Meditative Dialogue: Cultivating Compassion and Empathy with Survivors of Complex Childhood Trauma

Complex childhood trauma often affects the capacities of survivors to experience empathy and compassion toward themselves and others. Recent mindfulness literature recognizes meditation as an evidence-based practice that is able to change the brain, increasing one's capacities for empathy and compassion. This article offers an exploration of selected literature on complex childhood trauma and on mindfulness practices related to the development of compassion and empathy. A case study illustrates the use of a meditative dialogue practice in psychotherapy with a survivor of complex childhood trauma that serves to increase her ability to have empathy and compassion for herself and others.     

Beyond Mindfulness: Buddha Nature and the Four Postures in Psychotherapy

We propose to incorporate the contextual view of the Buddhist teachings of the Three Turnings into applications of mindfulness in psychotherapy; specifically by applying the teaching of the Four Postures, which are expressions of innate health in ordinary life activities. This practice may expand understanding of the core mechanisms of different modalities of mindfulness and psychotherapy, thereby supporting clinicians in guiding clients on a healing path that is in natural alignment with each individual. By its allegiance to inherent wakefulness (Buddha Nature), this teaching supports clients in appreciating their own inherent health and the health of the world around them.     

Counselors' and Counselor Educators' Practice of Mindfulness: A Qualitative Inquiry

The Buddhist practice of mindfulness is being used more often both to help clients and to facilitate counselor effectiveness. A growing body of research supports these uses of mindfulness. Most authors also emphasize that those who teach mindfulness must also apply it themselves. However, little is known about how counselors and counselor educators incorporate mindfulness into their personal and professional lives. The current study used semistructured interviews to elicit such information from 6 counselors and counselor educators. A constant comparative method was used to analyze the data and synthesize themes. Emergent themes included practices used to cultivate mindfulness and the results of mindfulness practices.     

Mindfulness and trauma: implications for treatment

Mindfulness, originally a construct used in Eastern spiritual and philosophical traditions, has found new utility in psychotherapy practice. Mindfulness practice has been recently applied to treatments of several psychological and health related problems, and research is showing successful outcomes in psychological interventions incorporating mindfulness practices. Several schools of psychotherapy have theorized why mindfulness may be an effective intervention. One population which would theoretically be benefited by mindfulness practice in treatment consists of those individuals who have experienced traumatic events and are exhibiting post-traumatic stress disorder and/or related correlates of past trauma. The present paper gives a general review of the application of mindfulness to clinical psychology interventions. Additionally, we explain how mindfulness is applicable to our integrative behavioral approach to treating trauma and its sequelae. Specifically, this paper will (a) give a general overview of the conceptions and applications of mindfulness to psychology and psychotherapy and provide a brief account of the concepts origins in eastern traditions; (b) discuss the theoretical conceptualization of clinical problems that may relate to the long-term correlates of trauma; (c) describe how mindfulness, acceptance and the therapeutic relationship can address trauma symptoms and discuss a modified treatment approach for trauma survivors that incorporates mindfulness and acceptance practices into traditional exposure treatment.

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Buddhist Meditation and the British Colonial Gaze in Nineteenth-Century Sri Lanka

ABSTRACT

This paper argues that the multiple orientalist expressions that flowed from British pens in nineteenth century Sri Lanka are of use to the scholar of Buddhism, in that they can not only shed light on the growth of Buddhist modernism and the use of the term ‘meditation’ within it, but also on Sri Lankan Buddhist practice on the ground. It first surveys the preconceptions of the British about the concept of ‘meditation’. It then examines the writings of a representative selection of scholar civil servants and Christian missionaries who were resident in Sri Lanka within the century. This data reveal that a vibrant culture of Buddhist devotion and preaching existed throughout the century, together, among the laity, with the practice of ‘meditation’ on objects related to insight into reality. Additionally, it suggests that the jhānas, although hard for westerners to understand, were an important part of Buddhist self-understanding. The paper, therefore, argues that the priority given to vipassanā as the essence of meditation within Buddhist Modernism is a reduction of the diversity within traditional practice and a distortion of the traditionally recognised interrelationship between the jhānas and other forms of mental culture.     

A Web-Based Survey of the Relationship Between Buddhist Religious Practices,Health, and Psychological Characteristics: Research Methods and Preliminary Results

A Web-based survey was conducted to study the religious and health practices, medical history and psychological characteristics among Buddhist practitioners. This report describes the development, advertisement, administration and preliminary results of the survey. Over 1200 Buddhist practitioners responded. Electronic advertisements were the most effective means of recruiting participants. Survey participants were mostly well educated with high incomes and white. Participants engaged in Buddhist practices such as meditation, attending meetings and obtaining instruction from a monk or nun, and practiced healthful behaviors such as regular physical activity and not smoking. Buddhist meditative practice was related to psychological mindfulness and general health.     

Teaching Council in Sri Lanka: A Post Disaster, Culturally Sensitive and Spiritual Model of Group Process

In response to the December 26, 2004 tsunami in Southeast Asia, a method of treating trauma with group therapy, called Council, was introduced to Sri Lankan para-professionals working for Sarvodaya, a local non-governmental organization, by American psychotherapists associated with Heart Circle Sangha, a Zen Buddhist temple in New Jersey. Working together, Americans and Sri Lankans incorporated meditation, mindfulness and culturally congruent spiritual ritual that made the group process acceptable and healing to the survivors who were Buddhist, Muslim, Hindu and Christian.     

New Strategies for Combining Mindfulness with Integrative Cognitive Behavioral Therapy for the Treatment of Generalized Anxiety Disorder

Generalized anxiety disorder (GAD) severely impacts social functioning, distress levels, and utilization of medical care compared with that of other major psychiatric disorders. Neither pharmacological nor psychotherapy interventions have adequately controlled cardinal symptoms of GAD: pervasive excessive anxiety and uncontrollable worry. Research has established cognitive behavioral therapy (CBT) as the most effective psychotherapy for controlling GAD; however, outcomes remain at only 50% reduction, with high relapse rates. Mindfulness has been integrated with CBT to treat people suffering from numerous psychiatric disorders, with mindfulness based stress reduction (MBSR) being the most researched. Preliminary evidence supports MBSR’s potential for controlling GAD symptoms and key researchers suggest mindfulness practices possess key elements for treating GAD. Classical mindfulness (CM) differs significantly from MBSR and possesses unique potentials for directly targeting process and state GAD symptoms inadequately treated by CBT. This article introduces the theory and practice of CM, its differences from MBSR, and a critical review of MBSR and CBT treatments for GAD. CM strategies designed to complement CBT targeting cardinal GAD symptoms are outlined with a case study illustrating its use.     

‘Things said or done long ago are recalled and remembered’: The ethics of mindfulness in early Buddhism,psychotherapy and clinical psychology

I argue that current theoretical understandings of mindfulness as an attention regulation strategy for psychological stress reduction and enhanced adaptation to society may produce de-ethicised therapeutic applications. I show how understandings of mindfulness in early Buddhism, psychotherapy and clinical psychology have changed over time. Current understandings of mindfulness as a skill or technique of bringing non-judgmental awareness (or bare attention) to present moment experience are historically recent and differ from early Buddhist understandings in at least one crucial respect: definitions of mindfulness as attentional control or metacognitive awareness lack an emphasis on deep ethical reflection. As such, we need to re-ethicise our conceptual understanding of mindfulness by remembering early Buddhist texts, where mindfulness involves the cultivation of an ethically sensitive style of remembering, which has largely been lost in contemporary definitions.     

When east meets west: reflections on the use of Buddhist mindfulness practice in mindfulness-based interventions

The Western mental health profession has included Buddhist practices in its clinical applications, and Buddhisms’ contribution to mindfulness-based interventions (MBIs) could be considered as one of its main inputs. However, MBIs appear to depart in some key ways from their Buddhist origins whereby it may reduce its psychotherapeutic value and affect the accurate dissemination of the Buddhas’ teachings. This paper reflects on some of these departures, by firstly discussing the term mindfulness, which, as used in the MBIs, has a more restrictive meaning than that meant by the Buddha. Secondly, this paper discusses the usefulness of MBI therapists being knowledgeable in a range of meditation techniques, rather than in only a few. And thirdly, this paper discusses the usefulness of MBI therapists having a personal mindfulness practice of ones’ own, and concludes by suggesting that an explicit acknowledgement of the Buddha in the formation of the MBIs be considered.     

Secularizing Religious Practices: A Study of Subjectivity and Existential Transformation in Naikan Therapy

Adapted from a Shin Buddhist style of meditation, Naikan  (" inner-looking ")  is a week-long contemplative practice that involves reviewing one's life from the perspectives of others and has been called an indigenous Japanese psychotherapy due to its effectiveness in treating a variety of disorders. Data collected during an extended ethnographic study of Naikan in both Japan and Austria reveal that Naikan, a "secularized" practice that removes overtly Buddhist references and practices, effects changes in clients' subjectivity that are strikingly similar to those sought after in Buddhist traditions. This suggests that Naikan operates therapeutically on an existential level and employs cognitive techniques that, while originating in Buddhism, remain efficacious outside a Buddhist context. The potential for certain contemplative practices to effect transformations of subjectivity across religious and cultural contexts may be greater than commonly assumed.     

Achtsamkeit

Within the last three decades western psychology, psychotherapy and medicine have become increasingly enamored by the perception of “mindfulness” as a form of unbiased, judgment-free awareness of perceptible experience. Derived from earliest forms of Buddhist psychology, mindfulness is, however, also integral to a particular set of ethical values and may be seen as a practice or process that tangibly embodies the Buddhist ethical stance. Buddhist psychology, similar to psychodynamic and other psychotherapeutic approaches, aims at the understanding and alleviation of human suffering. We believe that the intentional practice of mindfulness (as defined above) adds a new (very old) dimension by implicit cultivation of a consistent set of ethical attitudes that include kindness, patience, tolerance, generosity, compassion and courage. Sustained awareness of the spectrum of momentary experience may, otherwise, be inaccessible. These benevolent attitudinal qualities often allow eudemonic mental and physical states to be experienced, even in the face of unpleasant circumstances. A relational process unfolds that reinforces, in both bodily and mental domains, a synergy of awareness and ethical intentions literally representing an embodied ethical presence. We discuss the implications of such an understanding of mindfulness for current psychotherapeutic approaches.     

“THE NEW SCIENCE OF HEALTH AND HAPPINESS”: INVESTIGATING BUDDHIST ENGAGEMENTS WITH THE SCIENTIFIC STUDY OF MEDITATION

Clinical and neuroscientific studies of Buddhist meditation practices are frequent topics in the news media, and have helped certain practices (such as mindfulness) achieve mainstream cultural status. Buddhists have reacted by using these studies in a number of ways. Some deploy the studies to show the compatibility of science and Buddhism, often using the authority of science to lend credence to Buddhism. Other Buddhists use meditation studies to demonstrate the superiority of Buddhism over science. Within inter‐Buddhist debates, meditation studies are used to argue for changes in practice or belief, but also sometimes to reinforce certain traditional practices. Benjamin Zeller's threefold categorization of religious groups’ attitudes toward science (guide, replace, absorb) and José Ignacio Cabezón's three ideal types of relationships between Buddhism and science (conflict/ambivalence, compatibility/identity, complementarity) contribute to analysis of Buddhist uses of scientific studies of meditation.     

The Bodhi-Therapist

SUMMARY

This paper presents formulations and case studies that indicate the relevance of Buddhist meditation practice for the practice of psychotherapy. Samatha-vipassana meditation, the core of all Buddhist methods is described as a training in the cultivation of specific therapeutic talents that arise as concomitants of bodhicitta, awakened experience.     

Mindful Journeys

Abstract

Becoming mindful involves the cultivation of present-moment-attention, a type of awareness that helps us to tune in to our present experience and accept it for what it is, gently, and without judgment. Perhaps because client's issues commonly include elements of rumination, worrying, self-judgment or lack of awareness, mindfulness practices have been considered for their use in mental health interventions. This article offers a rationale for fostering non-judgmental awareness, reviews the ways mindfulness has been applied as an intervention, and applies mindfulness concepts to counseling practice with case examples.     

Buddhism and Counselling

The relevance of the principles and practices of Buddhism to the field of counselling is discussed. Buddhist techniques have already been used by the helping professions in many settings (e.g. Japan, Sri Lanka). The extension of their use to a wider range of settings, and to a wider group of clients, is both feasible and desirable. In addition to the obvious relevance of Buddhist techniques to clients who have a Buddhist background, it is argued that they have a wider applicability. As Buddhism espouses the notion of a productive and healthy lay life, it offers ways not only of dealing with problems and difficulties, but also of improving psychological well-being in general. Examples are cited of relevant Buddhist techniques and their application. It is argued that, once systematically evaluated, many of these could profitably be incorporated into the repertoire of techniques used in present-day counselling and therapy.     

THE ‘UNIVERSAL DHARMA FOUNDATION’ OF MINDFULNESS-BASED STRESS REDUCTION: NON-DUALITY AND MAHĀYĀNA BUDDHIST INFLUENCES IN THE WORK OF JON KABAT-ZINN

ABSTRACT

The discussion on the Buddhist roots of contemporary mindfulness practices is dominated by a narrative which considers the Theravāda tradition and Theravāda-based ‘neo-vipassanā movement’ as the principal source of Buddhist influences in mindfulness-based stress reduction (MBSR) and related mindfulness-based programmes (MBPs). This Theravāda bias fails to acknowledge the significant Mahāyāna Buddhist influences that have informed the pioneering work of Jon Kabat-Zinn in the formation of the MBSR programme. In Kabat-Zinn’s texts, the ‘universal dharma foundation’ of mindfulness practice is grounded in pan-Buddhist teachings on the origins and cessation of suffering. While MBSR methods derive from both Theravāda-based vipassanā and non-dual Mahāyāna approaches, the philosophical foundation of MBSR differs significantly from Theravāda views. Instead, the characteristic principles and insights of MBSR practice indicate significant similarities and historical continuities with contemporary Zen/S?n/Thi?n and Tibetan Dzogchen teachings based on doctrinal developments within Indian and East Asian Mahāyāna Buddhism.     

Mindfulness-based Therapy in Modern Psychology: Convergence and Divergence from Early Buddhist Thought

This article offers a comparative analysis on mindfulness from mindfulness-based therapies in the contemporary literature and from Buddhist meditation practices in the Pāli Canon. This includes a review of the presiding definitions of mindfulness, recent scientific findings in the literature and the current theories on the underlying mechanisms of mindfulness. The meditation practices from the Mindfulness-based Stress Reduction (MBSR) programme are compared to the origins of mindfulness of breathing meditations from the Satipa??hāna Sutta (MN 10). Further, recent research into the cultivation of skilful states of mind including compassion, self-compassion, loving-kindness, equanimity and sympathetic joy are reviewed and compared to an anthology of texts from the Pāli Canon. Ethical issues emerging from the convergence of science and Buddhist philosophy are also discussed for further consideration.

Abbreviations: AN: A?guttara Nikāya; BPS: Buddhist Publication Society; Dhp: Dhammapada; Dhs: Dhammasa?ga?ī; DN: Dīgha Nikāya; Iti: Itivuttaka; MN: Majjhima Nikāya; Miln: Milindapañha; Pa?is: Pa?isambhidāmagga; SN: Sa?yutta Nikāya; Sn: Sutta Nipāta; Ud: Udāna; Vibh: Vibha?ga; Vim: Vimuttimagga; Vsm: Visuddhimagga     

Importance of Morality in Mindfulness Practice

As the result of secularization and adaption of mindfulness practices from Buddhism, elements specific to culture and religion have been removed, now drawing criticism that mindfulness training has lost its original ethical characteristics. This article argues that the lack of formal coverage of morality in mindfulness‐based programs does not imply that morality plays no part, and that participants independently contextualize their mindfulness practice by drawing on their own sense of morality. Therefore, awareness of the role of morality in mindfulness practice is important for counselors, who can assist their clients with integrating their mindfulness practice with their own worldviews and ethical frameworks.