Articles

A Buddha on every mantel: perceptions and misperceptions of modern mindfulness practice

    The concept of Mindfulness, or “being mindful,” has become pervasive in the clinical and self-help world. As practitioners move towards integrating mindfulness techniques with their clients, we must be aware of the proper implementation of these techniques. As practitioners we must ask ourselves: what exactly is Mindfulness and what are the proper techniques to employ when describing mindfulness to clients?

    Mindfulness practice is borrowed from the ancient Buddhist philosophy stemming back 2500 years. These practices are descriptions of the Buddha’s phenomenological insight learned after ascetic and meditative practices. From these insights the Buddha not only created a cognitive map with which to explore the mind, but also postulated four universal truths (Four Noble Truths) about the human experience, and described five ethical principles for adherence.

    Before moving on to explain why the Four Noble Truths and Buddhist ethics are needed in the modern promotion of mindfulness practice, the concepts must be explained. The Four Noble Truths presented by the Buddha are: 1) To exist, is to suffer (dukkha),  2) the cause of suffering is craving (samudaya), 3) the cessation of suffering comes with the cessation of craving (nirodha), 4) there is a path that leads to the cessation of suffering (mårga). The First Noble Truth is essential to understand before entering into mindfulness practice. The Buddha is not claiming that to exist is to suffer from a place of authority. Rather, the Buddha is claiming that because phenomena is conditioned upon other phenomena, i.e. the self is the conglomeration of individual body parts, which are dependent on individual cells and genetic make-up; continuing this reductionistic description ad infinitum. Therefore, the Buddha is making an objectively descriptive claim: a) the world is made of conditioned, non-essential elements, b) because the world is made of conditioned, non-essential elements, these elements break down, i.e. we become ill and die, our relationships end, we feel happiness fleetingly, we feel sadness fleetingly. This then leads to the Second Noble Truth as described by the Buddha.

    It is necessary to continue to reinforce that the Buddha is making an objectively descriptive claim about the nature of the phenomena world. The Second Noble Truth, the cause of suffering is craving, is of utmost importance to practitioners. This is where we begin to see how our cognitive, habituated patterns create suffering within the individual. Craving internal and external conditions, i.e. the desire to rid oneself of anxiety, or the desire for a better relationship with a partner, create the illusion that we can attain things that will provide unconditional satisfaction, contentment, happiness, or avoidance of pain. However, as the Buddha has already described, the world is made entirely of conditioned, non-essential elements. Therefore, our craving, grasping and avoidance create the conditions for suffering within the individual. This leads the Buddha to describing the Third Noble Truth.

    The Third Noble Truth, the cessation of craving leads to the cessation of suffering, is directly relatable to the methods and theories used in the mental health field. Cognitive Behavioural Therapy (CBT), designed to help individuals shift and reform new cognitive beliefs, habits and patterns, is directly analogous to the Third Noble Truth. Often these patterns are related to a solidified self image attached to one’s sense of identity. Therefore, recognizing the fluid, ever-changing, conditionality of self will lead progressively toward the liberation of suffering in the individual. The insight of the Buddha and the description of the Third Noble Truth are directly correlated with modern CBT methods.

    The Fourth Noble Truth, regarding the path the cessation of suffering, is where we can make changes in the individual. Suffering, from a Buddhist perspective, does not mean the alleviation of negative emotions, but rather the objective observation of the mind and the outside world, recognizing that these emotional states are part of what it is to be human, and should not be surgically removed from our psyche. Mindfulness practice and meditation allow us the ability to sit still and observe the fluidity of the mind. We learn how to sit through strong emotions without reacting. Non-reactivity is liberation. When we act from a thoughtful, mindful, non-reactive place, we reduce harm to ourselves and others.

    Understanding the Four Noble Truths allow individuals beginning mindfulness practice to theoretically understand the practice. It is important not to delude client’s expectations that sitting still in meditation will rid them of negative feelings. Rather, mindfulness practice is a tool for non-reactivity. When we become angry, hurt, jealous—when our nervous system is activated—our actions tend to harm those around us -- often our loved ones. Learning to sit still and watch the winds of our mind is a peacemaking practice. When we resist our habituated patterns of reactivity, responding to those around us in a way that does not create more harm, we create more peace within ourselves. When storm clouds are overhead we must remember that clear blue skies are still present; just above the storm. The mind is no different. If we patiently wait for the storm to pass overhead, without engaging our panic and activation, they are soon pushed on by the wind.

    There is no magic pill to alleviate harm. However, as we work to become less reactive, we begin to reduce the trauma, pain, and harm that befalls ourselves and others when we react, as opposed to mindfully act.