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Buddhist Mindfulness Practices in Contemporary Psychology: a Paradox of Incompatibility and Harmony

Buddhist Mindfulness Practices in Contemporary Psychology: a Paradox of Incompatibility and Harmony

Buddhist practices in contemporary : A paradox of incompatibility and harmony

MALCOLM HUXTER

While and share a common foundation of , significant differences remain between them. MALCOLM HUXTER explores these differences through a consideration of how the Buddhist concept and practice of mindfulness has been incorporated into contemporary psychology. Many Buddhists share a concern about a reductionist approach to mindfulness and its separation from wisdom and . This separation of mindfulness from its historical, social and theoretical contexts shows the rift between Buddhism and contemporary . Clinical utility is limited when definitions of mindfulness do not include remembering and discernment, as the failure to remember lessons from the past, and to develop future direction, renders the role of wisdom meaningless. Without ethics, mindfulness can be reduced to a commodity, and a palliative technique to ‘feel better’ that does not address the underlying causes of suffering. This paper draws on a clinical example to explore how the ancient teachings of the Buddha can be integrated harmoniously within the contemporary clinical setting.

is Holiness the Dalai , be adapted more effectively to the is to say that Buddhism is a first demonstrates an ability to bring contemporary clinical setting. This person discourse, while contemporary Hthe perspectives of both Buddhism paper will explore, with a clinical psychology, like other sciences, is and science into the cause of reducing example, how the ancient teachings a third person discourse. Science human suffering. However, while of the Buddha can be integrated assumes a radical difference between share a common harmoniously within the contemporary the objective and the subjective. Only foundation of empiricism, significant clinical setting. objective data are valued. The objective differences remain between them. Incompatibilities is seen as reliable, even ‘true’, while Buddhism is largely concerned with the subjective is regarded as unreliable, what cannot be measured or quantified, The Buddha’s path of psychological even false. For the Buddha, the data of and immeasurability is incompatible freedom begins with ethics, which psychological investigation is one’s own with science. Another difference provides the foundation for the experience. While he recognised the between these two traditions can be cultivation of () distinction between the subjective and seen in the way mindfulness, a core that leads to wisdom. Wisdom the objective, for him they are equally Buddhist concept and practice, has plays a central role. It is found in valid and productive of truth or illusion, been incorporated into contemporary the culmination of the path of for both are simply manifestations of psychology. psychological freedom, and in whatever experience (Kearney, 2007). both have the reduction of human directs our journey throughout a A Buddhist approach towards suffering as a priority, and both are lived with freedom. The basis of freedom from suffering entails flexible enough to adapt to each other. contemporary psychology, in contrast, changing unhelpful behaviours Nonetheless, it is important to clarify is scientific , where only into helpful ones, assisted by the some aspects of the Buddha’s approach objective, measurable and repeatable unification of attention to make to psychology so that Buddhist data are valued. itself serviceable practices, such as mindfulness, can Another way to make this contrast (Wallace, 2006). With attention that

26 IN AUSTRALIA • VOL 18 NO 2 • FEBRUARY 2012 is refined and workable, the nature 2006). In contrast, one contemporary for healing psychological imbalance. of consciousness can be observed Buddhist application of mindfulness Now, in the 21st century, the directly and investigated so that it is: ‘to remember to pay attention to what therapeutic potential of mindfulness can be understood, transformed and is occurring in one’s immediate experience is being recognised and validated by liberated from tendencies that cause with care and discernment’ (Ven. contemporary psychologists, and it has suffering. Contemporary psychology is Bodhi, cited in Shapiro 2009, p. 556). become a popular therapeutic tool in also interested in changing unhelpful From a Buddhist perspective, clinical psychology. behaviours to those that are more mindfulness is more than just ‘being Although dozens of different functional and less inclined to cause aware in the moment’, as it includes mindfulness-based programs have suffering. This tradition excels in recollection, non-forgetfulness and emerged in the last two decades, understanding psychopathology and discernment. Mindfulness can only some of the most popular approaches the use of cognitive, affective and occur here now, in this moment. We include Mindfulness-Based Stress behavioural strategies, as well as the can, however, mindfully recollect Reduction (MBSR) (Kabatt-Zinn, therapeutic relationship, in order to the past, so that we can learn from 1990), Dialectical Behavior Therapy reduce suffering. While interested in our experience and build wisdom. (DBT) (Linehan, 1993), Acceptance the transformation of consciousness, Mindfulness can also involve and Commitment Therapy (ACT) its understanding of consciousness and remembering to do something in (Hayes, Strosadhl & Wilson, 1999), the technologies of transformation are the future, such as remembering the and Mindfulness-Based Cognitive rudimentary and materialistic. purpose of what one is doing, and Therapy (MBCT), (Segal, Williams and Teasdale, 2002). Hayes (2004) coined these approaches ‘third wave’ or For the Buddha, the data of psychological third generation therapies because, he claimed, they carry forward first from investigation is one’s own experience. Behavioural Therapy (BT), and then Cognitive Behavioural Therapy (CBT), For the most part, contemporary not forgetting the suitability and in their theoretical underpinnings and psychology sees consciousness as an timeliness of what is being done. With therapeutic outcomes. emergent property of the brain, and mindfulness, we track change through Baer (2003; 2006), without seeks to understand consciousness experience and this helps to develop providing details about Buddhist by observing changes in objective understanding. psychology, described several behaviours and the brain. For Psychological disorders such as psychological mechanisms found Buddha, consciousness itself is central. anxiety and depression are aspects in these therapies that explain Consciousness is not seen as solely of human suffering that can be the therapeutic effectiveness of dependent on the brain, but as an addressed effectively by psychological mindfulness. These include: interdependent continuum that can intervention. Mindfulness is one tool • exposure, where reactive patterns be directly known. Consciousness can in that project. Over two millennia ago are not reinforced, but allowed to awaken to itself. Like contemporary the Buddha taught in the extinguish; psychology, Buddhism seeks to Sutta (Nanamoli & Bodhi, 1995) that • cognitive change, where monitor changes in consciousness mindfulness is an essential component mindfulness helps to develop by assessing changes in observable behaviours, but it also seeks the transformation of consciousness through direct experience. Mindfulness Created by an English scholar, the term ‘mindfulness’ appeared in the English language in 1881. Mindfulness was translated from the Pali word , which literally means ‘’. Sati is the act of remembering the present; keeping the present in mind. Its opposite is forgetfulness, and the oblivion that characterises forgetfulness. While there is no consensus about the operational definition of mindfulness in contemporary psychology, most see it as some form of non-judgmental bare attention or (Baer, 2003; Illustration: © Savina Hopkins, 2012 www.savinahopkins.com.

PSYCHOTHERAPY IN AUSTRALIA • VOL 18 NO 2 • FEBRUARY 2012 27 meta-cognitive insight, i.e., 1. contemplation of body, including as a ‘religion’, its use comes under thoughts are seen as ‘just thoughts’ posture, actions, physical the general policy of psychological and not facts to be believed; sensations and breath; services and associations regarding the • de-fusing the literal meaning 2. contemplation of feeling, or the separation of religion and therapy. of verbal constructions from actual hedonic qualities of pleasantness, When I teach mindfulness to reality; unpleasantness or neither; patients of public health services I • facilitating change with 3. contemplation of ‘heart-mind’, am bound by my employer’s secular acceptance; including moods, and policies to not talk about the Buddha’s • enhancing relaxation; states of mind; psychology. While it can be difficult to • helping -management 4. contemplation of ‘’— talk about a practice without honouring and impulse control. phenomena, including emotional, the source of the knowledge, this A Buddhist approach mental and behavioural patterns, does not present a clinical problem. A analysed as helpful or unhelpful. patient need not know the theoretical At the core of the Buddha’s The therapeutic functions of framework of a practice in order to teachings are four realities that mindfulness include: realise its benefits. However, I have describe a pair of cause-effect • short-circuiting habitual cyclic had colleagues in different services face relationships: suffering and its causes, reactions; disciplinary panels because they have and freedom from suffering and its • development of insight or mentioned the word ‘Buddha’ to their causes. These ariya saccani are usually wisdom, which provides broader patients. translated as the ‘noble truths’. The perspectives on situations and I have been a Buddhist for over cause-effect relationships evident with counters distorted views; thirty-five years and a psychologist for the can be applied to • acting as reciprocal inhibition, more than twenty years. I am invited psychological disorders and described e.g., worry and confusion are regularly to teach about the therapeutic from a psychological perspective: incompatible with mindfulness applications of mindfulness by 1. there are presenting problems or and wisdom; individual therapists and organisations. disorders; • serving as an ally to other Unfortunately, prejudice exists. 2. there are causative factors for the healing qualities, such While I have been invited to teach arising of these problems, and for as curious investigation, therapists about mindfulness, I have their maintenance; energetic enthusiasm, serenity, been requested by individuals and 3. it is possible to be free from these concentration, joy, equanimity, organisations not to mention the problems, or at least reduce the , and loving-kindness; teachings of the Buddha. When I have severity of their symptoms; • protecting a person from acting conducted workshops it has sometimes 4. there are healing pathways that mindlessly and unskilfully. been difficult to secure a venue because include human relationships based Reciprocal rejection the venue’s policy excludes any support on positive warm regard, of Eastern religions. At other , and genuineness, and treatments While many contemporary I have requested college endorsement using cognitive, behavioural and psychologists appreciate the teachings for workshops about the clinical affective strategies that address the of the Buddha, and use Buddhist applications of mindfulness, but have causative and maintaining factors meditation practices personally and been rejected on the assumption by the of these problems. professionally, they reject the Buddha’s endorsement committee that I will be The fourth reality is the ‘eightfold psychology as a valid framework for teaching ‘Buddhism’. Complaints have path’, which represents the path of clinical presentations. The Buddha’s occasionally been lodged when I have freedom. The eight factors on this psychology lies outside the framework provided a framework in workshops path are divided into three basic of scientific materialism, and is seen based on ethics, meditation and categories, all of which are related by mind scientists as pre-scientific wisdom, and have said that this is the interdependently (see Figure 1). and regarded as of little value for Buddha’s path. From a Buddhist perspective, the progress of clinical psychology The discomfort of the paradigm mindfulness as a therapeutic factor (e.g., Hayes, 2002a; 2002b). Clinical clash is mutual. Many Buddhists cannot be separated from its context, psychology is based on scientifically appreciate the advances contemporary analysed in the in validated evidence-based practices, psychology has made in the reduction terms of four applications: and since Buddhism is classified of human suffering, yet feel unease about a reductionist approach to u Wisdom u mindfulness. Their primary concern is u 1. or understanding u 2. Intention or aspiration the degeneration of the integrity of the Meditation Lifestyle or ethics 6. Energy or effort 3. Speech eight-fold path and the separation of 7. Mindfulness 4. Action 8. Concentration on unification 5. Livelihood mindfulness from wisdom and ethics— u u something that Alan Wallace (2005) calls a ‘dumbing down’ of the profound teachings of the Buddha. This trend Figure 1. The eight factors of the eight-fold path of separating mindfulness and related

28 PSYCHOTHERAPY IN AUSTRALIA • VOL 18 NO 2 • FEBRUARY 2012 practices from their historical, social and theoretical contexts shows the rift between Buddhism and contemporary mind sciences. Unfortunately, the dislodging of mindfulness from its Buddhist context may detract from the depth and breadth of its clinical utility. For example, with no reference to the teachings of the Buddha it is difficult to meaningfully explain and utilise the fourth application of mindfulness. With no clear theoretical connection to ‘right effort’ it can be difficult to inspire in patients the need to exercise courageous energy in the face of difficulty. With no explanation of ‘right intention’ it is awkward to seamlessly connect mindfulness with the therapeutically powerful practices of ‘loving-kindness’ and ‘compassion’. 2. refraining from taking that which of ethical direction, determined by When a term such as ‘karma’ (which is not freely offered; the cultivation of the wholesome and translates as ‘action’) is misunderstood 3. refraining from false and harmful helpful, and relinquishment of the as ‘cosmic fate’ and rejected because speech; unwholesome and unhelpful. of its connection to Buddhism, then 4. refraining from harmful sexual Although ethical directions are the realistic therapeutic consideration conduct; usually implicit in psychological that actions have consequences may be 5. refraining from [unnecessary] use interventions, including the third minimised and overlooked. of intoxicants that cloud the mind. wave therapies, they are often hidden When definitions of mindfulness do Some ACT therapists criticise and are rarely, if ever, specifically not include mention of remembering the clinical worth of the teachings of mentioned. The scientific practitioner and discernment, the link to wisdom the Buddha stating that it imposes seems not to put much emphasis on becomes clouded, as the failure to prescriptive rules on its followers. The the ethical quality of their patient’s remember lessons from the past and choice to act ethically is, however, behaviour. When a prominent our direction for the future renders the role of wisdom meaningless. Moreover, when ethics is not …the dislodging of mindfulness from its considered as important in the teaching of mindfulness, then mindfulness Buddhist context may detract from the can be reduced to a commodity and a palliative technique to feel a bit better depth and breadth of its clinical utility. without addressing the underlying causes of suffering (Dawson & based on an individual’s own maturing American psychologist was asked at Turnbull, 2006). wisdom, and not another’s values. For a workshop on Ethics and wisdom the Buddha, the foundation of ethics why he did not include ethics as a is the choice between the kusala, or component of a program for young The foundation of the Buddha’s ‘wholesome’ (what is conducive toward people, he responded by saying the eight-fold path is ethics, or a one’s welfare and over ), approach needed to be ‘value free’ wholesome lifestyle. In traditional and the akusala, or ‘unwholesome’ for it to be scientifically credible Buddhist settings, before training in (what is conducive toward one’s harm (Seligman, 2008). For the is provided, trainees are and suffering over time) (Kearney, therapist, sidestepping the importance asked to commit to five principles of 2009). For the Buddha, the practice of ethical behaviour from the client’s living. These principles, also called of ethics arises from the imperative of clinical picture is an odd state of ‘precepts’, can be proactive in the choice: every intentional action is the affairs. Especially as one of the basics of actively doing something of benefit product of our choice. The concepts of human development is gaining a or, as a minimum, avoiding acts of of the wholesome and unwholesome sense of what is right and wrong—the harm. The Buddha recommended five provide the framework for the choices ability to know what leads to the well- trainings as essential foundations for we must make. Our choices are either being for oneself and others and how meditation: in accordance with our valued life to avoid harm. Furthermore, acting 1. refraining from [unnecessarily] directions, or they are not. The eight- on important life directions with killing living things; fold path is characterised by a sense values clarification are often a major

PSYCHOTHERAPY IN AUSTRALIA • VOL 18 NO 2 • FEBRUARY 2012 29 component of many therapies, and stabilise her mind. Based on our Jessi returned a week later to say such as ACT. good therapeutic relationship, and that she was feeling much better. She From a Buddhist perspective, once her thoughts and emotions were said that she had reflected on our the ethical direction of a therapy is relatively calm and clear, we engaged discussion about ethics, a term I felt no fundamental to its practice. When in discussion about the events and her hesitation using, and decided to follow ethical direction is dismissed as responses. Without making mention through with some suggestions. She unimportant, many valuable clinical of Buddhism or using alienating had managed to avoid alcohol, for some opportunities are missed. For a language, we were able to discuss the nights at least. She said that she had Buddhist therapist, treatment devoid principle of karma—that actions have also apologised to her female friend, of an emphasis on ethics and wisdom consequences. These discussions were and made the resolve to work on the lacks meaning. Understanding the not shrouded in religious , but five trainings of happiness. Jessi was causes of suffering and freedom practical and reflective, highlighting responsive to our intervention because necessarily involves wholesome the facts that when Jessi acted in it was practical and made sense. intentions. Actions based on wise particular ways there were natural Though I had in my mind the eight- intentions are ethical, and ethics consequences. fold path, I did not impose a dogma provide the composure necessary As a form of mindfulness, or moralising opinions. Rather, we for the cultivation of quiescence objectively remembering the past, Jessi collaboratively explored the experience and insight, which is meditation. could piece together the unfolding of of confusion and anguish that led Meditation is one cause of wisdom, and events and gain understanding. This to this bind, and some strategies for the eight-fold path is an overarching process was not particularly Buddhist, freedom. Of course, Jessi was not cured framework for all that is therapeutic. or contrived as a specific therapy. It of all her problems, and there was a Case example was simply a therapeutic conversation likelihood that she would relapse into and Jessi was responsive to these destructive cycles. Nonetheless, on Jessi is a 32-year old woman who, discussions about her life because they the positive side, Jessi had a taste of a over the years, has accrued a variety were relevant and meaningful. We also ‘healing pathway’ and the relative well- of mental health diagnoses including discussed the concept of ‘wisdom’ as being this provides. With such a taste, ‘schizo-affective disorder’, ‘borderline including the discernment to choose it is also possible that she may be more ’ and ‘posttraumatic the helpful over the unhelpful. Though inclined to act wisely in the future. stress disorder’. I have seen her on I do not generally use terms such as Harmony occasions over these years for short- ‘karma’ or even ‘Buddhism’, I find the term counselling, and we have good term ‘wisdom’ is universally accepted Despite their theoretical rapport. as a wholesome quality worthy of incompatibilities, we find a cross- One day she presented distressed cultivating. fertilization between Buddhism and and confused. She was entangled Finally, we were able to talk about contemporary psychology. Practitioners and tormented by guilty ruminative actions that would be in accordance from both sides are willing to explore thoughts. Knowing her history, I with what Jessi could see as wise concepts and viewpoints that may could see that with the increased stress decisions and meaningful directions, be beyond the boundaries of their she was beginning to spiral into a such as cultivating warm and usual paradigm. The University of psychotic episode. She said that she supportive interpersonal relationships. Oxford, for example, offers masters had increased her abuse of alcohol I suggested, without making any degrees in MBCT and these programs and on one drunken night there were reference to the five Buddhist precepts, include instruction in aspects of claims by others that she had sexually that she experiment with five trainings Buddhist psychology and philosophy molested a close female friend, who for happiness, as a way to clarify her (Woods, 2009). Many MBSR/MBCT is married. She could not remember confused relationship boundaries leaders are Buddhists, or regularly the event because she was drunk, (i.e., avoidance of harmful sexual attend Buddhist meditation retreats. but the thought of sexually abusing a conduct) and support mental clarity so Buddhists are increasingly using ideas friend was abhorrent to her. She was she would know what was conducive and strategies from ACT because this also confused about whether or not to her well-being (i.e., avoidance of approach is very practical in clinical she should actively follow her urges to intoxicants that cloud the mind). settings. Many ACT therapists and develop a sexual relationship with this As another mindfulness exercise, authors have also attended Buddhist woman. I suggested that she prospectively meditation retreats, write about After Jessi had told me what was remember to be attentive to her urges mindfulness meditation as originating important for her, I invited her to do a to drink alcohol and her aspirations for from Buddhism, make reference to relaxation exercise where I suggested long-term happiness and interpersonal Buddhist teachers and use Buddhist she pay attention to the sensations harmony. The implications of these terminology to explain ACT ideas and in her feet as we walked to-and-fro suggestions were that she would approaches (e.g., Forsyth & Eifert, in the consultation room. In this remember to act in ways that were 2007; Walser & Westrup, 2007). way, she could disentangle from her suitable, timely, and in line with her It is possible to integrate and ruminative thoughts by focusing on valued life directions. use the best from both perspectives something neutral, and thereby settle without contradiction. As a clinical

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A talk given at the Blue Mountains Insight Meditation Centre, Acknowledgements through the power of compassion and a Medlow Bath, NSW Australia, on a month Thanks to Patrick Kearney for editing the mutual yearning to find freedom from long insight meditation retreat. original draft and Dr B. Alan Wallace for suffering. According to Wallace and feedback on other drafts. Hodel (2008), His Holiness the Dalai Lama, states: ‘At its best, science is motivated by a quest for understanding to help lead us to greater flourishing and happiness …; AUTHOR NOTES this kind of science can be described as MALCOLM HUXTER B.A. Hons. (Psych.) M.Psych. (Clin.) wisdom grounded in, and tempered by, compassion. Similarly, spirituality is a M.A.P.S practices as a clinical psychologist in Lismore, NSW. He human journey in our internal resources, incorporates mindfulness based practices into his clinical practice, with the aim of understanding who we and offers groups, workshops and professional training. are in the deepest sense and of discovering how to live according to the highest possible Comments: [email protected] ideal. This too is the union of wisdom and For more information visit www.malhuxter.com compassion’ (p. 200).

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