s version of ethics practice, the Five Mindfulness Trainings (Hanh 2007) and ity and usefulness in a mindfulness program. Buddhist and Western psychology the Fourteen Mindfulness Trainings (Hanh 2005) for his formal students, are ways have a common ground in acknowledging the powerful role of mental events in in which ethics can be practiced. Monteiro et al. (2010) and Cayoun (2011) describe physical and mental health. There is an important distinction however in where other ways of integrating ethics into a mindfulness program. they enter to the aspect of mind. Cognitive-based therapies examine and work with the content of mind, that is, thoughts and thinking patterns. In the Satipatthana, the specific contents are viewed as impermanent and the focus of intervention is the 10.4 Subtle Dharma Teachings in Mindfulness Programs quality of the contents or event in the mind. If the content leads to poor choices, negative outcomes, or further deepening the cycle of dependent co-arising, then the response is not to challenge the irrational nature of the mental event or its sequelae. 10.4.1 Teachings from Theravada It is to cultivate antidotes for the attachment, aversion, and delusion/ignorance they activate. The intervention is transdiagnostic and not limited by details of any in- Two significant suttas play a role in mindfulness programs but are typically not dividual’s personal history or event. This is useful as a guide consistent with the prominently mentioned. The first addresses the misunderstanding about emotional principles of mindfulness programs, which cultivate the experience of the event and states and how they are activated. In the discussion above on emotional dysregula- not the story woven about it. tion, it was noted to be an important rationale for cultivating mindfulness practices. The fourth way to establish mindfulness is to contemplate the ways in which The dyad of the 7KHUDQDPR and Bhaddekaratta Suttas offer a framework by which experience arises. The five hindrances, five aggregates, six sense spheres are the to understand the intention of practice and how feelings are actually transformed in focus of practice, and the intention is to clarify and transform the impediments to the context of human relationships. The second teaching is from the Metta Sutta, awakening. Buddhist psychology places primary value in the way our perception a popular practice however not always addressed in mindfulness programs as a forms the entirety of our experiences including the experience of self. This cycle is cultivation of a moral conduct. Its role as one of the four EUDKPDYLKDUDV is also conditioned by our desires and preferences and is, for the most part, distorted and important in developing a balanced practice of mindfulness. preserving of a self. The intention of practice is to unwind from the initiating stimuli A Solitary Life The 7KHUDQDPR6XWWD (SN 21.10; Bodhi 1995) tells of the Bud- that lead to the cycle of conditioning and see reality. dha’s instructions to an elder monk in the VDQJKD who had a preference for living In a mindfulness program, the five hindrances (desire, anger, sloth and torpor, in isolation. When the VDQJKD expressed concerns about the monk Theranamo, the restlessness and worry, and doubt) provide grist for the mill. The hindrances arise Buddha spoke with him to inquire about his chosen way of life. Hanh’s (2011) com- after the first week of home practice and endure in various ways providing a wealth mentary draws together the 7KHUDQDPR (SN 21.10), Bhaddekaratta (MN 131-14), of opportunities to encourage observation of how they trigger frustration, anxiety, and 0LJDMDOD (SN 35.63) Suttas to expand the Buddha’s teachings that living a soli- and avoidance. The five aggregates also provide opportunity to examine our percep- tary life, cut off from others does not result in peace or freedom from distress. The tions of who we are, who we think we are, and how that results in the choices we Buddha pointed out that even in such solitary conditions, we are in the company make for ourselves. This is the central context of a mindfulness program and foster- of our craving, attachment, and other mental states (SN 35.63; Bodhi 1995). We ing the qualities of ardency, clear comprehension, mindfulness, and concentration are still bound by our mental formations, delusions, and the six senses. Rather than can be supportive and encouraging for participants. rejecting the world, which we inaccurately assume causes our distress, a better way The practice of Satipatthana establishes an ardent, concentrated mindfulness that to live alone is to free ourselves from craving and attachment. In that way, we truly cultivates clearly understanding our experiences and their outcomes. The Eightfold are living away from the source of our dukkha. Path of wisdom, ethics/virtue, and concentration is embedded in each stage, and it In the context of emotional regulation, these suttas address our tendency to con- is the focal point of the practice. The core of this teaching is that we are refining trol our external environment in order to feel emotional stability. It is not uncom- a way of remembering all in our past that brought about dukkha and its cessation, mon for participants to lay the source of their distress in the external aspects of their temporary as this latter may have been. The Satipatthana framework is quite ex- lives. It is the spouse, children, boss, traffic, illness, or life itself (viewed as some- plicit in noting that the intention and focus is the cultivation of discernment and the thing separate from themselves) that is the cause of anxiety, depression, anger, and transformation of the three poisons. In other words, we are cultivating our ability helplessness. It is also common to hear that they would like to eradicate emotions, to speak, think, and act in ways that do not perpetuate the creation of dukkha for not feel so much, or be indifferent to the arrows that trigger pain and suffering. They others and ourselves. This development of a moral stance to our relationships is the would like to “get rid” of “their” anger, depression, panic attacks because these are practice of sila or virtue ethics (Harvey 2000; Keown 2005). In the contemporary the actual causes of their distress. Past and future are also seen as sources of distress. use of mindfulness, there are many discussions specifically related to the cultivation of ethics (McCown 2013; Monteiro et al. 2014, 2010) and its seeming absence.

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Memories of painful events and worry about what might be painful events to come Equanimity (upekkha) is the capacity to see beyond the layers of perception and are powerful triggers of suffering in the present. mental formation into the essential interconnectedness of all things. Young (2011) As their experiential tolerance increases through the course, this better way to described equanimity as a stage of mind that does not impede the experience of live alone becomes more apparent. The cause of dukkha is no longer external to pleasant or unpleasant feelings. Thus, the feelings retain their untainted ability to such an absolute extent. It is now experienced as internally generated or interac- motivate, inform, and direct skillful actions. In mindfulness programs, this capacity tive. As the true source of suffering is understood and the capacity to be attentive is necessary to reduce reactivity not only to emotional distress but also to physical to it in the present increases, past and future take their place as mental events. The pain. liberation for participants in a mindfulness program is not only from the distress of Unselfish joy PXGLWD is the ability to feel joy in another’s joy. In the cultivation feeling vulnerable to a world full of triggers but also from actual social isolation or of unselfish joy, Buddhaghosa (2010) recommended not beginning with a loved one desperate need to connect without discernment of the quality of relationships. because PXGLWD is not intended to arise out of the experience of mutual care. He recommended beginning with a good friend, progressing to a neutral person and then Metta and Its Companions The Metta Sutta or loving-kindness meditation is a hostile one. This progressive mode of practice eventually cultivates impartiality likely one of the most beloved practice in Buddhism. It is said that the Buddha towards categories of beings that have formed as a result of our mental formations taught PHWWD to monks who were living in the forest and were afraid of tree dei- and perceptions. Monteiro and Musten (2013) proposed that in order to appreciate ties who were trying to scare them out of the forest (Sn 1.8). The practice of PHWWD others’ joy regardless of the quality of relationship we have with them, we must first was intended implicitly to cultivate moral conduct in the face of challenges. In have cultivated the capacity to clearly know our own joy. In that sense, the term other discourses, the Buddha’s teachings address the impact of anger (AN 7:60), “resonant” joy coveys the idea that we understand the other person would feel joy resentment and negative speech (MN 21 & 128) and the cultivation of good-will and our understanding is independent of our feelings towards them. as their cessation (see Buddhaghosa 2010 for consolidation of discourses). Gunara- tana (2001) described PHWWD as loving-friendliness, a quality of mind that can only be cultivated when we relinquish our rigid views and confused thinking. Chodron 10.4.2 Teachings from Mahayana (2001) connected aggression and suffering to ignorance, the first link in the cycle of interdependent co-arising. She noted that in order to transform dukkha, we need to Kabat-Zinn (2011) described MBSR as rooted in the Theravada and Zen traditions recognize our interconnectedness to realize that what we wish for ourselves, others (Soto and Rinzai). According to Kabat-Zinn, the teacher–student relational process would also wish for themselves. of koan work was the inspiration for the teacher–participant dialogue of inquiry The practice of PHWWD is sometimes a difficult one for mindfulness program par- that occurs in mindfulness programs. Part Socratic, part verbal akido, the inquiry ticipants to embrace. The sequential offering of PHWWD to loved ones, neutral per- aims to clear away the detritus of the delusional thinking process to expose the clear sons, those who have hurt us, and then to all beings can elicit resistance and feelings knowing of our experience as it is happening. It strives to undermine an external of frustration or confusion. Sometimes, the practice of offering PHWWD to someone authority, an expert who has the answers. Although there are no details of which who has caused hurt is not included if there is reason to believe it would be a trigger teachings from Zen play a specific role in mindfulness programs, it is not difficult for emotional reactivity. However it may be offered in the session, practice PHWWD to see that some concepts addressed above in the Theravada teachings also have a is fertile ground for teaching moments and discussions of self-care and other care. Mahayana/Zen parallel. Rahula (1978), despite a somewhat argumentative stance Participants discover that it is easier to offer to other than to themselves or that hav- towards Mahayana teachings, connects Zen with the Anapanasati and Satipatthana ing offered it to themselves they touch the level of depletion they feel. Suttas and many other teachings on attaining arahhantship or enlightenment. Metta is also one of the four EUDKPDYLKDUDV or “limitless qualities” of mind Within Zen teachings proper, there are frameworks that help to clarify the pro- (Chodron 2001); the other three are compassion, equanimity, and resonant joy. It cess of mindfulness practice. Kapleau (1980) described Yasutani’s three essentials is important to practice all four EUDKPDYLKDUDV (SN 46.54; Bodhi 2000) as an in- of Zen practice as cultivating great faith, great doubt, and great effort. As our prac- terconnected set of moral stances. Compassion (karuna) is defined as the ability to tice unfolds, we learn to doubt the face value of our experience. We begin to suspect be with one’s own or another’s suffering. It plays a significant role in cultivating a that there is an intrinsic wellness/goodness in which we can have faith. Because of sense of connectedness; it is differentiated from empathy, which carries an implica- that faith, we expend great effort to know truly the reality of our experience. These tion of resonating with the other’s suffering. Compassion has been related to the ca- three Zen essentials unfold in the process of mindfulness programs. pacity to activate a sense of feeling safe (safeness) and the ability to tolerate distress The 3UDMQDSDUDPLWD Lotus, and Diamond sutras, among many others, offer (Gilbert 2005, 2009). A growing practice is one of self-compassion, which is the deep insight into interbeing, loving-kindness, and the ephemeral nature of experi- cultivation of our stance to ourselves as we suffer. It is also a mindfulness training ence (Conze 1958; Hanh 2009b, 2010; Pine 2001; Tamura 2014). Mahayana sutras program in and of itself (Germer 2009; Gilbert 2009; Neff 2011).

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however pose a challenge in application to mindfulness approaches simply because resolving the conundrum requires determining which part is truly real and which is of their complex and often tightly woven metaphoric nature. As challenging as it fantasy or dream. This overlooks the story material that wraps around the koan and can be for mindfulness program teachers to both grasp and apply the Theravada it fails to appreciate that the paradox in the story is imposed by our own separation Suttas, the challenge of doing so with the Mahayana/Zen texts can be just as daunt- from ourselves (Hori 2006; R. Sasaki quoted in Loori 2006a). ing. Nevertheless, a solid acquaintance with the essence of the primary Mahayana/ Sen-jo presents us with a direct experience of the delusions that arise when we Zen sutras is important to providing an overarching perspective of the essence of a are asleep to who we are and the joy when we are awake. The components of her mindfulness program. story also touch on duty, commitment, an honest desire for a loving relationship, and a wish to be a valued part of community. These themes wrap around the koan and inform us of the structure that supports our life. However, the deeper structures 10.4.3 Zen Koan Principles and Practice of the story are the assumptions and beliefs we hold about who we are and how easily we can be taken apart. Dukkha arises when we experience ourselves as separated from who we believe Kabat-Zinn’s (2011) connection of koan practice and the teacher–participant rela- we are and from others around us. We attempt to resolve this suffering by various tionship in mindfulness interventions creates a space for participants to explore their means; in both Buddhist and clinical terms, we engage in denial, obsessions, and experience without fear of judgment or censure. Understanding Zen koan principles mental and physical addictions. We fail to see that the dualism between one self helps to encourage this exploration in two ways. First, koan study is an intricate pro- and the other is an illusion, albeit a sometimes helpful illusion. The real question cess of relationship - building between teacher and student (Loori 2006b) and the therefore is not which is real Sen-jo but rather how can Sen-jo’s experiences and face-to-face inquiries lead to letting go of our typical intellectual and philosophical actions become a pilgrimage of identity (Whyte 2001) so she can exist fully and in approaches (Yamada 2005). As in the teacher–student relationship in koan practice, alignment with each of her roles. the mindfulness teacher conveys that every aspect of an experience is legitimate It is typical in clinical mindfulness programs to hear participants speak of their material for inquiry. Unlike the sometimes confrontational or unruly forms in Zen loss of identity. Their experiences with depression and anxiety construct selves of koan practice, but in keeping with professional conduct guidelines, the teacher’s hopelessness and helplessness; injuries that result in loss of mobility and functional- role of pulling the rug out from under the student takes on a softer aspect of turning ity generate beliefs of worthlessness. As painful as the life event can be, dukkha is the participant towards their intellectual assumptions or experiential state. created when the reality of its occurrence and what that means are resisted by cling- Second, Zen koans are useful as a device to foster the “don’t know” mind (Sahn ing to the past, aversion to the present, and confusion about the future. It manifests 1997). As teaching stories or frameworks for inquiring into the nature of our ex- as the desire to find and reunite with the healthy self. This belief that a split has perience, koans are a rich source of encouragements to move beyond the mental occurred creates a misperception of life as dualistic: good/bad, pain/no pain, and constructions and directly connect with the experience in the moment. Below are healthy/ill. It is to this dharma door that the clinician as mindfulness teacher can in- two koans that offer insight to typical struggles among participants of a mindful- vite participants to engage in an exploration of impermanence and identity as fluid ness program and an overarching model that informs the intention of taking such a and ever changing. Similar to the story of Sen-jo, the stories that wrap around the program. suffering are peeled away; identities as whole, complete, and all the absolute terms are themselves deconstructed. The states of sleep and wakefulness to experience as Sen-jo’s Reality Koans are conventionally pithy sketches of dialogue or a scenario it unfolds are examined. through which teachings are transmitted. Koans can also come as stories; Caplow and Moon (2013) have compiled twenty-five centuries of narratives by and about Ox Herding The second koan that is useful to understand the overarching theme of women teachers that shine the light on many aspects of our life. The story of Sen- mindfulness is the story of the ox and its herder. The “taming of the bull” describes jo and her soul is one; a Chinese folk tale (Aitken 1991; Shibayama 2000; Yamada our spiritual journey through art and poetry in which the bull or ox is our mind and 2005) about a young woman who decides to leave her parents and an arranged mar- the herder is the practitioner who seeks to tame that mind. In some renditions, the riage in order to be with the man she loves. Stricken with homesickness and guilt ox is our Buddha nature not yet realized and in this guise as an unruly ox slowly after many years away, she and her husband return only to find her parents confused changes color from black to fully white signifying its transformation. The journey when she claims to be their daughter. As far as they know, Sen-jo has been in their is illustrated in a series of pictures beginning with a sighting of the ox and culminat- home all these years, lying in her bed unable to engage with her filial duties or her ing with returning to one’s life having mastered the mind (Loori 2002; Pine 2011). life. The question is asked: Which is the real Sen-jo? Some sets have 8 or 12 pictures; however, the most common set, attributed to Chi- The question posed by Zen teachers is not about the literal or metaphoric reunit- nese Zen master Kuo-an Shih-yuan, contains 10 representations of the stages of the ing of Sen-jo with her soul but an inquiry into the idea of dualistic identity (Arnold path to enlightenment (Kapleau 1980). As Loori (2002) points out the ox-herding 2004). Inherent in the question is the implication that the split is real and that

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pictures form a map of the possible direction that practice can take while still hold- their labels. This state comes after lengthy and dedicated practice and may not be ing a sense of not knowing how that path will unfold. The journey of the ox and its evidenced in such a short period of mindfulness training. herder also parallels that of the participants in mindfulness programs. The last two pictures represent returning to the source and entering the mar- In the first picture, searching for the ox, we become aware that there is a ques- ketplace. Kuo-an added these two pictures because the truly realized Zen per- tioning, a wish to know ourselves better or even some aspiration of feeling better son does not stop at the dropping away of concepts (Kapleau 1980). He saw the than we typically do. Participants in a mindfulness program come with a wide range highest spiritual development is in our skillful functioning in the quotidian. With of suppositions and desires. Pain and suffering has led them to doubt their capacity deeper and more ardent practice, we are intimate with our experience, embodied, to manage their life and the ability of any intervention to heal them. The second informed by wisdom, live by sila, and steadied by practice. We enter into our life picture, traces of the ox, depicts our sense that there is something we can do; we with compassion for others and actions that are embedded in that care. This entry may discover meditation, yoga, or some form of practice that provides structure into the marketplace is the maturing of our practice. We see our practice as the to our life. As we work in this stage, we are also confronted with the reality that means to transform dukkha but are no longer attached to it in an obsessive way. It there is no quick fix to our dukkha. Participants often return after the first week becomes simply what we do, moment-by-moment, be it brushing our teeth, fixing feeling frustrated, dismayed, or even angry that mindfulness practices such as the a meal, caring for others, or meeting our dying moments. It may be unrealistic to body scan are not helping. Some do comment that the practices were amazing in expect participants of an 8-week program to enter these stages given many mature transporting them to a blissful state; these are typically “flights into health” and the practitioners spend their lives in this process. However, the time limitations of wise clinician–teacher learns to value the experience, but not become caught in the typical mindfulness programs speak strongly to the need for ongoing practice op- delusion of cure. portunities. The third picture, seeing the ox, gives us a glimpse of the ox and, although it is stuck deep in the bushes, we have a sense that something solid is present. Partici- pants begin to have glimpses of something unfolding in their practice; there is a 10.5 When Dharma Meets Distress sliver of faith building as they get samples of being in their body or noting feelings arise and dissipate. The fourth picture, catching the ox, is a powerful moment of The teachings in the broader context of dukkha, suffering, and the wish to be liber- encountering the mind in all its raw unruliness. Most participants report feeling a ated from it is universal. The path however differs for each individual. Ultimately, surge of old thought patterns and doubts as they continue to practice. The dualism it does involve commitment to a process and a willingness to learn how to be dif- they have constructed about mindfulness good/pain bad begins to break down and ferent in the face of the realities of life. Dogen, Zen master and founder of the Soto wisdom arises albeit tentative and inconstant. There is a point in the program where Zen tradition, expressed the essence of how and why we practice as Buddhists: participants either “buy into” the larger possibility of living well or settle for the “To study the Buddha Way is to study the self. To study the self is to forget the symptomatic relief they have acquired over the first half of the program. self. To forget the self is to be actualized by myriad things. When actualized by The fifth picture is the taming of the ox through unrelenting diligence. Old habits myriad things, your body and mind as well as the bodies and minds of others drop are always ready to reassert themselves and, at the same time, we are cultivating away. No trace of enlightenment remains, and this no-trace continues endlessly” trust in our motives and our skills. Compassion arises and with it self-compassion (Tanahashi 1985). And yet, our intention and trajectory of practice is not that dif- as we learn to befriend ourselves. At this stage of practice, participants begin to ferent from the person registering for a mindfulness program. There is a desire to feel the confrontational relationship they have with their body and emotions remits, be free of psychological struggles, mental distress, and perhaps even physical pain. even if only for a while. There are more encouraging encounters with self, other, In the Buddhist context, however, there is an understanding at the outset that this and the world. Riding the ox home, in the sixth picture, imparts a sense of ease is a lifetime process demanding tremendous patience and its end point is not relief and cooperative connection. The struggle with self and its vicissitudes softens and but liberation. It is understandable that practices which seem to veer away from this participants begin to understand how they can be triggered and how to unhook from lifetime commitment can be seen as “quick fix” ways to lessen suffering without a those types of connections. full transformation. The seventh picture shows the ox is gone and the person remains. It points to the However, dukkha now presents at a scale and intensity that calls for a differ- teachings of nonself as we realize that there is not absolute mind (ox) that controls ent approach to transformation and healing. Mental illness and mental distress that or directs us. Instead, who we are emerges out of a myriad of causes and conditions. arises from physical illness is now a global concern. The statistics are consistent Participants express a sense of letting go of the ideas and objects that they believed across countries and show a dramatic rise in depression, anxiety, and other psycho- defined them. There is less fear of being controlled by their unruly ox or insight that logical disorders (CDC 2011; Marcus et al. 2012). Not only is there an enormous the ox was really never the problem in the first place. In the eighth picture, all con- emotional and financial burden on the lives of individuals who suffer from these structs of “self” and “ox” are gone. The seeker and what is sought have transcended mental illnesses but also an impact at an economic level (Kazdin and Blase 2011).

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The consequences of losing employment because of mental illness and the ensuing challenges to accomplishing this process that can arise at many levels. Thus, for stigma also have significant impacts on individuals, their families, and society as a the potential secular/clinical teacher, it is important not to confuse a commonality whole (Pescosolido 2013). Turning away from this scope of dukkha is inconceiv- of intention (alleviation of suffering) with a commonality of therapeutic models. able especially in the face of evidence that suffering benefits from treatments that Mindfulness in a Buddhist context is not the same as a therapeutic approach with can be consistent with the fundamental principles of Buddhism. added protocols of meditation or awareness of experience. This means, the onus is In order for Buddhist teachings to have the fullest of impact in secular/clinical on the aspiring teacher to be well informed and educated in the similarities and dif- settings, the principles of what is being transformed and why it needs to be must ferences in Buddhist mindfulness practices and their underlying principles as well occupy the foreground of any mindfulness program. While the context of its clinical as the therapeutic model of their own training. application is to effect change in presenting symptoms first, the broader and deeper effect of practice on the person must be held close. The balance for the clinician– Abbreviations teacher is to guide the practices so that relief is attained but the larger issue of AN $QJXWWDUD 1LND\D access to insight, http://www.accesstoinsight.org/index. transforming greed, anger, and delusion are not lost. At the same time, in typical html Zen fashion, it is necessary to relinquish investment or hold on the outcome to be a MN 0DMMKLPD1LND\D Bodhi (1995) Buddhist-based one. SN 6DP\XWWD1LND\D Bodhi (2000) Sn 6XWWD1LSDWD access to insight, http://www.accesstoinsight.org/index.html

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Buddhadasa, B. (2010). 7KH3DWKRI3XULILFDWLRQ 9LVXGGKLPDJJD (B. Nanamoli, Trans.). Kandy: Gilbert, P. (2009). 7KHFRPSDVVLRQDWHPLQG$QHZDSSURDFKWROLIH¶VFKDOOHQJHV. London: Con- Buddhist Publication Society. stable & Robinson. Caplow, F., & Moon, S. (Eds.). (2013). 7KHKLGGHQODPS6WRULHVIURPWZHQW\ILYHFHQWXULHVRI Goldstein, J. (2013). 0LQGIXOQHVV$SUDFWLFDOJXLGHWRDZDNHQLQJ. Louisville: Sounds True. DZDNHQHGZLVGRP. Boston: Wisdom Publications. Gowans, C. (2003). The philosophy of the Buddha. New York: Routledge. Carmody, J., & Baer, R. (2008). Relationships between mindfulness practice and leels of mind- Grabovac, A., Lau, M., & Willett, B. (2011). Mechanisms of mindfulness: A Buddhist psychologi- fulness, medical and psychological symptoms and well-being in a mindfulness-based stress cal model. Mindfulness, 2(3), 154–166. doi:10.1007/s12671-011-0054-5. reduction program. -RXUQDORI%HKDYLRUDO0HGLFLQH 23–33. Grossman, P., & Van Dam, N. (2011). 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Berkeley: Parallax Press. fulness-based pain management programme: Effects on well-being and multiple measures of Hanh, T. N. (2010). 7KHGLDPRQGWKDWFXWVWKURXJKLOOXVLRQ. Berkeley: Parallax Press. Hanh, T. N. (2011). 2XUDSSRLQWPHQWZLWKOLIH6XWUDRQNQRZLQJWKHEHWWHUZD\WROLYHDORQH. mindfulness. &OLQLFDO3V\FKRORJ\ 3V\FKRWKHUDS\(1), 63–78. doi:10.1002/cpp.653. Berkley: Parallax Press. Davis, J. H., & Thompson, E. (2013). From the five aggregates to phenomenal consciousness: Harvey, P. (2000). An introduction to Buddhist ethics. Cambridge: Cambridge University Press. Towards a cross-cultural cognitive science. In S. M. Emmanuel (Ed.), $FRPSDQLRQWR%XGGKLVW Harvey, P. (2013a). The conditioned co-arising of mental and bodily processes within life and philosophy (pp. 585–598). Chichester: Wiley. between lives. In S. M. Emmanuel (Ed.), $FRPSDQLRQWR%XGGKLVWSKLORVRSK\. Chichester: Dobkin, P., Hickman, S., & Monshat, K. (2013). 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New 7KHQDWXUHRIHPRWLRQ)XQGDPHQWDOTXHVWLRQV DWWKH˪,QYHVWLJDWLQJDQG,QWHJUDWLQJ0LQGIXOQHVVLQ0HGLFLQH+HDOWK&DUHDQG6RFLHW\WK York: Oxford University Press. Annual International Scientific Conference for Clinicians, Researchers and Educators, Nor- Fairholme, C., Boisseau, C. L., Ellard, K. K., Ehrenreich, J. T., & Barlow, D. H. (2010). Emotions, wood, MA. emotion regulation, and psychological treatment: A unified perspective. In A. M. Kring & D. Hori, V. S. (2006). The steps of koan practice. In J. D. Loori (Ed.), 6LWWLQJZLWKNRDQV. Somerville: M. Sloan (Eds.), (PRWLRQUHJXODWLRQDQGSV\FKRSDWKRORJ\$WUDQVGLDJQRVWLFDSSURDFKWRHWL- Dharma Communications Press. RORJ\DQGWUHDWPHQW. New York: The Guilford Press. Jacobs, A. M., Hopton, J., Davies, D., Wright, N. P., Kelly, O. P., & Turkington, D. (2014). 7UHDWLQJ Fjorback, L. O., Arendt, M., Ornbol, E., Fink, P., & Walach, H. (2011). 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(2013). )XOOFDWDVWURSKHOLYLQJ8VLQJWKHZLVGRPRI\RXUERG\DQGPLQGWRIDFH Oxford: Oneworld. stress, pain, and illness. New York: Bantam. Gethin, R. (1998). 7KHIRXQGDWLRQVRI%XGGKLVP. Oxford: Oxford University Press. Kabat-Zinn, J., Lipworth, L., Birney, R., & Sellers, W. (1987). Four-year follow-up of a mediation- Gilbert, P. (2005). &RPSDVVLRQ &RQFHSWXDOLVDWLRQV UHVHDUFK DQG XVH LQ SV\FKRWKHUDS\: New based program for the self-regulation of chronic pain: Treatment outcomes and compliance. York: Routledge. The Clinical Journal of Pain, 2, 159–173.

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New York: Tuske, J. (2013). The non-self theory and problems inphilosophy of mind. In S. M. Emmanuel William Morrow. (Ed.), $FRPSDQLRQWR%XGGKLVWSKLORVRSK\. Chicehester: Wiley. Pescosolido, B. A. (2013). The public stigma of mental illness: What do we think, what Vøllestad, J., Sivertsen, B., & Nielsen, G. H. (2011). Mindfulness-based stress reduction for pa- can we know, what can we prove? -RXUQDO RI +HDOWK DQG 6RFLDO %HKDYLRU (1). tients with anxiety disorders: Evaluation in a randomized controlled trial. Behaviour Research doi:10.1177/0022146512471197. DQG7KHUDS\ 281–288. Piet, J., & Hougaard, E. (2011). The effect of mindfulness-based cognitive therapy for preven- Whyte, D. (2001). &URVVLQJWKHXQNQRZQVHD:RUNDVDSLOJULPDJHRILGHQWLW\. New York: Riv- tion of relapse in recurrent major depressive disorder: A systematic review and meta-analysis. erhead Books. &OLQLFDO3V\FKRORJ\5HYLHZ(6), 1032–1040. Williams, J. M., & Kabat-Zinn, J. 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Lynette M. Monteiro is a registered psychologist and the director of training at the Ottawa Mind- fulness Clinic. She completed an MA on neurobehavioral correlates of human communication disorders and a PhD investigating the efficacy of methylphenidate in the treatment of attention-deficit hyperactivity disorder (ADHD) in preschool-aged children. She is trained in cognitive behavioral therapy (CBT), cognitive processing therapy for veterans and active military personnel, mindfulness-based treatments (mindfulness-based stress reduction (MBSR), mindfulness-based cognitive therapy (MBCT), mindfulness-integrated CBT (MiCBT), mindful self-compassion (MSC)) and Buddhist chaplaincy. Dr. Monteiro’s primary treatment interest is with military and first response members experiencing post-traumatic stress disorder (PTSD), and she serves as a personnel selection psychologist for police and military units. As a clinical professor at the University of Ottawa, she is in charge of training PhD clinical psychology candidates in an ethics-based mindfulness intervention. She is coauthor of Mindfulness Starts Here.

112 113 Appendix / Melléklet Joan Halifax: Standing at the edge

114 115 Appendix / Melléklet Joan Halifax: Standing at the edge

116 117 Appendix / Melléklet Appendix / Melléklet

118 119 Appendix / Melléklet Susan Bauer-Wu: A Golden String

8/15/2018 A Golden String: Mind & Life 2018 - Mind & Life Institute Blog 8/15/2018 A Golden String: Mind & Life 2018 - Mind & Life Institute Blog

At the Mind & Life Institute, we greet 2018 ever more committed to our mission and its relevance (https://www.mindandlife.org/blog) to healing an increasingly polarized world. In 2017, we advanced several exciting new programs and initiatives against the backdrop of increasing turmoil and intolerance, including the tragedy that befell our home community of Charlottesville, Virginia. Recent events have reinforced our strategic imperative to be more inclusive, to expand our work beyond North America and Europe, and to support more research and conversations related to compassion and ethics. I am continually reminded of the potent power of connection to inspire us as individuals and organizations to be awake and to respond thoughtfully.

Our work to foster meaningful connections is stronger than ever. With the goal of integrating multiple perspectives and voices, Mind & Life serves as the central catalyst, convener, and community builder in advancing the contemplative sciences and fostering evidence-based applications of mindfulness in real-world contexts—from classrooms, to the healthcare system, to A Golden String: Mind & Life 2018 the workplace.

BY SUSAN BAUER-WU | JANUARY 17, 2018 Below are highlights of Mind & Life’s transformative work in 2017 and a glimpse into the year ahead:

Focused efforts are underway to increase diversity and inclusion within the Mind & Life (https://www.mindandlife.org/diversity-inclusion-initiatives-mind-life/) community and address topics that strengthen understanding and collaboration and minimize divisiveness. Senior manager Eboni Bugg, is leading these efforts along with a team of skilled and insightful advisors on the new Council on Equity, Diversity, and Inclusion.

In August, Mind & Life hosted a historic Dialogue in Gaborone, Botswana (https://www.youtube.com/playlist?list=PLOafJ4rP1PHxIi0QN0pOJblZzwSyuggE8). The event brought together leading African scholars, humanitarian and spiritual leaders, and artists with international scientists for a Mind & Life Dialogue of firsts: our first Dialogue in Africa, first Dialogue without His Holiness the Dalai Lama, and the first to deeply engage a non-Buddhist philosophical tradition (Botho/Ubuntu) and its potential to drive healing, sociopolitical transformation and ethics for our world (https://www.mindandlife.org/ubuntubotho-leadership-ocean- rejects-no-river/). While His Holiness was not able to attend, he strongly encouraged us to go Ç“I’m imagining a golden string that is connecting forward without him. The gathering exceeded our expectations. In the words of one Everything but especially, beings where love has been. participant, the event “provided hope for humanity that… we can work together and make the I’ve imagined it again and again so often, world a better place, we can understand each other in spite of all our differences…” it isn’t even imagining, it is making it happen.” Stay tuned for the release of a rich multi-media Digital Dialogue this year, which -Devon Sproule beautifully captures the discussions and experience of our special event in Botswana.

We are pleased to be joining His Holiness the Dalai Lama at his residence in Dharamsala, India in March for a private Mind & Life Dialogue. Bringing together renowned scientists, scholars, and education leaders, the conversation will delve into social-emotional learning

https://www.mindandlife.org/golden-string-mind-life-2018/#more-3826 1/6 https://www.mindandlife.org/golden-string-mind-life-2018/#more-3826 2/6

120 121 Appendix / Melléklet Susan Bauer-Wu: A Golden String

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promoting empathic concern, reducing bias, preventing burnout, and fostering inclusive promoting empathic concern, reducing bias, preventing burnout, and fostering inclusive learning environments. learning environments.

Our signature Varela grants (https://www.mindandlife.org/varela-grants/) annually support Our signature Varela grants (https://www.mindandlife.org/varela-grants/) annually support contemplative research by new investigators (across the sciences and humanities) who have contemplative research by new investigators (across the sciences and humanities) who have attended a Mind & Life Summer Research Institute. The topics and disciplines of the latest attended a Mind & Life Summer Research Institute. The topics and disciplines of the latest Varela grants (https://www.mindandlife.org/varela-grants/varela-grant-recipients/) were the most Varela grants (https://www.mindandlife.org/varela-grants/varela-grant-recipients/) were the most diverse compared to the previous 13 years, ranging from ethnographic study in Bhutan, diverse compared to the previous 13 years, ranging from ethnographic study in Bhutan, mental imagery through prayer, contemplative arts, social justice engagement, and brain mental imagery through prayer, contemplative arts, social justice engagement, and brain studies to understand craving and the benefits of deep slow breathing. studies to understand craving and the benefits of deep slow breathing.

Eight of our funded studies in 2017 focused on education, pre-K through higher education, Eight of our funded studies in 2017 focused on education, pre-K through higher education, including five grants in partnership with the 1440 Foundation (https://www.mindandlife.org/legacy- including five grants in partnership with the 1440 Foundation (https://www.mindandlife.org/legacy- grants/1440-grants/1440-grant-recipients/). These studies cover a variety of topics and settings, grants/1440-grants/1440-grant-recipients/). These studies cover a variety of topics and settings, such as teacher training in self-compassion, mindfulness training and executive function in such as teacher training in self-compassion, mindfulness training and executive function in preschoolers, and longitudinal real-world socioemotional benefits of mindfulness preschoolers, and longitudinal real-world socioemotional benefits of mindfulness meditation training in youth. meditation training in youth.

This is the second year of the Mind & Life Think Tanks (https://www.mindandlife.org/think-tanks/) This is the second year of the Mind & Life Think Tanks (https://www.mindandlife.org/think-tanks/) program, which supports self-organized workshops to incubate or advance a particular program, which supports self-organized workshops to incubate or advance a particular project area or problem related to contemplative sciences. Two Think Tanks were funded in project area or problem related to contemplative sciences. Two Think Tanks were funded in 2017, “Core Measures for Mindfulness Studies” and “Contemplative Practice-Based Program 2017, “Core Measures for Mindfulness Studies” and “Contemplative Practice-Based Program for Ex-Combatants in Colombia’s Peacebuilding Process.” for Ex-Combatants in Colombia’s Peacebuilding Process.”

Last summer, Mind & Life officially launched MindRxiv (https://www.mindandlife.org/mindrxiv/), Last summer, Mind & Life officially launched MindRxiv (https://www.mindandlife.org/mindrxiv/), an open archive for research on mind and contemplative practices. Hosted by the Center for an open archive for research on mind and contemplative practices. Hosted by the Center for Open Science (https://cos.io/) and managed by the Mind & Life Institute, the effort is aligned Open Science (https://cos.io/) and managed by the Mind & Life Institute, the effort is aligned with the trend in scientific publishing (https://www.mindandlife.org/promoting-openness- with the trend in scientific publishing (https://www.mindandlife.org/promoting-openness- transparency-contemplative-sciences/) to foster open access, minimize publication bias, and transparency-contemplative-sciences/) to foster open access, minimize publication bias, and shorten time to dissemination. In the first four months since its launch, 60 papers are now shorten time to dissemination. In the first four months since its launch, 60 papers are now online with more than 3,500 downloads. online with more than 3,500 downloads.

The Mind & Life Fellows (https://www.mindandlife.org/fellows/) are a global network of The Mind & Life Fellows (https://www.mindandlife.org/fellows/) are a global network of distinguished individuals—scientists, scholars, change-makers and contemplative distinguished individuals—scientists, scholars, change-makers and contemplative practitioners from across disciplines, sectors, and traditions—who are aligned with Mind & practitioners from across disciplines, sectors, and traditions—who are aligned with Mind & Life’s mission, vision, and values. To synergize the wisdom, heart, and intellect of these Life’s mission, vision, and values. To synergize the wisdom, heart, and intellect of these remarkable individuals and more fully engage them in Mind & Life programs and mentoring remarkable individuals and more fully engage them in Mind & Life programs and mentoring the next generation, our Fellows program was revised. It now includes a formal nomination the next generation, our Fellows program was revised. It now includes a formal nomination process that will induct new Fellows on an annual basis into three categories of Mind & Life process that will induct new Fellows on an annual basis into three categories of Mind & Life Fellows (Research, Leadership, and Contemplative). Fellows (Research, Leadership, and Contemplative).

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Plans are well underway for the 2018 International Symposium for Contemplative Research (ISCR) (https://iscr2018.org/) to be held November 8-11 at a beautiful setting near Phoenix, Arizona. The ISCR is the flagship biennial academic conference on the study of mindfulness, RELATED READING meditation, and other contemplative practices. We welcome all engaged in contemplative research or those who seek to understand how this research can be applied to their work and Want to submit a blog idea? Contact us (http://www.mindandlife.org/contact/) communities. Keynote and master lectures by incredible thought leaders and researchers are complemented by experiential contemplative practices, contemplative arts, and paper and poster presentations of the latest research in the field. It will be a wonderful opportunity to learn, share, connect, and be inspired.

We continue to grow and refine our scholarships, offering more travel and registration support for the Summer Research Institute and International Symposium in order to engage scholars and professionals who would not be able to participate otherwise.

At our core, the Mind & Life Institute is people. We are a global web of connected, caring individuals who make up the Mind & Life community. Each one is motivated to make a positive difference in the world and appreciates the value of deep inquiry, thoughtful dialogue, innovation, and the integration of science with contemplative wisdom traditions. We are able to do what we do because of so many of you. In addition to our committed and generous donors, dozens of others contribute in service. In 2017, more than 100 people volunteered to support Mind & Life’s mission, contributing countless hours in work on program planning committees, peer-review grant committees, program faculty, and advisory bodies.

The Mind & Life Institute board (https://www.mindandlife.org/people/) revised its governance processes, including the establishment of term limits, resulting in the addition of new board members over the past year (Mark Bertolini, Lisette Cooper, Martin Davidson, Sona Dimidjian, and Jack Kornfield), and the transition of long-time members—Richie Davidson, Dan Goleman, and Roshi Joan Halifax—to be Founding Stewards. We are eternally grateful to Richie, Dan, and Roshi for their profound dedication and contributions to Mind & Life for over three decades.

As I pause now and look forward, I am filled with joyful anticipation of the possibilities for the year ahead. The sense that we are in this together, all doing our part and living our shared values, inspires me every day. May we find strength and solace in the “golden string” that unites us all.

–Susan Bauer-Wu, President, Mind & Life Institute

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Chapter One can help Yoga practitioners to reframe, refresh, and deepen our own practice of Yoga. Practice leads us ultimately to full psychological integration, whether The Mind According to Yoga: Emotions, Mindfulness, and the Mind/Body we’re using Yoga vocabulary to describe that integration (samādhi) or the language of neuroscience. So one might think of this book as an effort to bring To engage the project of clearing our spiritual path of mental and emotional Pātañjala Yoga together disturbances, we must first understand what we mean by mind, mindfulness, and emotion. Whereas we can discern with contemporary neuroscience and modern psychotherapy in an introductory some similarities across spiritual and secular definitions of mindfulness, way, one that helps us understand how the systematic practice of Yoga scientifically mind and emotion have eluded precise and widely shared constitutes a practical, holistic, and scientific approach to optimum mental and definitions for a very long time, even if we have some common sense-notions emotional health—and beyond. of what each of them means. The explanations in the Yoga system of thought The Mind/Body and practice are clearer but have not always been translatable into the domain of scientific inquiry. At this moment in our history, however, changes in the Scientific work in the past several decades has made it clear field of neuroscience and the recognition of the therapeutic value of Yoga that the old distinction in Western thinking between mind and practice have made it much easier for the Yogi to approach the scientist in a body is obsolete and an obstacle to a clear understanding of their relationship. friendly dialogue, and it is becoming increasingly clear that each can help the In psychology we now often speak of mind/body or body/mind2. California other understand these concepts in a much more holistic and complementary neuropsychiatrist Daniel Siegel, MD, (2010) in his book Mindsight makes the way. point that a generally agreeable scientific definition of mind has not existed The neuroscientist can explain many of the details of how the mind/ body until quite recently. He composed one in 1992 at the University of California, relationship works, and the Yogi can guide the scientist towards the intangible Los Angeles, where he is a professor of clinical psychiatry at the UCLA School depths where experimental science has had difficulty following. What’s more, of Medicine. In collaboration with an interdisciplinary panel of researchers explanations and insights from neuroscience, coupled with the tools and from the sciences and other fields of study, he arrived perspective of modern psychotherapy, at the following: “The human mind is a relational and embodied process that regulates the flow of energy and information” (Siegel, 2010, p. 52). This can infuse Yoga practice and philosophy with relatable, practical information everyone could agree upon. (It’s interesting that their definition of mind that makes sense to a contemporary Western mind. This blending of disciplines requires a body, and it requires relationships. We’ll return to these ideas later.) reveals their common ground and resembles So we may think of the physical

1 2 In this book, we will generally use the term mind/body except where we are discussing the operations of the mind/body that are wholly within the nonpersonal or nonphysical part of this complementarity. In those cases, we will use the term mindﬁeld.

2 CLEARING THE PATH Chapter One 3 the way in which spiritual practices across traditions share certain similarities, from prescribed outer conduct and inner attitudes to sometimes identical body as the most concrete part of the mind. Yogis would say that the mind is descriptions of various states of consciousness, which we can attain through the cause of the body, not the other way around. Increasingly, neurobiologists mindfulness. Acknowledging these

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are beginning to say the same thing. But before we explore the neurobiology of “relational and embodied process that regulates the flow of energy and information” mental function and how it parallels n/a the observations of Yoga (the principal subject of Chapter 2), let’s explore the Yoga view of mind in some detail. a Siegel’s (2010) interdisciplinary definition of mind is a “relational and embodied process that regulates the flow of energy and information” (p. 52). b The bliss of the ānanda-maya-koṣa is not the ultimate bliss of The view of the Yoga system, articulated often by Swami Rama (2002), is this: Brahman, the Vedāntin term for the Ultimate Reality, but is a reduction of that bliss. From the experience of “All of the body is in the mind, but all of the mind is not in the body” (p. 58). embodied life, a practitioner can mistake this sheath for the Ultimate even though it is not. In Yoga, the mind contains the body but is not limited to it. Additionally, body and mind are not distinct. They

Table 1.1 4 CLEARING THE PATH

Correlation Between Vedānta’s Mind/Body Sheaths and Siegel’s (2010) Deﬁnition of Mind exist on a continuum from gross to subtle. The physical body, or anna-maya- koṣa, literally the sheath or layer of our being made of food, is the grossest, Mind/Body Sheath most material level of the mind/body. There are also other levels according to Vedānta philosophy3, five in total, each subtler than the previous one (see Table (Koṣa) 1.1). The first four are contained within Siegel’s (2010) definition of mind, Anna-maya-koṣa while the fifth lies beyond it.

Prāṇa-maya-koṣa Mano-maya-koṣa Vijñāna-maya-koṣa To be clear, Siegel (2010) and his colleagues were not defining the mind/body in terms of Yoga or Vedānta, and the “energy” to which they refer is likely Ānanda-maya-koṣa kinetic, rather than prāṇik (subtle life force energy, similar to Chinese qi). Still, Translation it is interesting that Siegel (2010) describes four of the five sheaths of the Vedānta schema the lowest and grossest mind/body sheath made of food of mind/body, with only the subtlest layer yet to be identified. the mind/body sheath made of subtle energy If we accept this definition with the term energy left open to the mind/body sheath made of sensory mentation both possibilities, then the two systems operate very much in harmony. And yet a primary difference remains: In the West, we are accustomed to collapsing any the mind/body sheath made of higher mentation (buddhi, intuition) distinction between mind and consciousness so that we think of mind as the highest and subtlest mind/body sheath made of reduced blissb consciousness in action. The Yoga view is quite the opposite. In the Yoga system, the mind is considered entirely material, having no consciousness of its Correlation to Siegel’s (2010) Deﬁnition of Minda own. It has the appearance of consciousness because the light of pure “...embodied process...” consciousness from the spiritual Self, ātman or puruṣa, shines into the mind through buddhi, our discriminative intelligence and decisive faculty. We only “...regulates the flow of energy...” experience consciousness itself in the superconscious states of the deepest meditation (samādhi). When we are “yoked” to this state, we experience what “...and information” Yoga (from the Sanskrit root √yuj, “join, yoke”) really is.

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Functions of the Mind/Body Although ahaṁkāra appears to be “in charge” of a lot, I like to refer to it in one way as the inner two-year-old because it actually functions quite similarly. A The Yoga system distinguishes several different functions of mind/ body, each two-year-old person is in the process reflecting consciousness without actually being conscious. of forming a sense of psychological self by creating boundaries between him-

3 Most Yoga teachers use the Vedānta schema of mind/body because it is more detailed than the threefold mind/ body of or herself and the rest of the universe. One of the best ways to do this is for the Sāṃkhya-yoga: gross (physical) body (sthūla-śarīra), subtle (energy and lower mental) body (sūkṣ- ma-śarīra), and causal child to say, “NO!!” To a two-year-old, body (kāraṇa-śarīra).

6 CLEARING THE PATH Chapter One 5 These also operate at different levels, which we can understand in concert with “no” means “not-me,” “not mine,” and by saying this, he or she is also defining the sheaths discussed above (although at the higher levels the correspondences what is “me” and “mine.” That’s why two-year-olds often say “no” even when are not exact). they mean “yes.” The developmental drive of this age is very strong; it has to be for the child to form a sense of a distinct psychological self. However, we Manas. The grossest level of mental function is called manas, sensory and do not remain two years old forever, and ahaṁkāra’s tendency to be overly disputative mind; it occurs within the mano-maya-koṣa. This is the part of our concerned with its own identity eventually becomes developmentally mind/body that continually gathers information through our cognitive senses inappropriate, an obstacle on our Yoga path. (sight, hearing, taste, touch, and smell) and sends out impulses to act through The problem in spiritual practice is that, like the two-year-old, ahaṁkāra thinks our active senses in the anna-maya-koṣa (action in the hands, locomotion in the of its roles as “Me” and “Mine”—the Self—when in truth the Self is none of feet, speech in the tongue, reproduction in the genitals, and elimination in the this. Another metaphor illustrates this point. Ahaṁkāra often gets the idea that anus). Note the parallels between function and bodily organs here; remember it is the chief executive officer—the spiritual Self, or ātman, the CEO—rather that in Yoga, the body is the densest part of the mind. Manas is also the than just the general manager of the mind/body. So long as it is always aware disputative part of the mind/body, gathering information about and raising of its true status, ahaṁkāra is a valuable function. My guru, Swāmī Rāma, had arguments on both sides of an issue. How many times have you found yourself a very strong ahaṁkāra. He needed it to deal with running international unable to make a decision because your attention is mired in agitated, back- organizations, managing large amounts of contributions, and dealing with the and-forth arguments and information in manas?! Manas has no ability to downsides and difficulties of his legions of disciples and students. But the decide. moment that he needed to surrender his ahaṁkāra, he would remember his 4 Ahaṁkāra. Literally the “I-maker,” ahaṁkāra is the part of our mind/body personal guru who represents the entire Guru lineage and through whom any that (falsely) identifies the consciousness of the spiritual Self with thoughts and power flows. He would become like a young boy and would say, “I do nothing; external objects. This difficulty arises in part because ahaṁkāra does so much my master does everything.” The measure of one’s humility lies not in a lack of for us, governing four of the five koṣas from part of vijñāna-maya downwards strength in ahaṁkāra, but in how quickly and how completely one can through anna-maya. (Vijñāna-maya is partially transpersonal and partially surrender it when appropriate. personal; ahaṁkāra manages the personal “I.”) As our I-maker, ahaṁkāra helps Sometimes people equate ahaṁkāra with ego as understood by modern to maintain the functional integrity of our mind/body system and its psychology. This equation is only partially correct. The notion of ahaṁkāra participation in relationships, overseeing everything from our physical and goes well beyond the ego. For example, one must have an ahaṁkāra to have a subtle bodies to our senses, emotions, thoughts, and intuitions. body. This is one reason the common advice in some spiritual guidance to kill

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off, starve, dry up, or otherwise get rid of ahaṁkāra is ill conceived. To do so natural universe, we are part of Her, and through Her, the Self. It is important would be to remember that although we

4 The Guru lineage includes all Self-realized beings from the primordial Guru (God, Spirit, Brahman, YHWH, Allah, I AM, or any other name for the Almighty) to masters (gurus) like the Buddha and Christ. The Christian notion of the Holy Spirit is a general equivalent.

8 CLEARING THE PATH

Self (Ātman, Puruṣa, Śiva/Śakti, Pure Consciousness, Cit-Śakti, Power of Chapter One 7 Consciousness, First Guru)

to do violence to your mind/body, and you owe yourself the same gift of Causal Body (Kāraṇa-Śarīra) Buddhi nonviolence that you would so readily offer to other creatures. It is a question of keeping one’s ahaṁkāra in proportion, in balance, and in its proper role so Ānanda-maya-koṣa Subtlemost vijñāna-maya-koṣa that the mind/body can do its work skillfully and lovingly. ▼ Buddhi. The subtlest and purest function of mind/body is buddhi, included partially within vijñāna-maya-koṣa and partially in the ānanda-maya-koṣa. It is Subtle Body (Sūkṣma-Śarīra) Manas, Prāṇa the function that observes with awareness, discriminates, decides among options, creates intention (saṁkalpa), and receives intuition. It is roughly Vijñāna-maya-koṣa Mano-maya-koṣa Prāṇa-maya-koṣa equivalent to the practice of mindfulness, to which we will return later in this chapter. Buddhi is like a two-way mirror. As mentioned above, the light of the ▼ spiritual Self shines into the mind through buddhi, giving the mind/body the appearance of consciousness. Meanwhile the operations of the mind all reflect Physical Body (Sthūla-Śarīra) Anna-maya-koṣa in buddhi so that the spiritual Self, ātman or puruṣa, can witness and enjoy them. Most of our so-called “spiritual experience” in meditation up to the point Psychological Self (Ahaṁkāra) of samādhi actually occurs in buddhi. These experiences are there for us just to Mindﬁeld observe, without a label of “mine.” Until we reach samādhi, the experiences are not yet of pure consciousness. (Citta) The physical functions of the mind/body operate similarly. According to Yoga, Manifest & Unmanifest Natural Universe (Śakti, Prakṛti) the physical body receives its support from the prāṇa-maya-koṣa, which in turn is supported by the other koṣas, all of which the Self (ātman, puruṣa) intends into existence. Yet the Self is consciousness only, without action. In Kashmir Śaiva philosophy, which perceives reality as nondual, “not two,” the personified deity Śiva represents the Self as the principle of pure consciousness and the first Guru. His feminine counterpart is Śakti, the Self’s power to veil Itself in the form of the world and to manifest the universe. Śiva and Śakti are totally equivalent, yet only Śakti, prakṛti, acts; kriyā-śakti (action) is one of Her powers. Because prakṛti includes the manifest and unmanifest

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creates in our individual mind/bodies. Moreover, because of the way that pure consciousness devolves into matter, when we notice a change in our anna-maya-koṣa, all our other koṣas will have been affected. Figure 1.1 describes this relationship. It superimposes the nondual Vedānta and Kashmir Śaiva perspectives of reality with the dualist Sāṃkhya-yoga view and the functions of mind that we have discussed thus far. It also includes citta, which we have yet to explore.

Because the Vedānta system and Kashmir Śaivism collapse the dualism of classical Sāṃkhya-yoga to describe reality from beyond the mind, the material presented in Figure 1.1 is paradoxical. Sāṃkhya-yoga is dualistic in outlook because it describes the universe through the experience of the mind. (The domain of mind is inherently dualistic, due to the distinction it perceives between subject and object.) Kashmir Śaivism and Vedānta, however, move beyond the dualism of mind: beyond senses, language, thought, or experience. They offer the contemplative skills to harmonize the subject–object dichotomy and transcend it. In this way, we can say that these philosophies collaborate (rather than compete) with each other by offering a perspective from different levels of experience and realization. We will refer to each system throughout this text.

Citta. Citta can be defined in several ways. Manas, ahaṁkāra, and buddhi are functional descriptions. Citta is often used in this functional sense also to denote the personal unconscious, where the impressions of our experiences are stored in the form of saṁskāras, or subtle karmik impressions with which we Figure 1.1. Dualist and Nondualist Views of Reality: The Sāṃkhya-Yoga Śarīras, Vedānta Koṣas, and self-identify. These are Kashmir Śaivism

10 CLEARING THE PATH Chapter One 9 impressions of each thought, feeling, or action that we have. They become the (as our psychological selves) are the ones who undertake the various Yoga seeds of our future mental action (vṛtti). We experience this mental action as a practices described in this book, it is the Self who ultimately inspires our work. sort of emotional momentum at every moment that prompts us to act in a Kashmir Śaivism would say that when we act, it is because certain way. Through buddhi, we can choose to follow this momentum or spanda, a spontaneous pulsation of consciousness, has occurred and triggered perhaps do something different. This concisely describes the scope of human an intuitive insight in buddhi, which then moves towards manifestation of free will and is the central process in both the Yoga theory of karma and energy and matter into form. The Self inspires the changes that buddhi then

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the neuroscience view that we can use our mind/body to gradually change our within all our states of mind. In other words, we are actually in samādhi now, brain, ideas to which we will return. but we don’t recognize it because the disturbances in our (individual) mindfields obscure it. He then describes five different levels (bhūmis) of Citta not only stores our personal karma but also houses the stories of all disturbance, each one characterized by increasing clarity and pacification: sentient beings. The great twentieth-century psychologist Carl Jung (1875– 1961) observed that there appeared to be a part of most people’s unconscious • Mūḍham: stupefied. This is a mindfield that cannot interpret the world around mind that they shared, even across time and cultures (Campbell, 1971, pp. it accurately because of confusion, delusion, delirium, hallucination, or 59¬¬–69). Jung noticed that all people seemed to incorporate symbols and intoxication. It is a mindfield out of touch with “reality” as other people certain energetic thought forms (archetypes) into their thought processes and experience it. especially into their dreams. This led him to the notion of a collective unconscious, the first intuition in modern psychology towards knowing citta in • Kṣiptam: literally “tossed about,” distracted. This is a mindfield whose a much larger sense as the very substance of the mindfield, not only the attention is so scattered that it cannot settle down or concentrate at all. But this personal mindfield but also the single great mindfield in which all the universes mindfield does interpret the world around it as others do. within universes (prakṛti) exist. Thus citta both lies beyond our personal mind/ body and yet also envelops it, underlying all the koṣas without being limited to • Vi-kṣiptam: less distracted. Here the mindfield, still distracted much of the them. It is often described as an ocean in which some waves have formed and time, begins to have some moments of concentration and meditation. This folded over on themselves temporarily, causing the waves, or parts of the describes the majority of Yoga students. mindfield within the ocean, to experience themselves as individual minds. The Śaiva • Ekāgram: “one-pointed.” This mindfield has attained a one- pointed focus and Vedānta philosophies would say that this is the veiling power that allows it to move through the process of meditation and into the lower of divinity, divine consciousness hiding from Itself. The experience of stages of samādhi: the samādhi with wisdom, or saṁprajñāta. meditation eventually takes us beneath the surface of this ocean into the • Niruddham: “attenuated.” This mindfield has ceased to function altogether, transpersonal depths of the universal mindfield, until finally divinity again “yokes” to Itself, and all that remains is samādhi. meeting the definition of Yoga, Yogaś citta-vṛtti- Chapter One 11

Patañjali and the Mind/Body 12 Yoga’s broad and all-encompassing definition of mind brings us to the work of Patañjali, who in about the second century BCE compiled into the Yoga-sūtra CLEARING THE PATH the system of Yoga practice that was already many centuries old by his time. The most authoritative commentator on these nirodhaḥ, “Yoga is the cessation of activities of the mindfield” (YS I.2). The aphorisms was Vyāsa, who lived about 700 years later. aspirant has come to the final a-cognitive, or a-saṁprajñāta-samādhi. In the In the Yoga tradition, the Yoga-sūtra is usually read with Vyāsa’s commentary Vedānta and Tantra systems, this state is also called a-mānasaka Yoga: Yoga as a single text. Vyāsa opens his commentary on the first sūtra by explaining without, or beyond, mind. When it becomes the permanent state of a Yogi, he that “Yoga is samādhi,” the deep meditative state in which we experience pure or she is liberated. consciousness. He goes on to say that this superconscious state is inherent

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The process of Yoga, then, is to gradually reduce the level of disturbance in the these painful mental operations (kleśa-tanu-karaṇa, “making the afflictions mindfield so that the pure light of the spiritual Self (ātman) can shine through thin,” YS II.2). the mindfield undistorted, and eventually the light can shine “in its own nature” (YS I.3). In Yoga we use the mind/body as the means to deconstruct the Sūtra I.30 lists the mental distractions (citta-vi-kṣepa) that prevent us from mindfield so that it no longer obscures the light. Mind (including the body) is reaching samādhi: both the problem and the means to the solution! • vyādhi: “illness,” due to imbalances in the body; The technical term in Yoga for this gradual process of mental purification and • styāna: mental laziness, procrastination; clarification is citta-prasādana. The word prasādana is from the Sanskrit verb • saṁśaya: doubt; root √sad, “settle, sit.” The prefix pra- (same as the Latin pro-) means • pramāda: negligence in cultivating the means to samādhi; “forceful” and “complete.” So a mind that • ālasya: laziness, sloth due to inertia and heaviness in mind and is prasādana is one in which all its disturbances and impurities have settled out completely, like dirt settling out of a container of muddy water over time so body; that the water becomes clear and pleasant. Citta- prasādana means making the • avirati: not turning away from expending mental energy in mind clear and pleasant, capable of stability and concentration. The same word, outward sensuality; prasāda, also means “grace” because grace is that which settles down from above, from a higher state of being. So a clear and pleasant mind is also a mind • bhrānti-darśana: wrong views, confusion in one’s philosophical that can receive and eventually transmit grace. Yoga refers to this process as map of Yoga practice; citta-śuddhi, mental purification, or citta-śānta, mental pacification. Without • alabdha-bhūmikatva: failure to achieve a level (bhūmi) of this clarification and pacification of the mindfield, there can be no spiritual progress towards Yoga, whether we speak of Yoga as the final goal or any of its realization in one’s limbs leading up to the goal. • practice, especially samādhi; and • anavasthitva: instability, inability to maintain a level of The mental disturbances. In sūtras I.30 and I.31, Patañjali and Vyāsa name the mental disturbances that hinder our progress towards Yoga. In I.30, they are accomplishment that one has attained. called citta-vi-kṣepa, or mental distractions, the things that make the mindfield kṣiptam (tossed) or vi-kṣiptam (less tossed) (Arya, 1986, pp. 324–328). In the These might sound harsh, but Patañjali does not mince words. He calls a spade second chapter a spade and uses only one word to do so. Remember that he refers to the above as disturbances. They are not attributes of people, but just behaviors that need to be gradually changed. Sūtra I.31 lists the antarāyas (conditions, illnesses, if you will) that result from Chapter One 13 the above disturbances: (II.3), they are called kleśa, or “afflicted,” painful activities of the mindfield. Both terms refer to the same thing with a slightly different connotation (Bhāratī, 2001, pp. 30–35). Kṣiptam and vi-kṣepa connote disturbance; kleśa connotes affliction, pain. They summarize the suffering of the mind. In Chapter 14 CLEARING THE PATH 2 of the Yoga-sūtra, the word citta-prasādana describes the thinning down of

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• duḥkha: pain, physical and mental; We have covered how Yoga as a philosophical system classifies painful • daurmanasya: “bad mindedness,” anger, anxiety, depression; • distortions of the light of consciousness in our mind/bodies, preventing us from aṅgamejayatva: physical and mental instability, literally, entering the deeper states of meditation. But how do the distortions get there? The easy answer is that our emotions warp the “flow[s] of energy and “trembling of the limbs”; • śvāsa: inhalation; and information” that constitute the mind (Siegel, 2010, p. 52). Each emotion • pra-śvāsa: exhalation. creates a “kink” or a “sticking point” in our mind/body that distorts the flow of pure consciousness from the Self. We are likely familiar with some or most of these from our experience of difficulties in meditation. We know, for example, that if we are ill or physically The harder question to answer is this: “What is an emotion?” Just as Siegel or emotionally unstable, we will experience pain or perhaps a negative impact (2010) describes the challenges of arriving at a scientific definition of mind, we on our mood, or we will become restless in our meditation, and our breath will see that the same problem applies to emotion. It is an elusive concept about be disturbed. which there is very little scientific agreement. This book proposes a theory of emotion that has four components: sensation, cognition, motivation, and It is very interesting here that inhalation and exhalation, which saṁskāra (subtle impressions of habitual emotional momentum). we usually think of as normal activities and part of the sustenance of life, are considered illnesses! If we look further on in the Yoga- sūtra, in the Sensation in Emotion section on prāṇāyāma (subtle energy practices, including breathing exercises), We might be tempted at first to say that emotions are feelings. But much that Patañjali uses different terminology for exhalation and inhalation: bāhya we feel isn’t really an emotion. We may feel hot or cold or numb. We may feel (external, YS II.50), meaning exhalation, or recaka, and abhyantara (internal, nauseated or excited. While these may be related to emotion, they are not really YS II.50), meaning inhalation, or pūraka. We also find the terms pūraka and emotions per se, at least not entirely. They are the body’s physiological recaka response to the environment or used in the haṭha-yoga 5 texts 1000–1500 years later. Patañjali makes the point that there is a difference between ordinary breath subject to the mind’s thoughts. Together, our thoughts and sensations make every to mental disturbances (pra-śvāsa, śvāsa) and breath in prāṇāyāma (bāhya, emotion a mind/body phenomenon. We can work with our body’s sensations to abhyantara): When we practice Yoga breathing exercises, or prāṇāyāma, we pacify our emotions in two primary ways: breathe consciously, with mindful awareness. This kind of focused attention is 1. Our sensations can alert us to strong emotions, enabling us to become aware what makes all the difference in all the practices of Yoga and, more generally, of how our emotional state might influence our behavior for better or worse. in our thoughts, emotions, and behavior in our everyday lives. With awareness comes the choice to reframe our thinking and our actions. 2. The bodily sensations that accompany our strong emotions can remain outside 5 The term haṭha-yoga is often associated primarily with the physical practices of āsana and prāṇāyāma, though it actually of our awareness, even when we are very much aware of the emotions refers to the effort to merge the opposite solar (ha-) and lunar (-ṭha) aspects of the subtle body. In meditation, this opens the suṣumnā channel (see Chapter 7) so that the practitioner can enter the deeper states and attain the final goal of haṭha-yoga, themselves. For example, we can know that we’re angry without noticing the samādhi. heat and tension that arise in our body. We might recognize that we’re

Chapter One 15

Emotion

16 CLEARING THE PATH

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nervous without being particularly aware of how short our breath (Dickson, 1991). He tended to consider libido primarily within the context of has become. When these are the case, we can make an intention to watch what sexuality, but each of the primary fountains is actually an aspect of the libidinal is happening in our body, to feel into what is going on. The act of paying energy that sustains our embodied lives. We try to stay alive (self-preservation) attention shifts our awareness away from thoughts that might be fueling a because we harbor the thought, “May I never cease to be.” If we don’t have strong emotion. Attending to our body also enables us to relax our emotion’s food or water, our bodies begin to die after about two weeks. Without sleep, we physical components. When we can do this, the mind will often relax as well. begin to become psychotic generally within about 72 hours. We can live without sex, but its mental nature and the press for the continuation of the Cognition in Emotion species do not make this easy or comfortable. All these drives are legitimate human needs. If we get too little of them, we begin to wither. If we overdo This is the domain of cognitive-behavioral psychotherapists, who work with them, we risk illness or addiction. people on changing the thought processes that modify and channel emotional energy. As above, this does not entirely define emotion but is only one facet of The task for us in the first place is to have a balanced relationship with these it. Additionally, there are many cognitions that we would not call emotions. drives so that we maintain our health and don’t create obstacles for our spiritual Emotion also has a quality of “motion.” Emotion implies motivation, a mental growth. My recovering alcoholic and sexually addicted clients often tell me movement towards a goal. that for them, their addictions were their spirituality calling to them through the back door, as it were. Most addictions at their root are spiritual problems, no Motivation in Emotion matter how biologically involved they may be. How does motivation become a part of emotion? Here it is useful to view Addictions, and our emotions in general, painful as well as pleasant, are usually emotions through the lens of our instinctive drives. These are our primary driven in part by the intrinsic, instinctive motivations in life. When one of these motivations in life, and they are important sources of energy for our embodied basic desires (primary fountains: food, sleep, sex, or self-preservation) is life: food, sleep, sex, and self-preservation. Swami Rama (1989) referred to frustrated, we ourselves often become frustrated and angry (krodha). When a these as the four “primitive fountains” (pp. 54–66). Many people feel that calling them primitive makes them sound bad in some way, something to be basic desire is satisfied, we feel pleasure, and our mind wants to move towards gotten rid of, which is a false assumption. Nevertheless, we will instead call it; this is “e-motion” of the mind towards a desire (kāma). Kāma is considered one of the legitimate aims of life because it is often where people begin on the them primary fountains since they are necessary to life, even if they also spiritual path. The release we experience from our limited self at present us with some obstacles and challenges to our spiritual growth. the height of sexual experience, for example, often clues us in to the greater In the Yoga tradition, for example in The Laws of Manu (Bühler, 1886/1969), Being that we are. People also awaken to their spirituality from the pursuit of the primary fountains (although not named as such) are described as the basic any of the four primary fountains. They realize that a balanced relationship to desires that we share with all animal life. In the early days of psychoanalysis, the fountains stabilizes the mindfield, and no fountain itself provides lasting Sigmund Freud (1856–1939) theorized in his own way about these drives, fulfillment. This we can only attain through experiencing our nature as Self. calling them collectively libido

18 CLEARING THE PATH Chapter One 17 Kāma, however, moves us away from these insights (and in a roundabout way back towards them) when we become attached, even addicted, to the pleasure

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of desire, identifying with that pleasure through our ego (ahaṁkāra). This may deeply deluded regarding our attachment to an object of desire, we may not lead us to experience pride (mada) and to compare ourselves favorably to only begin to hanker after the object that someone else possesses and become others. We may identify with our desire to such a degree that we believe the obsessed with our desire for it (envy), but we may also begin to believe that the object object rightfully belongs to us (jealousy)! of our desire belongs to the self (“mine”) and is of the Self (“Mine”). This kind All these manifestations of emotional pain can be traced back of misidentification of the Self with our desires is delusion (moha). Finally, we may seek to maximize our possession of whatever we identify with (money, to our relationship with the four fountains. The key word here is relationship. It beauty, status, collections, etc.), and the e-motion of our mind/body turns to is a useful contemplative exercise to look at our pain in life through this lens to understand where it is coming from. What deeper spiritual need is motivating greed (lobha). Of course, all this suffering will eventually lead us to realize our desire as it arises? How can we relate to the desire skillfully to fulfill the how to avoid it, namely by having a balanced relationship to the fountains. This spiritual need? For example, you feel an impulse to overeat. When you will in turn allow the mind to stabilize and to enter deep meditative states. So mindfully ask yourself what you feel (HALT?), you notice that you are actually eventually we will come to know the Self, however painful the route may be. tired and lonely. Then you have the choice to meet the real needs The suffering of addiction, by pointing to what does not work, of your mind/body and get some rest and connect with a friend or can eventually wake us up to what does, to the path towards freedom. This is a family member. If you choose instead to follow the impulse to overeat, then the back door through which we might “pass” towards our spirituality. In your needs don’t get met, and afterwards you feel ashamed and even more lost. another sense, though, all of it is already our spirituality because all of it is part We may not directly control the circumstances of our lives or our basic human of our path. We are always the Self, always in samādhi; we just don’t know it. condition as described by the primary fountains, but how we relate to these And even the suffering energy can help us come to know. This is a very factors does make a difference in whether and how much we suffer. Even in the classical explanation of painful emotions according to the Yoga system and is by no means exhaustive. case of addiction, the saying applies, Pain is inevitable; suffering is a choice. We always have the choice to use our awareness (buddhi), perhaps with the The twelve-step addiction recovery culture has a common-sense formula for help identifying the connection between emotions born of the primary fountains, the impulse to addiction, and how these reflect our spiritual needs. It is referred to of therapy and/or medication, to reduce our dependence on the fountains and by the acronym HALT and happens to match the fountains exactly: hungry thereby reduce our suffering. We will return to this subject in our discussion of (food), angry (any of the above desires frustrated), lonely (sex, self- mindfulness below and in Chapters 3 and 4. Chapter 9 explores when working preservation), and tired (sleep). People tend to use their addictions to try to with a therapist may be helpful on our path. meet deeper spiritual needs when one or more of these conditions is present.

20 CLEARING THE PATH

Chapter One 19 Saṁskāra in Emotion Human beings can find many ways to experience pain. If an object of our There is one final component of emotion: saṁskāra. These are the subtle desire is lost, for example, we experience grief. If we lose contact with our mental impressions created in our mindfield (citta) by each of our thoughts, deeper mind and spiritual Self, we often feel shame, a pervasive sense that we feelings, motivations, and actions. They exist in citta are hopelessly flawed and can never be made whole (and holy). If we become as seeds of our future action. When the time arises for these seeds

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to bear their fruit, they arise in the mindfield as a wave (vṛtti) of emotional interface between pure spirit and the material mind at its purest. Even when the momentum towards a certain action. Most often we simply act out these rest of the mind is withdrawn, dissolved in its deepest, dreamless sleep, buddhi emotional momenta without awareness, creating another very similar seed of continues to observe the mind/body sleeping. It remains awake within the future action. In this way, we usually just recycle our saṁskāras, creating and sleeping person. How do we know this? When you awaken, you always know reinforcing our emotional habit patterns and conditioning. If we remain whether you slept well or not! (See Vyāsa’s commentary on YS I.10, Arya, intentionally, mindfully aware of 1986, p. 178.) Many of us have had the experience of our buddhi awakening us from deep sleep when there is, for example, an emergency or a baby crying or a this process unfolding in us, we have a chance to consider whether the incipient phone call we must answer. action is skillful in our current situation. This gives us a choice to do something different. Also, because we are aware of this process from the level of buddhi In the processes of both meditation and conscious, deep sleep (yoga-nidrā), as (rather than from ahaṁkāra), our self-identification with the impulse to action well as when we are falling asleep, we seek to gradually relax the functions of dissolves. It loses its momentum. We will discuss this aspect of emotional the mind/body from the gross purification further in Chapter 5. body and sensory mind up to the subtler I-maker (ahaṁkāra) and remain in a state where the active mind (manas) dissolves and essentially disappears. Mindfulness (Remember that in the Sāṃkhya and Yoga philosophies, the subtler aspects of The foundation of emotional purification, which allows us to transform our matter are the source and origin of the grosser. Buddhi devolves into ahaṁkāra, emotional conditioning (saṁskāras), is mindfulness. As we practice which devolves into manas, elements, and cognitive senses. Meditation works mindfulness, synonymous in Yoga with awareness, we clear our spiritual path. this process of emanation backwards.) When we meditate, our personal sense All the Yoga practices that Patañjali identifies (many of which we’ll explore in of self moves into the background and disappears. Yet awareness remains! In this book) help us, through awareness, to create the space in which we glimpse the deepest state of yoga-nidrā, there is no thinking; we have only the and then fully know the Self. awareness of pure being, awareness of the sensation of breath, and buddhi watches both the mind and the body sleeping. One might think this would be Mindfulness Is the Awareness of Buddhi boring, but who ever got bored watching a baby sleep? Awareness comes from Neurologically, we might describe awareness as focused, directed attention (the this innocent depth at the interface between the spirit (ātman) and the material focus and direction may be conscious or unconscious) mediated through the mind. activity of the middle prefrontal cortex of the brain. In truth, however, awareness also goes well beyond this

22 CLEARING THE PATH In contemporary American usage, we can now recognize the Chapter One 21 word mindfulness as referring especially to the observing function neurophysiological process. Awareness is part of buddhi. It is the subtlest, of buddhi. As it has found its way into modern psychology and psychiatry, purest aspect of mind, the part of our mind/body that is closest to our spiritual mindfulness has become a neutral term for both awareness and meditation that Self. All the other functions of buddhi— discrimination (viveka), decision avoids the cultural and religious associations to which some people might making and intention creating (saṁkalpa), intuiting—are grosser functions object. Today’s secular approaches follow the lead of many cultures, not only than awareness. They exist at grosser levels of buddhi. Awareness exists at the “major” but also indigenous, whose meditative practices have generally begun from the

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mindful observation of the breath. In Yoga and in Buddhism, breath awareness to the mind. Manas’ activities are then more easily identified in the moments is synonymous with mindfulness, smṛti-upasthāna in Yoga, “the establishment when they take form as thoughts, feelings, or behaviors. Mindfulness thus often of mindfulness,” or sati- paṭṭhāna in the Buddhist traditions in the Pāli begins with breath awareness as the easiest and most natural starting point from language. which we can expand our attention into other areas.

Mindfulness Begins with Breath Awareness Mindfulness Is a State/Mindfulness Is a Practice Why this emphasis on breath? As a species, we are driven to promote and We’ve identified the breath as a common focus of mindful attention, indicated protect bodily life, and so we find ways to relax, often instinctively, by relying that mindfulness often expands beyond the breath, and defined mindfulness as on our breath. (We are all familiar with the common folk wisdom to “take a the awareness of buddhi. But how exactly deep breath” when feeling agitated or provoked.) Our ancestors faced quite a do we initiate and maintain mindful awareness? To answer this, let’s explore lot of stress just to stay alive. Because stress took its toll on the mind/body, the often-cited definition of mindfulness articulated by Jon Kabat-Zinn, PhD, peoples across time and continents developed ways to promote rest, professor of medicine emeritus and creator of the Stress Reduction Clinic and rejuvenation, and cellular repair. As we’ll discuss in Chapter 2, the keys to this the Center for Mindfulness in Medicine, Health Care, and Society at the healing repose are repetition and focus. What more repetitive activity exists University of Massachusetts Medical School. For Kabat-Zinn (2005), than the constant inspiration and expiration of breath? This specific activity has “Mindfulness means paying attention in a particular way: on purpose, in the been available to each of us, always, regardless of the relative scarcity or present moment, and nonjudgmentally. . . . The overall tenor of mindfulness abundance of other resources. (Indeed, we have all, always, relied on it for our practice is gentle, appreciative, and nurturing. Another way to think of it would very lives.) As long as we are living embodied life, our breath is with us, so it be ‘heartfulness’” (pp. 4–7). This definition includes the essential ingredients is a useful, familiar, and ever-available object on which to place our of mindfulness and, though secular, also captures much of what we’re doing concentration. when we practice Yoga. It serves both as instruction for practice and as a description of the achieved state. As instruction, it gives manas, the thinking I would argue that we also focus on our breath to respond to mind, something to do so the call of our innate spirituality. In Yoga, we grow towards our fullest potential by learning to yoke mindful awareness to our every thought, feeling, and action so that we might make the most 24 CLEARING THE PATH

that it can become still, and buddhi, the aware mind, can reveal itself. As Chapter One 23 description, it helps us to know what we’re looking for in the attained state. Let’s continue to examine Kabat-Zinn’s mindfulness definition using the constructive and life-affirming choices. If we are to notice specific mental language of Yoga. occurrences within a wide range of cognitive and behavioral possibilities, we must first calm the mind to attune ourselves to each mental activity as it arises Mindfulness is on purpose. When we live and practice Yoga mindfully, we —no easy task. So we begin with a simpler instruction: We intentionally focus intend to pay attention. Because awareness happens from buddhi, mindfulness our attention on our breath. As the mind tethers itself to our breathing, both is inherently intentional. And because buddhi is beyond ahaṁkāra, the intention mind and breath slow down. When the usual background chatter of manas does not come from our personal sense of self (ego, if you will), but from quiets somewhat, buddhi becomes more available to recognize manas’ deeper within. This is one interpretation of the process of svādhyāya, Self- activities and habits, underscored by a backdrop of clarity not typically known

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study, coming to know the Self through all that it is not: the roles and functions In our ordinary awareness, we are always a little in the past or a little in the of ahaṁkāra. When manas has been occupied in observing the flow future because the mindfield in its disturbed state is incapable of seeing anything as it is, in the true present. We can, however, of breath, buddhi is then free to observe the operations of our mind and heart, intend to bring our attention nearer to the present through awareness. Here exercise its powers of discrimination, and dissolve self- identifications and again we can understand Kabat-Zinn’s (2005) definition as both instruction and conditionings, which disturb the mindfield and prevent our ability to description, and on multiple levels: In a basic sense, when we attempt to concentrate and know the Self. This process prepares us to enter the deeper practice “in the present moment” (p. 4), we do not distract ourselves by meditative states. thinking about, interpreting, or identifying with what we have just noticed. When we approach mindfulness with the intention to meditate, Rather, we continuously allow ourselves to witness what happens next (and our process shifts according to our bhūmi of realization, though stabilizing the next, and next, and next . . .). This is one reason breathing practices are so mindfield by concentrating on the breath first, and then the breath in common. We can only notice ourselves breathing in as we’re actually inhaling; conjunction with another object of focus, usually helps. We meditate “on we can only tune into the exhaling breath as it is leaving. In this way, the word purpose” (Kabat-Zinn, 2005, p. 4) by first using our buddhi—with its ability to present may seem to describe our felt experience and practical intention, but intend attention to keep manas occupied—to focus on whatever we can access: until we succeed at Yoga, we are not present in a real sense. Through mindfulness, we come closer to presence. We attempt it to encourage our mind/ our breath, physical sensation, a mantra, or even prāṇa or nāda (subtle body to let go into it. nonphysical sound). As tennis legend Arthur Ashe famously said, “Start where you are. Use what you have. Do what you can.” We must emphasize, however, Mindfulness is nonjudgmental. Judgment is a function of thought, which that if we interpret on purpose to mean that our personal self (ahaṁkāra) pays occurs in manas, but because awareness originates in buddhi, mindfulness is by attention to one of these objects (for example, by mentally stating, “Now I am its nature nonthinking and nonjudgmental. When we attempt mindfulness breathing out. Now I am breathing in. Now x. Now y.”), this demand for practice, buddhi gives manas the task to observe the breath (rather than to verbalization stimulates manas, which we are trying to move into the judge ourselves, our skill at mindfulness, or the content of manas). In this way, background. Mindfulness we intentionally engage a spirit of nonjudgment. This quality is already is meant to be noncerebral: “There is nothing cold, analytical, or present, even

26 CLEARING THE PATH Chapter One 25 unfeeling about it” (Kabat-Zinn, 2005, p. 6). It is a gentle relaxation into pure though in the beginning the judgmental voices in manas may try to reassert witnessing. When we are the witness, there is no sense themselves. (Just keep watching and breathing!) of a separate ahaṁkāra doing the practice, just an overall sense of Being. In the As we engage in emotional purification, we follow instructions achieved state of mindfulness, only that Being remains, essentially merged to attend to ourselves and to our environments with an open with the object of focus. This is the state of saṁprajñāta-samādhi in Yoga and heart, willing to see whatever arises. This is easier when we look śamathā in the Buddhist practice of Vipassanā, insight meditation. nonjudgmentally as a relatively objective observer, suspending any assessment of what we observe as “good” or “bad.” Siegel (2007) describes the flavor of Mindfulness is near-present. The Yoga system holds that a true present exists nonjudgment beautifully when he refers to practicing in a state of “curiosity, only in samādhi, where past and future cease to exist. openness, acceptance, and love (COAL)” (p. 15). With mindful awareness from

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buddhi, a gentle COAL approach—wonder—replaces assignment of good or bad, me or mine. Loving awareness just is. Because mindful awareness is synonymous with the action of buddhi, and buddhi is the part of us that is curious, open, accepting, and loving (it is our calm presence), mindfulness relaxes us. It thus creates a window of opportunity in which we are attentive and receptive to change. From a place of peace, we feel courageous to notice the tendencies of thought and emotion from which we might otherwise turn away. Empowered, we are safe to question their constructiveness and whether and how accurately they reflect reality. As we’ll see in Chapter 2, we feel supported by the very physiology of our mind/ body and capable of facing what’s difficult within us. Mindfulness thus provides the tools and the support, the instructions and the capacity, to allow us to choose new responses, again and again. This is how we grow; this is personal transformation and our spirituality at work. In the next chapter, we will explore the neurobiology of mindfulness and its role in changing even the structure of our brain and nervous system as we work with ourselves.

Final Thoughts Mind is much more far-reaching than Western thought has traditionally conceived. As Siegel (2010) notes, the definition of mind continues to develop in the West, and many now postulate a

Chapter One 27 complementary mind/body. Yoga further expands upon this idea to include even a mindfield, which encompasses both personal and nonpersonal “energy and information” (Siegel, 2010, p. 52) on the self and Self. This most complete definition of mind provides a foundation to appreciate our definition of emotion, comprised of four parts: 1. sensation, 2. cognition, 3. motivation, and 4. saṁskāra. At each level, we can employ the practice of mindful awareness to work with our emotions for psychological and spiritual growth. The further chapters of this book are designed to help us with just this.

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114 Mindful teacher, Mindful school 6 Part 1: Situating Mindful Awareness Mindfulness, Training in Schools AUTHENTIC AND CONNECTED Education has become so structured, so organised and over-packaged that it’s Social-Emotional easy to forget that schools don’t create learning. Learning (SEL) Humans learn – it’s what we do. and Wellbeing Schools are able to exist because humans learn.

Throughout my teaching career I have often returned to the message from Schank and Cleave (1995) in their Santa Fe Institute paper ‘Natural learning, natural teaching’, that schools are not natural places of learning:

The method people naturally employ to acquire knowledge is largely unsupported by traditional classroom practice. The human mind is better equipped to gather information about the world by operating within it, than by reading about it, hearing lectures on it, or studying abstract models of it.’

Given the somewhat artificial nature of schooling, it is important to keep learning connected to the world beyond the classroom and as authentic as This chapter: possible. Authentic and connected became watchwords for me as a school offers a holistic framework for promoting wellbeing for school communities principal when looking at curriculum development, project work and subject that supports a coherent vision for teaching academic, social, and emotional integration. Keeping learning real and in touch with the needs and interests of the learner are essential elements for engaged learning. This need for authen- skills ticity and connection applies just as much, if not more, when we consider focuses on contextualising mindfulness training within schools and making including our inner lives and our hearts in learning. When we explicitly include connections with other skills and curriculum areas and value the broader developmental needs and experiences of the learner, we bring schooling closer to the natural propensities of human learning – and we looks at schools that have already begun to ‘shift the focus’ by combining make it more relevant. mindfulness with social-emotional skills development.

A FRAMEWORK FOR WELLBEING Training mindfulness skills in schools has greater relevance when it is situated in the context of teaching social and emotional skills, which in turn can be housed within the broader framework of enhancing wellbeing (see Figure 6.1). Mindful awareness training helps build attention, emotional regulation and related capacities that underlie a range of social, emotional and academic skills.

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116 Mindful teacher, Mindful school Mindfulness, social-emotional learning (SEL) and wellbeing 117

e and Commun Hom ities Schools

Classrooms

Self- Self- Awareness Management

SEL Social Awareness Responsible Decision- Making

Relationship Skills

SE n L C ctio urr stru Sc iculum and In s ho icie olw Pol F ide Pr s and am actice ps ily shi an tner d Community Par

Figure 6.2 Social and emotional learning in schools wheel (CASEL) Figure 6.3 Balancing mind, body and heart (reproduced with permission from Petr Dimitrov, International School of Prague) The CASEL wheel sets these key competencies of social and emotional learning (SEL) within contexts where students spend their time and organises them into school puts these affective areas at the heart of its mission, alongside academic three core areas: development, the core approach to learning has shifted focus and we can see this fruitful alliance of mindfulness with SEL. Intrapersonal: self-awareness and self-management Seen through this holistic lens, it becomes more natural to plan curricula and Interpersonal: social awareness and relationship skills activities that combine the academic with the affective and the physical; that is, a balance of head, heart and body in learning approaches. One school that has been Behavioural/ethical: responsible decision making working to incorporate such a vision into the everyday experience of its students is When we talk about bringing the heart more into the core of mainstream educa- United World College Thailand. tion through mindfulness, it’s these aspects of learning we are focusing on. They are a combination of skills that further self-awareness and self-regulation. We aim through SEL to be able to recognise and articulate our moods and emotions but ‘engaging the heart in learning’ is also about understanding our feelings and UNITED WORLD COLLEGE, PHUKET, THAILAND impulses so that we can moderate them when necessary. It’s all about balance. UWC Thailand is an independent school that follows the International Baccalaureate curricular framework in primary, middle and secondary stages. The school (formerly Phuket International Academy) was founded in 2009 on MINDFULNESS-BASED SEL IN ACTION a combination of mindfulness and social-emotional learning (SEL) within a Experiential training in mindful awareness can build personal understandings and (Continued) insights that may have immediate relevance and application to our lives. When a

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(Continued) it’s now time for a parallel movement that prioritises the affective skills, bringing them more into the heart of learning. There are few ‘Directors of Mindfulness child-centred community focusing on inquiry-based education and service learn- and SEL’ in the world and nowhere near the level of status has been given to ing. Their vision is for students, teachers and families to develop ‘A good heart, this area as has, for example, to IT Leaders, but there are some signs that this is balanced mind and healthy body’ and their mission is: beginning to change. Even with a school like UWC Thailand that has clarity of vision and a foun- ‘Realising our highest human potential dation of mindfulness-based SEL (MBSEL), Krysten Fort-Catanese tells us that Cultivating genuine happiness ‘implementing such approaches is always a situation where the tortoise wins the race. With high turnover in the initial years for both administration and teachers Taking mindful and compassionate action (for peace and a sustainable future)’. at PIA, it has been challenging to create sustainability around SEL and mindfulness at the school. Over time, as stability increased and leadership strengthened, Every day, students from age 3–18 engage in some form of mindful awareness including establishing the role of Director of SEL and Mindfulness, all constit- and SEL activity, ‘seasoning the day’, as they call it, with developmentally appro- uents became invested and involved in the understanding of how to create a priate exercises, and weaving affective skills development into their International culture around such approaches.’ Baccalaureate programmes at all levels of the school. They even have a Director The school has had the benefit of multiple collaborations and consultations of SEL and Mindfulness. The founding Director of SEL and Mindfulness, Krysten with an impressive line-up of key researchers and practitioners in the field, Fort-Catanese, has shared with us this graphic (see Figure 6.4) that she devised including Susan Kaiser-Greenland, Matthieu Ricard, B. Alan Wallace, Paul Ekman, to demonstrate the underpinning of social-emotional competencies by mindful Richard Davidson, Daniel Rechtschaffen, Joan Halifax and Amy Saltzman. awareness training in the school. Krysten explains:

We formed an ‘SEL and Mindfulness’ committee and eventually the Head Social of School became invested in order to demonstrate that it starts ‘at the Self- Relationship Awareness top’ so to speak. It is now part of the induction that all staff go through Awareness Skills an 8-week course in mindfulness so they themselves are living the school mission rather than only focusing on student outcomes. There is also now Self- Responsible a higher awareness amongst the faculty that they themselves create the Management Decision-Making weather in their classrooms.

A ‘teacher growth cycle’ process helps coordinate required reading for staff on mindfulness in education, as well as using an IB Learner Profile through SEL Lens document created by the school, to inform their goals. Teachers provide examples of how they have been of service to others as well as how they have Mindfulness managed their own self-care. ‘It has been a long road but integrating systems into the hiring and induction process has had a tremendously positive impact on the school’s ongoing commitment to SEL and mindfulness.’ Figure 6.4 Mindfulness-based social and emotional competencies (courtesy of See www.uwcthailand.net/ for further information.. K. Fort-Catanese)

HOLISTIC VISION MIND-SHIFT The five competencies in Figure 6.4 are from CASEL and it’s worth noting here Creating a new school based around a holistic mission such as UWC Thailand is that the title ‘C A S E L’ combines Academic with Social and Emotional Learning. one thing, but most of us will more often find ourselves trying to bring an altered It’s this coherence of outlook, this holistic vision of core skills for learning and approach to an already functioning school system, which is quite another thing for life, that can help transform schooling in the 21st century. We have already altogether. Starting a stand-alone mindful awareness or SEL course can be a witnessed the impact of the information technology revolution on education and useful entry point for many schools and it becomes far more effective when you can connect such initiatives with existing programmes and approaches.

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It may sometimes be hard to see how this can happen but it is first and foremost a mind-shift. If we re-examine what we are trying to do in schools, ‘what really TASIS LONDON matters’, then instead of seeing this as ‘yet another thing’ to add to our already overcrowded curricula, we can come to truly value such a shift. Then, when we TASIS, The American School In Switzerland, seems oddly named for a school carry out curriculum review processes, we can use a more holistic lens that helps in south-west London, but as one of the most expensive independent boarding us see the deeper benefits of combining academics and wellbeing. The combi- schools in the UK they have a tradition of academic challenge and character development. Over the last five years TASIS has been working towards making nation of a deepening dialogue to stimulate such a mind-shift with a gradual, comprehensive changes that aim to put a much higher emphasis on affective organic change in staff training and curriculum planning can help establish a firm areas within curricular programmes and in extra-curricular activities. Their foundation for this work. (Chapter 7 gives some practical examples of how such formula for this work is essentially a combination of positive psychology and a process might be undertaken.) mindfulness. A few years ago I was invited to introduce the TASIS faculty to mindfulness and to the possibility of them being trained in this area, and I have kept track of developments at the school since then. Jason Tait, Head of Upper School ENLIVENING LEARNING Student Life, has led this initiative. Motivated initially by increasing levels of student stress, Jason and some of his colleagues began to try to change the culture When we combine mindful awareness training with existing pastoral and social- of the school to incorporate more centrally the development of core capacities emotional initiatives in schools, the experiential nature of mindfulness can signifi- that promote resilience and wellbeing. Overall the intention is for individual stu- cantly enliven learning. By emphasising the careful noting of personal experience, dents, teachers and the whole school community to be able to flourish. Based this training can help programmes such as character education or anti-bullying on research and insights from positive psychology, the aim is not just to cope interventions become less ‘academic’ and more visceral – more practical and rel- with stress and deal with adversity, but to be able to study and grow in a funda- evant. Normally classes such as Citizenship or Ethics maintain a more cerebral mentally healthy learning environment that develops the skills, knowledge and approach and are in danger of ending up becoming lists of rules for living. But competencies necessary for ‘a life well-lived’. when we recognise and value the inner experience of the learner, then we can Building on aspects of pastoral care and leadership development that were already in place at TASIS, they initially focused on teacher training with all begin to help children develop practical moral codes and relevant lessons for life faculty receiving introductions to professional development opportunities that make sense from the inside out. These life lessons then become more memo- in each of three strands: character strengths, resilience and mindfulness. rable, and they stand more chance of being lived, rather than forgotten as soon as Teachers could then choose one of these areas to focus on in their own per- the course is over. In this way we begin to teach to parts of the child that ordinary sonal/professional development and then once trained they could go on to mainstream schooling does not often reach. try something out with a class and if it went well, with a whole year group. Although UWC Thailand is in many ways unique, some other schools are begin- After five years of teacher training, curriculum planning and initial implemen- ning to create high-profile responsibility posts that give significant recognition tation with students they began to establish a ‘framework for flourishing’ that and leadership to the area of wellbeing in schools. Some are overhauling their would allow them to map and target specific, developmentally appropriate skills traditional definition of ‘wellbeing’ or ‘student success’ and applying it to the for each year group. whole school community rather than just as an intervention for struggling stu- As you can see from Figure 6.5, the framework weaves mindfulness, char- dents. Whereas the educational adoption of IT was driven by major developments acter strengths and resilience work together with a focus on positive emotions and gives students various opportunities to be introduced to, and trained in, in technology in society, the shift to highlight SEL in schools may need to happen these areas. in a more conscious, planned way; it requires sustained effort and willpower to One of the initial models for this work was Geelong Grammar School in shift this focus. Melbourne, Australia. Jason Tait was already interested in positive psychology and then heard that its founder, Martin Seligman, had spent 6 months at Geelong Grammar helping them develop a whole-school approach based on positive psychology. Jason went there to be trained in ‘positive education’ CHANGING COURSES IN MID-STREAM and in practical ways of helping a school community become one in which students can truly flourish. I believe this combination of positive psychology with Changing the culture of a school is a demanding endeavour and the engagement mindfulness has great potential and would make a meaningful alliance. The of teachers is an integral part of the process, so let’s look at an example of a school that has been working hard within a well-established culture to try to create some- (Continued) thing different.

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(Continued)

excellent work by Carol Dweck (2007) in promoting a ‘growth mindset’ (now part of the programme at Geelong Grammar) could, I think, create a power- Flourishing at TASIS England ful approach for student development when combined with mindful awareness training in schools. Whilst schools like TASIS and Geelong traditionally supply students with plenty of challenges, they have not generally, in the past, put much focus on teaching students how to deal with those challenges. Often when schools or parents have noticed students struggling with work, for example, the response might have been to give them extra classes or tutors and so sometimes to add even more work to their list. ‘Dealing with student stress and anxiety has become a daily issue for us’, says Jason, and he believes that the ‘flourishing initiative’ is a practical way of evolving a school culture that both reduces stress and helps students learn how to manage it. There have been many challenges along the way for Jason and his colleagues in trying to implement this work, and there continue to be real obstacles to actually getting it fully embedded in the school. Students usually enjoy and appreciate the learning experiences provided, but ironically many will say they don’t really have time to spend on it, they are just too busy. Teachers also can be frustrated by wanting to work in these areas but not having time to do so properly. In addition, recent government inspection (OFSTED) reports in the UK may force curriculum time towards other priorities. It takes clear focus, patience and strong intent to maintain these essential developments in schools. The Flourishing Program Jason believes that getting teacher buy-in from the start is essential This unique program seeks to provide students, teachers, and all members of the community with to truly change the culture in a school. ‘What I learned from Geelong was the opportunity to develop the lifelong skills and habits required to experience a productive life. This is that because teachers have not done any of this work in their undergrad or achieved through a combination of feeling good and functioning effectively (Huppert and So, 2011). teacher training you have to engage them in a way that’s relevant to their Know Yourself own lives.’ We must know who we are in order to be the best versions of ourselves. We flourish in the face Parents are often perceived by teachers and administrators as obstacles to of challenge and opportunity when we have both the knowledge of our own strengths and when this type of work, but what Jason has found has mirrored my own experience and we develop the resilience to cope with challenges. that of many other schools: ‘We started to introduce these ideas at parent coffee Be Yourself meetings, and we have our share of parents who seem focused only on getting TASIS believes in the worth of each individual student and his or her potential to make a positive their child ready for university, but many of them would also share that their chil- difference in the world. In order to fulfill this potential students must learn to skillfully respond to dren are sleeping less than five hours a night. And most now say they are glad we the present and strive to grow through effort. We must also have the courage to make mistakes and learn from them. In this environment, all members of the community can create more are doing this. They support it.’ meaningful lives. Jason has helped establish a standing committee on Flourishing for the European Council of International Schools, and in 2016 TASIS hosted the first con- Positive Emotions ference aimed at introducing these approaches to other schools. One thing that Know Yourself is clear is that initiatives which seek to establish a real shift of focus in schools Engagement cannot be rushed. They need to grow gradually and organically and cannot just Relationships Flourish be imposed on teachers. They need time, not least because we are dealing with Be Yourself Meaning aspects of human psyche not normally seen as being within the central remit of Accomplishment our schools. TASIS The American School In England (You can find out more about the Geelong journey here: www.tasisengland.org https://www.ggs.vic.edu.au/School/Positive-Education/What-is-Positive-Education) (Continued)

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(Continued) 9 Flourishing in the Ninth grade students develop a strong Face of Challenge & understanding of their own behavior and how The Lower Flourishing with Knowing & Understanding My Feelings Opportunity they can feel good and function effectively in School Core Values Students in Frog Hollow Nursery, Pre- the face of challenge and opportunity. This module of the program provides students with an Flourishing in the Kindergarten, and Kindergarten learn about their Frog in-depth look at the skills of resilence. Lower School is feelings, including emotions and impulses. They Hollow, Pre- develop an emotional vocabulary and begin to based on 10 Developing My In the first semester, tenthg rade students Kindergarten learn how to share their feelings with others. At the Core Virtues Ability to Lead learn how to take a values/strengths based Kindergarten & this stage, there is also a focus on self-control program, which approach to developing leadership skills. In Grades 1, 2, and self-reliance. 3 and 4 encourages habits the second semester, students are introduced of the heart and to mindfulness and learn how to skillfully and Knowing & Liking Myself mind. The program effectively respond to the present. objectives are: Students in first and second grade start to learn about themselves, including what they like about 11 Developing My Gaining an understanding of grit is the main topic x To ignite the themselves, and they gain an understanding of Potential in eleventh grade. Key concepts include: courage, imagination of the how to cope with difficulty. They practice skills conscientiousness, achievement vs. dependability, students. that develop confidence and begin to learn about setting long-term goals, resilience, optimism, identity. confidence, creativity, and excellence vs. perfection. x To inspire them to do and to be their Being My Best Self 12 Flourishing To support graduates in the next important stage Independently of their lives, the focus is on developing the best by cultivating Students in third and fourth grade develop skills, values, and habits that will allow them to character and skills to help them use their unique strengths lead meaningful and fulfilling lives beyond TASIS making positive to enhance peer relationships and to promote England. contributions to the academic success. They explore goal setting, Students develop an understanding of how community. empathy, risk taking, problem solving, and mindfulness will serve them well in a sometimes learning styles. frantic world. 5 Discovery Students in fifth grade learn the vocabulary of Well Being, are introduced to self-care skills, and Figure 6.5 Flourishing at TASIS England begin the process of discovering their strengths. The program touches on many aspects of flourishing including zest, mindfulness, resilience, and positive thinking. HANDS AROUND THE FLAME 6 Tools for Success Sixth grade students are further introduced to the tools for success: grit, self-control, optimism, There are many areas of excellence in mainstream education and plenty of good gratitude, social intelligence, and curiosity. practice to build around, but it’s probably the progressive traditions, freed from the Empathic skills like tolerance and kindness pressures of national curricula and testing regimes, that have more often had the space are explored as we build the skills of gratitude, mindfulness, and resilience. and time to explore more holistic approaches to schooling. They have been, as Michael Fielding (2005) puts it, ‘the hands around the flame’, and it’s the light from these flames 7 Managing Myself Self-control, problem solving, and social- that can help illuminate pathways towards a more balanced, more integrated educa- emotional learning are the key topics for seventh tion. We can draw on progressive traditions throughout history and from progressive grade students. By examining their strengths, students learn to cultivate their best selves and thinkers like Dewey, Montessori, Steiner and the Reggio Emilia approach which, among to look for and savor the positive. others, all have something to offer when we want to explore a more holistic education. Of course it may be easier for some rich, private, independent schools to trail blaze 8 Skills for the Future After taking the VIA Character Strength Survey, a shifting of focus in education in an area such as mindfulness, but some visionary eighth grade students begin to understand how to use their strengths in daily life. They learn state schools are also ‘lighting the lamps’ of holistic schooling in working towards about thinking traps and how to combat the becoming more mindful school communities. We have already seen how mindfulness effect of stress through mindfulness. Students has been embedded into the curriculum in ordinary primary schools in the UK, and are also introduced to the concepts of grit and how this has begun to change the culture of those schools. Stanley Grove primary growth mindset. in Manchester is an example of a school that, having successfully established mindfulness for students and teachers, is now aiming to become a more ‘mindful school’.

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The neural pathways in the brain that deal with stress are the same ones that are STANLEY GROVE PRIMARY SCHOOL, MANCHESTER, UK used for learning. Schools are realising that they have to help kids understand their feelings and manage them effectively. We … want our kids to achieve more Amy Footman led the mindfulness initiative whilst she was Deputy Head and is academically, but we can’t do this if our kids aren’t emotionally healthy.’ aware that now, as Head of School, she wants to continue to foster the growth of Mark Bracket, Director of the Yale Center for Emotional Intelligence, USA (Scelfo, 2015) mindfulness but needs to maintain a balanced approach. Although over half of the staff have now taken a full adult course for themselves, there is no obligation In recent years, recognition of the importance of fostering emotional health in to train in or teach mindfulness. Mindfulness classes are taught as part of the Personal, Social and Health Education (PSHE) curriculum and Amy would now the education system has begun to appear in some countries at national level. like to establish more links between the mindfulness training and other areas of Singapore regularly tops global league tables that compare students’ academic the curriculum and with student behaviour. capacities, but a change has been made to refocus on affective skills (using the five CASEL core competencies) and to put them at the core of their educational ‘The next big challenge is really widening the change in the ethos around objectives. This change is in line with a belief in the importance of people skills for behaviour in the school. It’s about the way we have conversations with the economy as well as in building a harmonious society, and will ensure that all some pupils who have made a few bad choices. For example, in some sit- children take part in SEL activities throughout their school journey. uations where I need to become involved after an incident; we don’t get In the USA, where the SEL movement has gathered significant momentum, a many fights these days, but maybe a child has kicked someone else in the National Commission on Social Emotional and Academic Development has been playground and then, with those children from Year 4 upwards who have established at the Aspen Institute: had the training, it would be good to be able to explore what happened with them using vocabulary and imagery from the course. From the schoolhouse to the state house, we have emphasized the academic We have made some time-out tables where they might go and sit for a few skills our students need. But overwhelming evidence demands that we comple- minutes and then be ready to talk about what was happening. We have ment the focus on academics with the development of the social and emotional made them more about reflection spaces rather than facing the wall and skills and competencies that are equally essential for students to thrive in school, perhaps feeling humiliated. There is a display around those areas about career, and life. connecting with how you are feeling, about what the body is telling you, The National Commission intends to spark the most important conversation about about connecting with positive feelings or memories, a reminder to do a K-12 education that we have had in a generation — examining the very essence breathing practice etc. of what constitutes success in our schools. Drawing from research and promising So to make it part of the culture of the school that helps students and practices, the Commission will explore how to make social, emotional, and academic teachers manage behaviour, we then need to have those conversations development (SEAD) part of the fabric of every school. (Aspen Institute, 2016) with students in these situations around their thoughts and feelings and help them tune in to their present moment experience in order to under- Walter Isaacson, President and CEO of the Aspen Institute, summarises the sig- stand better what’s going on and to learn and grow from it.’ nificance of this effort to shift the focus in schools thus: ‘We know from human history and the latest learning science that success comes from a combination of academic knowledge and the ability to work with others. We need public education to reflect this’ (Aspen Institute, 2016). TIME AND SPACE For many schools with overcrowded curricula and days that are already too busy, the idea of bringing in yet another new area of focus can make it seem difficult to MARK GREENBERG, PENNSYLVANIA STATE even get started. But here’s the thing: when we begin to allocate time and space UNIVERSITY, USA to the affective aspects of life and learning, academic achievement rates go up. A significant meta-analysis (Durlak etal., 2011) looked at three decades of social One of the leading figures in SEL development in the USA is Professor Mark and emotional initiatives in the USA and found that, when schools dedicate time Greenberg from Pennsylvania State University. Based on over 30 years’ to effective social and emotional programmes, ‘Students with training in social- experience as a psychologist and researcher, Greenberg has developed a emotional learning gained an average of 11 percentile points on standardized test deep understanding of the value of social and emotional competencies. scores compared with students who did not receive the training’. This is, of course, Commenting on a study he co-authored that found significant in addition to observed improvements in the behaviours that the interventions (Continued) were targeting, such as character education, anti-bullying and so on.

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training to SEL is an excellent way of ‘boosting neural circuitry at the heart of (Continued) emotional intelligence’ (2013: 194). He believes that mindful awareness training, especially when combined into embedded SEL programmes, can play a significant correlation between social competency in kindergarten and success in adult life, role in helping students develop the key function of improved executive control. Greenberg said, Linda Lantieri, Director of the Inner Resilience programme, supports this saying, this tells us that the skills underlying what we’re testing – getting along with others, making friendships – really are master skills that affect all aspects ‘I’ve done SEL for years [but] when I added the mindfulness I saw a dramatically of life. (Scelfo, 2015). quicker embodiment of calming ability and the readiness to learn. It happens at earlier ages, and earlier in the school year. We lay a foundation of self-awareness Despite his background in this area, Greenberg was nevertheless surprised by and self-management on which you can scaffold the other SEL skills like active how clearly the results in this study showed that early social competencies out- listening, identifying feelings and so on.’ (Goleman, 2013: 194) weighed social class, family circumstances and early academic achievement in predicting wellbeing in later life. Greenberg has made practical use of his academic and professional experiences by co-developing, with Carol Kusché, a very successful SEL programme for primary schools. The PATHS (Promoting Alternative Thinking Strategies) curricu- Part 2: Mindfulness-Based SEL in the lum is used in schools in various countries, including Northern Ireland and Israel. A series of research trials have shown PATHS to increase healthy student devel- Classroom – Practical Examples opment, classroom engagement and learning, and to reduce behavioural and In my own experience as teacher and administrator I have been fortunate to be able emotional problems in a wide variety of pre-school and primary school settings. Greenberg suggests that, when considering the overall value of SEL, to work in schools where there has usually been the scope to focus on social and emotional aspects of learning. In the UK, in Bradford schools, as an ESL (English as It’s not just about how you feel, but how are you going to solve a problem, a Second Language) teacher working with mainly immigrant communities in some whether it’s an academic problem or a peer problem or a relationship prob- pretty poor urban areas, the need to engage students and teachers and build emo- lem with a parent. The ability to get along with others is really the glue of tional investment in their learning and teaching was a key factor. In Tanzania, my healthy human development. (Personal correspondence, 2016) school was small and well-rooted in the parent community and we had the parents’ respect and trust so that when we gave attention to aspects of learning other than As we have seen, the basic purpose of SEL is to help students and teachers rec- just getting high grades, the parents were able to support us and the school really ognise the normal range of positive and negative feelings and to give them tools to slow down and reflect when dealing with conflict, as well as fostering empathy did flourish. In the Czech Republic, I was the Middle School (11–14 years) Principal at and kindness for self and others. These skills can all be supported and developed the International School of Prague (ISP) for 10 years, and I share below three con- though mindful awareness training. Mark Greenberg notes that the work on mind- crete examples of using mindfulness in this context to support and enhance social and fulness in education fits very well with the larger movement of promoting SEL: emotional aspects of learning, focusing especially here on one key social skill – listening.

Mindfulness has the potential to substantially deepen the learning of SEL skills both by sharpening children’s attention and awareness as well as by nurturing a deep sense of compassion for others. (Personal correspondence, 2016) EXAMPLE 1 – FACILITATING DEEPER CONNECTIONS We expanded the ISP Advisory programme (equivalent to a tutor group or pastoral In British Columbia in Canada the educational authorities have been tracking programme) so that teachers spent 40 minutes every other day with a small group student wellbeing for many years, and in one study (Schonert-Reichl et al., 2015) of students, focusing on organisational skills, relationship building and reflection. elementary students taking a mindfulness-based training course (MindUp) saw an The Grade 8 (13–14-year-olds) Advisory Team in Prague established a rotation average 15 per cent increase in Math scores compared with those taking the regu- focus for their sessions using Czech terms that characterise three different styles. lar SEL programme. Other gains were noted in enhanced cognitive control, stress Niterne was all about individual ‘internal’ work (e.g. journaling or reflecting); reduction, and improved wellbeing and social interactions. Meza Nami classes focused on sharing things ‘between us’ and would normally This is not so surprising when you think about it: we can’t learn deeply or effec- involve pair work or sharing with the advisory group; and Spolecne was when tively when we are feeling insecure or distracted by inner turmoil. Psychologist group activities, often the whole grade ‘all together’, would take centre stage. The and author Daniel Goleman says that he came to realise that adding attention advisors had this set-up working well (see Figure 6.6) and were used to creating

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teacher) and after a few moments of mindful settling to transition into this different space, one student would start by asking ‘What’s this?’ and the owner would pick up the object and speak for a few minutes or so about why it was important to them. During this time, no one else spoke: the rest of the group practised attentive listening, creating a space into which the speaker could speak and be fully heard. When the student finished speaking there would be no comment, just a ‘Thank you’ from the teacher and then on to the next object. At the end of the session time would be devoted to a more open conversation where students could NITERNEˇ MEZI NÁMI SPOLECˇNEˇ ask each other more questions or make further comments about their own object or about others’. The focus of the sharing sessions varied each time and every Figure 6.6 International School of Prague grade 8 advisory rotation (reproduced activity involved some kind of artwork, ritual or artefact, for example decorating a with permission from Petr Dimitrov, ISP) paper plate to illustrate ‘What I bring to the table’ or closing the year with a ritual burning of artwork symbolising ‘Things I want to leave behind in middle school’. The change in the quality of speaking and listening in these sessions was pal- innovative activities, but they also felt they were lacking in the Meza Nami area pable. Their mindfulness training supported the students’ ability to listen deeply in terms of more formal approaches to building relationships and so they asked to each other. They would often say that at first they felt a bit uncomfortable but for some input. then they began to really appreciate these sessions: ‘I learned something about Just by chance, a few months earlier, I had been at the Central and Eastern my friend that I have never heard her talk about before’ or ‘I understand a bit more European Schools Association conference and on the last session of the last day, now about why he behaves the way he does, and I don’t get so annoyed by it’. We I ended up going to a workshop about facilitating deeper connections between took care to consider questions of confidentiality, and we created not only a safe students. I didn’t really know what this would entail and the workshop was almost space within the sessions but also agreements about respecting others’ rights and empty (only three of us from two schools attending), but it turned out to be one feelings in not discussing content outside the classes. of the best sessions of the conference. That 45-minute input was to provide us What I learned from this and, and from reading Rachel Kessler, was that young with the scaffolding for some dynamic work that still continues in the school many people do respond well to rituals and opportunities for deeper connection – far years later. better than I would have imagined – and that teenagers, just like their younger The presenter was Catherine Ottaviano, the middle school (11–14-year-olds) primary age counterparts, do want, and even yearn, to share. In some ways this Counsellor at the American International School of Bucharest (AISB). Cathy activity is similar to circle time in primary school – the difference is that creating and her High School counselling colleague Andy Mennick had identified a divide the conditions for deeper sharing with teenagers requires much more careful and between the host country (Romanian) students and the rest of the international sensitive facilitation: the conditions have to be just right for students to feel secure student body leading to less social integration within the school. Their response enough at this stage to share more openly and to reallyy listen to each other. was to begin an advisory class that drew on the work of Rachel Kessler who seems In Bucharest all sessions in the High School had been led by counsellors, but in to have had an extraordinary gift for understanding and meeting the needs of Prague we decided to train the advisors to facilitate the sessions themselves. My teenagers. Her book The Soul of Education (2000) is a jewel – more of an approach co-trainer, Amy Burke, and I would meet with the group of teachers a week or so in than a programme, but full of meaningful insights into what teenagers yearn for, advance of these special activities and go through the exercises with them in real and ideas for dynamic and practical ways of moving towards meeting those needs. time (sitting on the floor, bringing in an artefact etc.) so that they had the chance We took the AISB Kessler-based work and adapted it to our 8th grade needs in to get a feel for the importance of ‘holding the space’ that would be required for Prague. Most of our grade 8 students had already received training in mindfulness this to work well, and for checking over the logistics of the activity. so they had experienced sitting in silence together and had learnt how to focus An important and unforeseen by-product of this work was that this process cre- their attention. We used mindful cues to help them settle into this different type of ated a deeper bonding between the advisory teachers themselves. I had noticed advisory session and then to promote deeper listening. For each of these special that I really enjoyed working with this group, and as Principal and colleague I felt sessions, students would arrive to find a space cleared on the floor, covered with a very accepted by them. But it was not until one of the teachers spoke up in our cloth or blanket and cushions for them to sit on (signalling that this would not be final session that I was able to credit this feeling to the group-work training ses- your average 40-minute class). sions. The teacher had previously been at a very good international school with a On some occasions students would have been asked to bring in an artefact well-developed advisory system. She had been there for many years but told us from home the day before, something that was ‘important to you’. The assembled that, after just a few months working with the grade 8 team, she felt closer to this objects would be laid out ready in the centre of the class (including one from the group of teachers than she had felt in her time at the previous school, and she

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attributed this to those training sessions. We didn’t necessarily always share on a the learner to the work? Do we know how to create an emotionally safe learn- deep level, but even so this showed that it does not take so much for us to be able ing environment in which readers can register these responses on a deeper, more to shift the focus of a busy school day to contain some deeper moments of authen- heartfelt level? Some teachers are very adept at bringing this out in their students, tic connection, moments that we just don’t normally find the time and space for. but all too often we are in danger of unintentionally sucking the life out of a cre- These connections can really improve our working relationships and make both ative work of art for the sake of a future test. We can understand and appreciate formal and informal collaboration more effective in schools. these works of art as stories and experiences given from the heart, and perceived through emotion, as well as through analysis. Even in less-obviously ‘heart-centred’ areas such as, for example, science we can help students combine their analytical understanding of the world with a sense of Council wonder. What is the point for a young person of the detailed knowledge of the cel- The format we used in the sessions for deepening dialogue was based on council lular process of photosynthesis unless they can also sit under a tree on a summer’s practice, which is derived from the traditions of indigenous peoples. You can see day and appreciate the amazing fact that we are here, at just this distance from the a lovely video about council practice in schools at www.youtube.com/watch?v=fK Sun, not too hot, not too cold, in sunlight that can enter that filtered leaf and arrive Sh73dO49s&ab_channel=ojaifoundation. (Note: The Ojai Foundation’s Council in on our bodies at just the right temperature, and be able to marvel at the tree taking Schools section offers comprehensive training in facilitating council practice.) sustenance from the light right in front of our very eyes, in this moment, now? Once they got the hang of it, some teachers found that council could be used in different situations (e.g. in Social Studies discussions or literature reviews) wher- Biology, the ‘study of life’, should mean more to students than memorising cellular ever we wanted to help our students really listen to each other. The same applies processes. Exploring the senses can have an important role to play in science – and to MBSEL approaches in general – they don’t have to be limited to Advisory, PSHE the role of our own unique experience should not be overlooked here either – life or Pastoral classes. Although mindful awareness and SEL skills can be taught as and learning is not just about stuffing ourselves with known facts but also about discrete courses, an emphasis on affective skills can also permeate all areas of the feeling, appreciating and understanding – from the inside out. curriculum, and once you begin to see the value of combining the head and the Psychology, the amazing ‘study of the human psyche’, and theories about the heart in learning you will be able to find many opportunities to apply these skills in mind, surely should also be about exploring how our own mind works, especially a wide range of contexts. There are of course natural links between physical edu- as it is our instrument for learning. Both my daughters studied Psychology at IB cation, health education and awareness of mind, body and emotions, but there are level and one went on to take it as her major at university. Excellent courses yes, also many other ways of reinforcing a more balanced approach to learning. but in 5 years of studying the psyche (of others) she was not expected to spend There is a beautiful quote by Joe Provisor, Founder of Council in Schools in the 5 minutes exploring her own. video mentioned earlier: We are certainly not advocating that schools become introspective places where students engage in endlessly baring their souls to each other, but we need to find a better balance of head and heart in learning. If we bring a more mindful attentive- ‘Fundamentally, Council is a practice that supports the basic skills of listen- ness to articulating and legitimising our deeper responses, can we infuse learning ing and speaking, and these underlie the skills of reading and writing. with more of the humanity that it merits? What is reading but listening from the heart to the story of another? And what is writing but feeling that you have a story to tell in the listening of others? EXAMPLE 2 – TRAINING LISTENING IN FOREIGN In this way, Council is the basis of all other academic skills.’ LANGUAGE CLASSES One year in Prague I went into every 7th-grade (12–13-year-olds) foreign language class and taught some deep listening skills. Then I visited all the EAL (English as an And it’s true – traditional schooling is quick to focus on the analytical and the Additional Language) and SEN (Special Educational Needs) classes so in fact I was critical, often at the expense of deeper, more fundamental human capacities and able to cover the whole grade. The teachers would prepare a challenging listening experiences. When an artist or musician or author creates a piece of work, they are activity, for example in Spanish class, distinguishing three different South American tapping into these qualities. A writer writes a meaningful story from the heart and accents and noticing any common content. Before starting this I would take the we feel its message when we read. But what do we do with it in schools? We jump class through a fun mindful listening activity, heightening their auditory awareness straight to analysing it, exercising our critical skills – which are highly important and settling their minds in order to ready them for some open, receptive listening. skills, yes, but do we give equal attention to hearing and valuing the response of After this preparation they engaged really well with the teacher’s listening activity.

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The approach I used in these classes was a different type of listening to standard schools, with very young children as well as at IB Diploma Level, and teachers exercises where you have to concentrate hard to be able to interpret what is being have reported that students really enjoyed it and afterwards would ask for more said in another language. I based it on my own experiences of language learning. listening activities. When training the 7th grade in this approach I would always leave a chime bar as a gift to the class so they could use it any time they wanted to help them drop into LANGUAGE LANDSCAPES silence for a moment. In this way, as well as doing the listening, we were helping students and teachers establish a shared quiet space that they could return to before a ‘Kevin will never be a linguist.’ Those damning words from my French report, age listening activity or when doing busy project work. It can be restorative for students 13 at Chichester High School for Boys, were etched boldly into my memory. For to have a moment of quiet from time to time during a class, to come back to a calmer many years I believed it and found that when French colleagues of my dad’s came place and then start again from there. This is good for teacher mental-health too! to stay with us my schoolboy French really didn’t cut it. Not surprising, given the way they taught us at school. French was pretty much just like all the other subjects, something to be studied and analysed, not exactly a living language you were expected to use or play with. Despite the occasional ‘language lab’ activity, it was all deadly boring and I learnt very little. It wasn’t until I was 22 that I discovered I can learn languages. But I need to CAUTIONARY NOTE – BELLS AND SILENCE hear them, not just study them in books. I need to be surrounded by the lan- I tend to use chime bars in schools as they are normal school equipment available guage and immersed in the culture. After 3 months living in Chartres, France, I through music department catalogues, whereas some bells may suggest a more spoke pretty fluent (if ungrammatical) street French. What I discovered was that religious implication. It’s important, though, not to begin to use a bell or chime if I immersed myself in the culture, almost pretended to ‘be French’, and was bar in place of whatever technique you normally use to get students’ attention forced to hear and speak the language, then I could indeed pick up the language (e.g. raised hands, counting down from 5, etc.). Keeping the bell for something pretty quickly. more ‘invitational’ means that students can feel more positive about inhabiting a A few years later, on a trip to South America, I hoped my French and basic Latin familiar quiet space for a moment – otherwise it can feel like just another control would give me some foundation for Spanish, but it wasn’t until I had spent many tool. It works much better, of course, when students have been properly trained hours trying – and failing – to get from the Tijuana bus station to the Tijuana train in shared silence so they know what to expect when a bell is sounded. Some station on my first day in Mexico that I realised that I actually couldn’t speak any teachers allow students to request a ‘mindful moment’ and then the requesting Spanish, at least not in a way that anyone could understand. student is allowed to ring the bell for the class, which they seem to enjoy doing. Two weeks later I was lying on a camp bed on the roof of the Mexican boarding- house I was living in in Mazatlan. My fellow boarders, a group of Mexican college I have seen schools get interested in mindfulness and then jump in too quickly, think- students, were practising some kind of play. Exhausted from being bombarded ing it’s all very simple, initiating a silence in every assembly or ringing bells in classes by a language I couldn’t understand and unable to use my own, I lay back and for quiet times. This can actually turn some kids (and teachers) off the idea of being looked at the sky and just let go. I stopped trying to translate everything and just silent and will only work if the ground has been well-prepared – teachers need to listened to what I was actually hearing. For the first time, I actually heard Mexican have a background in mindfulness meditation themselves so they can understand Spanish. Instead of trying to compare this new ‘terrain’ with my native language that not everyone is feeling calm during a shared silence. Accessing their ‘still quiet landscape, I was just hearing it, for itself. place’ (as Dr Amy Saltzman calls it in her mindfulness programmes for children) From this moment on, having had a glimpse of the overall ‘shape’ of the lan- makes much more sense when students have been properly trained in visiting that guage, any bits and pieces I did understand now fitted into a context. At the end space – and they know that it’s OK if sometimes it doesn’t feel quiet or still! of the third week my friends stopped me mid-sentence one evening and said, ‘Hey Kevin, what’s going on? Last week you couldn’t say two words and now you can’t stop talking. What happened?!’ EXAMPLE 3 – TRAINING DEEP LISTENING SKILLS FOR GROUP WORK In the ‘deep listening’ activities with language students, the aim was to learn to Getting students in middle and high school to sit quietly and do breathing exercises sometimes be able to let go of grasping at translation and just enjoy the music or feel their feet on the floor may not always be an instant hit with this age group, of a language for itself. I believe when we do this we move into a more mindful but I have found that most children and teenagers enjoy the listening activities, ‘being mode’ and allow the brain to do some of the work on its own, assimilating especially if you praise their skills. They love to tell you about all the subtle sounds new sounds into an emerging linguistic landscape. I’ve tried this activity in other they heard that you didn’t.

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Sometimes we would take this a step further in Prague and look in more depth Then, in contrast, with a year group at the importance of listening and of applying listening skills to school and life contexts. I often used to remind my teachers that, while it’s easy ‘Have you ever had the experience of telling someone something important for us to put children into groups to work together, we may not always explicitly to you and they really listened well?’ recognise how hard it can be to work collaboratively. Even for us as colleagues, ‘How does that feel?’ personalities and approaches can, of course, clash. ISP do a lot of project-based learning and this provides plenty of opportunities for students to fall out or to And all this sets the group up to be ready to reflect on: struggle with effective communication. Because collaborative and communica- tive skills are so important these days, we highlighted a range of group-work and ‘What gets in the way of really listening to someone?’ self-management skills that students focused on during these projects, in addition to their academic objectives. This is actually equivalent to ‘What gets in the way of really being present?’ Before getting started the counsellor prepared the students by teaching them Students may come up with ideas such as being distracted by other noises, by some terminology they could use for group work. Can they recognise roles they thoughts or by pain, feeling uncomfortable, being bored, wanting to tell your own story and so on. These can all be helpful reminders of the challenge of sometimes play in groups? Do they help to problem solve or harmonise a group? really ‘being with’ someone. Even the acknowledgement of these obstacles in Or do they sometimes block or distract group efforts? Then I took the whole grade the moment can help us take a step towards being more present. With older for an afternoon to focus on listening skills. All students had already had an intro- students and teachers the idea of ‘trying to fix things’ often surfaces, allowing duction to listening in their language or learning support classes so I was able to us to explore the power of just being with someone without trying to solve their jump right into these activities. problems – and also, an understanding of the profound value of simply being Here’s a fun way of introducing a focus on listening that I have used many times: able to be heard.

STEP 1 – FEELING HEARD (10–15 MINUTES) STEP 2 – PAIRS WHISPERING (10–15 MINUTES) x Pick two volunteers, usually teachers but this can work with students too as After the ‘Feeling Heard’ exercise I usually go on to do a ‘pairs whispering’ activ- long as you choose carefully and make sure you let them know what’s coming. ity, using the ‘Roles People Play in Groups’ vocabulary that the counsellor has already taught the students (for details see the Try It Out section at the end of x Stand at the front of the room, a volunteer on either side. Turning to one say. this chapter). ‘Just talk to me for a minute or two about anything that comes to mind for you about working in groups.’ x Pairs sit shoulder to shoulder, not looking at each other, facing in opposite x Start out by paying attention to the speaker then in a short while let them directions. see your focus begin to stray, maybe turning away a little, perhaps stifling x I lead a short guided-listening practice, listening to the sound of the chime (not too discreetly) a yawn, maybe jumping in and throwing out a quick opin- bar as it fades away and then to other sounds and silences that fill the space ion of your own, then looking away again. Keep this going for a short time, for a minute. even if they struggle to keep their train of thought going. x I then cue them with the chime bar to listen carefully while the first speaker x After thanking the first volunteer, turn to the second with the same question whispers or talks gently about ‘How I am in group work’. but this time giving full, quiet attention, eye contact, subtle nods or ‘Uh huh’s, and when they are done, summarise what they said. x The listener then summarises what was heard. They reverse roles before ending with a final, normal conversation about group work or about how it x Before asking the students to give feedback ask the volunteers to share how it felt. felt to do this exercise.

When I ask students what the second person had said, they could usually tell me, This almost always creates a powerful atmosphere in the room, with teachers as but about the first there was little recall. This leads nicely into: well as with students. Of course, once it comes to the free-for-all of group work in a normal class situation the level of dialogue will be quite different. But the ‘Have you ever had something you wanted to tell someone but it didn’t really teachers can take part in these practice sessions and can remind students of the seem like they were listening?’ importance of attentive listening and speaking mindfully. Sometimes they might use a moment of quiet or a Council practice to help deepen the dialogue in a nor- And of course everyone’s experienced that. mal class situation. By the end of the project students are able to explain quite articulately to parents at the student-led conferences how their affective skills ‘And how does that feel?’ have developed over the course of the project.

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These examples point to how useful and important such skills are in learning, but also in life, especially in a world where it sometimes seems like everyone is { Notice the connection between sounds and distance. talking but nobody is listening. I wish my teachers had known more about the importance of developing emotional intelligence as well as academic capacities { Notice any moments of silence that may appear.

when I was at school – I could have applied this training over and over again in my { Notice constant sounds, intermittent sounds, subtle sounds. personal life and my work. A more central focus on the affective skills in schools can thus make learning more relevant and also help develop a more balanced { Allow the richness of the soundscape or the spaciousness of the silences learner – and person. to receive your full attention.

{ And when you become aware that the mind has moved off into thoughts, just accept that the mind will wander and gently and firmly, return it to WHAT REALLY MATTERS? focus on sounds, your anchor in the present moment.

x Recognising that we are social, emotional, intellectual and physical beings { Finally, expand your awareness to sense sounds with the whole body for and that we need to open ourselves and our schools to honouring the rich- a few moments. ness of the human spirit in all its forms. { Acknowledge any sense of spaciousness that this meditation might x Finding practical opportunities in schools to develop relevant and meaningful bring. skills and qualities such as deep listening, empathy and compassion. { And then gently opening the eyes, looking around, still maintaining awareness of sounds as you bring the session to a close.

There are many online listening meditations available online, here is one sugges- TRY IT OUT! tion: www.contemplativemind.org/audio/MB_Breath_Sound_Meditation.mp3.

For yourself: With your students:

Before trying out listening skills work with students, consider using sounds as x x Listening Activity (3–5 minutes) an anchoring object for your own regular formal mindful meditation practice. Consider doing a short listening activity with your students at the start or { You can look over the guidance below for a sounds meditation or, listen end of a class, or before an activity that requires a calm focus: to a recording of it at www.mindwell-education.com. { Ask them to sit in a way that they feel comfortable and alert. x Sounds Practice for Teachers (8–10 minutes) { Tell them you want to see how good they are at listening. { Settle into your sit as usual, perhaps using the sensations of the body to help you. { Perhaps ask them to close their eyes if they feel comfortable (and if not just lower their gaze) so they can give all their attention to listening. { Become aware of the breath moving in the body. { Set a timer for 2 minutes and tell them that during this time, all they { Allow the eyes to close, or the gaze to lower and soften. need to do is listen quietly and notice what they hear. Join the students { When you feel settled and ready to open to sounds, move your attention in this active listening yourself. to the ears and become gently aware of the soundscape surrounding you { When the time is up, elicit a list from them of all the different sounds in this moment. they heard (perhaps praise them for being good listeners, underlining { Notice whichever sounds are most apparent to you – sounds from out- sounds they heard that you didn’t). side the room, or from nearby, or from your body. { Either now or on a second session in a later class, you could prompt them { No need to grab at the sounds, just open yourself to them, allowing them for more subtle sounds they might notice. to come to you. { If appropriate, you could ask them to notice how they feel after listening, { When you notice the mind has moved into thought, ‘labelling’ or telling or to notice how the room feels as the listening practice ends. stories connected with sounds, gently refocus on the physical sounds themselves, noticing for example, volume, pitch and texture. (Continued)

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(Continued)

x Class Focus On Listening Skills If you are interested in bringing more focus to listening skills in your classes, you could try using the activity described on page 136 as a way into starting a dialogue with students about the importance of listening and of being heard.

{ This focus could be extended to looking at behaviour and roles in group work in a similar way to that described in the chapter. See the following link for Roles People Play in Groups: https://web.stanford.edu/group/resed/resed/staffresources/RM/training/ grouproles

{ Using short listening exercises in any class can help students calm and refocus and may sometimes attune them to a slightly deeper level of dialogue.

{ Have fun with listening activities such as these at the Exploratorium Museum: www.exploratorium.edu/listen/online_try.php.

FURTHER READING AND RESOURCES Edutopia (www.edutopia.org) is a great source for ideas and examples of inquiry-based project work and using SEL in schools.

Kessler, R. (2000) The Soul of Education: Helping Students Find Connection, Compassion and Character At School. Alexandria, VA: ASCD. A wonderful guide to working with adolescents that speaks to the spirit of youth, connection and learning.

Elias, M. and Zins, J.E. (1997) Promoting Social and Emotional Learning: Guidelines for Educators. Alexandria, VA: ASCD. An early but influential guide to SEL in the 21st century from a team of writers and researchers working with the Collaborative for the Advancement of Social and Emotional Learning.

Seligman, M. (2011) Flourish: A Visionary New Understanding of Happiness and Well-being. New York: Free Press. An accessible book full of entertaining stories that also serves as a helpful introduction to the science and application of positive psychology.

Lantieri, L. (2008) Building Emotional Intelligence. Boulder, CO: Sounds True. Practical exercises that combine SEL with mindfulness to help children mange stress and build resilience and empathy.

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“Mindfulness can only be understood from the inside out. It is IABU Conference, 2017 not one more cognitive-behavioural technique to be deployed MINDFULNESS BASED STRESS REDUCTION in a behaviour change paradigm, but a way of being and a way of seeing that has profound implications for Introduction to MBSR, contemporary and traditional understanding the nature of our own minds and bodies, and mindfulness, and an overview of new trends of integrating for living life as if it really mattered.” science and contemplative practice in the world and in (Kabat-Zinn 2003). Hungary

The potential role of mindfulness-based applications Gabor Fazekas Mindfulness Based Stress Reduction came into being at the President Stress Reduction Clinic within the University of Massachusetts Hungarian Association of Mindfulness and Medical Center in Worcester, Massachusetts, in 1979. The Contemplative Practice Based Applications program was developed by Jon Kabat-Zinn, a molecular biologist who practiced with various Buddhist teachers at that time. As he says; “Buddhism is not a religion, “Mindfulness-based stress reduction (MBSR) was developed as It is the science of mind.” one of a possibly infinite number of skillful means for (His Holiness the Dalai Lama) bringing the dharma into mainstream settings.” Nine years after establishing the Stress Reduction Clinic he Foreword wrote its bestseller book – Full Catastrophe Living – which includes the curriculum of the MBSR program. This is not an academic paper but a brief overview of the field “It captures the essence and spirit of the MBSR curriculum as of contemporary mindfulness- and other contemplative it unfolds for our patients. At the same time, I wanted it to practice based applications. The author is neither a scientist articulate the dharma that underlies the curriculum, but nor a scholar but a Zen practitioner and teacher of a few without ever using the word ‘Dharma’ or invoking Buddhist mindfulness applications. This article is rather a compilation thought or authority, since for obvious reasons, we do not or mosaic of different point of views than a presentation of a teach MBSR in that way.” (Kabat-Zinn, 2011) single (own) opinion. It attempts to provide a rough picture of the benefits, concerns, and trends related to this field. Kabat-Zinn wanted the essence of dharma be accessible to common Americans facing stress, pain, and illness. It is also obvious and without doubt that the intention behind the

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program was to help people to alleviate their suffering. On moment-to-moment awareness of sensory, affective, the other hand, he was cautious and wanted to avoid the risk cognitive, and attitudinal domains of perceptible experience, that MBSR is being labelled as Buddhist, or ‘New Age’ or meanwhile fostering an attitude of kindness and openness to ‘Eastern Mysticism’. Meanwhile he was carefully avoided using the immediate experience. Buddhist phrases he did not shy away from the Buddhist An average MBSR course usually takes place in a group format origins of mindfulness practice. He even asked Thich Nhat (cca. 5-20 participants/group), lasts for eight weeks, with Hanh, one of the most renowned Buddhist scholar and teacher 2.5-h long classes per week. Having finished the 6th class of these days to write a short endorsement for his book. In his there is a 6-h weekend session. Each class includes specific endorsement Thich Nhat Hanh used the word ‘dharma’ four exercises i.e., body scan, sitting meditation with various times and he compared the book to a ‘door’ between the objects of attention, lying, sitting and standing yoga postures. ‘dharma’ and the world. Topics related to everyday life, stressful situations, and social “This very readable and practical book will be helpful in interactions. The day long retreat retakes all exercises many ways. I believe many people will profit from it. Reading practiced and provides new ones. It is emphasized that it, you will see that meditation is something that deals with regular daily practice is essential to the success of the our daily life. The book can be described as a door opening program and as a support for home practice the participants both on the dharma (from the side of the world) and on the are given homework assignments (approximately 30-40 min/ world (from the side of the dharma). When the dharma is day). Audio files of the practices and a printed workbook (or really taking care of the problems of life, it is true dharma. handouts) are also make part of the training package. And this is what I appreciate most about the book. I thank Informal practice (that is bringing awareness to everyday life the author for having written it.” (Thich Nhat Hanh Plum or mindfulness of routine activities) is an equally important Village, France, October 1989) part of the program as formal mindfulness practices. An overall goal of the MBSR program is that participants continue A door between the dharma and the world. Or a bridge to live their life with greater awareness and enable them to connecting the land of contemplative practices and the land respond to difficult, stressful situations mindfully rather than of science. These are the most common metaphors used for reacting to them automatically. the description of the essence and role of mindfulness-based applications. Because of its efficacy and popularity, MBSR became an inspiring model for numerous other mindfulness-based Brief introduction of MBSR interventions (e.g. Mindfulness Based Cognitive Therapy) not MBSR, like other mindfulness based interventions is based only in the field of health care and medicine, but also in other upon nonjudgmental awareness of moment-to-moment segments of the society, like education and the workplace. experience. Mindfulness exercises are aimed at intentional

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Physical, psychological and other benefits of mindfulness Krompinger, & Baime, 2007; Ortner, Kilner, & Zelazo, 2007; meditation Pagnoni & Cekic, 2007; Slagter et al., 2007). Cultivation of mindfulness produces beneficial effects on well- According to Hölzel et al. (2011) mindfulness meditation being and improves psychiatric and stress-related symptoms. exerts its effects through several components: (a) attention Mindfulness meditation has therefore increasingly been regulation, (b) body awareness, (c) emotion regulation incorporated into psychotherapeutic interventions. (including reappraisal and exposure, extinction, and reconsolidation), and (d) change in perspective on the self. It is not the goal of this paper to give a detailed and accurate Recent empirical research, including practitioners’ self- picture about the results of the countless scientific researches reports and experimental data, provides evidence supporting investigating the effects of MBSR and mindfulness meditation. these mechanisms. Functional and structural neuroimaging This paragraph below (from Hölzel et al.,2011) is just an studies have begun to explore the neuroscientific processes illustration of how diversified are these benefits. underlying these components. Evidence suggests that Many research documents the efficacy of mindfulness-based mindfulness practice is associated with neuroplastic changes interventions in the treatment of various clinical disorders, in the anterior cingulate cortex, insula, temporo-parietal including anxiety (Hofmann, Sawyer, Witt, & Oh, 2010; junction, fronto-limbic network, and default mode network Roemer, Orsillo, & Salters-Pedneault, 2008), depression structures. Hölzel and her colleagues suggest that these work (Hofmann et al., 2010; Teasdale et al., 2000), substance synergistically, establishing a process of enhanced self- abuse (Bowen et al., 2006), eating disorders (Tapper et al., regulation. 2009), and chronic pain (Grossman, Tiefenthaler-Gilmer, The Mindfulness Movement Raysz, & Kesper, 2007). Furthermore, mindfulness meditation positively influences aspects of physical health, including Contemporary mindfulness has become a rapidly expanding improved immune function (Carlson, Speca, Faris, & Patel, phenomenon. Today it manifests itself through innumerable 2007; Davidson et al., 2003), reduced blood pressure and (mostly) secular programs. Mindfulness-based programs are cortisol levels (Carlson et al., 2007), and increased present not only in the domain of health care and general telomerase activity (Jacobs et al., 2010). Not only has wellness, but also in education, in sports, in the justice mindfulness successfully been used in the treatment of system especially in correctional facilities, in the workplace, disorders and improvement of health but it has also been in leadership, etc... In recent years, there has been such an shown to produce positive effects on psychological wellbeing explosion of interest in mindfulness with widespread media in healthy participants (Carmody & Baer, 2008; Chiesa & coverage, bestselling books and a remarkable uptake of online Serretti, 2009) and to enhance cognitive functioning (Jha, resources that nowadays this phenomenon is often called as the mindfulness movement. In 2014 the Time Magazine even

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reported about “The Mindful Revolution” on its cover page. In Mahasi Sayadaw, the Burmese meditation teacher, was an the western world, contemporary mindfulness entered the effort to teach laypersons the path of liberating insight highest institutions of business (World Economic Forum in without the need for skilled concentration or the experience Davos, 2013, 2014…) and politics (UK Parliament, Mindful of absorption (jhana). Originally, the conventional practice Nation Report, 2015), moreover, it is present even in the army focused on the cessation of suffering, this new way of (Mindfulness Based Mind Fitness Training, U.S. Defence). practice put more emphasis on mindfulness (sati), as moment- Contemporary mindfulness could penetrate into many areas of to-moment, non-judgemental awareness of the mind. This western societies what traditional Buddhism could never approach evolved into insight meditation in the West, which reach before in the West. Is it all good or some of the side- did not require the typical underpinnings of traditional shoots of the mindfulness movement are not so desirable? Buddhism, such like the renunciation of lay life, familiarity Traditional Buddhist communities gave voice to their concerns with Buddhist psychological theory, etc.. Moreover, MBSR, the about this phenomenon. parent program of mindfulness-based interventions was influenced not only by insight meditation derived from Traditional and contemporary mindfulness – roots, Theravada teachings but also included concepts such as similarities and concerns nonduality, bearing witness, and innate wisdom that are more This section brings attention to the dialogue about the diverse traditionally associated with Mahayana schools (see also perspectives on mindfulness both from traditional Buddhist Cullen 2011). This combination of elements from different and contemporary point of views. The Special Edition of Buddhist traditions may be considered to be incompatible at Contemporary Buddhism (2011) was a remarkable work in this the doctrinal level (Bodhi 2011). To make the picture even field (guest editors: J. Mark G. Williams and Jon Kabat-Zinn). more complicated, contemporary mindfulness integrated the The thread of discussion started with the article “Traditional Buddhist originated contemplative practices with modern and Contemporary Mindfulness – Finding the Middle Path in psycho-educational elements. the Tangle of Concerns” (Monteiro, Musten and Compson, Both traditional and contemporary mindfulness share the 2014) was another source of this summary. intention of alleviating suffering in the world as it is now. The roots of contemporary mindfulness go back to the rise of They also share a common intention to transform faulty “Buddhist modernism” (Robert Scharf, 2013). According to perceptions and mistaken ways of experiencing phenomena. Scharf, the contemporary understanding of mindfulness as Both are concerned with the welfare of the individual as well “bare attention” and “present-centered awareness” arose as stewardship of the global community. Although from the Theravada revival in the early twentieth century, contemporary mindfulness retains the essence of traditional drawing its authority mainly from the Satipatthana-sutta. This forms (meditative practices) and some essential parts of the system of meditation practice taught and popularized by traditional content (concepts of impermanence, emergent

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self, transformation of negative mental states, and non- becoming wrong mindfulness, which can have very negative attachment), mindfulness-based applications are also based in outcomes (see Purser and Loy 2013; Ricard 2009; Senauke Western psychological models (stress mechanism, cognitive 2013; Titmuss 2013). The example of the sniper is often used therapy, experiential avoidance). to demonstrate how bare attention can lead to wrong mindfulness as the outcome of this type of attention has Traditional practice of mindfulness is associated with the unwholesome results (i.e., killing someone and therefore Anapanasati and Satipatthana-Sutta (The Four Foundations of violating a primary ethic to do no harm). As Matthieu Ricard Mindfulness) Sutras. Cullen (2011) notes that the formal simply put it in his keynote at the International Symposium of practices taught in MBSR are also based on the four Contemplative Studies: “There can be a mindful sniper, but foundations of mindfulness; however, it is likely that some MBI cannot be a caring sniper.” (San Diego, October, 2016) programs incorporate this teaching more explicitly than (Although this example becomes much more complicated if others. the sniper is a policeman or a soldier…) At the same time, it is important to note that traditional Traditionally the practice of right mindfulness begins with practice of mindfulness is based on a ground of ethical developing an awareness of body, feelings, the nature of foundations. Probably, it is the most important concern of the mind, and the constituents of mental experience (Analayo Buddhist community, namely, contemporary mindfulness does 2003; Gunaratana 2012; Silananda 2002). The practice of not include ethics explicitly, as part of the teachings. Jon mindfulness in the latter two contemplations becomes the Kabat-Zinn argued that ethics is implicitly included or cultivation of discernment of mental experiences. When inherent in the MBSR program, and as well, the ethical mindfulness becomes discernment between unwholesome and foundation of MBSR rests on personal and professional ethical wholesome states of mind and a support of wholesome guidelines (e.g. the Hyppocratic oath). Another argument says speech, thoughts, and action, the practitioner can be said to that ethics is embodied in the person of the MBI teacher, since have cultivated right mindfulness. the prerequisites of the teacher training program include meditation practice and attendance at Buddhist retreats. Per Titmuss (2013) even expressed concerns that contemporary Grossman (2015), the primary aim in teacher training is to definition of mindfulness as a form of nonjudgmental cultivate an embodiment of the principles, including ethics. awareness, could lead to passivity. This could therefore lead employees to tolerate oppression by their corporate Wallace (2008) and Olendzki (2008) have warned that employer. contemporary understanding of mindfulness may be confusing for beginner practitioners. The stripped-down model of There is an evident difference in the intention of practice as contemporary mindfulness (reducing mindfulness to attention well. Traditionally the intention of practice is to transform in the absence of ethics) could result in the practice our fundamental inclination from greed, anger, and delusion

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to generosity, compassion, and wisdom. The intention of the example—is stealth Buddhism…” He also added a short practice in contemporary applications could be stress commentary about the meaning of mindfulness: “For most of reduction or avoiding relapse or something similar. its history, mindfulness was not a word in wide use… Misunderstanding the intent could result in contemporary translator T.W. Rhys Davids decided to use it to render the Pali mindfulness becoming only a technique for symptomatic relief word sati, a Buddhist term for one of the key elements of and losing its potential as the liberation from suffering. It meditation practice… Mindfulness today is no longer only the needs to be mentioned that MBI programs go much further English translation of sati. It has also become a general term than their official names. They have the common intention to to describe qualities and virtues that arise from meditation, reduce mental dispersal (and stepping out of the autopilot including compassion.” Of course, this reasoning is logical and mode), so that we have a direct contact with our unfolding understandable from the seat of the Editor-in-Chief of a experience. Ultimately, the practice leads to taking magazine called ‘Mindful’. For a simple practitioner, it could responsibility for our own experience and cultivating the seem, that there might be more than one meaning of the wisdom to manage it skilfully. In the context of intention, the word ‘mindfulness’. It might have a different meaning from a Buddhist Eightfold Path with the goal of liberation can be traditional Buddhist, or a scientific, or a mainstream American compared to a marathon (Compson and Monteiro, 2015). Of point of view. course, not everybody has the goal of wanting to run a Finally, let’s see Jon Kabat-Zinn’s most recent argument from marathon. Those who take an MBI program can be compared the April issue of Thrive Global magazine on the process of to those, who want (or able) to run only 5 km on the path. mainstreaming mindfulness. “It’s inevitable that some people (They may want to run more later.) might say, you’re decontextualizing mindfulness… if there Interestingly, Shapiro et al. (2012) report an increase in moral were something lost in taking some element of meditative reasoning and ethical decision making at the 2-month follow- practice at the core of the Buddha’s original life and trying to up of an MBSR program. It’s not surprising, if we remember bring it into the mainstream for anybody and everybody, the that the eight limbs of the Eightfold Path support one another, potential benefits far outweigh the costs. MBSR is only eight so training in mindfulness could lead to more ethical choices. weeks long and it’s meant to be a launching pad.” Barry Boyce (2015), Editor-in-Chief of Mindful magazine tried International trends to summarize the concerns in the following way: “Ironically, In October 2015, the Mindfulness All-Party Parliamentary two concerns surround the relationship between mindfulness Group (MAAPG) of the Parliament of the United Kingdom and Buddhism: Some Buddhists are concerned that published the UK Mindful Nation Report. The MAAPG was set mindfulness ripped from its moorings in Buddhism is sham up to review the scientific evidence and current best practice mindfulness; another group of critics is concerned about the in mindfulness training, develop policy recommendations for opposite: that mindfulness—in a hospital or school, for

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government. Based on the findings it provided a forum for programmes in mindfulness in the U.K., meanwhile in the U.S. discussion in Parliament for the role of mindfulness and its the Lesley University in Massachusetts offers a Master of Arts implementation in public policy. The report was prepared by Program in mindfulness. MPs (members of Parliament) with the help of mindfulness While mindfulness centres of universities may play a crucial experts after one year of preparatory work and 8 days of role in research and training teachers of evidence-based inquiry hearings of scientists and researchers in the mindfulness applications, institutions of contemplative Parliament. sciences could play an important catalyst role in this field. The Mindful Nation report identified 4 areas where The world-famous Mind and Life Institute was a pioneer in mindfulness-based applications could play a major role: (1) bringing scientists and contemplatives together. Mind and Life health care (2) education (3) workplace and (4) criminal was established 30 years ago by the neuroscientist and justice system. In the field of health care in accordance with philosopher Francisco Varela, the businessman Adam Engle the guidelines of NICE (the National Institute for Health and and His Holiness the Dalai Lama. The Mind and Life Institute is Care Excellence) MBCT should be available to more adults committed to integrate science with contemplative practice. who will be at risk of recurrent depression. In the field of Presently Mind and Life focuses on the following activities: (1) education and the workplace more research is needed to Dialogues with H.H. the Dalai Lama (2) Summer Research identify and disseminate best practice. The report urges Institute (3) International Symposium of Contemplative government departments to encourage mindfulness Sciences (4) Think Tank meetings (5) Call to Care – social and programmes and research projects on these areas. In 2015 the emotional learning in education (6) Academy for Oxford Mindfulness Centre started a research project Contemplative and Ethical Leadership. There is a considerable examining the effectiveness of a mindfulness training overlap between the areas identified by the UK Mindful Nation intervention for students (“.b” - Mindfulness in Schools Report (where mindfulness could play a major role) and the Programme) with the funding of Wellcome Trust. More than 70 field of activities of the Mind and Life Institute. schools and more than 5000 students are going to participate In October 2016 Mind and Life organized the International in this 5+2 years research project. In the field of criminal Symposium of Contemplative Studies in San Diego. The justice MBCT should be available to offenders with risk of Symposium of Contemplative Studies seeks to encourage and recurrent depression. (MBSR is already available in all the 8 shape an interdisciplinary field in which science, education, high security prisons in the UK.) the arts, and contemplative traditions collaboratively develop Contemporary mindfulness is already incorporated into the an integrated way of knowing. In the opening keynote the formal higher education system in the U.K. and the U.S. The renowned neuroscientist, Richard Davidson talked with University of Oxford, the University of Bangor, the University Matthieu Ricard, once a molecular biologist at the Pasteur of Exeter and the University of Aberdeen offers Masters Institute who became a Tibetan monk, and now he is a

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bestseller author of several books. Matthieu Ricard noted that week of its 12-week program, (c) The M4 Program (Monteiro we have already seen a mindfulness revolution, now we are and Musten 2013; Monteiro et al. 2010) includes five ethical seeing a compassion revolution (referring to the numerous practices derived from Buddhist lay precepts as part of the emerging compassion-based methods) and hopefully we will weekly homework. see an altruist revolution (referring to his last book on Innovative ways of bringing the Dharma and Science altruism). The last part of his statement was (partly) a gentle together in Hungary joke, but he emphasized the importance of compassion-based methods with a personal example. When he was a young This section of this paper will provide an overview of the monk, he asked the Dalai Lama for advice how to practice. state of the mindfulness movement in Hungary. Present His Holiness the Dalai Lama answered: “In the beginning efforts focus on how it is possible to address the following practice compassion, in the middle practice compassion, in typical difficulties that teachers and practitioners of the end practice compassion.” We can hardly over-emphasize contemporary mindfulness must face. the importance of practicing compassion. The first (1) After finishing a mindfulness course participants are left contemplative practice based programmes were mindfulness- alone with their meditation practice usually without a based programmes which taught mainly awareness techniques community or sangha of practitioners. According to Cullen complemented with a bit of practice in loving kindness. (2011), contemporary mindfulness need to find a way to Awareness is important but it is not enough. We still need to address the question of how to cultivate and support a develop the heartful aspects of our minds. lifelong practice and a community (sangha). An interesting phenomenon in this field which addresses this (2) Since contemporary mindfulness-based applications are need is the new wave of compassion-based programmes only 8-10 weeks long and they are specified to reach certain developed in cooperation of scientists and contemplative goals the participants are taught limited curriculum and only scholars, as for example the Compassion Cultivation Training few selected practices and usually they don’t have access to at Harvard University (Dr. Geshe Thupten Jinpa, McGonigal et more complex traditional teachings. al) or the Cognitively Based Compassion Training at Emory (3) Institutions of science and contemplative traditions are University (Dr. Geshe Lobsang Tenzin Negi) that is based on still very much separated. Tibetan contemplative methods. Thanks to the co-operation between mindfulness professionals It is also worth to mention that there are a few MBI programs and contemplatives in Hungary (especially teachers of the which incorporate an explicit teaching of ethics or precepts: Gate of the Dharma Buddhist College in Budapest) there are (a) the Spiritual Selfschema Therapy incorporates the some innovative initiatives trying to address some of the Eightfold Path (Avants and Margolin, 2004), (b) MiCBT (Cayoun shortfalls of contemporary mindfulness. These new 2011) includes a module of ethical challenges in the seventh innovations include:

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1. Establishment of the Hungarian Association of also introducing compassion-based programmes and Mindfulness and Contemplative Practice Based contemplative studies in general. The program is Applications – This organization is not a simple union of complemented with talks by experienced Buddhist and mindfulness professionals but also provides a common Christian Contemplation teachers providing a wider space for collaboration of scientific and contemplative picture about the possibilities of Contemplative Sciences. institutions. Hopefully these innovations could provide an example how 2. “Life and Mind” – Meditation and Lectures at the mindfulness centers and Buddhist educational institutions can National Institute of Oncology work together in order to promote the spread of teachings This is a weekly series of programs which includes 1 hour and practices which lead to wholesome mental states and this meditation and 1,5 half hour presentation or teaching way could serve as steps forward to a more mindful and (Dhamma talk) and conversation led by guest teachers compassionate society. and experts. The guests are mainly venerable teachers of In my opinion, this is a very interesting age. In the past, various contemplative traditions (usually Buddhist and science and contemplative practices were strictly separated Christian) and experts from the intersection of science in the western part of the world. Now we can see that these and contemplative traditions alternately. (Similar to the two disciplines are coming closer to each other. Both events of Mind and Life.) They are invited to introduce contemplative traditions and science helped and helps the way of practice and basic teachings of their lineage millions of people in the alleviation of suffering and or their field of expertise respectively. MBI graduates are enhancing well-being. Both are sources of wisdom and special usually encouraged to support their practice by attending knowledge. I like to believe that Mind and Life was brought to local contemplative centers, primarily Buddhist. life because of true respect and true interest from the However, not everyone is comfortable relating to the contemplative side (namely H.H. the Dalai Lama) towards language and iconography of a religious center. On the science and vice versa. It is natural, that many concerns and other hand, in the neutral environment of a health care critiques may arise around such an important encounter, like center they might be more willing to taste the teachings science meet contemplative traditions. The ongoing dialogue and practices of different lineages of contemplative and the unfolding collaboration of these two disciplines may traditions. If they like any of them, they can go on to give birth to a better understanding of the nature of the mind explore that tradition in more detail. and of ourselves. We, humanity, just took our first steps on 3. “Mindfulness – Contemplative Practice and Science” this joint path. With true respect and true interest towards A Conference Tour – This is a one-day conference event each other we can walk together on this path for long. to be held at 5 or 6 major universities in Hungary Probably, present mindfulness- and compassion-based presenting not only mindfulness-based applications but applications are not the end of this process. Hopefully we will

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see the development of novel skilful applications for the 4. Boyce, B. (2015) 5 things people get wrong about benefit of all beings. mindfulness. From Mindful magazine’s newsletter Gratitude 5. Carlson, L. E., & Speca, M. (2010). Mindfulness-based cancer recovery. Oakland, CA: Harbinger. I always finish my MBSR / MBCT classes and the Monday evening community events (“Life and Mind” - Meditation and 6. Carlson, L. E., Speca, M., Patel, K., & Goodey, E. (2003). Lectures at the National Institute of Oncology) expressing my Mindfulness-based stress-reduction in relation to quality gratitude and deep thank to the audience for their true of life, mood, symptoms of stress, and immune interest and their presence. I feel grateful for them to come parameters in breast and prostate cancer outpatients. to practice together, listen to the talks, and engage in Psychosomatic Medicine, 65, 571–581. insightful conversations. It is a similar moment; I bow and 7. Carlson, L.E., Speca, M., Faris, P., & Patel, K.D. (2007). thank you for your interest, for reading this short paper. I One year pre-post intervention follow-up of psychological, hope it inspired you. May we walk together on this path immune, endocrine and blood pressure outcomes of building a peaceful and caring community on this beautiful mindfulness-based stress reduction (MBSR) in breast and planet. May all beings be well and happy. prostate cancer outpatients. Brain, Behavior, and REFERENCES Immunity, 21, 1038–1049.

1. Analayo. (2003). Satipatthana: The direct path to 8. Carmody, J., & Baer, R.A. (2008). Relationships between realization. Birmingham: Windhorse. mindfulness practice and levels of mindfulness, medical and psychological symptoms and well-being in a 2. Baer, D. (2017). The Father Of Mindfulness on What mindfulness-based stress reduction program. Journal of Mindfulness Has Become. Thrive Global. Retrieved from Behavioral Medicine, 31, 23–33. https://journal.thriveglobal.com/the-father-of- mindfulness-on-what-mindfulness-has-become- 9. Cullen, M. (2011). Mindfulness-Based Interventions: An ad649c8340cf emerging phenomenon. Mindfulness, 2, 186-193. 3. Bowen, S., Witkiewitz, K., Dillworth, T.M., Chawla, N., 10. Grossman, P. (2015). Mindfulness: Awareness Informed by Simpson, T.L., Ostafin, B.D., . . . Marlatt, G.A. (2006). an Embodied Ethic. Mindfulness, 6(1), 17-22. doi: Mindfulness meditation and substance use in an 10.1007/s12671 -014-0372-5 incarcerated population. Psychology of Addictive 11. Grossman, P., Tiefenthaler-Gilmer, U., Raysz, A., & Behaviors, 20, 343–347. Kesper, U. (2007). Mindfulness training as an intervention for fibromyalgia: Evidence of postintervention and 3-year

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follow-up benefits in well-being. Psychotherapy and 19. Monteiro, L. (2015) Ethics and Secular Mindfulness Psychosomatics, 76, 226–233. Programs: Sila as Victim of the Fallacy of Values-neutral Therapy. AAR Presentation, Atlanta GA 12. Gunaratana, B. (2012). The four foundations of mindfulness in plain English. Boston: Wisdom. 20. Monteiro, L. M., Nuttall, S., & Musten, R. F. (2010). Five skillful habits: An ethics-based mindfulness intervention. 13. Hofmann, S.G., Sawyer, A.T., Witt, A.A., & Oh, D. (2010). Counselling and Spirituality, 29(1), 91–103. The effect of mindfulness-based therapy on anxiety and depression: A metaanalytic review. Journal of Consulting 21. Monteiro, L., Musten, R. F., & Compson, J. (2015). and Clinical Psychology, 78, 169–183. Traditional and contemporary mindfulness: Finding the middle path in the tangle of concerns. Mindfulness, 6(1), 14. Hölzel, B., Lazar, S W., Gard, T., Schuman-Olivier, Z., 1 -13. Vago, D. R, and Ott, U. (2011): How Does Mindfulness Meditation Work? Proposing Mechanisms of Action from a 22. Olendzki, A. (2008). The real practice of mindfulness. Conceptual and Neural Perspective, Perspectives on Buddhadharma, 7, 8. Psychological Science, 6(6) 537–559 23. Olendzki, A. (2011). The construction of mindfulness. 15. Jacobs, T.L., Epel, E.S., Lin, J., Blackburn, E.H., Contemporary Buddhism, 12(1), 55–70. Wolkowitz, O.M., Bridwell, D.A., . . . Saron, C.D. (2010). 24. Purser, R., & Loy, D. (2013). Beyond McMindfulness. Intensive meditation training, immune cell telomerase Huffington Post. Retrieved from http:// activity, and psychological mediators. www.huffingtonpost.com/ron-purser/ Psychoneuroendocrinology, 36, 664-681. beyondmcmindfulness_b_3519289.html 16. Jha, A.P., Krompinger, J., & Baime, M.J. (2007). 25. Scharf, R. (2013). Mindfulness or mindlessness: Traditional Mindfulness training modifies subsystems of attention. and modern critiques of“bare awareness”. Paper Cognitive, Affective, & Behavioral Neuroscience, 7, 109– presented at the Conference on Mindfulness in Cultural 119. Context: McGill University Montreal QC. 17. Kabat-Zinn J. Full Catastrophe Living: Using the Wisdom 26. Segal, Z V., Williams J M G, Teasdale, J D. 2002, of Your Body and Mind to Face Stress, Pain and Illness. Mindfulness-Based Therapy for Depression, New York: Revised Edition New York : Delacorte; 2013. Guidford Press 18. Kabat-Zinn, J. (2011). Some reflections on the origins of 27. Shapiro, S., Jazaieri, H., & Goldin, P. R. (2012). MBSR, skillful means, and the trouble with maps. Mindfulness-based stress reduction effects on moral Contemporary Buddhism, 12(1), 281 -306.

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reasoning and decision making. The Journal of Positive Psychology, 7(6), 504–515. 28. Tapper, K., Shaw, C., Ilsley, J., Hill, A.J., Bond, F.W., & Moore, L. (2009). Exploratory randomised controlled trial of a mindfulness-based weight loss intervention for women. Appetite, 52, 396–404.

29. Teasdale, J.D., Williams, J.M., Soulsby, J.M., Segal, Z.V., Ridgeway V.A., & Lau, M.A. (2000). Prevention of relapse/ recurrence in major depression by mindfulness-based cognitive therapy. Journal of Consulting and Clinical Psychology, 68, 615–623.

30. Titmuss, C. (2013). The Buddha of mindfulness. The politics of mindfulness. http://christophertitmuss.org/ blog/?p=1454. Retrieved from http:// www.christophertitmuss.org website

31. Wallace, B. A. (2008). Interview: A mindful balance. Tricycle, 17, 60–67.

32. Williams, J M G., Kabat-Zinn, J. 2011, Mindfulness: Diverse Perspectives On its Meaning, Origins and Application, London, New York: Routledge.

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214 215 Appendix / Melléklet Susan Bauer-Wu: Six positive steps toward educational renewal

8/15/2018 Six Positive Steps Toward Educational Renewal - Mind & Life Institute Blog 8/15/2018 Six Positive Steps Toward Educational Renewal - Mind & Life Institute Blog

As Mind & Life Institute (MLI) strives to connect our support of contemplative research with real- (https://www.mindandlife.org/blog) world needs, education is now a critical theme. Our PEACE Grants (https://www.mindandlife.org/peace- grants/), launched in 2017, support studies designed to promote prosocial behaviors and nurture wholesome qualities such as empathy, compassion, and altruism. Among the topics being explored by current grantees are racial bias in the classroom (https://www.mindandlife.org/preventing-racial-bias-in- the-classroom-what-one-researcher-hopes-to-learn/) and the use of loving kindness meditation to alleviate stress among university students (https://www.mindandlife.org/peace-grants/peace-grant-recipients/) discussing social inequities.

How we educate today’s children to be compassionate, kind, and caring citizens was the focus of the 33rd Mind & Life Dialogue (https://www.mindandlife.org/mind-and-life-dialogues/dharamsala-dialogue- livestream/) held in Dharamsala, India in March. Leading scientists, scholars, and teachers convened in this sacred setting to share their research and innovations with the Dalai Lama, Six Positive Steps Toward Educational Renewal invited guests, and an online audience numbering in the hundreds of thousands. Presentations at the event can be viewed on the Mind & Life website. BY SUSAN BAUER-WU | JULY 12, 2018

While in Dharamsala, I had the pleasure of interviewing a cross-section of our faculty. Below are six key takeaways with relevance for parents, teachers, school administrators, and policymakers.

1. To raise healthy, learning-ready children, support the mental health of expectant and new mothers—Today’s health care systems focus primarily on the physical health of expectant mothers, with far less attention placed on their mental health during and after pregnancy. MLI Board Member Sona Dimidjian, Ph.D (https://www.colorado.edu/clinicalpsychology/sona-dimidjian-phd)., Associate Professor of Psychology and Neuroscience at the University of Colorado Boulder, has been exploring the impact of contemplative practices on pregnant and postpartum women who are vulnerable to depression, specifically through the use of Mindfulness-based Cognitive Therapy (http://mbct.com/). Over the course of an eight-week program, women focus their attention on daily activities such as eating, as well as on any difficult thoughts and emotions that arise. The program has proven effective in helping women maintain positive mental health, in part, through viewing their experiences through a wider perspective. In today’s increasingly divided world, education offers one of the most potent tools we have for 2. Help educators to better manage stress and reconnect to their passion for teaching— preparing an emerging generation of young people to become bridge-builders and global citizens Several of our presenters shared their work to equip teachers with mindfulness techniques committed to the common good. With more than a quarter of the world’s population under the age aimed to alleviate stress. The result? “They [teachers] are more responsive to their students, of 15, the stakes couldn’t be higher—or the opportunities greater. and have a classroom environment that’s more emotionally positive, supportive, and safe,” While educational systems have long stressed academic achievement and individual advancement, said Patricia Jennings, Ph.D., (http://www.uvacontemplation.org/content/tish-jennings) Associate a growing movement is calling for an education of the heart. And that’s good news for all of us. Professor at the Curry School of Education at the University of Virginia. With more than two decades of experience as a teacher and school director, Jennings knows all too well the

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8/15/2018 Six Positive Steps Toward Educational Renewal - Mind & Life Institute Blog 8/15/2018 Six Positive Steps Toward Educational Renewal - Mind & Life Institute Blog

pressure teachers face. Through her work, she helps educators keep their underlying ethical of an experiment to explore epigenetic changes following a mindfulness program. The drive and passion for teaching alive. students learned about science while contributing their own perspectives to inform the process. Robert Roeser, too, sees great promise in more participatory, democratic, and 3. Combine today’s focus on social and emotional learning (SEL) with the teaching of student-led learning. contemplative practices—Robert Roeser, Ph.D. (http://prevention.psu.edu/people/roeser-robert), Professor of Human Development and Family Studies at Penn State University, has devoted I was encouraged to hear these scholars and educators—many of them Mind & Life Fellows much of his career to studying the impact of contemplative education on children. Through (https://www.mindandlife.org/fellows/)—describe their efforts to inform policymakers and influence cultivating compassion, attention and awareness, empathy, and perspective taking, such larger systemic shifts in education. While the road to educational renewal is a long one, it’s methodologies equip children with practical skills that contribute to their success over a dedicated researchers, educators, and social change champions like these who are leading the way lifetime, he affirms. forward. 4. To increase attention and improve academic performance, cultivate mindfulness Back to top among students and educators—The fast pace of modern life and the all-consuming nature of our technological devices contributes to decreased attention spans. Through her research, < PREVIOUS BLOG HOME NEXT > Associate Professor of Psychology at the Amishi Jha, Ph.D., (http://www.amishi.com/lab/) (HTTPS://WWW.MINDANDLIFE.ORG/WHY-(HTTPS://WWW.MINDANDLIFE.ORG/BLOG)(HTTPS://WWW.MINDANDLIF University of Miami, is finding that even short-form mindfulness practices of 15 minutes a ITS-TIME-ENGAGING- SRI-REFLECTIONS-I- day can help teachers better manage stress and undergraduate students improve their CULTURAL-DIFFERENCE- JUDGE-LESS-I- attention and avoid burnout. AND-HUMAN-DIVERSITY/) UNDERSTAND-MORE/) 5. Nurture positive behaviors and an appreciation of our shared humanity—While social emotional learning programs emerged largely to prevent negative behaviors such as aggression and poor conduct at school, Kimberly Schonert-Reichl (http://sel.ecps.educ.ubc.ca/dr- kimberly-schonert-reichl/), Professor in Human Development, Learning, and Culture at the RELATED READING University of British Columbia, cites the increased emphasis on nurturing positive behaviors such as empathy, caring for others, and the ability to peacefully resolve conflicts. Want to submit a blog idea? Contact us (http://www.mindandlife.org/contact/)

Similarly, Sophie Langri (https://staging.superko.org/kelly/ISEE/about-us.html) and Tara Wilkie, Ph.D., (https://staging.superko.org/kelly/ISEE/about-us.html) co-founders of the Institute of Social and Emotional Education (https://staging.superko.org/kelly/ISEE/), stress the importance of nurturing human connection and emotional literacy among students. Their CS3 Framework (https://staging.superko.org/kelly/ISEE/our-mission.html) is divided into three domains: Me, You, and Us. Teachers trained in the methodology gain tools for helping students develop not only self-awareness, but an appreciation of their relationship to and responsibility toward the wider community. With an understanding of humanity’s fundamental interconnectedness, students learn early-on the value of engaged citizenship.

6. Engage and listen to young people whose voices and perspectives are critical to renewing educational systems—“When we talk about making a difference in children’s lives, we have to learn from them and ask what they think is going to help them have a positive life, to flourish and thrive,” said Schonert-Reichl. In her own work, Schonert-Reichl recently empowered 6th and 7th graders as researchers, who collected saliva samples as part

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