Buddhist mindfulness practices in contemporary psychology: A paradox of incompatibility and harmony MALCOLM HUXTER While Buddhism and science share a common foundation of empiricism, 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 ethics. This separation of mindfulness from its historical, social and theoretical contexts shows the rift between Buddhism and contemporary mind sciences. 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 Lama, 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 theH 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 Buddhism and science 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 attention (meditation) 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. Buddhism and 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 life 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 materialism, 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. consciousness itself serviceable practices, such as mindfulness, can Another way to make this contrast (Wallace, 2006). With attention that 26 PSYCHOTHERAPY 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. Bhikkhu 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 Satipatthana 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 Pali scholar, the term ‘mindfulness’ appeared in the English language in 1881. Mindfulness was translated from the Pali word sati, which literally means ‘memory’. 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 awareness (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, emotions and policies to not talk about the Buddha’s • enhancing relaxation; states of mind; psychology. While it can be difficult to • helping self-management 4. contemplation of ‘dharmas’— 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,