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| Has mindfulness therapy lost the integri (...) | TG Staff | 01/22/08 |
Has mindfulness therapy lost the integri (...)
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TG Staff | 01/22/08 |
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One of the things I have found refreshin (...)
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Nic Haughton | 01/24/08 |
You make some good points, Nic. I think (...)
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Chris Ward | 01/25/08 |
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therapy and mindfulness
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claire odeon hershman hershman | 04/20/09 |
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dai xi zhen | 11/18/12 |
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li li | 03/29/13 |
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Top | Reply Title: Has mindfulness therapy lost the integrity of its religious origins? Author: TG Staff (http://triplegem.terapad.com) Date Posted: 22 Jan 2008 09:29 AM (GMT) I have a question to pose:- I support whole heartedly the use of all skilful means to reduce suffering, and create energy for wider potential but I wonder …….. Can Mindfulness be extracted from its ‘religious’ base without losing something of its integrity? A secular context is maybe not addressing interconnectedness, and the ethics that underpin the complete teaching. Medhina |
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Top | Reply Title: Has mindfulness therapy lost the integrity of its religious origins? Author: TG Staff (http://triplegem.terapad.com) Date Posted: 22 Jan 2008 10:04 AM (GMT) This appears to be a dilemma. On one hand I also welcome the use of any way to reduce suffering, on the other hand this is a good example of the way the Western secular / scientific mindset 'deconstructs' systems and repackages them. In some ways this question is analogous to the way herbal remedies have been investigated and active principles extracted, tested and branded. And to the way that Yoga has been taught primarily as a health and fitness regime. There are clearly many different forces at work here. There is the general distrust of 'religion' and 'mumbo jumbo' and the wish to make therapies 'respectable'. There is the issue of authority and control; presenting mindfulness as a scientifically tested therapy means that it falls within the proper sphere of psychologists, doctors, and therapists, rather than Ajahns, Lamas and Reverends. There is also the matter of livelihood; mindfulness as a tested secular therapy is something to make a living from. Whereas teaching mindfulness in its religious context means joining a religious community in some way. The oft repeated assertion that Buddhism interacts with the prevailing ethos of each culture that it takes root in, appears to mean that it is interacting most strongly with scientific secular consumerism in the West and that mindfulness therapy is one of the results. Other signs of this are the 'pick n'mix' approach to religious traditions and the packaging of spiritual retreats as a commodity. I find myself feeling sad at this. However, the truth will out. Buddhism points to natural realities and truths that are not owned by anyone. Those who use mindfulness will find quite soon that behaviour and its results have a big impact on what we remember. Perhaps we would rather not have to be mindful of so much remorse, despair and negative mind states. in which case we might want to investigate what the Buddha taught about kamma, ethics, brightening the mind, renunciation, what we do for a living, and other components of the Buddhist path. Perhaps we might investigate our thinking and views. We might even find we end up with a list of factors something like the noble eightfold path. So perhaps mindfulness therapy is the trojan horse or the pandora's box which unleashes many good things on the West -- rather than consumer corruption and pestilence. Chris |
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Top | Reply Author: Nic Haughton Date Posted: 24 Jan 2008 08:20 PM (GMT) One of the things I have found refreshing about my recently begun journey into buddhist understanding and practice, is that it is so accessible and can be practiced at a level which feels appropriate and reachable for each person at this time. I happily take part in religious ritual and ceremony when part of a group and enjoy learning about the traditions and perspectives - I attend a Zen, Serene Reflection Meditation Group. However, some of this aspect of my journey has little to say to me in my life at this point. I find the ideas useful, the simplicity both frustrating and true, and I take from both the group meetings and daily practice, encouragement and a framework in which to try to be myself in my life. It is mindfulness, or "just being", which is the pull for me, which is so basic (and so difficult!) and so powerful. In a sense it a framework for understanding my relationship with me, but also with my life and others who are part of it. I look forward to that point when I might experience rather than think of them as all one, but am some way form that I fear. I began this journey because I saw in it the potential for my some of my own (selfish) need to be met. So I think it's fine and good to use the insights which come from mindfulness, in whatever way is helpful. It can only be a good thing and can only contribute positively to the individual and thereby to others. As more people become more balanced in themselves as a result of their practice, however motivated, they are likely to become more open to the interconnectedness of life and being human. Another way of looking at the queston of mindfulness being extracted form it's religious base, is to turn it upside down. Is mindfulness a technique which was coopted by religion, as a way of exploring our spiritual dimension. Are all religions in their different ways driving at the same simplicity, the same inner essence, the same emptiness - just being one with oneself/god/now? |
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Top | Reply Author: Chris Ward Date Posted: 25 Jan 2008 10:45 AM (GMT) You make some good points, Nic. I think we can all agree that what we call ‘Buddhism’ does not have a copyright or monopoly over mindfulness. This is something natural that anyone can cultivate. If a sociologist was looking for some evidence of the impact (and success) of Buddhist teaching in the West, perhaps it would be that practices such as mindfulness have become ‘mainstream’. Buddhist texts show the Buddha as a generous and open-handed teacher who gave what he could to all who asked. I agree with your implication that we ought to avoid turning Buddhism into a ‘religion’ of the sort which jealously guards its doctrines and practices and is exclusive and dogmatic. It is much better to openly offer teachings and encourage people to take what they need, when they need it. As I mentioned in my earlier posting, perhaps whilst cultivating a more mindful life, insights will arise about lifestyle and the results of the way we behave which will naturally open new avenues for reflection. Chris |
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Top | Reply Title: therapy and mindfulness Author: claire odeon hershman hershman (http://www.claire hershman.com) Date Posted: 20 Apr 2009 05:09 PM (GMT) is this strand still alive? i think the issue around therapists using mindfulness as therapy for depression etc is that when one approaches the buddhist path and embraces the noble eightfold path, one is trying to make many sustained changes. sila, virtue ,and restraint as the undrpinnings. in the mindfulness courses i have attended, both in university of Bangor and In london they are teaching awareness, but with out the buddhist ethics.It strikes me,personally as an empty vessel. This has been a dilemma for the past fifty years ever since various analysits have experimented with Buddhism, from Erich Fromm onwards. Many distiguished analysts were in teaching with Suzuki Roshi in the early 60's The question that interests me is how do people make sustained behaviour changes so that they can lead the kind of skillful lives that support health and happiness |
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