International Journal of Psychotherapy, Volume 20, Extra Special Issue, July 2016

A Professional
Journal of the EAP

E-Issue July 2016
in t e r nat i o n a l J ourn a l o f
Psychotherapy
Special Issue Editor: David Brazier
mindfulness and
psychotherapy
Articles by: Emmy van Deurzen & Digby Tantam, Elas Capriles, Mats Hilte, Francoise
Guillot, Sebastian Medeiros & Simon Guendelman, Jyoti Nanda, Frank Musten,
Mirjam Hartkamp, Andr van der Braak, G.T. Maurits Kwee & Peter T. van den Berg,
Manu Bazzano, Craig Mackie, Jessie Bosse, Brittany Gylnn & Lynette Monteiro
EAP special JOURNAL : Mindfulness and Psychotherapy -
about -
internationa l J o u rna l o f
Psychotherapy
Volume 20, Extra Special Issue, July 2016
he International Journal of Psychotherapy is a peer-reviewed,
INTERNATIONAL ADVISORY BOARD (IAB):
scientific journal and is published three times a year in March, July, and
A. Roy Bowden, New Zealand; Howard Book, Canada; Paul Boyesen, France; Shaun
November, by the European Association of Psychotherapy (EAP); a member
J.F. Brookhouse, UK; Jacqueline A. Carleton, USA; Loray Dawes, Canada; Rodolfo
of the World Council for Psychotherapy (WCP); and an International NGO member
de Bernhart, Italy; Terence Dowdall, South Africa; Gtz Egloff, Germany; Mony
of the Council of Europe. 2016 is our 20th year of publication and this is an Extra
Elkaim, Belgium; Richard G. Erskine, Canada; Dorothy Firman, USA; Maksim Gon-
Special Issue - our 1st e-issue - to celebrate this.
charov, Russia; Miles Groth, USA; Bob Henley, USA; Toby Sgrun Herman, Iceland;
Theodor Itten, Switzerland; Thomas Kornbichler, Germany; Eugenius Laurinaitis,
Journal Editor: Courtenay Young, Scotland, UK: courtenay@courtenay-young.com
Administrative Editor: Tom Ormay, Hungary: tomormay@t-online.hu

Associate Editor: Alexander Filz, Ukraine: filz.uuap@gmail.com
Executive Editor: Alicja Heyda, Poland: alicjaheyda@gmail.com

Assistant Editor: Marzena Rusanowska, Poland: marzena.rusanowska@gmail.com
Lithuania; Alan Lidmila, UK; Michel Meignant, France; Roberto Pereira, Spain;
Adrian Rhodes, UK; John Rowan, UK; Andrew Samuels, UK; Ganesh Shankar, India; Peter Schulthess, Switzerland; Ulrich Sollmann, Germany; Margherita Spagnuolo Lobb, Italy; Anna Szalanska, Poland; Emmy van Deurzen, UK; C. Edward
Abstract Translators: Andrea Zimpernik (D); Joanna Graham Wilson (Fr.);
Watkins, USA; Michael Wieser, Austria; Heward Wilkinson, UK; Joanne Graham
Victoria Orlova (Ru.)
Wilson, France; Herzel Yogev, Israel; Riccardo Zerbetto, Italy.
Editorial Office: admin@ijp.org.uk

IJP website: www.ijp.org.uk
All the affiliations of the members of the Editorial Board and the International
Advisory Board are now on the relevant pages of the IJP website.
IJP EDITORIAL BOARD

Godehard Stadmller, Switzerland
Rene Oudijk, The Netherlands
Snezana Milenkovic, Serbia
Heward Wilkinson, UK
Peter Schtz, Austria
Barbara FitzGerald, Ireland
Switzerland; Alexandra Chalfont, UK; David Kraft, UK; Cornelia Krause-Girth,
Milena Karliska-Nehrebecka, Poland
Vesna Petrovi, Serbia
Germany; Roberto Parrini, Italy; Daan van Baalen, Norway.
Anna Colgan, Ireland
Ingrid Pirker-Binder, Austria
Also (potential) IAB members: Richard Blamauer, Germany; David Boadella,
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2 | Extra Special Issue: Mindfulness and Psychotherapy
Design by:

Copyright 2016, European Association of Psychotherapy
ISSN 1356-9082
EAP | International Journal of Psychotherapy | 3
Table of contents
08 Editorial | Courtenay Young
Table of contents -
146 Mindfulness, Equanimity and Cognitive Flexibility

Mirjam Hartkamp
162 Beyond kusala and akusala?

Mindfulness and Buddhist Ethics
0
15 Guest Editorial | David Brazier
Andr Van Der Braak
022 Abstracts
176 Buddhist Heartfulness:

Beyond Western Mindfulness
032 The Phenomenology of Mindfulness
Emmy van Deurzen & Digby Tantam
G.T. Maurits Kwee & Peter T. Van Den Berg
50 Mindfulness Training for

0
Psychotherapists and its Benefits in Improving
the Effectiveness of Psychotherapy
98 The Winner of the Race:

1
The Dharma in the Digital Age
Elas Capriles
066 The development of a relational and

dialogical ethics in therapeutic mindfulness
Mats Hilte
080 How can mindfulness be relevant or useful to the
psychotherapist and how should a practitioner

use mindfulness to their best advantage?
Francoise Guillot
94 Developmental Trauma from a Buddhist and

Relational Inter-subjective Perspective
Sebastian Medeiros & Simon Guendelman
114 Side Effects: A case illustration from a Mindfuness

Based Existential Therapy (MBET) perspective
Jyoti Nanda
132 The Mindful Bridge Back To Work

Frank Musten
Manu Bazzano
10 Implicit Ethics and Mindfulness: Subtle

2
assumptions that MBIs are values-neutral
Lynette Monteiro
26 Developing a Mindful Moral Compass:

2
Ethics for mindfulness trained practitioners
Craig Mackie, Michele Chaban, Sarah Serbinski,
Dekyi-Lee Oldershaw & Robert J. MacFadden
44 Slow and Fast Cooking of Rumis Chickpea:

2
Issues in the Training of Teachers in
Mindfulness-based Interventions
Jessie Bosse, Brittany Glynn & Lynette Monteiro
2
About | IJP Editorial Board, Advisory Board, Imprint
Focus of the International Journal of Psychotherapy
262
Addenda | Other Internet Articles - available as PDF downloads
264
Books of further interest | about Mindfulness & Psychotherapy
272
Information and Guidelines for Authors
274
Journal Subscription
about / Focus -
Psychotherapy
he International Journal of Psychotherapy is a leading pro-
fessional and academic publication, which aims to inform, to stimulate
the political, the theoretical and the practical, the traditional and the developing
debate, and to assist the profession of psychotherapy to develop throughout
Europe and also internationally. It is properly (double-blind) peer-reviewed.
status of the profession

n
The Journal raises important issues in the field of European and international
Connections, communications, relationships and association between the related

professions of psychotherapy, psychology, psychiatry, counselling and health
psychotherapy practice, professional development, and theory and research for

psychotherapy practitioners, related professionals, academics & students.
Interactions between the psychological and the physical, the philosophical and
care
n
The Journal is published by the European Association for Psychotherapy (EAP), 3
Exploration and affirmation of the similarities, uniqueness and differences of

psychotherapy in the different European regions and in different areas of the
times per annum. It is working towards obtaining a listing on Citation Indices and
profession
gaining an Impact Factor.
Reviews of new publications: highlighting and reviewing books & films of parti-
The Focus of the Journal includes:
Comment and discussion on all aspects and important issues related to the clini-
cular importance in this field

n
Contributions from, and debates between, the different European methods and
modalities in psychotherapy, and their respective traditions of theory, practice
and research
Matters related to the work of European professional psychotherapists in public,

private and voluntary settings
A dedication to publishing in European mother-tongue languages, as well as in

English
Contemporary issues and new developments for individual, group and psychotherapy in specialist fields and settings
cal practice and provision of services in this profession

n
Broad-ranging theoretical perspectives providing informed discussion and de-
This journal is therefore essential reading for informed psychological and psychotherapeutic academics, trainers, students and practitioners across these disciplines and geographic boundaries, who wish to develop a greater understanding of
developments in psychotherapy in Europe and world-wide.
bate on a wide range of subjects in this fast expanding field

n
Professional, administrative, training and educational issues that arise from developments in the provision of psychotherapy and related services in European
We have recently developed new Editorial Policies that are available on the IJP
website on the Ethos page: www.ijp.org.uk
health care settings

n
Contributing to the wider debate about the future of psychotherapy and reflecting
the internal dialogue within European psychotherapy and its wider relations
with the rest of the world
Current research and practice developments - ensuring that new information is

brought to the attention of professionals in an informed and clear way
editorial by courtenay young -
Editorial
Dear Readers and Subscribers to the IJP
You will also find lots of other definitions

and descriptions of Mindfulness and its
e are absolutely delighted to be able produce this Extra Spe-
connection with and uses in psychothe-
cial Issue of the International Journal of Psychotherapy es-
rapy as you read through the rich and
pecially as it is additional (Extra) to our usual three issues per
varied articles in this issue: we also hope
year; it is also a Special Issue devoted to a particular topic in this case
that you will be inspired to, and be more
Mindfulness and Psychotherapy; it is also Special because it is celebra-
able to, incorporate these ideas into your
ting our 20th year of publication; and it is even Extra Special as it going
professional psychotherapeutic practice.
to be produced as our first e-Journal. However, because it is so Extra
Special, we will be making the e-Journal version of this issue available
Although Kabat-Zinn has always stated that mindfulness-based stress
free of charge - via the IJP website.
reduction (MBSR) is not a therapy, as he feels that patients (people) should
Courtenay Young
Editor International Journal
of Psychotherapy
assume continuing responsibility for their own health, its influence on

You are probably aware that Mindfulness is a
overtly therapeutic interventions has been profound. It seemed to be
2,500 year-old Buddhist practice; however, it has
quickly assimilated into Cognitive-Behavioural Therapy as an evidence-
also been resurrected more recently as a (psy-
based form of treatment (MBCT: Segal et al., 2002); and then extended
cho)therapeutic technique especially useful for
and developed further into Dialectical Behaviour Therapy (DBT) (Welch
stress-reduction (Kabat-Zinn, 1990) and this sort of
et al., 2006) and Acceptance and Commitment Therapy (ACT) (Hayes et
therapeutic use has proliferated. So, we therefore
al., 1999). Mindfulness is now the flavour of the month: there are mind-
now have several operative definitions of Mind-
fulness courses in most major Western cities; celebrities like Gwyneth
fulness and paradoxically no one definition is
Paltrow and Russell Brand promote mindfulness; mindfulness apps are
completely right, neither is any one of them wrong:
now available for smart-phones (Tlalka, 2015); there are mindfulness co-
Mindfulness is: facing the bare facts of experience,
louring books for adults; so mindfulness may even go viral, take over the
seeing each event as though occurring for the first
planet, and bring about World Peace!
time (Goleman, 1988: p. 20); keeping ones consciousness alive to the present reality (Thich, 1991:
However, there is also potentially a huge gulf between some of these
p. 11); paying attention in a particular way: on pur-
different forms: if one takes out the Buddhist origins, in order to make
pose, in the present moment, and non-judgmentally
it more acceptable in a Western secular world, does one therefore lose
(Kabat-Zinn, 1994: p. 4); and awareness of present
the intrinsic ethical basis? Mindfulness is being taught to business people
experience with acceptance (Germer, 2005: p. 7).
(Apple, Google & Sony) and also to the US military: does this mean that
editorial by courtenay young -
one can use mindfulness any way one wants to, or for anything? Some
We have tried to describe it better in this issue, though unfortunately we
will argue, Yes; others No.
have not been able to supply such a definitive case study, however I am
sure that you will find many things of great interest in this offering and
There are also some negative reactions to Mindfulness: there is a debate
maybe just maybe this might stimulate you, as a psychotherapist, to
about its effectiveness and the jury is still out (CADTH, 2015); some say
produce such a case study, and then we would be (of course) delighted to
that mindfulness in business is just another way to placate the workforce
publish this, in due course.
in the service of profit (Filar, 2015); Ileana Johnson (2014), an American By

Choice thinks it is another method of indoctrination: newspapers (like
Our last Special Issue was on Existential Therapy (Vol. 19, No 1, 2015)
the Daily Mail) print stories that state: 60% of us have apparently suffered
and to a certain extent this Extra Special Issue emerged out of that
at least one negative side-effect [ from meditation and mindfulness] (Craw-
one. One of the main protagonists of Existential Psychotherapy in the
ford, 2015); and there is lots more out there.
UK, Emmy van Deurzen, recommended someone called David Brazier as

a potential Guest Editor for this issue. I then got to meet him briefly at a
But we as psychotherapists are probably more interested in (or
Experiential Therapy conference in London and we clicked, so through
concerned with) what happens when mindfulness is applied in therapy?
his contacts he produced the wonderful people to write all these articles
Hopefully, that is what this Extra Special Issue is all about.
and so, this is what we have for you: I will now hand you over to him.
The practical challenges differ according to therapists current
Courtenay Young
practices and attitudes in ways that have also been illustrated.

Some psychodynamic psychotherapists have changed the way
they advise and instruct patients in order to help them develop mindfulness, but others have not. Some cognitivebehavioural psychotherapists have changed the way they attend to their
own inner feelings in order to work mindfully with patients, but
others have not. (Mace, 2007)
Courtenay Young is the current Editor of the IJP; he is a UKCP-registered

psychotherapist and counsellor. He works with GP referrals in the NHS, in
and around Edinburgh, Scotland, and also has a private practice. He has also
been heavily involved in the professional politics of psychotherapy, in the UK
and in Europe. He has written several published books: Help Yourself Towards
Mental Health (Karnac, 2010); First Contacts for People in Crisis and Spiritual
Emergencies (AuthorHouse, 2011); and has edited several books the latest
The fact that mindfulness practice is being used increasingly worldwide is quite a phenomenon, however, the cynical scientific world is not
yet convinced. Mace concludes that: These [desired studies] would pay far
being The Handbook of Body Psychotherapy & Somatic Psychology (North Atlantic Books, 2015). His many published articles can be accessed through his
website: www.courtenay-young.com E-mail: courtenay@courtenay-young.com
more detailed and inclusive attention to what happens within and between
therapists and patients in terms of awareness during therapeutic sessions.
At present, the clinical and research literature appears to lack a single case
study that explores this in real depth. Continuing attempts to establish the
role of mindfulness in psychotherapy seem likely to benefit from a more ca-
International Journal of Psychotherapy: 2016, Vol. 20,

Extra Special e-Issue, pp. 08-12: ISSN: 1356-9082
Author and European Association of Psychotherapy (IJP):
Reprints and permissions: www.ijp.org.uk
reful approach to its description.
references
CANADIAN AGENCY FOR DRUGS & TECHNOLOGIES IN HEALTH (2015). Mindfulness
Interventions for the Treatment of Post-Traumatic Stress Disorder, Generalized
Anxiety Disorder, Depression, and Substance Use Disorders: A review of the Clinical
Effectiveness and Guidelines. Accessed 24-Mar, 2016:
www.ncbi.nlm.nih.gov/pubmedhealth/PMH0078358
CRAWFORD, H. (2015). The dark side of meditation and mindfulness. Accessed 24-Mar,
2016: http://www.dailymail.co.uk/health/article-3092572/The-dark-meditationmindfulness-Treatment-trigger-mania-depression-psychosis-new-book-claims.html
FILAR, R. (2015). The miserable cynics guide to mindfulness. Accessed: 24-mar, 2016:
https://www.opendemocracy.net/transformation/ray-filar/miserable-cynics-guideto-mindfulness
GERMER, C.K. (2005). What is mindfulness? In: C.K. Germer, R. D. Siegel & P. R. Fulton
(Eds.), Mindfulness and Psychotherapy, (pp. 127). New York: Guilford Press.
GOLEMAN, D. (1988). The Meditative Mind. Putnam.
HANH, T.N. (1991). The Miracle of Mindfulness. Rider.
HAYES, S.C., STROSAHL, K.D. & WILSON, K.D. (1999). Acceptance and Commitment
Therapy: An Experiential Approach to Behavior Change. New York: Guilford Press.
JOHNSON, I. (2014). Mindfulnes: Another Method of Indoctrination. Accessed 24-Mar, 2016:
http://ileanajohnson.com/2014/05/mindfulness-another-method-of-indoctrination/
KABAT-ZINN, J. (1994). Mindfulness Meditation for Everyday Life. Piatkus Books.
MACE, C. (2007). Mindfulness in psychotherapy: An introduction. Advances in
Psychiatric Treatment, Vol. 13, pp. 147-154. doi: 10.1192/apt.bp.106.002923. Accessed
24-Mar, 2015: http://apt.rcpsych.org/content/aptrcpsych/13/2/147.full.pdf
SEGAL, Z., WILLIAMS, J.M.G. & TEASDALE, J. (2002). Mindfulness Based Cognitive
Shifting Consciousness
in Politics, Economics, Ecology
and Relationships
APRIL 23-28, 2017
PORTO HELI, GREECE
Therapy for Depression. John Wiley & Sons.

TLAKLA, S. (2015). Three mindfulness apps worthy of your attention. Accessed 24-Mar,
2016: http://www.mindful.org/free-mindfulness-apps-worthy-of-your-attention/
WELCH, S.S., RIZVI, S. & DIMIDJIAN, S. (2006). Mindfulness in dialectical behavior
therapy (DBT) for borderline personality disorder. In: R.A. Baer (Ed.), Mindfulnessbased Treatment Approaches: Clinicians Guide to Evidence Base and Applications,
(pp. 117139). Academic Press.
The Athenian Institute

of Anthropos
www.worldwork.org
guest editorial by David Brazier -
Guest Editorial
By david brazier
n this Special Issue, we address the

question of mindfulness in psychotherapy, especially from the perspec-
tive of ethics. Initially, we issued an invitation to contributors to submit articles

on any aspect of the mindfulness phenomena that interested them. The majority chose, one way or another, to look at
the question of ethics. We are all aware
that mindfulness has become a matter of
widespread interest, but why has ethics
David Brazier
Guest Editor: IJP
Extra Special Issue
on Psychotherapy &
Mindfulness: May 2016
come to be so central a concern? I think

that an examination of this question tells us something of interest about
how our society works and the place of psychotherapy within it.
Mindfulness, we know, is an idea that has its origins in Buddhism. However, Buddhism is a religion, and in a contemporary society, especially
with intellectuals in the medical and paramedical fields, many are wary
of religion. To get it established in those domains, therefore, those who
propagated the medical and health aspects of mindfulness, needed to
distance the method from its Buddhist origins. The medical establishment
could not afford to be seen as propagating a religion.
new mindfulness
Mindfulness, therefore, was presented as a technique: in particular, as
The mindfulness phenomenon has
present to the senses, in a non-judgemental way. This definition skilfully
grown so fast that developments on

the ground have perhaps outrun the
theoretical base.
a special kind of deliberate attention, in the present moment, to things

aligned mindfulness with a number of values that would be acceptable to
and approved by the professions that needed to be convinced.
The definition sounds a bit like the kind
from its original context and come to be
ditions, when, in fact, the fundamental
dified and commercialised. Mindfulness
of attitude that is required of an impartial
seen as useful by business, the military,
cause is the intrinsic meaninglessness of
has become a saleable item. The number
observer in a scientific experiment: Ho-
and a host of personal-growth practitio-
much that constitutes our lives. Instead
of self-styled mindfulness trainers is
wever, this made mindfulness acceptable,
ners, not all of whom operate within any
of living in a world where what consti-
now legion. Anybody can set up shop and
and, it is quite a long way from the original
established professional boundaries. The
tutes our life is itself considered mea-
sell it. This has, in part, been one of the
Buddhist concept of mindfulness which
original Buddhist mindfulness was in-
ningful, as was the case for our ancestors,
things that has made it suddenly so po-
was embedded in, and permeated by, a
trinsically ethical. The new mindfulness
we now live in a value-free environment
pular and widely distributed. The role of
deeply ethical spiritual path and practice.
is not. It relies upon an ethical bounda-
that is held together by various systems
a mindfulness teacher offers an instant
In Buddhism, mindfulness meant having
ry, provided by the users context. Ho-
of boundary ethics that are merely con-
road to a certain kind of status and brings
the mind and heart full of things that are
wever, the ethics of the military, the
ventional and so do not convey any sense
in customers. Some may lament this
intrinsically wholesome and improving,
medical world, and corporate business,
of deeper meaning, merely the necessi-
proliferation of services offered by peo-
whereas the new mindfulness meant im-
are all quite different. This contrast bet-
ty of administrative convenience. This
ple with little or no training. Others may
partially observing whatever showed up.
ween inherent ethicality and boundary
works at a utilitarian level, but does not
see this development as a potential libe-
The content was quite different.
ethics reflects an important difference
satisfy the soul.
ration, breaking the restrictive bounds

that could have been seen to be holding
between the society in which Buddhism

We can note that there is a certain par-
originally appeared and the social set-
Another important difference between
psychotherapy and related activities (and
allel with the history of psychotherapy
tings that prevail today. The problem of
the Buddhist mindfulness and the new
also Buddhism) in an overly conservative
and its relation to pastoral care. Pioneers,
modern life is, often enough, that there is
mindfulness is that the latter is now ge-
frame. However it is judged, it is certainly
such as Freud, were at pains to present
no inherent meaning in the things that
nerally regarded as a technique, and as
out of Pandoras box and it is not easy to
what they were doing as scientific, and
people spend most of their time and en-
one that can be learnt in a fairly short
predict where the modern mindfulness
divorced from religion, even though the
ergy upon.
period of time. A technique is, again, so-
phenomenon will eventually lead us.
mething that can be used in a diversity of
links to religious themes, both monotheistic and pagan-mythological could never
The dilemma emerging in the field of
contexts and that takes on a particular
As in the case of many other mushroo-
be completely erased. Freud also adapted
mindfulness, therefore, is not simply that
colouring from the context in which it is
ming fashions, we now find ourselves in
his theories to make them more socially
of the correct use of a new technique.
used. A technique for dying cloth could be
a position where the claims being made
acceptable.
It is also a symptom of one of the basic
found equally useful by a theatre troupe, a
for mindfulness far outstrip the evidence.
existential problems that psychothera-
group of Buddhist monks, people making
This does not mean, necessarily, that the-
Initially, the fact that mindfulness as
py itself a product of this same modern
uniforms, or campaigners in any number
se claims are wrong simply that we do
presented in a medical or health setting
world exists to wrestle with. Thus it can
of causes where coloured cloth might be
not know, one way or the other. One re-
was being secularised did not seem to mat-
(and often is) argued that alienation, in
useful. The technique itself is, as it were,
peatedly reads that there now exist a huge
ter, especially since the contexts within
one form or another, is the underlying re-
indifferent to the cause in which it is used.
number of scientific studies purporting to
which the new mindfulness was practised
ason for many modern psychological ills
Furthermore, in our modern information
demonstrate the benefits of mindfulness,
had their own ethical frameworks. Since
that then appear as symptoms that we
age, knowledge or know-how, including
to a wide range of client groups, in the so-
then, however, mindfulness has escaped
treat as though they were medical con-
technique, is being increasingly commo-
lution of an equally diverse range of pro-
blems, and these claims go well beyond
So what is mindfulness really good for
Terms of this kind catch on without the-
ones immediate state and circumstances
the therapy situation. It can seem that
and where and how does it fit in to the
re necessarily being a depth of thought
is something that has great benefit in cer-
mindfulness is good for the whole popu-
world of psychotherapy? Is it primarily
or meaning behind them and it can be
tain situations, but, if mindfulness is to be
lation and helps them to do whatever it is
an aid to the practitioner, a self-develop-
very illuminating to ask what the founda-
taken in this more philosophical way, then
that they want to do better. However, the
ment tool, that may increase sensitivity
tional meaning may be. The mindfulness
a good deal more work needs to be done
vast majority of such studies are of very
and concentration and other useful attri-
phenomenon has grown so fast that de-
on identifying when and where it is rele-
poor quality. Most rely upon self-report in
butes, or, on the other hand, does it help
velopments on the ground have perhaps
vant. In this context, it is an interesting
situations where it is transparently obvi-
to protect the worker from burn-out, or
outrun the theoretical base.
exercise to ask, What is not mindful?,
ous to the experimental subjects what the
the therapist from undue contagion from
experimenters want to hear from them.
distressed clients? Is it a treatment a
This is not proper science. Much of what

are claimed to be scientific studies are
What counts as non-mindful activity?

Sometimes, mindfulness is not presen-
Day-dreaming? Reminiscing? Sleeping?
medicine to be applied in cases of spe-
ted merely as technique: indeed, there
Worrying? Intellectualising? Surely all
cific syndromes such as PTSD, depressi-
does seem to be implied that subtly bu-
of these activities have their place. They
really much closer to being propaganda
on, anxiety and so on, and which? Or is
ried within it is a certain life philosophy.
each serve a useful function, at one time
or ways of promoting self-interests. The
it a general prophylactic, to be taught to
This has to do with living in the moment
or another. If the mindfulness movement
few genuinely rigorous studies tend to
as many clients as possible, irrespective
or being in the here-and-now. This is a
were dedicated to eliminating them from
show that mindfulness has some general
of condition or complaint, rather like a
strange phrase: taken literally, it is diffi-
the human repertoire, it would obviously
beneficial effects, but that these do not go
kind of psychological multi-vitamin ta-
cult to see what other option there could
be making a mistake.
further than beneficial effects from many
blet? What is meant by claiming that
be; therefore, implicitly, something more
other wholesome activities: walks in the
certain therapies are mindfulness-ba-
is intended than the obvious fact that the
Extending the argument of the last pa-
country, playing chess, or taking up knit-
sed? Or that the therapist does her work
here-and-now is inevitably where life
ragraph, it does appear that mindfulness,
ting might all be as effective in reducing
mindfully? Does it mean that mindful-
takes place. When looked at in this way,
in its modern form, implies a valuation of
anxiety, curing depression, or making one
ness provides an underpinning theory?
the matter invites philosophical reflec-
consciousness over the unconscious. This
better able to cope with the stress of mo-
Or that mindfulness is incorporated, in
tion. The suggestion seems to be that one
is a matter upon which psychotherapists
dern life.
some central way, into the methodology?
lives more effectively, or more happily, if
should certainly have something to say.
one disconnects in some way from the
One can envisage two quite different in-
past or the future. Doing so radically, ho-
terpretations of how it is that mindfulness
wever, clearly leads to a complete break-
works. On the one hand, it could be as-
down of normal life. It is similar to the
serted that deliberate conscious attenti-
condition of those suffering from severe
on in the present moment is the optimum
dementia.
way for the human mind to function. This

view would deny (or devalue) the uncon-
Therefore, this is not a philosophy to be
scious. On the other hand, it could be
pushed to its limits. Is it useful, or wise,
argued that mindfulness is essentially a
in smaller doses? Undoubtedly, perceiving
distraction technique. It is in the intrin-
sic nature of attention that giving it to
ling age-old wisdom. The message seems
traditions may have functioned by effec-
one thing withdraws it from other things.
to be that recalling age-old wisdom
ting such training and ordering. The repe-
The way that mindfulness reduces stress
leads one to investigate things for one-
tition of a mantra, redolent with implied
may well be that it is a training in how to
self. This is distinctly different from the
meaning, may well constitute a means
distract your attention from the causes of
contemporary idea of mindfulness, but
of restructuring the brain along better
stress by focussing it on, say, the taste of a
no less relevant to psychotherapy. Most
lines. This could, perhaps, be considered
grape. Any hypnotist can tell you that this
therapists do rely upon a certain stock
as yet another kind of mindfulness. It cer-
may well work. However, when the gra-
of wisdom, often drawn from their psy-
tainly was so in the original traditions.
pe has been digested, the causes of stress
chological tradition. This is particularly
still remain to be dealt with. However,
true in psychoanalysis, but evidently it
These, however, are all methods of incul-
this distraction interpretation could have
also applies to humanistic and existential
cating wholesome-ness, which is to say,
more substantial effect if the distraction
therapists, and even cognitive therapists
inter alia, ethical patterns being newly
is, in fact, allowing the unconscious to
have a well-established collection of ideas
laid down within the brain. The original
operate without conscious interference.
about what constitutes right and wrong
Buddhist
And this is certainly a line of enquiry that
thinking, so that they try to be mindful
ly ethical and formed part of a personal
perhaps needs greater consideration.
of when relating to their clients. Perhaps
process that embedded ethicality deep
the study and application of mindfulness
within ones being. Contemporary mind-
These more philosophical and in-depth
would benefit from a greater incorporati-
fulness has, rather, conformed to the
considerations take us somewhat back to
on of some of the ancient understandings
modern preference for ethically neutral
Buddhism is a Religion: You can
the Buddhist origins. In Buddhism, mind-
of Buddhism and other wisdom traditions.
techniques, which can then be operated
believe it (2014).
fulness is the first of what are called the
All of those traditions are concerned with
flexibly within different contexts and that
Factors of Enlightenment. In this list, it
the ethics of life, in one way or another. In
are each circumscribed by their particular
is immediately followed by a factor called
the normal Buddhist presentation, ethi-
ethical boundaries. It is surely this change
investigation of dharma. Dharma means
cal behaviour flows from a well-ordered
that has made the question of ethics so
those things that are fundamental. We
mind, habitually trained to occupy itself
salient in relation to mindfulness prac-
can take it from this juxtaposition that, in
with wholesome mind-objects. Concur-
tice. Having taken the ethics out, are we
a Buddhist context, mindfulness is meant
rently with the upsurge in interest in
now trying to put them back in again, and
to give rise to such an investigation. This
mindfulness, we are also seeing a growing
do we know how to do that, given the so-
could be very relevant for psychotherapy.
interest in neuroscience and neurological
cial context that we are operating in, and
The term for mindfulness in Sanskrit is
plasticity. We are learning that the very
in which psychotherapy claims to have its
smriti and the basic meaning of this term
structure of the brain is relatively plastic
place?
is remembrance. Originally, therefore,
and can thus respond to training and or-
mindfulness did not mean confining ones
dering. It is easy to see how some of the
mind to the present, but, rather, recal-
methods used in the ancient mediation
David Brazier, Ph.D.,

(Dharmavidya) is a psychothera-
mindfulness
was
inherent-
International Journal of Psychotherapy:

2016, Vol. 20, Extra Special e-Issue,
pp. 15-21: ISSN: 1356-9082
pist and is also well-known as the

author of many books on Buddhism
and psychotherapy: the most recent
of which are:
Love and its Disappointment: The
meaning of life, therapy and art
(2009); Not Everything is impermanent: Zen Therapy & Amidist
Teachings of David Brazier (2013);
He is the President of the International Zen Therapy Institute leader

of the Amida Order; and teaches
and lectures internationally in
Dharma centres, universities, and at
conferences. Email: dharmavidya@
amidatrust.com
Author and European Association

of Psychotherapy (IJP):
Submitted Sept. 2015; peer-reviewed twice
and reformatted, Nov. 2015; resubmitted
and accepted, April, 2016
abstracts -
Abstracts
32
The Phenomenology of Mindfulness

50
Mindfulness Training for Psychotherapists and its Benefits in Improving

the Effectiveness of Psychotherapy
Elas Capriles
Abstract: Mindfulness has taken the world of psychotherapy by storm. Somehow the simple idea of paying
Abstract: After my second workshop at FUNDIPP (Foun-
proper attention to what we do and think has taken
dation for Research in Psychotherapy and Personality)
root in the minds of many different types of therapists.
at the Foundations quarters in Santander (Spain), I was
We all know that we tend to rush around and that we
interviewed by Eugenio Gonzlez, who at the time was
are missing out on being aware of the (more detailed)
responsible for the section of communications of FUN-
reality of our lives. Therapists, who work with people
DIPP, and the interview was published in the Foundations blog. This pa-
towards greater awareness and understanding of human existence, are
per is an abridged version of that interview, which shows how practicing
particularly taken with this idea. It is an essential aspect of our work: to
mindfulness and other meditations makes therapists practice more ef-
be attentive. Mindfulness is a great reminder of the centrality of that idea.
fective, and places those practices in the context of a wider psychological
In terms of positive methods that are easily understood and transmitted
theorywhich I developed in several books, papers and book chapters
to clients and practitioners, we cannot really come up with anything more
based on Buddhism and on my experience in the spiritual emergence/
fundamental than an attitude of mindfulness to engage human conscious-
emergency refuges that I managed in India and Nepal in the 1970s. A cen-
ness in a new way.
tral idea in this paper is that an efficient practice of mindfulness and other
meditation practices can help therapists avoid what Freud called coun-
There has been an immediate wave of mindfulness research, especially in
ter-transference and (in general) cease making projections onto clients or
the USA, with some very interesting results, that have focused the atten-
patients, thus helping them to heal, instead of turning the processes that
tion of psychotherapists across the world, so that no psychotherapist who
they undergo into potentially chronic illnesses.
is serious about any of these new developments can afford to ignore the
Key Words: Mindfulness, Dzogchen, Anti-psychiatry, Psychotherapy,
subject (Hutcherson, 2008, Singh et al., 2007, Shapiro et al., 2005, Singh
Counter-transference, Shadow, Unconscious Fantasies
et al., 2007). The evidence that mindfulness practice, in itself, has considerable benefits is very convincing: and thus we do not have to become
mindfulness therapists in order to use these principles to good effect in
our work.
66
abstracts -
The development of a
relational and dialogical ethics in
therapeutic mindfulness
an attitude it is a state of mind, which can be explored and experienced.
Mats Hilte
carefully studied in the last decades.
The soothing and transformative effect of Mindfulness practice, as a part

of and accompaniment to different kind of medical treatments, has been
The purpose of this article is to discuss and explain how psychotherapists
Abstract: Mindfulness in the West is largely constructed
could integrate mindfulness as a protective and regenerative resource for
as a psychological and cognitive phenomenon. Critics
themselves on the one hand and, how they can use it as a precious skill in
have pointed out that Western mindfulness does not
their daily work with patient/clients on the other.
include an ethical dimension, and thus risks becoming
Key Words: Mindfulness, practitioner, trainingKey words: Therapeutic mind-
wrong mindfulness. These shortcomings need to be
fulness, Buddhist ethics, relational and dialogical ethics, Western psychotherapy
addressed. However, Buddhist ethical and normative principles will not

suffice because they are formulated against the backdrop of karma, rebir-
94
needs an ethic that is compatible with Western psychotherapy and the
Developmental Trauma from a Buddhist

and Relational Inter-subjective Perspective
conditions surrounding its practice. An outline of a relational and dialo-
Sebastian Medeiros & Simon Guendelman
th and the liberation from suffering. Therapeutic mindfulness therefore
gical ethics is presented, based on social constructionism, postmodern

therapy and on Martin Bubers relational and dialogical philosophy.
Abstract: This article explores possible integrations
Key words: Therapeutic mindfulness, Buddhist ethics, relational and
between contemporary psychotherapy and Buddhist
dialogical ethics, Western psychotherapy
psychology in conceptualizing relational trauma and
80
its treatment. Interweaving ideas from developmental

psychoanalysis, clinical neuroscience and insights from
How can mindfulness be relevant or

useful to the psychotherapist and how
should a practitioner use mindfulness
to their best advantage?
FRANCOISE GUILLOT
mindfulness meditation practice, it focuses on understanding trauma by neglect, i.e. the impact of chronic misattunement and
disconfirmation of self-experience during the childs body-mind development. We propose that developmental trauma might result from the unmediated and premature exposure to the three mark of existence (suffering, impermanence and no-self) during infancy. Mindfulness may foster
Abstract: Mindlessness causes suffering as Professor
healing and transformation of procedural memories through cultivation
Mark W. Muesse from the University of Stanford says in
of awareness and compassion towards painful embodied history. Healing
his introduction to a Great Course- Practicing Mind-
would occur, in part, through openness and acceptance of somatic pre-
fulness. Mindfulness training includes mental alert-
sent moment experience, in particular, the traumatic memory and its re-
ness, openness and receptivity without appraisal and judgement: It can be
actions that naturally emerge during the therapeutic encounter, during
described as a kind of gentle and precise awareness to pay attention, mo-
meditative practice and ordinary life.
ment by moment, about what occurs in oneself and around us. More than
Key Words: mindfulness, psychoanalysis, development, trauma, basic-sanity
114
Side Effects: A case illustration from a

Mindfulness Based Existential Therapy
(MBET) perspective
132
abstracts -
The Mindful Bridge Back To Work

Frank Musten
Jyoti Nanda
Abstract: This paper describes an Eight Week Mindfulness

Based Program for military members and first responders
Abstract: Mindfulness and Existential Therapy share
suffering from full or partial Post Traumatic Stress Disor-
several foundational principles. This case study illus-
der (PTSD) or other trauma related disorders. These in-
trates Mindfulness Based Existential Therapy (MBET)
dividuals often experience chronic symptoms that limit
as an embodied integration of both practices within the
functioning and are unable to return to productive life.
being of the therapist (Nanda, 2010) and as a free flowing
The Mindful Bridge Back to Work (MBBW) is an adaptation
phenomenological enquiry into the lived experience of the client. It values
of the core mindfulness program offered at the Ottawa Mindfulness Clinic
a human-to-human, I Thou, relationship, respecting client uniqueness,
(OMC). Like the core programs at the OMC, MBBW is an ethics based ap-
and difference between therapist and client, in which there is mutuality,
proach to mindfulness. However, MBBW also includes practices that relate
openness, presence, and directness (Buber, 1947, 1958; Friedman, 2003).
mindfulness to developing a healthier relationship with oneself in the pre-
Mindful awareness of noticing contents of consciousness in the present,
sence of work and other stresses. As well, the program includes practices that
and letting them go, seamlessly creates space in which to hear the client.
are intended to foster a connection to the practice community between the
This is not dissimilar to what Husserl (1931, 2002) refers to as bracketing,
weekly group sessions. Stress and low support are known to be major con-
an attempt at putting aside ones prior assumptions and pre-conceptions,
tributors to the severity and chronicity of PTSD and other trauma related
in order to stay close to experience. MBET values Thich Nhat Hanhs (1998)
disorders. The effectiveness of this approach is illustrated in a case example.
focus on listening with presence and compassion, and Kramers (2007) at-
Key Words: Military, First Responders, Mindfulness, Posttraumatic Stress
tentive listening with heart. MBET also values tuning in to respond to the
Disorder, Return to Work
unique needs of each client. Interconnectedness of part and whole is one

of its foundational principles: it recognises that change in any one area of
persons life can bring unforeseen changes in other parts.
Key Words: MBET, interrelatedness, uniqueness, human-to-human,
openness, worlding, world-view
146
Mindfulness, Equanimity
and Cognitive Flexibility
Mirjam Hartkamp
Abstract: Mindfulness meditation is becoming more profoundly and widely implemented in Western clinical practices and Western daily life. However, clearly defining and
objectively measuring its mechanism and outcomes, poses
a challenge to research on mindfulness. A growing body
of literature affirms the positive effects, but recent metaanalyses show that many studies suffer from methodological limitations that
undermine the reliability of this evidence. While most studies focus on its effectiveness as an intervention, underpinning neural and cognitive mechanis-
176
abstracts -
Buddhist Heartfulness:
ms of mindfulness are given relatively little attention. A fuller understanding

of mindfulness is therefore needed to support the practice of mindfulness in
psychotherapy. The present paper argues for an integrative approach that is
Abstract: In this article, we propose that mindfulness me-
informed by both its contemporary Buddhist soteriological context (Vipas-
ditation (as it is widely practised in the Western way) is
sana) and its Western psychological understanding. Following this approach,
only a limited version of mindfulness, as it has been deve-
cognitive flexibility is identified as a feature of both Western and Buddhist
loped in Buddhism down the ages in the East. By combining
understanding of the benefits of mindfulness.
the best of Theravada, Mahayana, and Relational Buddhism
Keywords: mindfulness, meditation, cognitive flexibility, emptiness,

equanimity, Buddhism
162
(or Buddhism 4.0), we differentiate four stages and eight

states that culminate to full pristine mindfulness practice. These stages and
corresponding states are described and linked to their Buddhist origins. In
order to discern this pristine mindfulness, from the mindfulness that is cur-
Beyond kusala and akusala?

rently being popularized in the West, it is here called heartfulness. The dif-
ANDR VAN DER BRAAK
are discussed with ramifications for in-depth training in heartfulness, par-
ferences between stress-reducing mindfulness and Buddhist heartfulness

ticularly for those psychotherapists who are interested in its Buddhist roots.
Abstract: This article investigates to what extent a
Keywords: pristine mindfulness, heartfulness, Buddhism 4.0, Relational Bud-
Buddhist ethical framework can contribute to the way
dhism, social constructionism
that mindfulness is being practiced in a contemporary

psycho-therapeutical context. It highlights some philosophical obstacles to the endeavour of building a bridge
between mindfulness and Buddhist ethics, and eliminates some preconceived ideas about Buddhist ethics. It argues that the
198
The Winner of the Race:

The Dharma in the Digital Age
Manu Bazzano
Buddhist notions of kusala and akusala (wholesome and unwholesome)

could be a promising enrichment to an extended secular discourse on
Abstract: Variously drawing on the Buddhist notion of
mindfulness-based interventions that takes into account ethical conside-
skandhas, with the connection to European philosophy
rations, without descending into a full-blown Buddhist single set of ethics.
between bad faith and speed, and on the notion of hystere-
The Dalai Lama has attempted to develop such a secular discourse in his
sis in physics, this paper will discuss some of the challen-
books, Ethics of a New Millenium and Beyond Religion: Ethics for a Whole
ges and rewards of attempting to implement the Buddhas
World.
teachings in the contemporary world.
Key Words: Mindfulness, Ethics, Dalai Lama
Key words: Dharma, digital age, speed, bad faith
210
abstracts -
Implicit Ethics and Mindfulness: Subtle

embraced by the University of Torontos Applied Mindfulness Meditati-
Lynette Monteiro
professionals should make explicit the motivation, intention, values, and
on Certificate Program. Training in mindfulness-based interventions for

practices that are sometimes assumed aspects of mindfulness. The 16 Gui-
Abstract: Buddhist teachings place ethics at the core of
delines for Life (Murdoch & Oldershaw, 2009) provides a secular system
mindfulness: the intent is the cultivation of the Noble
that emphasizes contemplative practices that cultivate compassion and
Person who transcends self-interest and lives for the
wisdom. Through examination of this system and in combination with
wellbeing of others. Clinical, contemporary mindful-
the latest research on neuroscience, mindfulness practitioners can build
ness-based interventions follow the root injunction that
mindful moral compasses that will guide their application of mindfulness
the ethics taught are implicitly imparted. The rationale
in psychotherapy and beyond.
is to avoid imposing external values and action-guides upon participants
Keywords: Mindfulness, ethics, morality, education, professionals, con-
and to hold the individuals values foremost. However, this stance makes
templative
several assumptions about the unavoidable ethics brought into contact by

the teacher, program content, and participants. The assumption that im-
244
paper explores this fallacy of values-neutrality and re-affirms that expli-
Slow and Fast Cooking of Rumis Chickpea: Issues in the Training of Teachers in
Mindfulness-based Interventions
citly explored ethics in mindfulness-based interventions are crucial to the
plicit ethics shields the participant from external influence subtly upholds
the long-discarded concept that interventions can be values-neutral. This
cultivation of the Noble Person.

Keywords: mindfulness-based interventions, explicit ethics, values-neu-
Abstract: There is fast growing interest in and demands
tral, implicit ethics, spiritual, psychotherapy, psychotherapists, Buddhism
for mindfulness-based interventions and trained profes-
226
sionals. The process of training competent mindfulness

therapists is known to be a lengthy and extensive one. The
Developing a Mindful Moral Compass:

Ethics for mindfulness trained
practitioners
training raises many questions about the training process itself; should it be
therapists? Or is it essential to keep it as it is, considering that different trai-
ning periods are needed in order to allow full development of the vast skill-set
combination of high demands with the need for thorough

revised or changed in ways that would allow for greater number of trained
required to teach mindfulness? In other words, should we sacrifice quality and

Abstract: Psychotherapists, and other change agents,
length of training to produce more qualified therapists? In order to shed light
embody ethics through the adoption of theoretical fra-
on those questions, current training models are exposed, as well as a brief
meworks, professional practices and personal values.
review of the literature on training competent mindfulness therapists.
There is a growing need for ethics training to be in-
Keywords: Mindfulness-based Interventions; Teacher training,
cluded in mindfulness certificate programs, as has been recognized and
psychotherapy, therapists
The Phenomenology of Mindfulness -
The Phenomenology
of Mindfulness
Introduction
Mindfulness has taken the world of psychotherapy by storm. Somehow the
simple idea of paying proper attention
to what we do and think has taken root
in the minds of many different types of
therapists. We all know that we tend to
rush around and that we are missing out
on being aware of the (more detailed) reality of our lives. Therapists, who work
with people towards greater awareness
and understanding of human existence,
Emmy van Deurzen

is a well-known clinical
psychologist, psychotherapist, author, trainer
and presenter, particularly in the field of
Existential Therapy
are particularly taken with this idea. It

is an essential aspect of our work: to be
attentive. Mindfulness is a great reminder of the centrality of that idea. In terms
of positive methods that are easily understood and transmitted to clients and
be attentive
practitioners, we cannot really come up
Mindfulness is a great reminder
attitude of mindfulness to engage human
of the centrality of that idea. We
consciousness in a new way. There has
cannot really come up with anything
been an immediate wave of mindfulness
more fundamental than an attitude

of mindfulness to engage human
consciousness in a new way.
with anything more fundamental than an
Digby Tantam
is a psychiatrist, psychotherapist and is currently
emeritus professor at the
University of Sheffield
research, especially in the USA, with some

very interesting results, that have focused
Emmy van Deurzen & Digby Tantam -
the attention of psychotherapists across
die einfach verstanden und Klienten und
tendance nous dpcher et que nous
the world, so that no psychotherapist
praktizierenden Therapeuten vermittelt
passons cot dune pleine conscience de
who is serious about any of these new de-
werden, knnen wir wirklich mit nichts
la ralit (plus dtaille) de nos vies. Les
velopments can afford to ignore the sub-
Grundlegenderem aufwarten als einer
thrapeutes, qui travaillent avec les gens
. ,
ject (Hutcherson, 2008, Singh et al., 2007,
achtsamen Einstellung, um das mensch-
vers une plus grande conscience et com-
Shapiro et al., 2005, Singh et al., 2007).
liche Bewusstsein auf neue Weise zu be-
prhension de lexistence humaine, sont
The evidence that mindfulness practice,
schftigen.
particulirement enthousiasms par cet-
te ide. Cest un aspect essential de notre
in itself, has considerable benefits is very
convincing: and thus we do not have to
Besonders in den USA hat es eine unmit-
travail : tre attentif. La pleine conscience
become mindfulness therapists in order
telbare Welle an Achtsamkeitsforschung
est un bon rappel de la centralit de cette
to use these principles to good effect in
mit einigen sehr interessanten Ergebnis-
ide. En termes de mthodes positives qui
our work.
sen gegeben, die weltweit die Aufmerk-
sont facilement comprises et transmises
samkeit von Psychotherapeuten auf sich
aux clients et praticiens, nous ne pou-
zog, sodass kein Psychotherapeut, der
vons pas vraiment trouver quelque chose
Die Phnomenologie
der Achtsamkeit
diese neuen Entwicklungen ernst nimmt,
de plus fondamental quune attitude de
Kurzfassung: Achtsamkeit hat die Welt
es sich leisten kann das Thema zu ignorie-
pleine conscience pour engager la con-
der Psychotherapie im Sturm erobert.
ren (Hutcherson, 2008, Singh et al., 2007,
science humaine dune nouvelle faon. Il
Irgendwie hat sich das einfache Kon-
Shapiro et al., 2005, Singh et al., 2007).
y a eu une vague immdiate de recher-
zept, dem, was wir tun und denken an-
Die Beweise, dass Achtsamkeitstraining
ches sur la pleine conscience, surtout
gemessene Aufmerksamkeit zu schenken,
an sich betrchtliche Vorteile hat, sind
aux Etats-Unis, avec des rsultats trs
in der Denkweise vieler verschiedener
sehr berzeugend: daher mssen wir kei-
intressants, qui ont attir lattention de
Therapeuten etabliert. Wir wissen alle,
ne Achtsamkeits- Therapeuten werden,
psychothrapeutes travers le monde, tel
dass wir dazu neigen herum zu eilen
nur um diese Prinzipien fr unsere Arbeit
que nul psychothrapeute qui sintresse
und dass wir es dabei verabsumen, die
positiv zu ntzen.
srieusement sur ces nouveaux dvelop-
pements ne peut se permettre dignorer
le sujet (Hutcherson, 2008, Singh et al.,
(spezifischere) Realitt unseres Lebens

wahr zu nehmen. Therapeuten, die mit
La Phnomnologie
Menschen arbeiten, um ein greres
de la Pleine Conscience
2007, Shapiro et al., 2005, Singh et al.,
Bewusstsein und besseres Verstndnis
Rsum: La pleine conscience a remu le
2007). Les preuves que la pratique de la
der menschlichen Existenz zu erlangen,
monde de la psychothrapie comme une
pleine conscience, en elle-mme, apporte
sind von dieser Idee besonders begeistert.
tempte. La simple ide de faire correcte-
des bnfices considrables sont trs
Es ist ein grundlegender Aspekt unserer
ment attention ce que nous faisons et
convaincantes ; ainsi nous navons pas
Arbeit: Aufmerksam sein. Achtsamkeit ist
pensons a pris racine dans les esprits de
devenir des thrapeutes de pleine con-
ein groer Aufruf an die Zentralitt dieser
bon nombre de diffrents types de thra-
science pour utiliser ces principes pour
(Hutcherson, 2008; Singh et
Idee. In Bezug auf positive Methoden,
peutes. Nous savons tous que nous avons
obtenir de bons rsultats dans notre travail.
al., 2007; Shapiro et al., 2005; Singh et
al., 2007).

,
Neuro-imaging studies have proved even
acknowledged) in the Vedas, which were
more revealing. Some of the most recent

neuro-imaging studies of people when
Buddhists adapted these Vedic methods
meditating have provided a clearer in-
coffin in his arms to the grave is still in-
and spread them widely throughout Sri
dication of what keeping alert and fo-
tensely poignant. Shortly after this, he and
Lanka, India, Tibet, China and South-
cussing inward might mean. Focussing
his wife became devoted to the teachings
East Asia. Mantras are still used in many
inward is familiar to all of us, as it is the
of the Maharishi Mahesh Yogi, and threw
Buddhist meditation practices to keep
state that normally precedes sleep, and is
themselves into the campaign to have half
the mind alert and occupied whilst it is
also associated with day-dreaming. Func-
of the population of one English city (Der-
focused inward. Focusing on a simple
tional magnetic resonance images were
by, if we remember correctly) using Tran-
physiological process, especially on ones
serendipitously analysed in participants
scendental Meditation, in the belief that
pattern of breathing, is a recognised and
waiting to begin an experimental task in
this would bring some untold benefits to
widely-used alternative.
the scanner, and it was discovered that
the Maharishi were first described (as he

probably compiled around 1,500 BCE.
istory of Mindfulness
Many years ago, a colleague of
ours lost his daughter at a very
young age. The image of him carrying the
some areas of the brain are more active
everyonepeace, happiness, well-being,
during this default state than during task
was relief from suffering. Understandably,
Scientific
investigation of meditation
and mindful states
this was immensely attractive to our col-
The Maharishi, who was a physics gra-
The default network is active during in-
league, who could not understand why it
duate, encouraged the scientific inve-
trospection (Whitfield-Gabrieli & Ford,
would not be attractive to everyone.
stigation of the effects of TM, and this
2012); is important to an enduring sense
has been a tradition carried on by many
of self (Gruberger, Levkovitz et al., 2015);
The particular type of meditation that
Buddhist spiritual leaders, including the
but has also been linked to depression
the Maharishi popularized, transcenden-
Dalai Lama. EEG studies show a reduction
(Kaiser, Andrews-Hanna et al., 2015); and
tal meditation (TM), is based on repeating
in fast alpha waves associated with me-
to a preoccupation with ones own emo-
a mantra and adherents were given a
ditation training, but these did not help
tions and self or being. The network
special (supposedly unique) word or man-
to explain the effects of meditation. More
that is active during performance tasks is
tra, which they concentrated on repea-
recent studies, that enable the coupling
sometimes called the salience network
ting over and over, in order to ease their
of several EEG sources, and therefore the
or the fronto-parietal control network
transition into a meditative state. Man-
interaction between brain areas, show
(Chen et al., 2013). Activity of this net-
tras were not new when our colleague
that there is reduced linkage between the
work is linked to doing, rather than being,
became involved with TM, but they were
cortex and its sensory feeds in the mid-
with an inward focus on the self being
presented as if they were part of a new,
brain (Saggar et al., 2015) and this may
replaced by an outward focus on stimu-
and updated, psychological intervention.
explain some of the positive effects of
li relevant to the task being performed.
The meditative techniques promoted by
meditation.
The networks are normally reciprocal in
and low blood pressure were some of the

targets. What the Maharishi was offering
36 | Extra Special Issue: Mindfulness and
Psychotherapy
performance. These more active areas

are linked together in a default network.
activity: i.e. when the control network is
for participants to separate what they
na Yoga), or on posture (Hatha Yoga).
enlightenment: called Nibbana, Nirva-
more active, the default network is less
were seeing from what they imagined
Comparable Western religious traditions
na, or Satori depending on the language
active, and vice versa. Some tasks, such
they would see.
include: wordless prayer, sometimes ai-
in which ones traditions are taught.
ded by a rosary; contemplation of the di-
as recognizing emotions in faces, engage

bothbecause recognition is both a task,
On the other hand, the control network
vine; and even contemplation of corpses
In the explosion of many of these ideas
but it also involves a spontaneous emoti-
seems in some way to be linked to an un-
or bodily remains (especially in the Tu-
in the Western world in the 1960s and
onal experience as well. Interestingly, the
awareness of self, and therefore freedom
dong Forest Buddhist tradition).
1970s, when Zen was the inspiration, en-
more that the default network is inhibited
from self-preoccupation, with a focus on
by (or anti-correlated with) the control
tasks. The world is approached as it is,
Sitting meditation produces a wrench in
sitting meditation. Few of us knew what
network in this sort of task, in one stu-
rather than how one would like it to be.
ones normal activity patterns that facili-
enlightenment would be, other than that
dy at least, the more likely a person is to
There is, no doubt, a downside to this too.
tates the unusual state of mind in which
it was claimed that it could also be che-
report higher empathy and to be more
Mindfulness meditation arguably offers
both default and salience networks are
mically produced in the experimental
accurate in the interpretation of other
the benefits of both states: of the internal
partly activated. More physical methods
laboratories of Haight-Ashbury, in San
peoples facial expressions.
focus on being, and the salience network
may also be used: whirling; repeated
Francisco. Sitting meditations of suffi-
lightenment or satori were the aims of
focus on things as they are, rather than
chanting;
incorpora-
cient depth that could to lead to satori
The concept that the default network
as one would like them to be (Faber, Leh-
ting alcohol and other drugs; and ascetic
required much more time, effort, and
supports introspection, and perhaps also
mann et al., 2015). There is some evidence
practices like sleep deprivation, fasting,
discipline than many of us hippies could
the construction of narratives about the
for this, or (at least) some evidence for
or self-flagellation are other examples.
spare. So many of us went for the half-
self and others, seems very plausible. It
changes in the connectivity of the default
The teachings attributed to Sakyamuni
way house of tranquillity, or Samatha.
also seems plausible that this kind of in-
network, and the connectivity of frontal
(Gautama Siddartha), and then passed
Current treatments of mindfulness also
trospection can easily lead to a form of
lobes with other brain areas (Taylor, Da-
down in the Buddhist tradition for the last
seem to focus on this benefiton what
rumination; or even to potential break-
neault et al., 2013), especially in practised
2,500 years, went one step furtheror so
Epicurus called ataraxia in the 4th centu-
downs in the narrative, where some
meditators (Marchand, 2014).
it is arguedthan the previous traditions
ry BCE, rather than on the more deman-
of meditationsby adding an additional
ding aim of enlightenment.
wrong, loss, threat, or other apparently
religious
rituals
element to the internal focus. The focus
memory recall cannot be incorpora-
Mindfulness practice
in other traditions
should, so Buddhists are taught, be infor-
Meditation is a practice enjoined by
ted, or made sense of. Moreover, a lack
If these pointers are right, mindfulness
med by ones knowledge and ultimately
monks in many different Buddhist tra-
of anti-correlation between the salience
is an unusual state in which attention is
ones experience. The idea is that emo-
ditions. Theravada Buddhism is the
and the default network may result in a
focussed inward, as in day-dreaming, but
tions themselves are but veils overlaying
tradition that is most often cited in the
subjectivity bias. In one study of the in-
combined with alert attention on reality.
the true nature of reality and that emo-
literature on mindfulness, and so the
terpretation of facial expressions, incre-
This is where the mantra comes in: it pro-
tions are the consequence of the natural
text on meditation that is most often ci-
ased activity in the default network was
vides something to focus on that does not
human tendency to try to change, inter-
ted by mindfulness practitioners is the
associated with less accuracy (Xin & Lei,
require bodily activity. Other traditions of
pret or to control experience. Accepting
Satipatthana Sutta, although there are
2015), presumably because it was harder
meditation use a focus on breathing (Pra-
this insight, or Vipassana, leads one to
older variants of what is probably the
intolerable emotion triggered during
same original in Chinese Buddhist scrip-
seems to determine the outcome. Deta-
Kabat-Zinn (Kabat-Zinn, 1990). Kabat-
tures (Kuan, 2008). The Satipatthana Su-
ching oneself from emotional engage-
Zinns book had a foreword by one of his
tta is so named because it is about the
ment with actions can lead to tranquillity,
meditation teachers: a very well-known
state of mind that sitting meditation can
as we understand those claims. Applying
Vietnamese Buddhist monk and publicist
evoke which, it asserts, will bring relief
a rigorous challenge to its veracity might
of Zen Buddhism and mindfulness prac-
from suffering and grief, the overcoming of
lead to insight, enlightenment, and the-
tice, Thich Nhat Hanh. Kabat-Zinn blen-
sorrow and lamentation and the way for
refore freedom from the wheel of birth
ded this type of practice with science,
walking on the path of truth (Ibid). One
and deathif we understand the Buddhist
an irresistible combination for many
potential problem, at least to the analy-
claims correctly.
(Whitfield-Gabrieli & Ford, 2012; Taylor,

Daneault et al., 2013)
tic Western mind, is that the path of truth

may also be a path of sorrow and lamen-
But, of course, there is always the risk
tation. So, some of these aims may seem
that, far from detaching oneself from
inconsistent.
emotional engagement, the dreamy state
The phenomenology
of mindfulness
Phenomenology has been applied to psy-
associated with the default network may
It is very curious that the idea of mind-
chology and psychotherapy ever since
Sati, the state of mind that is the main
predominate. Far from distancing the self
fulness has been seen as such a new
Husserl formulated his original ideas of
topic of the Satipatthana means some-
and its preoccupations from what the
phenomenon, and that it has drawn so
revisiting scientific methods in relation to
thing between memory and attention.
mind drifts towards, and what one might
strongly on Eastern traditions, when the-
understanding human phenomena (Hus-
The original English translators of the Sa-
try to suppress or argue away, we may slip
re are many other forms of mindful prac-
serl, 1900, 1913, 1925, 1954). Karl Jaspers
tipatthana wanted to capture the special
into a reverie about this very thing and
tice that are more directly derived from
work in his magnum opus on general
quality of memory and attention that this
become even more firmly emotionally en-
within Western traditions (and therefore
psychopathology (Jaspers, 1913) was
Pali1 word connotes, and so used the term
gaged with it. This is the risk that Lazarus
potentially more familiar to Western psy-
an early application of phenomenology
mindfulness, in-as-much as the type of
warned about, when he was writing about
chotherapists). The practice of religious
to mental health. He aimed to use the
memory concerned could be described
the dangers of transcendental meditation
meditation (or prayer) already referred to;
phenomenological reduction, or epoch
as things coming to mind (but not calling
in 1976 (Lazarus, 1976): that TM was not
or the practice of philosophical contem-
(suspension of prejudice), to revisit the
things to mind), and the type of attention
always a panacea, but could cause seri-
plation, are obvious candidates to study
experience of mental phenomena that
as the kind of alert and thoughtful, other-
ous psychiatric disturbance in some peo-
in greater detail. But one philosophical
were classified as pathological, in order to
centered attention, that is captured by
ple (Farias & Wickholm, 2015).
method stands out and has been used by
understand them in a subjective, as well
existentially minded therapists for more
as in an objective manner. R.D. Laing, who
the words heed (of Germanic origin) or

mindful (of Latin origin) in the expressi-
The rise of mindfulness
than a century. It is the method of phe-
wrote a scathing review of Jaspers work,
ons taking heed or being mindful of so-
Mindfulness has now replaced TM, as the
nomenology (Moran, 2000, 2002), which
applied phenomenological thinking in
mething or someone.
best-known meditative technique in the
has long appealed to a more intense and
order to reconsider the phenomenon of
West, mainly following the publication of
evenly distributed intentional way of be-
schizophrenia, in his own book, The Di-
What one does with whatever comes into
two books (Dryden & Still, 2006); one by
coming aware of what we observe.
vided Self (Laing, 1962). Many others have
the mind during this type of meditation
Ellen Langer (1989) and the other by Jon
similarly aimed to practice in a phenome-
nological manner and an entire and signi-
rather than as they became when we ob-
lize our tendency to put certain things in
Beauvoir (1948) have shown, and are also
ficant new school of existential psycho-
served them. We had to dare to grasp
the foreground over others, in order to
often paradoxical (Deurzen, 2012, 2010;
therapy was founded on these principles.
the reality of the world in a more direct
try to make fairer and more complete ob-
Deurzen & Kenward, 2005).
way, by using our intuitive grasp, as well
servations of what we are presented with.
Many psychologists in the field of coun-
as careful, mindful, observation of what
Then, there is the need to constantly re-
And this is not the end of the process of
selling and therapy are quite familiar with
is actually there. He devised several so-
turn to a process of verification, so as to
mindful phenomenology either: one can
phenomenological research methods, which
called reductions in order to achieve that
check and double-check what our mind
proceed to the transcendental reduction,
have grown out of the work of early
objectivity. The phenomenological reduc-
comes up with. It is a very disciplined
where we challenge ourselves to discover
pioneers in the field of qualitative research
tion consists of: (a) looking at the process
stage of phenomenology, where we begin
what our own mind is adding (or remo-
(Van Kaam, 1966; Giorgi, 1970; Van Manen
by which we approach the world; and (b)
to look at the world in a new and different
ving) from our observations, and where
1990, Deurzen, 2014). The work of Bins-
slowing down our mind in order to pay
way.
we can go beyond the subjective stance to
wanger (1963) and Boss (1963) must also be
proper attention to that process; and (c)
considered in this light, although the early
to renew our intentionality in its directio-
From the phenomenological reduction,
from a place where our point of view is
work of Franz Brentano (1874) should ne-
nal flow from subject to object. There are
we can then proceed to the eidetic red-
transcended and where our perspective
ver be forgotten, since it had a profound
obvious similarities between meditation
uction, which is the process by which we
takes on the view from eternity, as Spino-
influence on both Husserl and Freud.
and this phenomenological practice that,
aim to grasp essences, or the actual inner
za suggested, and where different subjec-
at the same time, focuses on: an object
shapes (eidos) of things. The eidetic aspect
tivities come together into one. This is the
The phenomenological
method and mindfulness
of our consciousness; on our subjective
of phenomenology (Wertz, 2010) is cru-
position where inter-subjectivity3 bridges
inner awareness; and on that conscious-
cial to the process of understanding what
any possibility of solipsism4. Whereas
Husserls work aimed at establishing a
ness itself. This tri-partite method for
our intentionality is actually connecting
concentrating just on meditative practice
more appropriate scientific method, that
engaging with the world in a more holi-
with. We observe that things change over
might enclose us inside a very private and
could bridge the gap between objectivi-
stic manner has not always been taken
time, that they come to us under different
cut-off world, phenomenology demands
ty and subjectivity, providing researchers
as seriously as it deserves to be.
aspects or adumbrations, and that our ob-
that we continuously return to the real
servations need to be made from different
world and check our conclusions with the

facts of reality and with others.
in all sciences with a radical and reliable
a position where we can consider things
method by which to proceed; one that
There are numerous ways in which
angles and (preferably) at different times,
would focus equally on body and mind,
this slowing-down of our intentionality
and by different people, in order to move
object and subject and which would ac-
is done within phenomenology, for in-
from subjective impressions to piercing
Conclusions
cept from the start the idea that all
stance, by describing what we observe,
through to the essence of something. Es-
Phenomenological work is mindful work
our observations are about an external
very carefully, and then continuously re-
sences are also always in a flow of move-
of a Western kind. It takes the view that
world, but are done from the ground
newing our engagement with that pro-
ment and change in time: they are dyna-
consciousness needs to be used more sy-
zero of a subjective mind.
cess of reflective observation. We also
mic. In this sense, they are quite different
stematically, more actively, more flexibly,
construct our observations of the world,
to Platonic essences or Ideas, which are
and dynamically, and that our regard of,
Husserl said that we had to return to the
against the horizon of all we can observe;
static and eternal. They are also ambiguo-
and research in, the world demands a new
things themselves, as they actually were,
and at the same time flatten or equa-
us, as Merleau Ponty (1942, 1945) and de
kind of discipline of thought and under-
standing. The words used in phenome-
Emmy van Deurzen
nology (in the place of mindfulness) are
is a well-known clinical psychologist,
usually those of intentionality or reflec-
psychotherapist, author, trainer and
BINSWANGER, L. (1963). Being-in-the-world. (J. Needleman, Ed.). New York: Basic Books.
tivity.
presenter, particularly in the field
BOSS, M. (1963). Psychoanalysis and Daseinsanalysis. New York: Basic Books.
of Existential Therapy and now runs
BRENTANO, F. (1874). Psychology from an Empirical Standpoint (A.C. Rancurello,
Many researchers are now used to the

phenomenological ideas of: the double
hermeneutic5, where interpretations are
always checked from multiple angles;
the New School of Psychotherapy &

Counselling. She developed a form of
existential-phenomenology, which has
provided a radical new departure for
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GLOVER, G.H., DEEISSEROTH, K. & ETKIN, A. (2013). Causal interactions between
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She has written many books (translated
the source and bias of our own point of
into many different languages) and
view, so as to add that to the other per-
numerous chapters and articles, held
spectives. They are also more aware that

interpretations need to be multiple, and
have to combine both objective and subjective perceptions in order to become
many positions at universities

and in professional associations,
and has received several life-time
achievement awards.
E-mail: emmyvandeurzen@gmail.com
more reliable.
We believe that the time has come to
bring together the understanding of
phenomenology with the explorations of
Digby Tantam
is a psychiatrist, psychotherapist and is
currently emeritus professor at the University of Sheffield. His main research
interests are social and emotional well-
some of the readers of this Special Editi-
being, emotional contagion, nonverbal
on of the International Journal will pursue
communication, applied philosophy,

pp. 33-48: ISSN: 1356-9082
and reformatted, Nov. 2015;
resubmitted and accepted, April, 2016
New York: Citadel Press.

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advertisement
endnotes
1
Pali (Pli) is an ancient Prakrit language from the Indian subcontinent. It is the language of many of the earliest surviving literature of Buddhism, collected in the Pli
Canon or Tipitaka, and is now the sacred language of Theravada Buddhism.
Existential Therapy: see International Journal of Psychotherapy, Vol. 19, No. 1, 1915: A
Special Issue on Existential Therapy.
Inter-subjectivity: A form of consensual reality, where we can both agree that A

actually exists and B actually exists.
Solipsism: the view or theory that the Self is all that can be known or experienced.
It holds that knowledge of anything outside ones own mind is unsure; the external
world (and other minds) cannot be fully known and might not even exist outside of
our imagination.
Double hermeneutic: the theory that everyday lay concepts and those from social
sciences have a two-way relationship (Giddens, 1987).

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Mindfulness Training for Psychotherapists -
Mindfulness Training
for Psychotherapists and
its Benefits in Improving the
Effectiveness of Psychotherapy 1
Elas Capriles
Abstract
After my second workshop at FUNDIPP
(Foundation for Research in Psychotherapy and Personality) at the Foundations quarters in Santander (Spain),
I was interviewed by Eugenio Gonzlez, who at the time was responsible for
the section of communications of FUNDIPP, and the interview was published
in the Foundations blog. This paper is
an abridged version of that interview,
which shows how practicing mindful-
Elas Capriles
is a Professor at the
University of The Andes
(former Chairman of
Eastern Studies) & Santi
Maha Samgha teacher at
Dzogchen Community.
ness and other meditations makes therapists practice more effective, and places those practices in the context
of a wider psychological theorywhich I developed in several books,
papers and book chaptersbased on Buddhism and on my experience in
the spiritual emergence/emergency refuges that I managed in India and
spiritual emergence
Nepal in the 1970s. A central idea in this paper is that an efficient practice
An efficient practice of mindfulness
what Freud called counter-transference and (in general) cease making
and other meditation practices can
projections onto clients or patients, thus helping them to heal, instead of
help therapists avoid what Freud
turning the processes that they undergo into potentially chronic illnesses.
called counter-transference and

cease making projections onto
clients or patients.
of mindfulness and other meditation practices can help therapists avoid
Key Words: Mindfulness, Dzogchen, Anti-psychiatry, Psychotherapy,

counter-transference, shadow, unconscious fantasies
Elas Capriles -
Achtsamkeitstraining fr
Psychotherapeuten und seine
Vorteile in der Effektivittserhhung der Psychotherapie
Kurzfassung:
zu machen, und ihnen so bei der Heilung
les annes 70s. Une ide centrale dans ce
helfen und nicht die Prozesse, die sie
papier est quune pratique efficace de la
durchlaufen, zu potentiell chronischen
pleine conscience et dautres pratiques de
Erkrankungen zu machen.
mditation peuvent aider les thrapeutes
70-
Schlsselwrter:
Dzog-
viter ce que Freud appelait le contre-
Workshop bei FUNDIPP (Foundation for
chen, Anti-Psychiatrie, Psychotherapie,
transfert et (en gnral) cesser de faire
Research in Psychotherapy and Persona-
Gegenbertragung, Schatten, Unterbe-
des projections sur les clients ou patients,
lity) in der Hauptniederlassung der Stif-
wusstsein, Fantasien
ainsi les aidant gurir, au lieu de trans-
former les processus travers lesquels ils
passent en des maladies potentiellement
chroniques.
Mots cls: Pleine conscience, Dzogchen,
anti-psychiatrie, psychotherapie, contre-
transfert, ombre, fantasmes inconscients
Nach
meinem
zweiten
Achtsamkeit,
tung in Santander (Spanien) wurde ich von
Dieser Artikel ist eine gekrzte Version
La Formation la Pleine Conscience pour psychothrapeutes et ses bnfices dans

lamlioration de lefficacit
de la psychothrapie
des Interviews, in dem gezeigt wird, wie
Rsum: Aprs mon deuxime atelier
die Anwendung von Achtsamkeit und an-
FUNDIPP (Fondation pour la Recherche
derer Meditationen die therapeutischen
en Psychothrapie et Personnalit) au
Anwendungen effektiver macht. Jene An-
sige de la Fondation Santander (Es-
wendungen werden in einen breiteren

psychologie-theoretischen Kontext ge-
Eugenio Gonzlez interviewt, der damals

bei FUNDIPP fr den Bereich Kommunikation zustndig war; dieses Interview
wurde im Blog der Stiftung verffentlicht.
pagne), jai t interview par Eugenio
Gonzlez, qui lpoque tait responsa-
, , ,
stellt, den ich in mehreren Bchern, Ar-
ble pour la section communication de la
tikeln und Buchkapiteln entwickelt habe,
FUNDIPP; et lentretien a t publi sur
die auf buddhistischem Gedankengut und
le site de la Fondation. Ce papier est une
DIPP - ()
meinen Erfahrungen beruhen, die ich
version synthtique de cet entretien, qui
(Euge-
whrend meiner Leitung von spirituellen
montre comment la pratique de la pleine
nio Gonzlez),
Erkenntnis- / Notfalls- Rckzugsaufent-
conscience et autres mditations rendent
halten in Indien und Nepal in den 1970er
la pratique des thrapeutes plus efficaces,
Jahren machte. Eine Grundidee in diesem
et placent ces pratiques dans le contexte
Artikel ist, dass die effiziente Anwendung
dune thorie psychologique plus vaste
von Achtsamkeit und anderer Meditati-
que jai dvelopp dans plusieurs livres,
onspraktiken Therapeuten helfen kann,
articles et chapitres de livres base sur le
Gegenbertragung laut Freud zu ver-
Bouddhisme et sur mon exprience dans
meiden und es (generell) zu unterlassen,
les refuges urgence/mergence spiritu-
Projektionen auf Klienten oder Patienten
elle que jai gr en Inde et au Npal dans
.
: ,
, -,

FUN-
Elas Capriles -
Question:
philosophy, and I also train psychothera-
terpart of the persona and that the nor-
to a well, ready to draw water, the Buddha
What was the driving force behind
pists in mindfulness.
mal individual feels compelled to project
taught her to perform this activity with
outside of him or herself, in order to feel
total awareness of her movements, and
that he or she actually is the persona.2
without distracting herself with thoughts
your decision to train psychotherapists

dealing with personality disorders in
The difference between Buddhism and
the practice of mindfulness?
Western psychotherapy is that Buddhism
about anything else. Thus, he taught
regards conventional normality as a
The Shadow is that which Susan Isaacs
mindfulness.
Elas Capriles: From an early age, I
state of alienation and mental illness nee-
(1989) called an unconscious phantasy
became interested in Buddhism and also
ding to be healed, whereas, in the West,
[i.e., a fantasy that the individual is com-
But, what does this have to do with the-
in psychology and psychotherapywhich
only a very few psychiatrists and clinical
pelled to make and keeps unconscious],
rapy? This type of practice can allow the-
felt quite natural, since Buddhism is a
psychologists, including Erich Fromm
which arises as a result of the infant being
rapists to become aware of the impulse
special kind of therapy. At the same time,
(1955), the anti-psychiatrists (Cooper,
perceived as a shameful object, when
to make a projection on the patient or
I felt the need to help promote the socio-
1967; Laing, 1971), some transpersonal
punished in a civilized society for acting
client in the very instant that it arises,
economic and political transformations
psychologists and psychiatrists, and a few
in ways that the society around them
and in this way abstain from making
that would give rise to an ecologically vi-
others, ever viewed normality as being
i.e., the nomos3forbids. I have writ-
projections that might impair further the
able society, as such free from arbitrary
actually quite pathological.
ten about the abundant evidence of the
patients or clients identity or from put-
absence of violence, and the ecological
ting her or him in an untenable position.
inequalities, and to develop a philosophy

and psychology responding to all these
The key problem to which a training in
wisdom, knowledge, equality or equity,
Laing (1971, p. 48) clarifies this, by unte-
concerns: the latter is what I have done in
mindfulness for psychotherapists re-
plenitude and so on, that seems to have
nable, I mean that it is impossible to leave
the last nineteen books and in many other
sponds is the fact that psychotherapists,
prevailed among our remotest ancestors
and impossible to stay.
writings. As an ecological activist, I co-
since they have to treat the patient
(Capriles, 2012).
founded an association of environmental
or client, automatically tend to percei-
groups in Mrida (Venezuela). In Anjuna
ve themselves as mentally sound and the
Buddhist mindfulness was taught in
veloping mindfulness, would be that the
in Goa, and at Swayambunath in Nepal,
latter as somewhat ill. This itself is a case
the
Establishment
therapists would have also discovered
I founded and managed spiritual emer-
of the projection that Freud (1973) called
of Mindfulness (Satipatthna Sutta or
their true condition, which may not be
gency refuges where psychotics could
counter-transference
(Gegenbertra-
Smrtyupasthna Stra) and the Gre-
identified as this or that, or as being
go unhindered through the journey they
gung), and that he so scantly explored,
at Discourse on the Establishment of
this way or that way, for their true con-
had unwittingly embarked themselves
even though awareness of it is absolutely
Mindfulness (Mahsatipatthna Sutta or
dition is, in itself, inconceivable and in-
on. Then I spent years in retreat in cabins
crucial for the success or failure of a the-
Mahsmrtyupasthna Stra). Apparent-
determinate: that which Zen would call
and caves in the higher Himalayas, prac-
rapy. Being societally normal, therapists
ly, a village lady told the Buddha that she
ones original face before ones parents
tising Buddhist Dzogchen (rdzogs chen).
are (in fact) equally ill, and thus their
could not become a nun because of her
were born. In fact, if we could gain ac-
And now, having retired from the Univer-
projections may be an extension of their
family and household duties, but that she
cess to the condition in which we are not
sity of the Andes in Mrida, Venezuela,
own fears, or an exorcism of their own
wished above all things to receive a
someway determined, and which implies
I teach Buddhism and Dzogchen; I lec-
demons, etc.or, in Jungian terms, pro-
practice that would allow her to proceed
plenitude and fulfilment, we would not
ture on political ecology, psychology and
jections of the Shadow that is the coun-
on the Buddhist Path. Since she was next
need to become the Jungian persona,
Obviously, much better than merely deDiscourse
on
the
Elas Capriles -
nor negate our Shadow side, and hence
Question:
transference, then they will make the
many years) that I began training thera-
we would also not feel compelled to pro-
In the past, you dealt mainly with
individual into an ill or crazy person,
pists to deal with these disturbances.
ject anything. Therefore, familiarization
psychotomimetic experiences and
turning the process into one of increasing
with this condition of mindlessness (i.e.
psychoses. How come that now you are
alienation. Having understood all this, in
Question:
absence of dualistic mind) progressively
training therapists to deal with perso-
my work in India and Nepal, I established
What do you deem most important in
neutralizes the Shadow, and hence the
nality disorders?
places where so-called psychotics could
the training of future psychotherapists,
go through their processes that they were
and why?
impulse to project it, until we reach the

point at which we no longer have a Sha-
Elas Capriles: Both so-called psy-
unwittingly (and, as a rule, unwillingly)
dow to project (an achievement that Jung
choses and personality disorders are
undergoing in such a way as to facili-
Elas Capriles: To begin with, that
deemed actually impossible).
spontaneous endogenous processes acti-
tate the de-alienation that in ideal con-
they understand all that has been ex-
vated by a set of dynamics occurring bet-
ditions the process could achieve.
plained above. Following that, that they
However, a trainer in mindfulness can-
ween individuals and their environment.
not force the trainee to tread seriously a
Jung saw neuroses as attempts at self-
Later on, I practised the Tekch of the
ness, so as to become much more aware
Path of Awakening, for this can only be
healing and, according to John W. Perry
Dzogchen Menngagd a particular form
of the counter-transferential impulse: it
the fruit of a calling, which either arises
(OCallaghan, 1982), he also pioneered
of Buddhist meditation, based on mind-
is imperative to give the latter the central
spontaneously in the individual, or does
the view of psychoses as potentially self-
fulness in which the mind spontaneously
importance that Freud implicitly denied it.
not do so. If that calling arises in thera-
healing processes: this view was, later
dissolves, again and again, in the non-
Finally, should therapists feel the calling
pists and if they follow it to its ultimate
on, developed by the so-called anti-psy-
dual, non-conceptual, direct realization
to do so, and were the conditions for it to
consequences, surely they will become
chiatrists. To a lesser or greater degree,
of the true condition of ourselves and
be possible given, that they discover the
therapists of the highest excellence, but if
such processes draw individuals out of
all other phenomena in a long series of
true condition of themselves and all phe-
it does not arise, then undergoing a trai-
the normality that was defined above as
three-month retreats in the higher Hima-
nomena, which is, as noted, inconceivable
ning in mindfulness can still help them to
a form of pathological alienation, and take
layas (see Capriles, 2006). It was therefo-
and indeterminatelike a nothing-ness
become better therapists.
them blindly in a direction that they can-
re quite natural that these experiences
that may become anything but that, even
not foresee. At this point, almost every-
would inspire me to train therapists in
when it has become something, continu-
thing depends on those who interact with
these forms of meditation, so that they
es to be nothing-nessso that, through
them: in certain psychoses, in particular,
could effectively help disturbed people,
familiarization with this, they may begin
if the people surrounding the psycho-
instead of causing the processes that they
freeing themselves from the propensity of
tic individual are reasonably wise people
have to undergo to further develop alie-
projection, which is at the root of counter-
and can control their environment, the
nation, or even result in self-destruction.
transference. As also noted, when we no
process may be one of gradual de-aliena-
However, my focus had hitherto been on
longer feel that, in the depths of oursel-
tion. On the other hand, if they are total-
psychosesespecially so-called schizo-
ves, we are the phantasy-monster of the
ly caught up in the powers of projection
phreniaand it was due to collaboration
Shadow, and when we are no longer com-
and the dynamics of the Shadow, and
with Dr. Carlos Mirapeix (who has focused
pelled to become a persona (or anything
in the case of therapists in counter-
on so-called personality disorders for
else), then we can be the nothing-ness
Psychotherapy
develop an effective practice of mindful-
Elas Capriles -
that is our true, original condition, and
For those with the necessary capacities,
a control group formed by individuals who
differ in any way with regard to other
we are no longer compelled to project a
I think that the practice of Dzogchen is
did not practise any kind of meditation,
approaches to mindfulness?
Shadow, and hence we are free from what
the most direct way to achieve this end.
and then analysing the results obtained
Gestalt therapy calls the dynamics of the
Other effective Buddhist practices are:
by therapists of the two groups with 124
Elas Capriles: I do not view myself
shadow.
Zen Buddhism; the Vajrayna Path of
interned patients treated by them for
as a master of anything, and (so far) no
Transformation5; and Pure-Land Bud-
eight weeks. Examining the results with
tradition has awarded me any such title,
Question:
dhism (especially good for initial instan-
the Session Questionnaire for General
but I am definitely a Dzogchen practiti-
What advice would you offer to all of
taneous awakenings, which, according
and Differential Individual Psychothera-
oner who knows (quite well) the princip-
those people who wish to become the-
to D.T. Suzuki (1972, pp. 146-148), it has
py (STEP), the Questionnaire of Changes
les of the practice, who has had a good
rapists and employ these mindfulness
yielded more abundantly than Zen Bud-
in Experience and Behaviour (VEV) and
personal experience of it, which was the
techniques?
dhism). Moreover, also outside Buddhism,
the Symptom Checklist (SCL-90-R), the
pivot of the retreats that I went into in
there are also several traditions that have
patients of the therapists trained in
the Himalayas for years, which I practice
methods conducive to the same end.
meditation obtained evaluations signi-
daily in meditation sessions, which I try
ficantly higher in individual therapy in
to maintain in my everyday activities, and
Elas Capriles: At the beginning,
they would need to devote themselves to

the practice of mindfulness and, in gene-
Question:
measurement scales 2-STEP, with regards
which I refresh in occasional mountain
ral, to Buddhist meditation, ideally based
During the workshop and seminar that
to: perspectives in the clarification and
retreats.
on the methods taught at the workshops
you led,7 students were introduced to
resolution of problems; in the totality of
and seminars that I lead, and on various
the practice of mindfulness as an
therapeutic results in the VEV; and in the
I view the Dzogchen practice as the most
other methods applied in frequent short
important part of their training as psy-
reduction of symptoms of various types.
effective antidote to counter-transfe-
sessions. Then, to extend that practice
chotherapists. Is there any empiric evi-
to all their daily activities, including the
dence that the training in mindfulness
However, I must warn that I am extreme-
to maintain uninterruptedly the mindful-
most ordinary ones.
improves the abilities of psychothera-
ly critical with regard to all measurement
ness that forestalls the occurrence of dis-
pists in the exercise of their profession?
scales in psychiatry and clinical psycho-
tractionthe teachings advise us, Let all
logy, because they are essentially the
your conduct be like that of a person with
When they are doing therapy, they
rence. In order to apply it, it is mandatory
should increase their state of alertness to
Elas Capriles: Research has been
results of the process of counter-transfe-
a concussion who is afraid of getting bum-
its maximum degree, in an uninterrupted
carried out repeatedly on this subject.
rence, and I quoted the results presented
ped, and conscientiously lead your life in
session of mindfulness, and maintain an
One of the papers assessing the results of
in that paper only because readers may
a meditative fashion (Padmasambhava &
un-interfering, open attitude. And then,
such training is, Promoting Mindfulness
take such scales seriously and may re-
Gyatrul Rinpoche, 2008, pp. 6-97)even
if they feel the calling, to seek for a te-
in Psychotherapists in Training Influences
quire such quantification.
though, each time that the thoughts li-
acher holding a lineage in a tradition that
the Treatment Results of Their Patients: A
they find effective for discovering and
Randomized, Double-Blind, Controlled Stu-
Question:
liberates itself, since mindfulness is the
maintaining our true condition, the face
dy (Grepmair et al., 2007), which reports
You are a Buddhist master in the
mental subjects continued attention on
we had before our parents were born.
the results of training a group of thera-
Dzogchen tradition. Does this
the object, and the subject-object duality
pists in Zen practice, and establishing
traditions approach to mindfulness
dissolves each time that the true conditi-
berate themselves, also our mindfulness
Elas Capriles -
on of the stuff of thought is realized. And,
contents are poisonous, I could drink it
tempts to maintain Absolute (or instant)
Elas Capriles
in this condition, we are neither the Sha-
due to ignorancebut I could also drink
Presence or Awareness are instances of
is a Professor at the University of The
dow nor the persona.
it, even though I am aware that it is poi-
relative presence, which cannot co-exist
Andes (former Chairman of Eastern
sonous, if I became absorbed in some-
with Absolute or instant Presence or
Studies) & Santi Maha Samgha teacher
Question:
thing and while I am totally distracted I
Awareness, yet - in the initial stages of the
at Dzogchen Community. He lectures,
During the workshop-seminar, you spo-
got thirsty and took hold of the nearest
Tekch practice of the Dzogchen series
ke of various important concepts, such
glass, inadvertently drinking its conten-
of secret oral instructions relative pre-
as absolute or instant Presence or
ts. This is why, when we function on the
sence is indispensable in order for Abso-
Awareness, relative presence, and
relative plane, the combination of rela-
lute or instant Presence or Awareness to
responsible awareness. What is the
tive presence and responsible awareness is
become manifest, dissolving mindfulness.
difference between absolute (or instant)
mandatory. In dealing with a patient or
Presence or Awareness, and relative
client the poison is the counter-trans-
In the most advanced practice of that
recent and best known in English is the
presence? What is the importance of
ference; responsible awareness is to be
Dzogchen series, relative presence is no
four-volume, The Beyond Mind Papers:
responsible awareness in the practice of
aware of this, and the presence of respon-
longer necessary, but there is insuffici-
psychotherapy?
sible awareness consists in keeping from
ent space for this to be discussed here, so
becoming distracted because, as a result
please refer to other works, like my four-
Elas Capriles: Relative presence is
of distraction, we could become involved
tome, The Beyond Mind Papers: Trans-
the key element of mindfulness: sustained
in the counter-transference.
personal and Meta-transpersonal Theory
aesthetics; psychology; epistemology;
(Capriles, 2013).
sociology; axiology, etc. He sits on the
attention, free from any distraction. Responsible awareness is the knowledge of
Absolute (or instant) Presence or Awa-
the consequences of ones actions. On
reness is that which becomes manifest
a relative level, one has to keep the pre-
when the true condition of the stuff of
sence of responsible awareness in a su-
thought is realized in a non-conceptual,
stained, uninterrupted way.
non-dual way, and the dharmakya

mental dimension of Buddhahoodbe-
For example, there is a glass containing
comes manifest as the present thought
poison. Responsible awareness is aware-
and the subject-object duality at the root
ness that the contents of the glass are
of relative presence, instantly dissolve, li-
poisonous, and of the effects of poison;
berating themselves.
whereas relative presence is not to get

distracted with regard to that aware-
Therefore, the manifestation of Abso-
ness. The reason why the presence of re-
lute (or instant) Presence or Awareness
sponsible awareness has to be maintained
goes along with the instant dissolution of
is that, if I am not aware that the glass
relative presence, or mindfulness. All at-
leads workshops and teaches courses

in several countries of the Americas,
Europe and Asia. Among his fourteen
published books, five Internet books,
over forty published papers and twelve
book chapters, among other subjects,
on philosophy and psychology, the most
Transpersonal and Metatranspersonal

Theory (Nevada City, CA: Blue Dolphin,
2013). His works deal with: political
philosophy; ontology; philosophy of history; Dzogchen and Tibetan Buddhism;
Board of the International Transpersonal

Association, and on the Editorial Boards

pp. 51-64 ISSN: 1356-9082
Author and European Association of
Psychotherapy (IJP): Reprints and permissions:
www.ijp.org.uk Submitted Sept. 2015; peerreviewed twice and reformatted, Nov. 2015;
resubmitted and accepted, April 2016.
of several international journals. His

work has been discussed in books on
philosophy in Europe and America and
in the Journal of Transpersonal Psychology. He spent several years in a Dzogchen retreat in the Himalayas. He also
managed spiritual emergency refuges,
where so-called psychotics could undergo the natural self-healing process
in which they had unwillingly embarked.
He is also an ecological activist.
E-mail: eliascapriles@gmail.com
Website: http://www.webdelprofesor.ula.
ve/humanidades/elicap/
Elas Capriles -
references
died from]. Sciences et Avenir, 553, pp. 44-47.

OCALLAGHAN, M. (1982). A conversation with Dr. John Weir Perry. In: When the dream
becomes real: The inner Apocalypse in mythology, madness and the future. Internet:
CAPRILES, E. (2012). Alienacin, crisis ecolgico-econmica y regeneracin. Esencia,
http://www.global-vision.org/papers/JWP.pdf
desarrollo y modos de la alienacin y erradicacin de sta en el ecomunismo decrecentista y libertario [Alienation, ecological-economic and regeneration crisis. Essen-
PADMASAMBHAVA & GYATRUL RINPOCHE (2008). Natural liberation: Padmasambhavas

teachings on the six bardos. Somerville: Wisdom Publications.
tially, development and ways of eradicating poverty and alienation in the de-growth
and libertarian economics]. Madrid: Editorial Acadmica Espaola. Freely available
SUZUKI, D.T. (1972). Essais sur le Bouddhisme Zen. Deuxime srie. Paris: Albin Michel.
at: webdelprofesor.ula.ve/humanidades/elicap/es/uploads/Biblioteca/alienaci-
TAYLOR, S. (2003). Primal spirituality and the onto/philo fallacy: A critique of the claim
that primal peoples were/are less spiritually and socially developed than modern
on_tomo_unico.pdf.
humans. International Journal of Transpersonal Studies (22) pp. 61-76.
CAPRILES, E. (2013). The Beyond Mind Papers: Transpersonal and meta-transpersonal

theory. Volume 1: Introduction: Essential concepts. Volume II: Steps to a meta-trans-
TAYLOR, S. (2005). The Fall: The evidence for a golden age, 6,000 years of insanity, and
the dawning of a new era. Winchester and New York: O Books.
personal philosophy and psychology: A Critique of the systems of Wilber, Washburn and
Grof, and an outline of the Dzogchen Path to definitive true sanity. Volume III: Further
VAN DER DENNEN, J.M.G. (1995). The origin of war: The evolution of a male coalitional
reproductive strategy. Groningen: Origin Press.
steps to a meta-transpersonal philosophy and psychology: An evaluation of Ken Wilbers

system and of the ascender/descender debate. Volume IV: Further steps to a meta-transpersonal philosophy and psychology: An assessment of the transpersonal paradigms of
Endnotes
Grof and Washburn (and Appendices I, II, and III). Nevada City: Blue Dolphin Publishing.
CAPRILES, E. (2006). Beyond Mind II. International Journal of Transpersonal Studies,
This is an extract of an interview published by FUNDIPP and available on: http://fun-
Authors Note: The Shadow is not, as Jung (1968) believed, the remnant of the violent
2006, Vol. 25 (1), pp. 1-44.

COOPER, D.E. (1967). Psychiatry and Antipsychiatry. New York: Ballantine.
dipp.org/entrevista-a-elias-capriles/
DE MEO, J. (1998). Saharasia. Ashland: Natural Energy Works.
instincts of our animal ancestors, for paleopathology has shown that the farther
FREUD, S. (1910). The future prospects of psycho-analytic therapy. In: S. Freud,
back we go in time, the less signs of violence we findto such a degree that before
5,000 BCE or, in a few sites of the Nile Valley and Australia, 13,000 BCE, no evidence
Therapy and Technique, (pp. 77-87). New York, NY: Collier Books.
or signs or mass violence are found, and the deaths resulting from wounds provoked
GREPMAIR, L., MITTERLEHNER, F., LOEW, T., BACHLER, E. ROTHER, W. & NICKEL, M.
by humans are so scant that seem to be hunting accidents [Capriles, 2012; Lochouarn,
(2007). Promoting mindfulness in psychotherapists in training influences the
1993; van der Dennen, 1995; DeMeo, 1998; Taylor, 2003, 2005].
treatment results of their patients: A randomized, double-blind, controlled study.

Psychotherapy and Psychosomatics, Vol. 76 (6), pp. 332338.
ISAACS, S. (1989). The Nature and Function of Phantasy: Developments in
psychoanalysis. London: Karnac Books.
JUNG, C.G. (1968). Researches into the phenomenology of the self. In: C.G. Jung.
Nomos: (Greek) The so-called Sophists, the Cynics and the Stoics, among others,
contrasted nomos and physis, where the former referred to that which was established by convention, and the latter designated whatever was by nature. Obviously,
this distinction presupposes that some forms of behaviour are inherent in our nature,
Collected Works of C. G. Jung, Vol. 9, Part 2, 2d ed. (R.F.C. Hull, trans.). Princeton:
whereas others are artificially contrived by a society that is (sometimes or often) in
Princeton University Press.
disharmony with that which is inherent to our nature. Thus, this concept verges on
LAING, R.D. (1971). Le soi et les autres [The Self & Others]. Paris: Gallimard.
the problem of whether or not there is any such thing as human nature. It stands for
LOCHOUARN, M. (1993). De quoi mouraient les hommes primitifs [What primitive men
order, valid and binding on those who fall under its jurisdiction; thus it is a social con-
Elas Capriles -
advertisement
struct with ethical dimensions. It is a belief, opinion or point of view; it is a human invention.
4
Psychotomimentic: characterized by, or producing symptoms similar to, those of a
Vajrayana is a Buddhist path for utilizing ones life experiences as the fuel for the
psychosis: this can include a drug or other agent.

path. Vajrayana is a system of practices designed to cultivate a wakeful clear presence
and to connect with goodness in ourselves and others.
6
Pure-Land Buddhism is a tradition of Buddhist teachings that are focused on

Amitbha Buddha. According to the Pure Land tradition, the entire teaching of the
Buddha can be divided into the twofold path of the Holy Way (shodomon) and the
Pure Land (jodomon). The Holy Way is the way to attain enlightenment after elimi-
Its main activity is the training of mental health professionals in:
come to realize how much we are unable to fulfil the required disciplines to eliminate
o An enriched systemic psychotherapy approach SANE-System

Attachment Narrative Encephalon (4 year program). Trainee
therapists are actively involved in research, and in offering low
cost counseling services to the public as part of clinical training
o A relational/systemic diagnosis method, which utilizes personality
tests and projective techniques (2-year program)
ignorance and self-attachment. The more we seriously reflect upon ourselves, the
Short term seminars/workshops including:
nating ignorance and self-attachment by ones own effort. This can be called the way
of wisdom, for it is the way to accomplish enlightenment by the power of wisdom,
attained through self-discipline. It is vitally important for a Buddhist to follow the
teachings of the Buddha in order to achieve religious peace of mind. However, when
observing our existential being seriously in the light of the way of wisdom, we often
more we may find ourselves unliberated by the way of wisdom. When we lose the
way to enlightenment by the Holy Way, we often sink down into a world of darkness
and despair. Amida Buddha, however, provides a way for us to attain salvation from
this hopeless state. This is the way illuminated by the light of the grace of Amida Buddha, the Path to the Pure Land.
The Pure Land school opens the channel to attain salvation for those unliberated
through the way of wisdom. However, since this school is different from the Holy
Path, it is sometimes referred to as pseudo-Buddhism. It seems to be Buddhist, but
it is not considered to be genuine from the traditional point of view. Pure Land Buddhism is also mistakenly regarded as a religion for lazy people. It is sometimes called
the Easy Path as it requires only the simple act of faith and recitation of the nembutsu
as its primary religious disciplines, rather than the many practices of observing precepts, attaining the state of emptiness, chanting the various sutras and so forth, as
7
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Relational & Dialogical Ethics in Therapeutic Mindfulness -
The Development of a
Relational and
Dialogical Ethics
Die Entwicklung einer beziehungsbasierten und

dialogischen Ethik in
therapeutischer Achtsamkeit
Le dveloppent dune thique

relationnelle et dialogique
dans la pleine conscience thrapeutique
Kurzfassung: Achtsamkeit ist im Westen
Rsum: La Pleine Conscience en Oc-
grtenteils als psychologisches und ko-
cident est largement comprise comme
gnitives Phnomen aufgebaut. Kritiker
un phnomne psychologique et cogni-
haben betont, dass die westliche Acht-
tif. Des critiques ont relev que la pleine
samkeit keine ethische Dimension enthlt
conscience lOuest ninclut pas une di-
und demnach Gefahr luft falsche Acht-
mension thique, et ainsi risque de de-
samkeit zu werden. Diese Mngel mssen
venir une pleine conscience errone .
thematisiert werden. Dennoch werden
Ces lacunes ont besoin dtre adresses.
buddhistische ethische und normative
Cependant, les principes normatifs et
Prinzipien nicht ausreichen, da sie vor
thiques bouddhistes ne suffiraient pas
dem Hintergrund von Karma, Wiederge-
cela, car ils sont formuls dans le con-
burt und der Befreiung aus dem Leiden
texte du karma, de la rincarnation et de
formuliert wurden. Therapeutische Acht-
la libration de toute souffrance. La pleine
Abstract
samkeit bentigt daher eine Ethik, die mit
conscience thrapeutique a donc besoin
Mindfulness in the West is largely constructed as a psychological and co-
der westlichen Psychotherapie und den
dune thique qui est compatible avec la
gnitive phenomenon. Critics have pointed out that Western mindfulness
Rahmenbedingungen ihrer Anwendung
psychothrapie occidentale et les condi-
does not include an ethical dimension, and thus risks becoming wrong
vereinbar ist. Es wird ein berblick ber
tions qui entourent sa pratique. Un cadre
mindfulness. These shortcomings need to be addressed. However, Bud-
eine beziehungsbasierte und dialogische
pour une thique relationnelle et dialo-
dhist ethical and normative principles will not suffice because they are
Ethik prsentiert, die auf Sozialem Kon-
gique est prsent, bas sur le construc-
formulated against the backdrop of karma, rebirth and the liberation from
struktivismus,
Therapie
tionisme social, la thrapie postmoderne
suffering. Therapeutic mindfulness therefore needs an ethic that is com-
und auf Martin Bubers beziehungsbasier-
et sur la philosophie relationnelle et dia-
patible with Western psychotherapy and the conditions surrounding its
ter und dialogischen Philosophie aufge-
logique de Martin Buber.
practice. An outline of a relational and dialogical ethics is presented, ba-
baut ist.
Mots cls: Pleine conscience thrapeu-
sed on social constructionism, postmodern therapy and on Martin Bubers
Schlsselwrter: Therapeutische Acht-
tique, thiques bouddhistes, thiques
relational and dialogical philosophy.
samkeit, buddhistische Ethik, bezie-
relationnelle et dialogique, psychothra-
Key words: Therapeutic mindfulness, Buddhist ethics, relational and
hungsbasierte und dialogische Ethik,
pie occidentale
dialogical ethics, Western psychotherapy
westliche Psychotherapie
in Therapeutic Mindfulness
Mats Hilte
Western midfullness
does not include an ethical

dimension, and thus risks
becoming wrong mindfulness. These shortcomings
need to be addressed.
Mats Hilte
is Associate Professor in Social
Work at Lund University, Sweden,
where he is involved in the training
and super-vision of social workers.
postmoderner
Mats Hilte -
ntroduction
kind of attitude towards ones own expe-
the therapists own practical experience.
In the transformation from its Bud-
riences, meanwhile Germer (2005) cha-
In the third and last approach, mindful-
dhist origins to a scientific, medical,
racterizes mindfulness as awareness of
ness is being incorporated into, for exa-
present experience with acceptance.
mple, cognitive-behavioural therapy, as
and psychological context in the West,
well as other psychotherapies, which in-
the practice of mindfulness has mostly
been described as a psychological and
Mindfulness in the West is principally
cludes teaching patients various mindful-
cognitive construct. Through an em-
practiced psychotherapeutically in dif-
ness skills. Hickss (2008) understanding
phasis on mental dimensions such as
ferent kinds of clinical and individual or
of mindfulness in a therapeutic setting
attention and cognition, Western mind-
group therapy contexts. Besides its use in
is similar to Germers (2005) first model.
fulness has been constructed as a rela-
structured interventions, such as mind-
Like Germer, Hick (2008) describes thera-
tively isolated and solitary contempla-
fulness-based stress reduction (MBSR)
peutic mindfulness as a way of paying at-
tive practice, and thus seems to lack a
and mindfulness-based cognitive thera-
tention with empathy, presence, and deep
- .
relational and ethical dimension. The
py (MBCT), mindfulness can also be ap-
listening, which can be achieved through
cognitive and psychological interpretati-
plied to psychological work in many other
an ongoing meditation practice.
on of mindfulness has been represented
ways. Germer (2005) suggests that all
by many scholars (e.g., Bishop et al., 2004;
components of mindfulnessawareness,
Critics of mindfulness in the West have
Germer, 2005; Shapiro, Carlson, Astin
present-centeredness, and acceptance
pointed out that its practice should include
& Freedman, 2006). Shapiro et al. (2006)
can be used as criteria for identifying
an ethical dimension in order to avoid
delineate three fundamental components
mindfulness in therapy. According to
becoming counterproductive (Grossman,
of mindfulness: intention, attention, and
Germer,
psycho-
2010; Monteiro, Musten & Compson,
attitude. Their approach is summed up in
therapy encompasses all attempts to inte-
2015). Grossman (2010) contends that
the often-cited definition of Kabat-Zinn
grate mindfulness into psychotherapeutic
ethical behaviour reinforces mindfulness
(1994): Mindfulness means paying attenti-
work. He describes three different ap-
and that unethical behaviour is not con-
on in a particular way: on purpose, in the
proaches that are not mutually exclusive:
ducive to cultivating calmness and su-
present moment, and non-judgmentally
a mindfulness-practicing therapist, mind-
stained attention. Monteiro, Musten, and
(p. 4). In the model presented by Shapiro
fulness-informed
and
Compson (2015) explore the criticism
et al. (2006), mindfulness is understood
mindfulness-based psychotherapy. In the
against contemporary mindfulness and the
as a psychological and cognitive process
first approach, the therapist practices
question of whether the alleged absence
and this perspective is shared by other
mindfulness meditation or everyday mind-
of an explicitly taught ethic in mindful-
Western scientists. Bishop et al. (2004)
fulness using any theoretical frame of re-
ness-based interventions (MBIs) renders
, ,
propose a two-component model of
ference in order to relate mindfully to his
the practice into a wrong mindfulness.
mindfulness that involves self-regulating
or her clients. The second approach buil-
Although the question of what characte-
ones attention in moment-to-moment
ds upon the integration of ideas from both
rizes right mindfulness is an important
experiences as well as adopting a special
Buddhist and Western psychology and
one, it is not addressed in this article.
mindfulness-oriented
psychotherapy,
Mats Hilte -
For several reasons, the role played by
of the inter-human relationship. Thirdly,
been criticized as being too individua-
Many writers emphasize the problems
ethics in mindfulness-oriented psycho-
the therapeutic relationship is also ba-
listic (Batchelor in McCown, 2013), given
associated with trying to reconcile Bud-
therapy cannot be reduced to a question
sed on power dynamics. Foucault (1982)
that the ideas of an individuals karma
dhist psychology with Western psycho-
of right or wrong mindfulness. Firstly, the
describes power in people-processing
and rebirth form such a central tenet of
therapy. Segall (2003), noting that Bud-
goals of psychotherapy and the practice
institutions as a product of subjectivity,
Buddhist thought. In order to formulate
dhist theory and practice revolve around
of mindfulness are admittedly not the
enacted between the poles of domination
an ethical framework for therapeutic
individual moral development and the
same. Psychotherapy is mainly directed
and self-modification.
mindfulness, one needs a more relational
cultivation of moral character, has for
and dialogical approach and, above all, an
that reason little to say about other
towards assisting clients who need help

or are seeking greater self-knowledge,
However, a Buddhist ethic does not ex-
understanding of the differences between
aspects of personal growth and change,
while a mindfulness practice aims at the
plicitly address the relational and dialo-
Western and Buddhist psychology.
such as enhancing intimacy in romantic
development of insights and understan-
gical nature of psychotherapy. Ethical
ding of the mind in relation to all expe-
action in Buddhism principally relates to
rience achieved by means of the cultivation
and sexual relationships, or supporting

the integration of alienated aspects of the
an individuals aim and hope of overco-
Western and Buddhist

Psychology and Ethics
of a moment-to-moment, non-judgmental,
ming suffering (dukkha); this means that
Western psychotherapies have over the
and Siegel (2005), mindfulness meditation
but highly discerning awareness (Gross-
Buddhism supports the cultivation of mo-
years been influenced by Buddhist psy-
and psychotherapy embody very different
man, 2010, p. 89). Secondly, mindfulness-
ral character as a way of awakening and
chology in many different ways. Lately,
interpretations of what personal growth
informed psychotherapy is practiced in
being liberated from the cycle of life and
the concept of mindfulness has been attri-
and development are all about.
an inter-subjective relationship between
rebirth (samsara). The Buddhists interest
buted a positive value in various psycho-
the therapist and client. Goodman (in Ly-
in ethics concerns a particular way of life
therapeutic models. But the implemen-
Fulton and Siegel also contend that
sack, 2008) calls this form of interaction
and describes an ethical path towards
tation of Buddhist theory and practice in
mindfulness meditation is a total psy-
with the client mindfulness-in-connec-
such liberation (de Silva, 1995). Conse-
Western psychotherapeutic settings must
chological, emotional, moral, and spiritual
tion, alluding to the therapists awareness
quently, traditional Buddhist ethics have
take into account quite different meanings
emancipation (p. 40) that strives towards
attributed to the concepts of well-being,
results beyond the idea of a healthy self,
suffering, and personal growth. Alt-
which is the main goal in clinical and de-
hough Western therapeutic mindfulness
velopmental psychology. In other words,
is sometimes practiced as a technique to
mindfulness is not about restoring a sen-
restore physical and psychological health,
se of self, or improving self-esteem. On
Fulton and Siegel (2005) remind us that
the contrary, it seeks to illuminate the
mindfulness was not originally practiced
impermanence and insubstantiality of
in order to restore a sense of self, or to
the self. The understanding of the self as
develop a healthy self. The original pur-
being insubstantial is perhaps one of the
pose of mindfulness was, rather, to culti-
most challenging notions for Westerners
vate insight into the idea of no-self and
who have been introduced to the practice
how the self is a construct.
of mindfulness, write Fulton and Siegel.
clients personality. According to Fulton
Mats Hilte -
Clearly, the Buddhist notions of no-self,
because Buddhist thought is more practi-
ultimate goal, whereas Aristotelian ethics
terms of dialogue and therapeutic con-
karma, and liberation from the cycle of
cal in its nature. The reason for this, says
aims at eudemonia through moral excel-
versations.
life and rebirth are hard to reconcile with
Keown, is that the Buddha focused on
lence in the present life.
(2006) describe therapeutic conversati-
the nature of Western psychotherapy,
practical and empirical matters, particu-
where strengthening the ego and self-
larly on the problem of human suffering
realization are salient goals.
and its resolution. The Buddhas analy-
Anderson
and
Goolishian
on as the mutual search for understan-
sis and insights into ethical matters are
Towards a Relational and

Dialogical Ethics in
Therapeutic Mindfulness
Buddhist
dispersed throughout his discourses and
According to this line of argument, since
conversation. In their dialogical perspec-
ethics, must be understood against this
are never presented as a comprehensive
Buddhist psychology and ethics do not
tive, the therapist and client participate
backdrop of karma, rebirth, and liberati-
analysis of philosophical ethics (de Silva,
explicitly address the relational and di-
in the co-creation of new meanings, new
on from suffering. These ideas, along with
1995). His interest in ethics concerned a
alogical nature of psychotherapy, thera-
realities, and new narratives. Instead of
the Buddhas teaching of the Four Noble
way of life wherein he describes an ethi-
peutic mindfulness needs to be infused
being an expert on psychological pro-
Truths are, after all, fundamental features
cal path towards liberation from human
with a relational and dialogical ethics.
blems, the therapists role is to develop a
of traditional Buddhism and are therefore
suffering.
This is a type of ethics that depends neit-
free conversational space and to initiate a
Buddhist
psychology,
like
ding and exploration through dialogue of

problems. The goal is not to produce
change, but to create an open space for
her on normative principles, nor on a mo-
dialogical process in which newness can
va, 1995; Harvey, 2008). According to the
Buddhist moral thought has much in
no-logical concept of self as an isolated
emerge. An important precondition for
Four Noble Truths, life contains suffering
common with Aristotelian ethics, accor-
I. On the contrary, it treats relationships
this conversational approach to therapy
caused by delusion and by clinging to
ding to Keown (2001). The development of
as primary and fundamental, and aims
is the therapists adoption of a not-kno-
desired objects and states of being. One
moral character is an important dimensi-
at confirming our uniqueness as human
wing position. This means that the thera-
can achieve freedom from suffering only
on in Buddhism, as it is in classical Greek
beings by means of genuine meetings. It
pist is curious to know more about what
by letting go of those desires (Moffitt,
philosophy. In Aristotles works, eudemo-
is a kind of mindfulness-in-connection,
has been said and is always open to being
2008). The aim and hope of overcoming
nia designates the highest human good.
where components of mindfulness, such
informed by the client. Shotter (1994)
suffering, both in one`s self and in others,
It is the aim of practical philosophy to
as awareness, present-centeredness, and
depicts the position of not knowing as
is a central preoccupation of Buddhism:
consider and experience what eudemonia
acceptance, are applied in order to make
the institution of a space of partial toge-
and ethical action is supposed to contri-
means and how it can be achieved. Mo-
the client present in his concreteness. In
therness, where clients have the oppor-
bute to that end.
ral excellence, or virtue, is the means to
my outline of a relational and dialogical
tunity to show their genuine otherness

in relation to the therapist. According to
of central importance to its ethics (de Sil-
achieve a good and happy life. But there
ethics, I have been inspired by postmo-
McCown (2013) describes Buddhism as
is an important difference between Bud-
dern and constructionist therapy, as well
McNamee (2009), each unique model of
one of the most moral religions in the
dhist and Aristotelian ethics when it co-
as by Martin Bubers relational and dialo-
psychotherapy provides its own special
world, even though it lacks an explicit
mes to the aim and context of cultivating
gical philosophy (Buber, 1970; McNamee &
vocabulary for categorizing and explaining
set of ethics. This perspective is in accor-
moral character. The development of mo-
Gergen, 2006; McNamee, 2009).
the problems clients bring to the therapeu-
dance with Keowns (2001) statement that
ral character in Buddhism is set within a
Buddhism has many ideas about morality,
soteriological frameworki, liberation from
In the post-modern orientation to the-
of a psychotherapy grounded upon dia-
but very little to say about ethics, partly
the cycle of birth-pain-death being the
rapy, therapeutic work is understood in
gnosis and problem solving talk because
tic context (p. 58). The author is critical
Mats Hilte -
it falls short of an ethical and responsible
ledge. Gergen and Kaye (2006) argue that
is just one of many possible alternatives.
interaction. She introduces the concept
this kind of relationship is based on the
According to the author, there is no justi-
of social construction, as an alternative
assumption of the individual knower.
fication for trying to force the clients
to the traditions of diagnosis and pro-
Within this perspective, the therapist is
complex and richly detailed life to fit a pre-
blem talk, contending that it opens up the
therefore cast in the role of an expert,
fabricated narrative. Consequently, Gergen
therapeutic conversation to many more
an individual knower who is supposed to
and Kaye suggest the formation of a dia-
potential issues and expands the range of
possess the capability to know the world
logical relationship to which both thera-
resources for action. McNamee refers to
and act accordingly with that know-
pist and client bring their own resources.
this as a relationally engaged stance with
ledge. The therapist therefore stands out
clients (p. 60). The suggested construc-
as a subject who observes and delibe-
Additionally, as Anderson and Goolishian
tionist model is grounded in a relational,
rates, but, at the same time, transforms
(2006) argue, the attitude of curiosity and
postmodern ethics with the objective of
the client into an object of his or her
openness to the clients story generates
being attentive to the process of opening
expert knowledge. In that process, the
an understanding that is locally (dialogi-
viable possibilities and potentials for those
professionals point of view replaces the
cally) constructed using a local (dialogic)
with whom we work (p. 60).
clients story. In this kind of professional
vocabulary. The word local refers here
and impersonal relationship the client is
to the language and the understanding
treated as an object.
developed in the dialogue between thera-
The constructionist stance also embra-
pist and client. Instead of relying on the
ces the concepts of diversity and change.

It acknowledges the existence of multiple
The author is somewhat critical of this
general psychological models to attempt
and conflicting moralities and suggests
modernist view of therapeutic work be-
to understand the clients narrative, the
that exploring diverse moralities could be
cause it is not politically or morally neutral,
therapist explores the meaning of memo-
a focus in the interaction between thera-
and because it separates the individual
ries, perceptions, and histories, in a local
pist and client. The moral orders are un-
and his or her problems from the social
and dialogical relationship with the cli-
derstood as historical and cultural artef-
context. As advocates of a constructionist
ent. The author describes this difference
acts, that are negotiated and constructed
orientation, Gergen and Kaye (2006) also
in attitude towards the clients narrative
in day-to-day interactions, and not simp-
challenge the idea of a singular and ob-
using Bruners distinction (in Anderson &
ly abstract principles.
jective truth and introduce an alternative
Goolishian, 2006) between a paradigma-
and postmodern view of the clients par-
tic and a narrative posture.
The therapeutic relationship has tra-
ticular narrative. Characteristic of this
ditionally been perceived as something
postmodern orientation to therapy is that
The
between an expert and a person suffering
it undermines the therapists assumed sta-
psychotherapy has a great deal in com-
from some sort of inadequacy. The client
tus as scientific authority as well as que-
mon with Martin Bubers notion of dialo-
can therefore only attain their well-being
stions his or her privileged knowledge of
gue and the inter-human space. Bubers
by giving way to the therapists know-
cause and cure. The therapists narrative
dialogical perspective captures the in-
constructionist
perspective
on
EAP
International Journal of Psychotherapy | 75
Mats Hilte -
terrelatedness of human beings and the
perienced and used. Living in the I-Thou
Conclusion
portant dimension in both perspectives
mutuality of the I-Thou relationship.
attitude is something completely diffe-
Western mindfulness and therapeutic
and it safeguards ethical and responsible
The inter-human realm is an effect of a
rent, according to Buber; it is predicated
mindfulness are therefore largely con-
interactions between therapist and client.
persons opening to dialogue. A precondi-
upon a mutual relationship between two
structed as psychological and cognitive
Being relationally engaged and responsi-
tion for such a dialogue in meetings bet-
subjects, where nothing conceptual in-
phenomena. Critics have pointed out that,
ble entails being open and attentive to
ween two human beings is that the other
tervenes. The relationship to the Thou is
when mindfulness is constructed in this
the uniqueness and concreteness of the
happens as the particular other; that is,
direct and unmediated.
way, it does not include an ethical dimen-
Other. By joining therapeutic mindfulness
sion, contending that this could lead to the
with a relational and dialogical ethics, one
the Other cannot be regarded as, or used

as, an object. In a dialogue, the Other
Buber (1965) describes this way of rela-
practice of a wrong sort of mindfulness.
can therefore acknowledge the existence
needs to be treated as a partner in living.
ting as imagining the real and making
It is clear that there is an absence of an
of multiple and conflicting moralities and
Buber elaborates his dialogical perspec-
the other present. In a psychotherapeutic
ethical dimension in Western mindfulness,
this opens up the therapeutic conversati-
tive when he argues that a prerequisi-
context, it refers to a therapist imagining
but, when it comes to therapeutic mindful-
on to diversity. This type of ethics agrees
te for genuine dialogue is that I accept
what the client, at this very moment, is
ness, just complementing it with Buddhist
more with modern life in the West, than
Thou, the Other, in the definite, unique
wishing, feeling, perceiving, and thinking
morals, and therefore normative princip-
with the normative and ethical principles
way which is peculiar to him, and I accept
in his very reality. But, in therapy sessi-
les will not suffice. The primary reason for
stipulated by Buddhism.
whom I thus see (p. 79).
ons, there is always a risk that we turn to
this is that Buddhist ethics stem from the
theory or diagnostic classifications when
contexts of karma, rebirth, and libera-
Mats Hilte
But human subjectivity is not lived only
we feel uncertain or insufficient. This
tion from human suffering. These objec-
is Associate Professor in Social Work at
in an I-Thou relationship. Bubers (1970)
grasping after reason and/or psychologi-
tives are hard to reconcile with Western
Lund University, Sweden, where he is
basic philosophical contention in his
cal models separates us from our client.
psychotherapy, which embodies other
involved in the training and supervision
book, I and Thou, is that the world is two-
Sternberg (2012) suggest that, in cases of
goals, such as self-realization, restoring a
fold for man in accordance with his two-
defensive conceptualisation, we practice
sense of self, and improving self-esteem.
fold attitude (p. 53). This basic attitude
relational wisdom and use the impulse
is generated by the two basic words that
to start theorising as a reminder to come
Therapeutic mindfulness therefore needs
man can speak. In this proposition, Buber
back to the present moment and recon-
an ethic that is compatible with these
argues that human subjectivity is directed
nect with the client. Another dimension
goals and recognizes that psychothera-
towards otherness and is lived out in one
of relational wisdom is the creation of an
py is mostly practiced within institutions
of two ways: I-Thou, or I-It. Each atti-
ethical space, with the goal of engaging
and within relationships of power. Accor-
tude reflects a different way of addres-
both therapist and client in the co-crea-
dingly, it is proposed that a relational and
sing otherness and, ultimately, existence.
tion of new meanings, new realities, and
dialogical ethics for therapeutic mindful-
new narratives.
ness is developed in order to address the-
Adopting the I-It attitude objectifies
se issues: an ethics inspired by construc-
the Other, or otherness, in the sense of
tionist therapy and Bubers dialogical
turning the Other into an object to be ex-
philosophy. Dialogue is therefore an im-
of social workers. In his work as a

gestalt therapist, he practices mindfulness in order to develop therapeutic
and ethical skills. He also gives courses
and teaches contemplative practices in
higher education.
E-mail: mats.hilte@soch.lu.se

pp. 66-79: ISSN: 1356-9082
Psychotherapy (IJP): Reprints and
permissions: www.ijp.org.uk
Submitted Sept. 2015; peer-reviewed
twice and reformatted, Nov. 2015;
Mats Hilte -
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chotherapy, (pp. 28-55). New York: Guilford Press.
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SHAPIRO, S., CARLSON, L., ASTIN, J. & FREEDMAN, B. (2006). Mechanisms of
(pp. 166-185). London: Sage Publications.

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mindfulness. Journal of Clinical Psychology, 62(3), 373-386.

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(pp. 241-248). Oxford, UK: Blackwell.
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perceptible. Mindfulness, pp. 87-97.
Endnotes
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Cambridge, UK: Cambridge University Press.
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Soteriological: pertaining to the study of religious doctrines of salvation. Salvation

theory occupies a place of special significance in many different religions.
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to face stress, pain, and illness. New York: Delta.
KEOWN, D. (2001). The Nature of Buddhist Ethics. New York: Palgrave.
LYSACK, M. (2008). Relational mindfulness and dialogic space in family therapy.
How can mindfulness be relevant

or useful to the psychotherapist
How can mindfulness

be relevant or useful
to the psychotherapist
and how should a practitioner use
mindfulness to his best advantage?
FRANCOISE GUILLOT
Abstract
Mindlessness causes suffering as Professor Mark W. Muesse from the University of Stanford says in his introduction to
a Great Course- Practicing Mindfulness.
Mindfulness training includes mental
alertness, openness and receptivity wi-
FRANCOISE GUILLOT
is a book-author and
therapist specialised in
eastern traditional
methods, Shiatsu and
ear-acupuncture.
thout appraisal and judgement: It can be

described as a kind of gentle and precise
awareness to pay attention, moment by
moment, about what occurs in oneself
and around us. More than an attitude it
is a state of mind, which can be explored
and experienced. The soothing and transformative effect of Mindfulness
Mindlessness
practice, as a part of and accompaniment to different kind of medical
causes suffering
treatments, has been carefully studied in the last decades. The purpose of
Mindfulness training can be
mindfulness as a protective and regenerative resource for themselves on
described as a kind of gentle and
the one hand and, how they can use it as a precious skill in their daily work
precise awareness to pay attention,

moment by moment, about what
occurs in oneself and around us.
this article is to discuss and explain how psychotherapists could integrate
with patient/clients on the other.

Key Words: Mindfulness, practitioner, training
FRANCOISE GUILLOT -
Wie kann Achtsamkeit fr einen Psychotherapeuten

relevant oder ntzlich sein,
und wie sollte ein Therapeut
Achtsamkeit in der
Praxis am besten anwenden?
Wirkung von Achtsamkeitsbungen ist als
peut tre explor et vcu. Leffet relaxant
Teil oder Ergnzung verschiedener Arten
et transformatif de la pratique de la plei-
. , ,
medizinischer Behandlung in den letzten
ne conscience, comme partie intgrante
Jahrzehnten sorgfltig analysiert worden.
et complmentaire de diffrentes sortes
Dieser Artikel stellt eine Diskussion und
de traitements mdicaux, a t soigneu-
Erklrung dessen dar, wie Psychothera-
sement tudi ces dernires dcennies.
peuten Achtsamkeit einerseits als eine
Lobjectif de cet article est de discuter
schtzende und regenerierende Ressour-
et dexpliquer, dune part, comment les
ce fr sich selbst integrieren knnten,
psychothrapeutes pourraient intgrer
und wie sie sie andererseits als wertvolle
la pleine conscience comme une res-
Fhigkeit in der tglichen Arbeit mit Pati-
source protectrice et rgnratrice pour
enten/Klienten einsetzen knnen.
eux-mmes et, dautre part, comment ils
Schlsselwrter: Achtsamkeit, Thera-
peuvent lutiliser comme un outil prci-
peut, Training
eux dans leur travail quotidien avec des
patients/clients.
Mots cls: Pleine conscience, praticien,
formation
Kurzfassung: Unachtsamkeit verursacht
Comment la pleine conscience

peut tre pertinente ou utile
pour le psychothrapeute et
comment devrait-il lutiliser
son meilleur avantage?
Leiden sagt Professor Mark. W. Muesse
Rsum: La pleine conscience cause de la
von der Universitt Stanford in seiner
souffrance comme dit le Professeur Mark
Einleitung zu Great Course - Practicing
W. Muesse de lUniversit de Stanford
Mindfulness. Achtsamkeitstraining be-
dans son introduction Grand Cours
inhaltet geistige Wachsamkeit, Offenheit
la Pratique de la Pleine Conscience. La
und Aufnahmebereitschaft ohne Bewer-
formation la pleine conscience inclut
tung und Beurteilung: Es kann als eine Art
un tat dveil mental, de louverture, et
W. Muesse
sanftes und konkretes Bewusstsein be-
de la rceptivit, sans valuation et sans
schrieben werden, mit dem man Acht gibt,
jugement ; cela peut tre dcrit comme
was in einem selbst und um uns Moment
une sorte de prise de conscience bien-
fr Moment passiert. Als ein Bewusst-
veillante et prcise pour prter attention,
seinszustand, der erforscht und erfahren
moment par moment, ce que se passe
werden kann, ist es mehr als eine Einstel-
en nous-mmes et autour de nous. Plus
lung. Die wohltuende und transformative
quune attitude, cest un tat desprit qui
/.
Mark
FRANCOISE GUILLOT -

First of all, what exactly

is mindfulness?
ness, there is no notion of past, present
can observe that psychic problems are
build new faculties in response to speci-
or future, just a flow of clear perception
increasing in number and complexity in a
fic mental training. Davidson used tech-
The meditation teacher James Baraz
and awareness, happening right now, in a
fast changing world, so that the challen-
niques, including functional Magnetic
(2012) says: Mindfulness is simply being
vast space (moment, after moment, after
ges are becoming more and more difficult
Resonance Imaging (MRI) and Positron
aware of what is happening right now wi-
moment, ).
to cope with. Psychotherapists often feel
Emission Tomography (PET) to analyse
overwhelmed in their interactions with
the processes occurring in the brain of
thout wishing it were different; enjoying

the pleasant, without holding on when
Actually it is impossible to give an exact
patient/clients and institutions: so, how
experienced meditators and mindfulness
it changes (which it will); being with the
and exhaustive definition of mindfulness:
can they work in demanding therapy ses-
practitioners. A strong emergence of syn-
unpleasant, without fear it will always
in attempting to do so one just circles
sions; doing a good job in supporting di-
chronized Gamma waves, which are well
be this way (which it wont). James also
around the deeper meanings, trying to
sturbed people; in the best way; and also
known to occur in connection with peak
writes: Mindfulness is commonly descri-
catch the essence of this phenomenon,
remain healthy and stable themselves?
experiences and an increment of grey
bed as non-judgemental awareness, and
without being really able to shape it per-
The cognitive solutions of the past dont
matter in the area of the hippocampus
refers to a specific practice of consciously
fectly. This is because the mindfulness
seem to be adequate or enough to
and of the amygdala, were observed. This
paying attention to what is happening in
experience is always more than just
face the present situation. Mindfulness
area of the brain is connected with our
the mind and in the body in the moment
descriptions; wider, beyond words, as
in the fields of therapy, care-giving, and
faculty of memory and affect-control. La-
without judging it, without getting tangled
Bhante Henepola Gunaratana (2002, p.
social work has been widely propagated
ter on, a measurable reduction of stress
up in a commentary, without wishing it
137) explains: Words are devised by the
during recent years, as it offers a new and
symptoms was demonstrated, which in-
were different. One could also add this
symbolic levels of the mind , mindfulness
helpful approach. To understand better
volves the observation of positive side-
complementary quotation from Jon Kabat
is pre-symbolic. It is not shackled to logic.
how mindfulness can support the hard-
effects in the function of the nervous and
Zinn (1990, p. 62), the developer of MBSR-
Nevertheless, mindfulness can be expe-
working therapist, as well as the patient/
hormonal systems, and on the immune
Mindfulness
Reduction:
rienced and it can be described, as long
client, it is helpful to look into the latest
response (Davidson, 2003). Therefore, it
Mindfulness is not merely a good idea or a
as you keep in mind that the words are only
results of scientific research on mindful-
is evident that a regular, daily practice of
nice philosophy. It is something we need to
fingers pointing at the moon. They are not
ness practice, especially from the view-
mindfulness-practice, or similar medita-
embody moment by moment for ourselves,
the moon itself.
point of neuro-science.
tive exercises, are able to create the re-
Based
Stress
generative space that practitioners need
if it is to have any value for us at all.

Psychiatrists,
and
Intense research about the neuro-bio-
to better confront burdening situations in
My own experience of mindfulness is
psychological consultants are greatly
logical effects of mindfulness-training
their work.
that it relates to an essential, innate qua-
motivated to help people overcome any
and meditation have been undertaken in
lity of the conscious mind that allows one
mental and emotional problems. Howe-
the USA and Europe, especially by Prof.
For these reasons, mindfulness can be a
to perceive thought processes, emotions
ver, this motivation, and the system in
Dr. Richard Davidson, University of Wis-
valuable therapeutic skill and an asset to
and physical states in a very direct, accu-
which practitioners have to navigate, can
consin Madison and Prof. Tania Singer, at
their training! The purpose of the work of
rate and differentiated way, without com-
be a source of exhaustion and burnout, if
the Max Planck Institut, in Leipzig, among
a therapist should be to assist, support
ments, judgement or appraisal. It seems
not balanced with proper self-care. Ad-
other scientists. All this research clearly
and accompany people in difficulties,
that, in this state of experienced mindful-
ditionally, to these causes of stress, we
shows that the brain can be trained to
who are not able to find their way back
psychotherapists
FRANCOISE GUILLOT -

to a state of healthy balance on their own.
human beings are part of this mindful,
Mindfulness Practice
Actually, this description of mindfulness
Although some therapists believe they
fertile ground. Therefore, the practice of
During mindfulness training, one usually
training is a classical description of the
can heal people from diseases, mental
mindfulness can enhance that very same
focuses gently on body sensations, or on
Buddhist meditation, Shamatha and Vi-
distress or psychic disorders, the reality
humility and respect. In the process of
the breath, without commenting or jud-
pashyana. To practice mindfulness, this
is a little bit different: each patient/cli-
mindfulness, we try to accept everything
ging what is observed or felt. The attenti-
does not mean that the practitioner has
ent or client in the best instance heals
that is coming up physically, emotional-
on rests lightly and mindfully on the ob-
to become a Buddhist, in a religious sen-
himself; finding a way back to a natural
ly and mentally with a gentle curiosi-
ject of attention. Then, when one notices
se. Chgyam Trungpa, one of the most fa-
state of homeostasis and inner harmony.
ty. This radical acceptance comes as the
that the attention begins to wander, fol-
mous Buddhist teachers of the 20th cen-
The therapist is therefore just a facilitator
deepest humility a person can experience
lowing thoughts and emotions, one brings
tury always said: Meditation in Buddhism
of this process.
(Dr. Gary Pasternak, Mission Hospice San
it back again and again, for example to the
is not a religious practice, but rather a way
Mateo, California).
breath. This first step of training in mind-
of clarifying the actual nature of mind and
fulness stabilises the mind and prepares
experience.
To fulfil in the best possible way this

purpose of an optimal assistance the
The best way to listen attentively and
psychotherapist uses different skills and
carefully to another person is to aban-
cognitive knowledge: these are not total-
don an attitude of self-importance, and
After a fairly long period of this initial
the practice of meditation, and that me-
ly the result of long and deep theoreti-
also to try to be free from any dogma or
training, the next step is to observe what
ditation is not necessarily exclusively
cal studies, but also stem from their abili-
prefabricated solutions for problems. By
is coming up in the mind, the different
connected to Buddhism, although it has a
ties, gained through experience and trai-
practicing mindfulness, through regular
thoughts and the feelings, and it is im-
fundamental significance in this spiritual
ning. Mindfulness therefore seems to
training, one will lose this attitude step-
portant to observe these, without iden-
tradition. It seems natural to use a part
be the fertile ground in which practical
by-step and the cup of ones ego can
tifying with them or grasping them, while
of this method for therapeutic purposes
abilities and a deeply compassionate at-
become empty of concepts, expectations
still remaining free of any judgement or
because the profound and precise explo-
titude strike root. A direct experience of
and zeal, ready to be filled with the infor-
comment: one just stays with them. While
ration of the mind has always been the in-
the mind, through mindfulness, requires
mation coming from the other side. Mind-
this is happening, there is always a slight-
strument used by Buddhists to ascertain
regular training and practice, enables the
fulness-training begins with becoming
ly distanced but kind attitude with a
the origins of suffering, the very nature of
therapist to develop skills like awareness,
aware of the thoughts, emotions and phy-
precise, alert awareness of what is going
suffering, and its resolution.
insight, empathy and intuition.
sical sensations which occur inside of us,
on in the mind. Since the practitioner is
one for the next level of practice.

This suggests that Buddhism is not just
right now. It also enables one to enhance
not emotionally involved and entangled,
But what exactly happens when one
Another significant quality for the prac-
the ability to become more aware about
a space arises in which thoughts, sensa-
mindfully and kindly listens to the mind
titioner to develop, in his interactions
the thoughts, emotions and physical sen-
tions and emotions can appear and dis-
activity, the emotions and the body sen-
with patient/clients, could / should be
sations inside the client: Mindfulness is
appear, like a river flowing freely without
sations without comments and apprai-
humility. This attitude definitely opens
non-egotistic alertness. It takes place wi-
obstacles. Insights about function, co-
sals? To put it briefly, one can say that
doors, and enhances healing processes -
thout reference to self. (Bhante Henepola
herence, and the nature of the mind, ari-
space appears: thus a vast space comes
in both the therapist and client. It seems
Gunaratana, 2002, p. 140).
se, and genuine compassion increases as
into being when we allow mindfulness
a consequence of this practice.
to happen. Consequently, the observer
humility and a deep felt respect for other
FRANCOISE GUILLOT -

is no longer entangled with symptoms,
during hypnotherapy sessions. To induct
in the present moment and within the
thoughts, emotions and sensations. They
mindfulness into the experience of the
patient/client. Humility and mindfulness
still exist, but they have this comforta-
patient/client, it could be necessary to
boost the ability to induce a fruitful, em-
ble, available space in which to move, to
build a bridge between the thoughts and
pathic and compassionate rapport with
come, and to go. It is not about a feeling
emotions and the senses, to connect the
the patient/client. A natural patience
of estrangement, but rather compara-
mind with the experience of the body, and
and kindness follow automatically. If the
ble with a state of healthy distance to a
then to assist the patient/client by sta-
practitioner does not trust in his genuine
presently happening situation, and the
ying with these embodied emotions with
power of mindfulness and intuition, the
cessation, or end, of a state of identifica-
kindness and openness. The more this
risk to over-analyse and to lose the con-
tion. The perception is nevertheless very
succeeds in a relaxed and gentle way the
nection to the patient/client could occur.
clear, more open. Relaxation and a feeling
better the healing effect.
fects calm down. This is not to confound
In trauma therapy, the procedure is ac-
The principles of selforganisation and self-healing
with some form of anaesthesia. Naked,
cordingly careful and cautious, but simi-
Knowing about the principle of self-or-
and sensitivity, s/he can easily recognise
intense emotions of anger, sadness, me-
lar. The practitioner should be centred,
ganisation (Bateson, 1972; Varela, 1991)
the boundaries or limits that should not
lancholy, feelings of being wounded are
aware, listening attentively, and emana-
and the potential of self- healing helps
be crossed, thus staying with himself (or
all allowed to be there, but it is easier to
ting an appreciative presence that pro-
the clinician to go beyond normal cogni-
herself) and therefore allowing the pati-
accept them, to simply be with them be-
vides a feeling of comfort and security.
tive strategies, and to develop authentic
ent/client full responsibility. S/he can
cause they are not commented or apprai-
This kind of impartial but highly empathic
confidence in the skills of the patient/
feel very precisely the processes that
sed. Through this acceptance and with an
watchfulness, bare attention, will usually
client. This attitude supports the pati-
the patient/client is going through, and
attitude free from reaction, compassion
be felt as a soothing experience from the
ent/client in his capacity to let go of his
can therefore apply the necessary inter-
arises naturally and spontaneously.
side of the client.
own fears and doubts, and to develop
ventions with the same precision, accor-
his self-confidence. This self-confidence
ding to the needs of the partner. In fact,
Psychotherapists need a kind of flexible,
In mindfulness-based psychotherapy,
comes naturally as a fruit of compassio-
the patient/client is more a partner than
cognitive framework and deep know-
cognitive knowledge about psychic disor-
nate awareness by practicing Mindfulness
merely a customer. When the therapy
ledge, as well as a genuine ability to listen
ders should always stay in the background
meditation regularly, and this is probably
partner receives empathic, respectful,
to, and to feel, what patients/clients are
of the therapists mind, as a pool of refe-
related to the deeper and stronger con-
mindful and friendly attention from the
going through. Practicing mindfulness
rence. Of course, the psychotherapist will
nection with our own inner qualities and
psychotherapist, he will be able to relax
with unconditional, radical acceptance
use this information to intercede if the
potential.
more deeply and to open the doors to the
and compassion, the therapist stays pre-
right moment comes, but, placed in the
sent with his patient/client and every-
foreground as the main instrument of the
Mindfulness practice therefore helps
thing the patient/client is experiencing.
therapy, this theoretical knowledge could
the therapist in many ways to stay heal-
If the practitioner develops the capabi-
This is also valid in therapies in which
mask and adulterate the perception of
thy in his/her relationship with the pa-
lity to stay with any doubts and uncer-
regression into the past takes place or
what really is and what really happens
tient/client.
tainty without feeling unsettled, and, in
of letting go occur spontaneously. Af-
inner space of healing.
Through
this
awareness
FRANCOISE GUILLOT -

the case of intense suffering or ostensibly
In Germany, practitioners often use a
liar experience for most people who come
emotional impasses, without feeling the
method called Dialogues, according to
for therapy sessions. As we know, a ma-
urge to react with strong intervention in
Moeller [Zwiegesprche nach Mller], in
jor amount of mental disorders has their
a more conceptual way, s/he can then li-
the relational psychotherapy of conflicts.
origin in chronic feelings of culpability,
sten, and be totally present, with his/her
This dialogue, between two people, lasts
shame, unwanted solitude, lack of affec-
therapy partner. This attitude allows both
for 90 minutes. Each person has three
tion, and feelings of rejection. The mo-
the practitioner and the patient/client
opportunities (of fifteen minutes each)
dalities, Compassion Focused Therapy
to become more relaxed, letting the pro-
to express any kind of thoughts, feelings,
CFT (from Paul Gilbert) and the Mindful
cesses of healing occur.
emotions, pain or sorrow, while his or
Self-Compassion Therapy (MSC) (from
her partner listens in a careful, mindful
Christopher Germer & Kristin Neff), es-
way, without interruption. After fifteen
pecially use this attitude of radical, mind-
minutes, the listener then becomes the
ful acceptance to support the client on
speaker and the speaker the listener. It
their path towards self-compassion:
What is truly therapeutic

and how is it related to
mindfulness?
is a wonderful training in mindfulness

Deep listening which involves listening
with many positive side effects: learning
The approach to self-compassion
from a deep, receptive and caring place
to listen patiently and attentively, without
involves three main components:
in oneself, to deeper and often subtler
reacting; learning to accept whatever the
levels of meaning and intention in the
partner says; learning to give the partner
other person has deep therapeutic effect
the space that she or he needs; learning to
on people who suffer mentally.
allow anything and everything, whatever
(Rome, spoken commentary, 2015)
needs to be expressed, but usually cannot be expressed. In the normal way of
Being mindful and open

to ones own suffering
Being kind, and non-self-condemning;
An awareness of sharing experiences
and
Some criteria have already been develo-
conversation and exchange, the precious
of suffering with others rather than
ped in this article, showing how mindful-
space that one needs in order to feel at
feeling ashamed and alone - an open-
ness can have truly therapeutic effects,
ease is restricted into a narrow corridor
but the criterion of deep listening deser-
because of the reactions, judgements and
ves to be further considered. Some peo-
comments of the partner.
ness to our common humanity.

(Paul Gilbert, 2010)
If we examine the evolution of psycho-
ple have been privileged to experience
deep listening in their relationships. A
The unconditional acceptance of the
therapy in general, and the upcoming
good friend, who is able to listen atten-
whole personality of the patient/client is
and further development of derivational
tively, with respect and compassion, is
an essential part of mindfulness-oriented
forms or concepts during the last fifty ye-
the best therapist ever. The mechanisms,
therapy. To feel rejected increases men-
ars, we can observe a shift attributable to
which are activated in such an interac-
tal suffering; to feel totally accepted is a
the intense exchange of information, ex-
tion, are almost magical.
very soothing, often strange and unfami-
periences and comprehensive networks
Psychotherapy
FRANCOISE GUILLOT -
between different scopes psychology,
Franoise Guillot
neurobiology, body-work and spirituality.
was born 1956 in the middle of France.
This has generated new concepts or/and
She is a book-author and therapist spe-
new therapies, such as: Acceptance and
cialised in eastern traditional methods,
Commitment Therapy ACT; Contem-
Shiatsu and ear-acupuncture. She also
plative Psychotherapy; Hakomi; Acceptance and Commitment Therapy for

the treatment of Post-Traumatic Stress
Disorder and Trauma-Related Problems;
trained in psychological consulting,

Mindful Self-Compassion (Christopher
Germer), and stress-reduction, and she
is presently developing stress-reduction

references
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She lives in Mannheim, Germany and
vention MBRP; Compassion Focused
has worked in her own clinic since
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1993. Francoise has practiced Buddhist
on Therapy MSC; Mindfulness Based

Stress Reduction-MBSR, among many
others, all of which use mindfulness as an
essential practice in their work and en-
meditation for 40 years, and has guided

many seminars focused on mindfulness
training, body awareness and meditation in the last 30 years.
E-mail: francoise_guillot@hotmail.com
rich the landscape of psychotherapy in a

crucial way!
The beauty of this evolution lies in its
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forward and feasible way. Mindfulness is

openheartedness, says Jon Kabat Zinn.
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York: The Guilford Press.
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Developmental Trauma
from a Buddhist and Relational

Inter-subjective Perspective
Sebastin Medeiros & Simon Guendelman
Abstract
This article explores possible integrations
between contemporary psychotherapy
and Buddhist psychology in conceptualizing relational trauma and its treatment.
Interweaving ideas from developmental
psychoanalysis, clinical neuroscience and
insights from mindfulness meditation
practice, it focuses on understanding
trauma by neglect, i.e. the impact of chronic
mis-attunement and disconfirmation of
Sebastin Medeiros
is a medical-doctor from Universidad
Catlica de Chile, a psychiatrist
trained at Universit Paris-7 and
Centre Hospitalier Sainte-Anne.
self-experience during the childs bodymind development. We propose that developmental trauma might result from
the unmediated and premature exposure
to the three mark of existence (suffering,
impermanence
and
no-self)
during
infancy. Mindfulness may foster healing

and transformation of procedural memories
relational trauma
and its treatment
Mindfulness may foster healing

and transformation of procedural
memories through cultivation of
awareness and compassion towards
painful embodied history.
through cultivation of awareness and compassion towards painful embodied history.

Healing would occur, in part, through
Simon Guendelman
is a medical-doctor, an adult
psychiatrist, a psychoanalytic
psychotherapist trained at the
University of Chile.
openness and acceptance of somatic present moment experience, in particular, the traumatic memory and its reactions that naturally emerge during
the therapeutic encounter, during meditative practice and ordinary life.
Key Words: mindfulness, psychoanalysis, development, trauma, basic-sanity
Sebastin Medeiros & Simon Guendelman -
Das Entwicklungstrauma
aus einer buddhistischen
und beziehungsbasierten,
intersubjektiven Sichtweise
und die Reaktionen darauf, die whrend
duraux en cultivant la pleine conscience
. ,
der therapeutischen Aufarbeitung, wh-
et de la compassion envers une histo-
rend der Meditationspraxis und im tg-
ire douloureuse intgre dans le corps.
lichen Leben auftauchen.
La gurison se passerait, en partie, par
()
Kurzfassung: Dieser Artikel beschreibt
Schlsselwrter: Achtsamkeit, Psycho-
louverture et lacceptation des expri-
Integrationsmglichkeiten von moderner
analyse, Entwicklung, Trauma, grundle-
ences somatiques du moment prsent,
Psychotherapie und buddhistischer Psy-
gende Vernunft
en particulier, le souvenir traumatique et
ses ractions qui mergent naturellement
self).
pendant la rencontre thrapeutique, pen-
dant la pratique mditative et la vie ordi-
naire.
analyse, den klinischen Neurowissen-
Trauma dveloppemental
vu dune perspective intersubjective relationnelle
et bouddhiste
Mots cls: pleine conscience, psychana-
schaften und Erkenntnissen aus der an-
Rsum: Cet article explore des int-
lyse, dveloppent, trauma, sant mentale
, ,
gewandten Achtsamkeitsmeditation fo-
grations possibles entre la psychoth-
basique
kussiert der Artikel auf das Verstndnis
rapie contemporaine et la psychologie
von Trauma durch Vernachlssigung, d.h.
bouddhiste dans la conceptualisation du
die Auswirkung von chronischer Dishar-
trauma relationnel et de son traitement.
monie und Verhinderung der Selbsterfah-
chologie durch die Konzeptionalisierung

des Beziehungstaumas und seiner Behandlung. Durch die Verknpfung von
Konzepten aus der Entwicklungspsycho-
(,
Tissant entre elles des ides tires de la
rung whrend der Krper-Geist Entwick-
psychanalyse dveloppementale, de la
lung des Kindes. Wir denken, dass ein
neuroscience clinique et de la pratique
Entwicklungstrauma daraus resultieren
de la mditation de pleine conscience,
knnte, in der frhen Kindheit unmit-
il traite surtout la comprhension de
telbar und zu frh den drei Markern der
trauma caus par ngligence, i.e. limpact
: ,
menschlichen Existenz (Leiden, Vergng-
dune non-concordance chronique et
, , ,
lichkeit und Ich-Losigkeit) ausgesetzt zu
dune dis-confirmation de lexprience
sein. Achtsamkeit kann Heilung frdern,
de soi pendant le dveloppement corps-
, ..
ebenso wie die Umwandlung von proze-
esprit de lenfant. Nous proposons que le
duralen Erinnerungen durch die Kultivie-
trauma dveloppemental peut rsulter
rung von Bewusstsein ber schmerzliche
de lexposition prmature, et sans m-
verkrperte Geschichte und deren Ak-
diation, aux trois marques de lexistence
zeptanz. Teilweise wrde Heilung durch
(souffrance, impermanence et non-soi)
Offenheit und die Akzeptanz krperlicher
pendant la petite enfance. La pleine con-
Erfahrung im Jetzt erfolgen, insbesondere
science pourrait gnrer une gurison et
in Bezug auf die traumatische Erinnerung
une transformation des souvenirs proc-

Introduction
healthy psycho-biological development
mentation of their personality functions
Originating from Buddhism, and being
Buddhist psychology considers suffering
(Lyons-Ruth et al., 2012). In this paper, we
and structures, which underlie categories
re-contextualized into western scientific
as a common and inevitable characte-
explore how developmental trauma ari-
such as borderline and narcissistic disor-
and clinical settings during the last years
ristic of all sentient beings. Trauma is a
ses from parental difficulties to recognize
ders. It expresses dys-regulation of arou-
35 years, mindfulness-based treatments
pervasive form of existential, physical and
and regulate aspects of themselves and
sal, including a wide range of dissociative
are increasing in popularity and have
psychological suffering. Etymologically,
thus their childs affective life. Relational
phenomena and other autonomic reac-
been shown to be effective for a wide ran-
trauma means wound (Gk. traumat) and
wounds remain embodied, as procedural
tions resulting from difficulties in feeling
ge of conditions. Mindfulness has been
accounts for the impact of threatening
affective and relational memories, im-
and regulating painful experiences. Subtle
operationally defined as, the awareness
events on the body and the mind. Accor-
pacting the development of the implicit
and major psychosomatic symptoms, as
that emerges through paying attention, on
ding to Bromberg (2008), everyone is
self (Schore, 2005); they shape the way
well as different forms of anxiety and de-
purpose, in the present moment, and non-
vulnerable to the experience of having to
the child (or adult) relates to their in-
pression, are usually present in the con-
judgementally to the unfolding of expe-
face something that is more than his mind
ner and relational life. We examine how
sulting room and may also emerge during
rience moment by moment (Kabat-Zinn,
can deal with (p. 330). From an experien-
such memories can be accessed during
the psychotherapeutic processes.
2003, p. 145).
tial account, as observed during medita-
mindfulness meditation and psychothe-
tion, it is difficult to be in direct contact
rapy through body-awareness and self-
Regarding memory systems, trauma dis-
We suggest that mindfulness in the
with painful experiences. We conse-
compassion; and we propose how certain
orders are commonly characterized, in
form of both a practice and a relational
quently function in autopilot mode, dis-
qualities of the mind, such as openness,
part, by dysfunctions in the persons auto-
attitude is always an accessible form
sociating from present moment, lost in
curiosity and kindness towards felt trau-
biographical and episodic-explicit memo-
of affective disposition, which through
stories about ourselves, about the future
matic phenomena, at a very somatic level,
ry. For example, amnesia of biographical
acknowledgment and a holding of the
and with reference to the past.
may help in the healing process.
episodes, or re-experiencing traumatic
fragility of the present moment at a very
events (flashbacks), are core symptoms
intimate level may help integration and
In the context of child development, cer-
The concept of relational or develop-
of the traumatic spectrum. However, in
acceptance of felt experience. In this ar-
tain degrees of mis-attunement and pa-
mental trauma comes close to categories
this article, we will focus mainly in the
ticle, we will not focus on the effective-
rental unresponsiveness are normal, and
such as developmental trauma disorder
procedural-implicit affective processing
ness of mindfulness as an intervention for
sometimes even formative. Nevertheless,
(van der Kolk, 2005), or complex Post
(McNally, 1997), as a putative biological
the treatment of trauma, instead, we offer
when intense and chronic, they may lea-
Traumatic Stress Disorder (Herman, 1992),
basis of various psychosomatic and in-
an integrative perspective of how mind-
ve silent, embodied wounds. As develop-
signalling a degree of psychopatho-logy
terpersonal domain dysfunctions, resul-
fulness and Buddhist psychology prin-
mental theorists argue, the capacity to
extending far beyond any single-episode
ting from relational trauma (Shore, 2007).
ciples can be integrated within the psy-
face potentially traumatic experience de-
trauma and its clinical manifestations.
Such alterations usually originate from
chotherapeutic treatment of relationally
pends, in part, from acquired regulatory
The
trau-
early developmental experiences and
originated trauma.
capacities, critically shaped in early-life
ma is known to be both physiologically
emotional learning processes, shaping
attachment relationships. According to
and neurologically based. Clinically, rela-
automatic out of awareness proce-
research, interactive qualities of early
tional trauma affects a person in a per-
dural routines, or habits of affective and
relationship are decisive factors for later
vasive manner, leading to eventual frag-
motor reactions.
impact
of
developmental
A Relational and
Inter-Subjective Perspective

Experiential worlds are a co-creation
mena. Relational trauma originates when
tsunami (p. 5). According to Bromberg,
of mutual exchanges among individuals,
mis-attunement and non-validation of af-
even though the not-me self-states re-
The relational view recognizes a shift to-
whose personal dynamics express the to-
fects and self-states are chronic, probably
side out of conscious awareness, they can
ward a two-person psychology, emphasi-
tal of their implicit relational memories,
as a consequence of parental resistances
never be suppressed completely. Non-
zing on the centrality of mutuality in the
since their early life. In this view, suffe-
to engage in the natural unfolding of dya-
integrated affects risk a flooding of these
therapeutic process (Aron, 1996). In this
ring is not a consequence of a conflict
dic dynamics. The texture of these rela-
traumas into awareness, which becomes
sense, experiential phenomena are not
between drives and defences; rather, it
tional processes are at a base-line during
source of life-long emotional vulnera-
the products of isolated intra-psychic
originates from the difficulties in establi-
intergenerational transmission of trau-
bility. We argue that such inner chronic
mechanisms, but are rather, forming at
shing and sustaining relationships with
matic attachment (Jillberg, 2015). Paren-
threats have an somatic correlate, which
the interface of reciprocally interacting
others (Mitchell & Black, 1995) and as
tal relational memories are re-enacted as
can be noticed at a bodily level, specially
worlds of experience (Stolorow, 2002,
we argue also with ourselves.
implicit and usually unacknowledged dys-
during meditation practice, thus setting
regulated patterns, while sharing degrees
a starting-point from where they can be
of inter-affectively.
worked through.
p. 330). Individuals interact in an incredibly complex network, beyond classical
Affective regulatory processes are cen-
unconscious psychic determinisms, and
tral to the building up of ones health, and
driven by biologically-based instincts:
of an integrated degree of relatedness.
Children of traumatizing narcissist
according to inter-subjective authors,
The child needs other peoples body-mind
parents (Shaw, 2013), may (or almost cer-
A Buddhist
Integrative Approach
the therapists organization of experience
presence(s) to assist him/her in installing
tainly) have difficulties in acknowledging
Even though Buddhist psychology lacks a
interacts with that of the patient to form a
inner systems of integration and regula-
their inner emotional wounds, as they
theory of human psychological develop-
unique and indissoluble psychological sy-
tion, and establishing an embodied con-
have not received the kind of attention
ment across ontogeny, the Tibetan aut-
stem (Orange et al., 1997, p. 9).
tainer that is capable to hold such pheno-
that makes it possible for such a func-
hor, Trungpa (2007) holds that peoples
tion to be internalized. As these children
fundamental psychological problems es-
are often treated more as objects, their
sentially arise from neglect and from an
subjective experiences will remain un-
inappropriate environment during their
acknowledged and un-validated. More-
early years. Interestingly, he suggests
over, Bromberg (2011) argues that such
that care-givers have the capacity to offer
children suffer, when certain aspects of
psychological warmth and basic sanity.
their selves are not recognized as ha-
Such basic (or brilliant) sanity is already
ving a legitimate existence in the world
present in all human being and refers to
of others. A consistent disconfirmation
the expression of the precision and the
of self-experience leaves the child-adult
clarity of the awakened state of mind
lacking in creativity, spontaneity, stabi-
(Trungpa, 2003, p. 13).
lity and authenticity. The illegitimated
not-me of self-states, haunt the corri-
Wegela (1996) characterizes this by three
dors of the mind as a dissociated affective
experiential qualities: openness; clarity;

and compassion. The fundamental quality
relational trauma originates from the
is to be in contact with everyday expe-
Coming back to the theme of develop-
of basic sanity points to a primary aspect
incapacity of the growing child to face
rience, as it is; the addictive clinging for
ment, later in life, the wounded child will
of the mind, which is unconditional and
these Marks of Existence, all alone and
the next moment to be different, avoiding
set his self-locus in a mental domain that
unconstrained, and which underlies af-
unsupported. In other words, relational
or numbing the present moment, is a very
largely avoids affective experience (Ep-
flictive and non-afflictive mental states.
trauma could / would consist of a prema-
common expression of the human mind.
stein, 1998). Using the minds safe Ego,
This notion particularly emphasizes that,
ture exposure to existence, and its marks,
beyond psychopathological mental states
in the context of an absent, or a negli-
The difficulties in creating a relational
otherwise raw and unbearable somatic
(developmental trauma in this case), hu-
gent, caregivers contingent responses.
home, in which the childs (or patients)
feelings. The identification to a solid and
mans and human mind are fundamentally
Physical and emotional pain, early in-
experience can be held, appear as the
separate sense of self creates an illusory
sane. This quality of mind can be expe-
teractive losses and the experience of
parents (or therapists) own difficulties to
refuge, characterized by self-invalidation
rienced personally and inter-subjectively.
having an un-integrated self, represent
be in contact with and to regulate their
and non-authenticity.
a significant danger to the babys deve-
own self-experience. As we have menti-
Moreover, meditative insight recognizes
loping constructs of cohesion and em-
oned, early personal inter-affective me-
We suggest that during development,
what traditionally has been called the
bodied self-organization: and thus his/
mories usually model such present mo-
the childs body silently parallels such
Three Marks of Existence: 1) imperma-
her mind-body integration. As the childs
ment relational dynamics. In this sense, it
mental dispositional styles, learning to
nence (anicca), or the changing nature
experiences cannot be properly seen or
is possible to normalize both caregivers
reject most of the chronic inner signals of
of phenomena; 2) the pervasiveness of
held, as s/he does not encounter a safe
and therapists reactions to unpleasant
danger, and thus shaping a different way
suffering (dukkha) at a bodily, emotional,
space and a basic quality of acceptance in
dyadic experiences. Therapeutic mis-
of relating to his/her own relational ex-
mental and relational level; and 3) no-
the caregiver, an inner fear reaction be-
attunement (and parental unresponsive-
periences. Chronic muscular patterns of
self (annata) the absence of an inde-
comes a habit in his/her body and mind.
ness) manifest our natural resistance to
contraction, defensive second skin pheno-
pendent, unchanging and solid sense of I.
Traumatic scars develop and then reside,
the changing and painful quality of inter-
mena (Bick, 1968), as well as hyperactive
deeply embodied, as forms of chronic re-
affective phenomena. The felt menace of
behaviours are some of the usual expres-
actions to such a felt danger.
possible dys-arousal, of what Bromberg
sions of the learned avoidance to pain. In a
(2008) calls the shadow of the tsunami,
similar sense, Kostners (2014) views rela-
As an attempt to integrate these different views, we suggest that difficulties
the child learns to avoid contact with
in establishing a relationship to these
According to Buddhist Psychology, most
rests deeply inscribed and is constantly
tional suffering as constructed within an
Three Marks, from the pre-verbal stages,
afflictive mental states arise from: either
protected. Relational trauma leaves em-
on-going relational matrix, arguing, the
constitute a form of implicit relational
clinging to pleasant experiences; an aver-
bodied shadows that create difficulties
tendency toward re-creating early relatio-
knowledge, which lays at the root of de-
sion to negative stimuli; and/or indiffe-
in the possibility of any intimacy with
nal patterns is what gives rise to suffering
velopmental trauma and its consequent
rences towards neutrality. All three habits
self and others. Tensing the body, when
in contemporary life (p. 65). We suggest
suffering.
are characteristic features of the ordina-
in relationship and irritation, or while in
that through mindfulness practice it
ry ignorant mind (avidddya), which rests
meditation, can be seen as examples of
is possible to explore how the ways that
The new-born baby is totally dependent
blind to the impermanent and non- (or
the caregivers (therapists) inner defen-
we relate to ourselves is expressed in the
on the caregivers attuned mind and em-
un-)substantial nature of these pheno-
siveness.
forms that we relate to others, and visa
bodied responsiveness. We believe that
mena, including the self. The difficulty
versa. Through mindfulness practice, it is

possible to validate own experience, tru-
self-regulation (Schore, 2013). The paren-
sensorial input (touch, intero-ceptive
sting the felt sense of existence.
tal (or care-givers) negligence impacts on
perception, smell, audition and taste) with
the childs developing brain, manifesting
dys-regulation of the thalamus; and diffi-
Clinical and NeuroScientific Correlates
as poor cognitive-affective attitudes and
culties in regulating limbic hyperactivity,
dysfunctional relational styles. For exa-
with damage to the pre-frontal cortex.
Mis-attunements to painful affects
mple, early exposure to maternal stress
or a breakdown of the childs and/or
sensitizes (or de-sensitizes) the childs
caregivers system of mutual regulation
brain-body connections to later stress
leads to the childs loss of capacity to
and these become associated with beha-
Dissociation as a Possibility The legacy of non-validated

experience
integrate affect, and thereby this leads
vioural manifestations in children often
Nowadays, dissociation is viewed through
to overwhelmed and disorganized states
impulsivity and aggressivity (Essex, 2012).
an interdisciplinary lens that bridges both
(Storolow, 2011). Research reveals how
Burgy (2012) explores how early life stress
the psychological and biological realms
early dysfunctional interactive patterns
can alter functional emotional regulation
(Schore, 2007). It consists of a right-brain
affect ones dynamics of experiential in-
at adolescence, thus possibly observing
strategy, representing the ultimate defen-
tegration. Schore (2010), reviewing many
less amygdalaventromedial pre-frontal
ce for blocking emotional pain (Schore,
studies on attachment dysfunction and
cortex connectivity. The autonomic ner-
2010). Biologically, it is a condition of dis-
psycho-biological
vous system remains vulnerable, both to
engaging (hypo-arousal) from reality, in
intense hyper-arousal and hypo-arousal.
order to conserve energies and survive.
development,
states
that relational trauma has an enduring effect on the right brain structure and or-
The old un-mielinated dorsal vagus nerve
ganization, characterized by impairments
Frewen and Lanius (2015) describe vario-
discharges itself in order to reduce ener-
in emotional processing and pathologi-
us deficits in children with early chronic
gy consumption, sometimes even feigning
cal dissociations, among other forms of
trauma, which included problems with
death as a last strategy (Porges, 2001).
psycho-pathology. He considers the right
emotional awareness, emotional regulati-
hemisphere as the unconscious, emoti-
on, self-referential processing, and a sta-
Bromberg (2006) states, In the face of
onal and procedural brain, orchestra-
ble sense of self. The corresponding brain
psychological trauma, self-continuity is
ting reactions to danger and stress. With
areas show dysfunctions that correlate
threatened, and this threat, for most hu-
secure attachment bonds, the brains
towards a disconnection from emotional
man beings, is countered by the use of dis-
right hemisphere adaptively learns to re-
life, and difficulties in regulating inter-
sociation as an evolutionary response
gulate appropriate levels of arousal.
affective dynamics. In adults with history
(p. 113). Dissociation occurs in stressful
of trauma, van der Kolk (2014) describes
situations in which the individual strives
On the other hand, insecure attachment
brain dysfunctions at three different le-
to become unseen (Schore, 1994, 2001).
styles are correlated with anomalies in
vels: hyper-vigilance a sense of chro-
Lanius et al., (2005) showed predomi-
the childs development, resulting in im-
nic threat with increased reactivity in
nantly right-hemispherical activation in
plicit dysfunctional memories and poor
the amygdala; difficulties in integrating
traumatized patients while they are dis-

sociating, as a method to escape from the
becomes an experiential possibility in
phenomena is not traumatizing in itself,
ment of the diaphragm while breathing. In
overwhelming emotions associated with
both meditation and psychotherapy. Mo-
and these are possible to be felt. Through
this way, intimacy with bodily sensations
traumatic memories.
reover, it is in the context of a relation-
mindfulness practice, the capacity to
is developed beyond theories, self-narra-
ship with the therapist and/or meditation
dwell in such quality of consciousness
tives and classical psychological insight.
Treatment: Cultivating
wisdom and compassion
teacher, and it is through a process of ap-
the awareness of the changing nature of
preciative inquiry and validation of sub-
phenomena is progressively cultivated.
According to Stolorow (2011), for the
jective experiences, that new relational
Embodied affective wounds are worked
Psychotherapy as a Re-creation
of a Relational Home
childs affective experience to be deve-
knowledge may emerge.
through, as pain and its aversion are re-
The therapeutic process is a co-creation
cognized, and then held in basic sanity.
that results from the coming together of
According to Epstein (2013), the Buddhas
the therapists and the clients embodied
most fundamental discovery was that the
memories and their inner worlds, which
adequate attunement to the childs painful
Personal Practice:
From the body to welcoming
non-validated experience
human mind is, in itself, the relational
are inter-subjectively shared. The affec-
emotional reactions that renders them un-
Epstein (2013) draws a parallel between
home that is needed to process trauma
tive quality of the encounter includes a
endurable and thus a source of traumatic
meditation and re-experiencing a good
(p. 202). Meditation offers an embodied
non-verbal level that can be experienced
lopmentally traumatic, it must lack of

a relational home where it can be sustained and integrated: It is the absence of
states and psychopathology (p. 27). Sto-
enough mothering attention early on in
training that seems to reinforce our own
and mutually explored. A contemplative
lorow also claims that if a painful expe-
life: a holding environment in which
psycho-corporal continent: an inner felt
relational psychotherapy would reco-
rience has a relational home, then it may
unknown and unexamined aspects of the
space of safety.
gnize basic sanity as a shared container
result in enhancement of real existence.
past can be experienced for the first time
In a similar direction, Buddhism teaches
in the here and now (p. 158). Moreover,
Pointing to the importance of the body
terns and reactions (of both therapist and
that beyond all forms of suffering we
Epstein (1995) sees, in meditation, the
in the healing process, Brach (1997) sug-
patient), which can then gently start to be
all may access brilliant sanity through
possibility to deconstruct self-identifi-
gests, the key to awakening from the
seen and untied. The therapist creates a
cultivation of non-judgmental awareness,
cations and narratives, returning to the
bonds of fear is to move from our mental
healthy environment where basic sanity
acting as a container in which affective
felt sense the bare experience in the
stories into immediate contact with the
can emerge and be inter-subjectively felt
pain may safely unfold.
body. The body is the first foundation of
sensations of fear-squeezing, pressing,
and re-evoked. Holding mutual vulnerabi-
mindfulness and during meditation
burning, trembling .... It is possible to
lity with a caring and non-judgmental at-
Reinforcing the importance of body awa-
the experiential sense of self is physically
cultivate a gentle curiosity to the direct
titude, can help model others acceptance
reness, van der Kolk (2014) states that,
explored and held. Mindfulness implies
contact with somatic experience, inclu-
of inner and inter-subjective experiences.
learning to observe and tolerate your phy-
courageously facing the Three Marks of
ding chronically unfelt and threatening
As the therapist takes care of his own
sical reactions is a prerequisite for safely
Existence with less resistance. Progres-
sensations. For example, while sitting in
experience, through pausing, breathing,
revisiting the past (p. 209). When the past
sively, a felt space is created between
meditation posture in an upright posi-
feeling and cultivating compassion, the
is trauma that was occurring during the
painful stimuli and habitual reactions.
tion with the belly and chest open, it is
client can begin to feel himself in a safe
possible to allow oneself to welcome the
space; one where a shift into a less de-
early years, the body keeps the score (van
able to hold learned inter-affective pat-
der Kolk, 2015). The acceptance of the
From a meditative perspective, we be-
sensations of the ventral part of the body,
fensive inner attitude can be experienced.
painful contact with ones experiences
lieve that the awareness of traumatic
including the occasionally painful move-

sential element of the therapeutic action
stance to feel the reactivation of painful
going scientific and clinical data are in-
that makes reliving a part of a growth
and procedural memories at a bodily le-
creasingly being integrated, nourishing
process psychoanalytic blind instead of a
vel. We have discussed how mindfulness
a much better interdisciplinary under-
repetition of the past. Bromberg (2009)
practice and basic sanity in the psycho-
standing of human development and the
suggests a subtle and fragile domain is
therapeutic approach can help to create
treatment of the traumatized self.
needed in order to help shrink a patients
a safe somato-psychic space in which to
vulnerability to their shadow of affective
hold, regulate and integrate un-validated
Finally, exploring the impact of our own
destabilization. Fear and tension while in
subjectivity. The learnt implicit memory
relational (and trans-generational) histo-
relationship can also be occurring from
of rejecting ones previously experienced
rical embodiment of inter-affective life,
the therapists side, as signs of self-de-
(and as yet unmet) needs can be trans-
its somatic manifestation, and its possible
fensiveness signal the risk of emotional
formed into new forms of being with the
validation through mindfulness practice
flooding. Navigating in and around the
pain. By befriending such vulnerability
and psychotherapy, our understanding of
borders of the patients windows of tole-
and allowing the experiential marks of
relational trauma and its treatment may
rance and the felt resonance in the the-
existence to unfold, developmental trauma
deepen and thus open new clinical and

research questions.
The ability to explore the quality of di-
rapist, is the proper practice of a mind-
may begin its healing process. Both psy-
rect contact to present moment, parallels
fulness oriented psychotherapy, which
chotherapy and meditation help to create
the capacity to re-evoke good enough
includes an inter-subjective view of sha-
a relational home from which sponta-
introjected functions toward the Three
red affects and suffering.
neous feelings of dignity and connection

can arise. Both scenarios may allow one
Marks of Existence. There is always a

healthy trace of presence, the felt fee-
With regards to dissociation, it is impor-
to cultivate an acceptance of the present
ling of having received attuned attention,
tant to recognize it as a valid and instinc-
moments mind-body activity and embo-
which can now be redirected to the relief
tive strategy to survive. As and when this
died history. These are the moments in
of suffering. Such quality is in line with
occurs during the therapeutic encounter,
which basic sanity is experienced within
Oranges (1995) notion of witnessing as,
it can be normalized and explored with
the healing process, allowing clarity and
part of the validation that makes possible
less resistance, or just silently held, in
compassion to arise mutually.
the childs trust in her or his own expe-
order for it to integrate naturally as the
rience and sense of real (p. 140).
relationship grows.
During the therapeutic encounter, when
Conclusion
it is important to recognize common
emotional intensity arises, the natural
An early inter-subjective wound is often
dualisms (including separating the brain
fear (or anticipation) of re-traumatisation
carried through life and is usually ex-
from psychic and bodily experience), as
can also be acknowledged and held. Ac-
pressed in personal and interpersonal dy-
well as separating present moment en-
cording to Bromberg (2009), the coexis-
namics. Non-optimal relational patterns
counters from their context (the patients
tence of security and risk become the es-
can be understood as arising from resi-
and therapists relational histories). On-
For a conceptualization of relational

trauma from a mindfulness perspective,
This paper was supported by the Fund for

Innovation and Competitiveness (FIC) of the
Chilean Ministry of Economy, Development
and Tourism, through the Millennium Scientific
Initiative, Grant N IS130005.
pp. 95-113: ISSN: 1356-9082
and reformatted, Nov. 2015; resubmitted
and accepted, April 2016..

Sebastin Medeiros
Simon Guendelman
is: a medical-doctor from Universidad
is: a medical-doctor; an adult
Catlica de Chile; a psychiatrist trained
psychiatrist; a psychoanalytic psycho-
ARON, L. (1996). A Meeting of Minds. Mutuality in Psychoanalysis. NJ: The Analytic Press.
at Universit Paris-7 and Centre Hos-
therapist trained at the University of
BICK, E. (1964). Notes on infant observation in psychoanalytic training. International
pitalier Sainte-Anne; and a relational
Chile; a mindfulness based interven-
psychotherapist, with influences from
tions teacher trained at the University
Zen and the contemplative psychothe-
California San Diego; and a meditation
rapy traditions. He trained as a mindful-
instructor from the Shambhala traditi-
ness-based interventions teacher at the
on. He is co-founder of the Center for
Center for Mindfulness University of
Mindfulness and Medicine, Chile. He is
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www.schattauer.de
Side Effects:
A case illustration from a

Mindfulness Based Existential
Therapy (MBET) perspective
Jyoti Nanda
Mindful
awareness
creates space
in which to
hear the client
Side Effects: A case illustration from a Mindfulness
Based Existential Therapy (MBET ) perspective
aside ones prior assumptions and pre-
Inhalte des Bewusstseins in der Gegen-
conceptions, in order to stay close to ex-
wart erkannt werden, und das Loslassen
perience. MBET values Thich Nhat Hanhs
schaffen nahtlos Raum fr das Hren des
(1998) focus on listening with presence
Klienten. Dies ist dem was Husserl (1931,
and compassion, and Kramers (2007) at-
2002) als Einklammerung bezeichnet,
tentive listening with heart. MBET also
nicht unhnlich, nmlich ein Versuch, sei-
values tuning in to respond to the unique
ne frheren Annahmen und Vorverstnd-
needs of each client. Interconnectedness
nisse beiseite zu legen, um nahe an der
of part and whole is one of its foundati-
Erfahrung zu bleiben. MBET hlt Thich
onal principles: it recognises that change
Nhat Hanhs (1998) Fokus auf das Hren
in any one area of persons life can bring
mit Prsenz und Mitgefhl hoch, und
unforeseen changes in other parts.
Kramers (2007) aufmerksames Zuhren
Key Words: MBET, interrelatedness,
mit dem Herzen. MBET beinhaltet auch
uniqueness, human-to-human, open-
das Einstimmen, um auf die einzigartigen
ness, worlding, world-view
Bedrfnisse jedes Klienten reagieren zu
knnen. Die Vernetztheit von Teilen und

Jyoti Nanda
CPsychol, AFBPsS, is a practising
Chartered Counselling Psychologist,
and an Existential Psychotherapist,
Coach, and Supervisor.
Nebenwirkungen: Falldarstellung einer Mindfulness Based

Existential Therapy (MBET)
des Ganzen ist eines der grundlegenden
Kurzfassung: Achtsamkeit und existen-
reich einer Person unvorhergesehene
tielle Therapie haben mehrere grund-
nderungen in anderen Teilen mit sich
legende Prinzipien gemeinsam. Diese
bringen kann.
Prinzipien: Es wird erkannt, dass Vernderung in einem beliebigen Lebensbe-
Abstract
Fallstudie zeigt eine Integration beider
Schlsselwrter: MBET, Vernetztheit,
Mindfulness and Existential Therapy share several foundational principles.
Praktiken innerhalb des Wesens des The-
Einzigartigkeit, Mensch-zu-Mensch,
This case study illustrates Mindfulness Based Existential Therapy (MBET)
rapeuten (Nanda, 2010) und eine freie
Offenheit, Weltkind, Weltsicht
as an embodied integration of both practices within the being of the the-
phenomenologische Erforschung der ge-
rapist (Nanda, 2010) and as a free flowing phenomenological enquiry into
lebten Erfahrung des Klienten. Sie schtzt
the lived experience of the client. It values a human-to-human, I Thou,
eine Mensch-zu-Mensch, Ich Du Bezie-
relationship, respecting client uniqueness, and difference between the-
hung mit Respekt der Einzigartigkeit des
rapist and client, in which there is mutuality, openness, presence, and
Klienten, und den Unterschied zwischen
directness (Buber, 1947, 1958; Friedman, 2003). Mindful awareness of no-
Therapeut und Klienten, der Wechselsei-
Les effets secondaires : Un

cas dtude illustrant la
perspective tire dune thrapie existentielle base sur la
pleine conscience (MBET)
ticing contents of consciousness in the present, and letting them go, se-
tigkeit, Offenheit, Prsenz und Direktheit
Rsum: La pleine conscience et la thra-
amlessly creates space in which to hear the client. This is not dissimilar to
beinhaltet (Buber, 1947, 1958; Friedman,
pie existentielle partagent plusieurs prin-
what Husserl (1931, 2002) refers to as bracketing, an attempt at putting
2003). Achtsames Bewusstsein, in dem die
cipes de base. Cette tude de cas illustre
Jyoti Nanda -
de la vie dune personne peut entraner
ne conscience (MBET) comme intgration
des
concrte des deux pratiques dans ltre
dautres parties.
du thrapeute (Nanda, 2010) et comme
Mots cls: MBET, inter-connectivit,
une recherche phnomnologique qui
spcificit, humain--humain, ouverture,
coule de source dans lexprience du
mondialement, vision universelle
(1931, 2002) bracketing (
imprvisibles
dans
vcu du client. Ca place la valeur sur le
Friedman, 2003). La pleine conscience
:

()
et lattention porte aux contenus de la
conscience dans le moment prsent, et
leur lcher prise, crent sans efforts une
espace dans laquelle entendre le client.
(Kramer, 2007).
Ceci nest pas dissimilaire ce que Hus-
serl (1931, 2002) appelait bracketing [i.e.
la mise entre parenthses ], lorsquon
(),
essaie de mettre de cot ses prsomp-
tions et prsupposs pralables, afin
de rester proche de lexprience vcue.
MBET donne de la valeur la perspective
de Thich Nhat Hanh (1998) sur lcoute
avec prsence et compassion, et celle de
Kramer (2007) sur lcoute attentive avec
, -,
: MBE, ,
cur. MBET donne de la valeur galement
, -,
lide de se brancher pour tre lcoute
, ,
et rpondre aux besoins spcifiques de
chaque client. Un des principes de base
se situe dans lide que les parts et le tout
(Buber, 1947,
sont interconnects, reconnaissant quun
1958; Friedman, 2003).
changement dans nimporte quelle partie
humain--humain, Je-Tu, la relation, respectant lindividualit unique du client,

et la diffrence entre thrapeute et client,
dans laquelle il y a rciprocit, ouverture,
prsence, et franchise (Buber, 1947, 1958;
MBET
Nhat Hanh, 1998)
(Thich
2010),
(Nanda,
), ..
la Thrapie existentielle base sur la plei-
changements
EAP
Jyoti Nanda -

Introduction
supports moving away from analysing ex-
practice mindful breathing, deep listening,
transformation and healing become pos-
Within the scope of this paper, I will brief-
perience and staying with describing it, a
and deep looking (Ibid. p. 172). Drawing
sible (Thich, 1998, 2006). We can awaken
ly outline the philosophical underpin-
desirable stance in conducting a pheno-
from the Lotus Sutra, Thich Nhat Hanh
our minds and hearts to love, compassion,
nings of a Mindfulness Based Existential
menological enquiry (Nanda, 2005, 2009,
brings our attention to Avalokiteshvara,
joy and equanimity (Thich, 1991, 1998); to
Therapy (MBET) approach, and illustrate
2010, 2012, 2013). As a practice of pausing,
the bodhisattva of deep compassion that
loving-kindness and compassion (Brazier,
it through a case example. Note: To ensu-
noticing and choosing to respond, it also
practices looking with the eyes of com-
2013); a tender heart for self and others
re anonymity, all identifying details have
supports Existential Therapys emphasis
passion, and listening deeply to the cries
(Welwood, 1985); and to listening with
been changed.
on reflection, choice and responsibility
of the world (Ibid. p. 172). Compassion
heart (Kramer, 2007): valuable relational
to give meaning, purpose and direction to
is a deep concern for the other, in which
qualities for any therapist.
life (van Deurzen, 1997, 2002).
there is the intention and capacity to re-
Mindfulness
Jon Kabat-Zinns (1990, 2005) definition
lieve and transform suffering and lighten
Philosophical underpinnings
sorrows (Ibid. p. 172).
Mindfulness
of Mindfulness as Paying attention in a
Importantly, the quality of mindfulness
particular way: on purpose, in the present
as illuminating arising thoughts, fee-
moment, and nonjudgmentally is widely
lings, emotions and bodily sensations
Thich Nhat Hanh (2006, 1998) also points
les (Nanda, 2009, 2010; Claessens, 2009).
utilised by practitioners and researchers.
non-judgmentally in the present moment
out that mindfulness illuminates the
Each is firmly grounded within rela-
In elaborating on this definition, which I
facilitates acceptance of how things are
seeds in our store of consciousness
tedness, recognising the inseparability
also utilise in therapy, I see mindfulness
in any given moment: thus allowing an
those that cause greater affliction, and
of subject-object (Husserl, 1931/2002;
within an Existential Therapy context,
ease of being with what shows itself to us,
those that bring freedom from suffe-
Thich, 2006, 1998, 1991) and the insepa-
as a way of being in relation with myself,
helping us to step out of reactivity, and
ring. Thus, we can intentionally choose
rability of self-other-world (Heidegger,
with others and with the world (Nanda,
responding through choice. The practice
to water the seeds that take us towards
1962; Thich, Ibid.). Each practice values
2005, 2009, 2010, 2012, 2013).
of mindfulness also generates the energy
freedom from suffering, and let lie dor-
the stance of co-creation, rather than
of mindfulness in which powerful emo-
mant the seeds that increase suffering.
seeking a single causal explanation cau-
and
Existential
Therapy
also share several foundational princip-
Mindfulness practice illuminates the con-
tions can be embraced (Thich, 2001), and
With mindfulness, we can cultivate the
sing an effect. Each recognises the pre-
tents of consciousness in the present mo-
brings awareness of valuable insights of
four immeasurable minds of love (also
sence of suffering, change, imperma-
ment nonjudgmentally: i.e. noticing them,
impermanence, and the recognition of
referred to as loving-kindness (Thich,
nence, uncertainty and death as basic
letting go, and coming back to the present
inter-connectedness of self as being em-
1998, p. 171)), compassion, joy and equa-
givens (Ibid.). Each recognises the im-
moment, again and again. From an MBET
pty of a separate self (Thich, 1991, 1998,
nimity (Thich, 1998; Bien, 2008), which
portance of reflecting on our volition or
perspective, Mindfulness fulfils an impor-
2006). It makes meeting suffering with
help us move towards greater well-being.
choices, as they will have consequences
tant phenomenological stance of noticing
compassion possible.
Thich Nhat Hanh also points out that the
for self and others. Each emphasises ta-
four immeasurable minds are the four
king responsibility for our actions (Ibid.).
aspects of true love (Thich, 1998, p.170).
Each values openness to discovery, seeing
and acknowledging assumptions and presuppositions, and putting them aside, and
Listening with compassion to ourselves,
seamlessly bracketing them to stay close
and others, is an important aspect of
to clients first person lived experience
MBET. As Thich Nhat Hanh says, To de-
Thus, with mindfulness and our inten-
not knowing (Thera, 1996; Suzuki, 2006)
in the present. Mindfulness practice also
velop compassion in ourselves, we need to
tional practices of cultivating the mind,
and similarly the stance of unknowing
with a beginners eye, and the stance of
Jyoti Nanda -
(Spinelli, 1997). With so much common
table with uncertainty, unpredictability,
remaining open to the inter-relatedness
with every client. As Cohn (1997) points
ground, an embodied integration of both
and remains open to what emerges, while
of everything in the universe.
out, The client you meet, is the client who
practices arises seamlessly, as a way of
remaining
being in relation to oneself, others and
hearted, anchored and calm. In such a
The subtle, unseen and unspoken in-
client, it is not the same. Instead, the fo-
the world (Nanda, 2010). The practice of
human encounter, it is recognised that
ner atmosphere of the therapist, cannot
cus is on listening attentively with pre-
mindfulness also puts a special emphasis
both therapist and client are affected by
be objectified and measured; nor indeed
sence and heart (Kramer, 2007), tuning
on the practices of loving-kindness and
each other, and are both changed by the
can that of the client. What manifests is
in, and responding in the moment, being
compassion and both these qualities are
encounter.
what arises between therapist and client,
comfortable with unknowing (Spinelli,
unique to that moment, and also unique
1997) and the uncertainty of what will
to that particular relationship. MBET does
emerge next (Spinelli, 2015), while remaining anchored.
present,
receptive,
warm-
actively cultivated.
Therapeutic stance
meets you. If two therapists meet the same
MBET is a human-to-human encounter.
Listening
presence,
not subscribe to any forms of manualised
It adopts a non-pathologising stance to-
kindness, compassion and openness is
protocols to be used in the same way
wards the clients distress, seeing it as
a valued stance of MBET. It requires the
arising from the difficulties of life and
therapist to check in with herself and to
living. The stance in therapy is meeting
become mindful of his/her inner atmos-
suffering, not only with courage as in
phere. It requires pausing, even momen-
Existential therapy, but also with loving-
tarily; connecting with the anchor of ones
As we enter the therapy room, Mary says, Oh, I like this room. It feels so calm. I smile and
kindness and compassion. It actively en-
breath; and becoming aware of inner spa-
reply, Oh, Thank you! Im so glad you like it.
gages in a phenomenological enquiry, re-
ciousness in which thoughts, feelings,
spects the clients uniqueness, and stays
emotions and body sensations emerge in
I accept Marys compliment and let her know that her presence has affected me, thus ex-
with description as in Existential The-
the moment. This awareness brings reco-
pressing mutuality. Both therapist and client have exchanged gestures of small talk. Small
rapy. MBET also encourages spontaneity,
gnition of the body-mind connection in
talk, too, is part of therapy, and is an expression of lived experience between two human
responding in the moment, and multiple
the present moment in relation to a gi-
beings co-creating their therapeutic relationship (Mitchell, 2014).
ways of being within the uniqueness of
ven context, and allows noticing, both the
each therapeutic relationship. Important-
change and flux, as well as the quietness
Mary is a tall, slender, pretty woman. Dressed neatly in a skirt and sweater and wearing
ly, MBET also moves away from seeking
of spacious awareness that surrounds all
black tights, she has blonde hair with highlights and soulful grey-blue eyes, but it feels as
causal relationships, or making claims
change and movement, both within and
though she wants to hide and not be seen.
that it is the therapist who causes healing.
outside of the practitioner. A conscious
Rather, it recognises therapy as co-crea-
deliberate intention to evoke the heart of
Mary has not had therapy before. We have an initial discussion around how I offer the-
ted space between therapist and client,
loving kindness and compassion shifts the
rapy and our therapy agreement, including confidentiality and its limits, the structure of
and the interrelatedness of both with the
texture of inner atmosphere from neutral
sessions, their frequency, breaks, cancellations, fees, and ending.
universe. It recognises that it is not pos-
to warm-hearted. There is also a recogni-
sible to predict or control therapy outco-
tion of this self as being part of some-
I can do only six sessions, she says. She wants my agreement on this. On exploring this
mes: thus the therapist remains comfor-
thing far larger than just the body, and
further, she says, that she does not want her husband to pay for therapy, that she is not
attentively
with
MBET: A human-to-human encounter
Jyoti Nanda -
earning much in her job as a carer, and wants to live within her means. Even six sessions
Mary expresses great remorse at not having had the courage to take responsibility for
feels like a luxury for her. I agree to her request for six sessions and offer her a reduced
bringing her baby into the world and protecting it. By now, her child would have been 12
fee. She thanks me. I smile and say, OK, we have six sessions. If each one of us gives 100
years old. She blames herself for committing a crime, feels immense shame and guilt, and
percent of ourselves, lets see what happens. My manner conveys hopefulness, energy and
sees herself as a coward, and a baby-killer, who deserves punishment. Mary weeps and
openness to discovery. She expresses her gratitude and we both show a keenness to be
her tears flow like torrents down her cheeks: she apologises for her crying.
together.
As I hear her story, I feel immense compassion for Marys suffering. My eyes tear up
I feel a sense of warmth towards Mary, and also a sense of anticipation of what might
(get moist) as well. I say, Now theres two of us! Even though my eyes are moist, I feel
unfold in her story. The session described below is an unfolding of a phenomenological
a sense of calmness and of being anchored. My emotion is a spontaneous resonance in
enquiry (reconstructed from memory). After a silence, Mary sighs and starts to speak.
my body and I accept it. I am affected by her suffering and Mary sees this aspect of my
human-ness.
Her low mood is affecting everything, including her work and her relationship with her
husband, who she describes as a good and kind man. She practises meditation and yoga,
While I feel deeply for Mary, I do not wish to judge her strong beliefs that she has
but feels no peace. There are things that she has not been able to share with anyone for
committed a crime, or that she is a baby killer and thus deserves punishment
many years: they haunt her constantly. Despite meditation, she is unable to let go of them
and so I dont tell her that she shouldnt think in this negative way. Mary believes in
and doesnt know what to do. I then summarise what I have heard and ask her if I have
her religion, and she is adamant in her belief that she has committed a crime by kil-
understood her correctly; and I also ask her to feel free to correct me, if otherwise. Mary
ling her baby. As Spinelli (2015) points out, a fixed world-view bestows certainty.
validates my understanding.
Inwardly, I bring mindful awareness to my own arising thoughts: The abortion was not
My openness to be corrected by Mary gives us both the permission to do our best, frees
your responsibility alone ... The babys father refused to take any responsibility ... Your fa-
us from the fear of getting it wrong, and also gives recognition that we might both need
mily didnt support you How can you blame yourself in such a harsh way ... Cant you see
clarification from each other in our dialogue. Her verification is important to me. As exi-
how destructive this way of thinking is ... Be kind to yourself ... This harsh judgement is a
stential therapists, we recognise that we may not be able to understand the other exactly
sedimented belief ... In becoming aware of my own arising thoughts, feelings, emotions,
because we are unique and different from each other: our attempt is therefore to stay
bodily sensations (including my moist eyes), in our interactions, and acknowledging all
alongside, engage and enquire.
these, I just let them go. In recognising my assumptions and pre-suppositions of what she
should do and bracketing them (Husserl, 1931/2002), my thought clutter clears, allowing
Mary speaks with great sadness about an abortion that she had many years ago: it was an
spaciousness in which to stay alongside Mary and to explore and engage with her further.
out-of-wedlock conception. Her (then) boyfriend was not willing to take on the responsibility of being a father. She did not have any family support, as her actions had brought
I ask with navet, I am not sure I understand why you call yourself a baby-killer? My
shame on her family, and she was urged by those concerned to have the abortion. However,
difference in understanding gently challenges her deeply-held belief, while also being
she had wanted to keep her baby, and she speaks of her distress at having to go through the
respectful of the place she is in. Mary then says: I took the decision. I signed the form the
abortion. Later, she had confessed to a priest and he had told her that to abort a
doctor asked me to sign. I gave permission for the abortion. I am the guilty one. I could have
baby was to commit both a crime and a sin: and he reminded her of Judgment Day.
stopped it.
Jyoti Nanda -
Therapist You say that you gave permission. But I am not quite sure that I understand
Mary is now beginning to acknowledge both sides of her narrative, allowing her world-
why you say, I am the guilty one. Because I also heard you say, The babys fa-
view to make space to include another perspective; and in so doing the certainty in
ther was not willing to take responsibility for being a father, and your parents
her worldview appears slightly less certain. (Long silence.)
were not willing to support you. You said your mother hid the news from your
father, so that you would not get into trouble with him and she didnt want it
Therapist Heres a thought and a question: Are you the only one responsible for the
known in the wider society. Is that so?
abortion, or are there many factors that came together for this abortion to
happen?
Thus, I bring to her awareness both sides of her narrative, instead of her focussing on
only one aspect of her story.
The insight that I offer Mary derives from the stance of co-creation of situations, and
from the Buddhist notion of dependent origination. Many factors come together and
Mary
Yes.
then something manifests. It is a gentle challenge to her deeply held view, that I gave
Therapist If, for a moment, you can imagine: that the babys father was willing to take res-
permission, therefore I am guilty. This particular intervention asks her to reflect further,
ponsibility for the baby, along with you; if you had had support from your
allowing greater uncertainty, and less rigidity to her worldview. There followed a long,
parents, and that their view of society was not critical; would you have given
silent pause in which Mary seemed very thoughtful. In these silences, I can see Mary
permission for the abortion?
actively processing what I have said, through her thoughtful pose and eye movements.
While staying with her narrative, I have flipped the scenario around, where she could
Mary
Umm! (and she nods slightly).
imagine a different set of conditions, and reflect on the outcome.

Therapist Is it possible to see it as, I am part of the whole situation. Others are also a
Mary
(forcefully) No, never! I really wanted the baby. I felt so bad. I felt forced to
part of this situation?
have the abortion.

Based on inter-relatedness between a part and whole, the assumption is that each
In speaking aloud like this, Mary is able to hear her own words powerfully, and another
persons actions will have consequences, not only for themselves, but also for others.
side to her story.

Mary
Therapist You wanted the baby so much, but without support from anyone, you felt
Hmm! (And now Mary repeats what I have said): I am part of this situation.
Others are also a part of this situation.
forced to have the abortion.

Our being together in this dialogue feels as though we are co-creating new meanings
I repeat her words, so she can hear me acknowledge what she says. Hopefully, she will be
together, the process and outcome of which is unpredictable and uncertain.
able to hear her dilemma, in her narrative.

Therapist Whats it like for you to say this and to hear yourself saying this?
Mary
It would have been very, very difficult to have the baby. No house, no food,
Mary
Mmm! Ive never thought of it like this.
no support. An outcast. Everyone was too critical. My father would have gone
ballistic: too much shame, being shunned by family, and society.
Jyoti Nanda -
Our session is coming to an end and its time to stop. In the next session when we meet,
As Mary stays with the clenched, tight sensations in the throat, without being in conflict
Mary looks very perturbed.
with them, I can see her throat muscles easing. Likewise, I guide Mary to notice the
tightness in her chest. My own calmness, anchor, and ease in being with Marys arising
Mary I am feeling a lot of different feelings. Its all mixed up relief, sadness, a lot of
experience, gives her the confidence to experience her own arising emotions and body
anger. I just want to cry. I want to scream. Why didnt anyone support me? So
sensations without panicking. Mindfulness has, thus, been seamlessly introduced into
unfair! (She speaks forcefully: her face is flushed with anger.)
the session.
The structure of Marys fixed, familiar, and certain world-view is dissolving into the cha-
Mindfulness may seem to be similar to Gendlins focussing in its being body-focussed,
os and uncertainty of worlding (Spinelli, 2015) and the fluidity of meaninglessness, not
yet we need to acknowledge its differences too. The unconditional presence in mindful-
to be confused with lack of meaning. Meaninglessness, here, is meant as this changing,
ness has a non-striving quality to it. It does not seek conceptual knowing and a resolu-
shifting, uncertain (and not yet formulated) new meaning, which is in the process of
tion through verbalising meaning, as in focussing, where one layer of meaning gives way
becoming (Spinelli, 2015). The process of moving from the certainty of the familiar world-
to another, and another in what Welwood (2002) calls a horizontal shift. In mindfulness,
view to the chaos of the fluid, unfamiliar, uncertainty of worlding can unleash feelings of
the shift is vertical where one moves from personality into a deeper quality of being, as
destabilisation and groundlessness. Unforeseen and unpredictable expressions of emo-
a fixed constellation of observer/observed dissolves, along with all reactivity, contraction,
tions can arise for the client in this upheaval.
or striving (Ibid., p. 120).
Therapist I can see how angry you feel! Its OK to feel anger. Its OK to feel whatever you feel.
Mary is already familiar with meditation and yoga. She finds great comfort in this practice
of illuminating her bodily sensations without being in conflict with them. She is happy
I am feeling calm, anchored and non-judgmental in being with Mary, holding and con-
for me to guide her in a short formal practice of mindfulness of the breath and body
taining her emerging strong emotions. Perhaps, it models for her a stance of mindfully
sensations, which helps her to reconnect with the breath as an anchor, and check in
being with her experience. I can see turmoil in her flushed face and tight body.
with the body. Its a ten-minute practice, which helps her and has helped many clients
over the years (Nanda, 2010, 2012, 2013). Despite her background in meditation and yoga,
Therapist May I ask you to notice how your body is feeling just now?
Mary says this is the first time that she is beginning to make sense of her experience, in
a meaningful way.
I guide Mary towards recognising the embodiment of her emotions (Merleau-Ponty, 1999;
Gendlin, 2003) and that they can all be noticed, acknowledged, experienced and embra-
Conclusion
ced, without one being in conflict with them (Thich, 2001).
Marys experience of MBET started the
process of worlding, giving rise to new
unfolding of a process in which she could
meanings and shifts in her worldview.
Mary
My throat is very tight. Its like I might choke.
speak and hear her story, through our
And there is a tightness in my chest.
being together, where both the clients
Recognition of the interconnectedness
uniqueness and our differences were pre-
of body and mind, and seeing herself as
Therapist Mary, can you bring awareness to the tightness in your throat? Dont push it
sent. In this human-to-human encounter,
a part of the whole situation, were new
away ... just shine awareness on the tightness ... staying with it ... making space
Marys fixed rigid worldview entered into
ways of looking for Mary. Her experience
for it ... being with it kindly ... allowing it to be there.
a more fluid, uncertain and unfamiliar
of mindfulness with me gave her the con-
Jyoti Nanda -

fidence to turn towards her strong emo-
Jyoti Nanda
tions (like anger and sadness), embracing
CPsychol, AFBPsS, is a practising Char-
them in mindful awareness with kindness.
tered Counselling Psychologist, and an
BRAZIER, D. (2013). Not Everything is Impermanent. Kindle edition.
The seamless organic nature of MBET,
Existential Psychotherapist, Coach, and
BUBER, M. (1947). Between man and man. London: Kegan Paul.
grounded in inter-relatedness, concedes
Supervisor. She trained at Masters level
BUBER, M. (1958). I and Thou (R.G. Smith, Trans.). New York: Harper & Row.
that examining any one aspect of a clients

life can unpredictably affect other aspects
for all of them are interconnected.
In Marys case much to my surprise
in Child Development and Counselling

Psychology, and at an Advanced level in
Existential Counselling Psychology and
Existential Psychotherapy at Regents
University, London. A long-term practitioner of meditation in more than one
in the sixth and last session, just before
tradition, Jyoti has pioneered the intro-
we said goodbye, she said, Oh, I forgot to
duction of mindfulness into existential
mention, I found out only yesterday, I am
therapy. Her published work, in peer-
pregnant! I cant believe it! Imagine, after

all these years! She smiled shyly. I am so
happy for you, I smile. Inwardly I am thinking, you now know your baby will be safe
reviewed journals and book chapters,

focuses on an embodied integration of
the two approaches.
E-mail: jyoti@mindfultherapy.co.uk
with you... You now know you are not a

baby killer... You now know you can trust
and rely on another...
It was now time to say goodbye. I wished
her: the very best for herself; her unborn
baby; and the rest of her family. After
Mary leaves, I sit. Gratitude and peace
arise in feeling the interconnectedness
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advertisement
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The Mindful Bridge

Back To Work
1
Frank Musten
Mindful
awareness
creates space
in which to
hear the client
The Mindful Bridge Back To Work -
to the practice community between the
wickeln einer gesnderen Beziehung zu
weekly group sessions. Stress and low
sich selbst unter dem Einfluss der Ar-
support are known to be major contri-
beit und anderer Stressfaktoren. Ebenso
butors to the severity and chronicity of
beinhaltet das Programm Praktiken, die
PTSD and other trauma related disorders.
darauf abzielen, eine Verbindung zur Pra-
The effectiveness of this approach is il-
xisgruppe zwischen den wchentlichen
lustrated in a case example.
Gruppensitzungen zu frdern. Stress und
Key Words: Military, First Responders,
niederschwellige Untersttzung sind be-
Mindfulness, Posttraumatic Stress Disor-
kannte Haupteinflussfaktoren fr den
der, Return to Work
Schweregrad und die Chronizitt von

PTSD und anderen mit Traumata verbun-
Die Achtsame Brcke

Zurck zur Arbeit
denen Strungen.
(Mindful Bridge Back to Work, MBBW)
Achtsamkeit, Posttraumatische Bela-
Kurzfassung: Diese Arbeit beschreibt ein
tungsstrung, Rckkehr zur Arbeit
acht-wchiges
Frank Musten
is a psychologist in private
practice and the Co-Director
of the Ottawa Mindfulness Clinic
Schlsselwrter: Militr, Ersthelfer,
Achtsamkeitsprogramm
ganz oder teilweise an posttraumatischer
Le Pont de la pleine conscience

vers un retour au travail
Belastungsstrung (Post Traumatic Stress
Rsum: Le prsent article dcrit un
Disorder PTSD) oder anderen mit Trau-
programme de huit semaines bas sur la
mata verbundenen Strungen leiden. Di-
pleine conscience cr pour les militaires
ese Personen leiden oft an chronischen
et les premiers secouristes qui souffrent
fr Militrangehrige und Ersthelfer, die
Abstract
Symptomen, die ihre Funktionsfhigkeit
pleinement ou partiellement du trouble
This paper describes an Eight Week Mindfulness Based Program for mili-
einschrnken und es unmglich machen in
de stress post-traumatique (TSPT) ou
tary members and first responders suffering from full or partial Post Trau-
ein produktives Leben zurck zu kehren.
dautres troubles lis un trauma. Ces in-
matic Stress Disorder (PTSD) or other trauma related disorders. These
Die Mindful Bridge Back to Work (MBBW)
dividus ont souvent des symptmes chro-
individuals often experience chronic symptoms that limit functioning and
ist eine Abnderung des Kernprogramms,
niques qui limitent leur fonctionnement,
are unable to return to productive life. The Mindful Bridge Back to Work
das an der Ottawa Mindfulness Clinic
et ils sont incapables de retourner une
(MBBW) is an adaptation of the core mindfulness program offered at the
(OMC) angeboten wird. Genauso wie die
vie productive. Le Pont de la pleine con-
Ottawa Mindfulness Clinic (OMC). Like the core programs at the OMC,
Kernprogramme am OMC ist MBBW eine
science vers un retour au travail (Mind-
MBBW is an ethics based approach to mindfulness. However, MBBW also
auf Ethik basierende Herangehenswei-
ful Bridge Back to Work, MBBW) est une
includes practices that relate mindfulness to developing a healthier rela-
se an Achtsamkeit. Dennoch inkludiert
adaptation du programme de base de la
tionship with oneself in the presence of work and other stresses. As well,
MBBW auch Praktiken, die Achtsamkeit
pleine conscience offert la Clinique de
the program includes practices that are intended to foster a connection
in Zusammenhang bringen mit dem Ent-
la Pleine Conscience Ottawa (OMC).
Frank Musten -
Comme les programmes de base OMC,
MBBW est une approche de la pleine con-
science base sur lthique. Cependant,
MBBW inclut galement des pratiques qui
mettent en relation la pleine conscience
et le dveloppement dune relation plus
(MBBW)
saine avec soi-mme eu gard du travail
et dautres sources de stress. Aussi, le
programme inclut des pratiques qui ont
pour objectif le renforcement dune con-
nexion la communaut de pratique entre
les sessions de groupe hebdomadaires. Le
stress et le peu de soutien sont connus
, MBBW
comme facteurs majeurs dans la svrit
et la chronicit du trouble du stress post
traumatique et dautres troubles lis aux
traumas. Lefficacit de cette approche
est dmontre dans un cas dtude.
Mots cls: Militaires, premiers secou-
Introduction to the Problem
responders and military personnel at risk
ristes, pleine conscience, trouble de
Civilian first responders2 and military
of developing burnout (Jackson, Schwab &
stress post-traumatique, retour au travail
personnel are at high risk of exposure
Schuler, 1986; Maslach, Jackson & Leiter,
PTSD ,
to trauma. In addition, their work set-
1997; Maslach, Schaufeli & Leiter, 2001).
, .
tings are also often in very demanding
environments where individuals have
It has been suggested that this combi-
only limited control over outcomes and
nation of exposure to trauma and job-
: ,
experience low organizational support
related burnout puts members of these
(Donnelly, Chonody & Campbell, 2014;
professions at increased risk for deve-
, -
Halpern & Maunder, 2011; Regehr & Le-
loping Post-traumatic Stress Disorder
Blanc, 2011; Regehr & Millar, 2007). These
(PTSD) (Boudoukha, et al., 2013; Halpern
job characteristics (Karasek & Theorell,
& Maunder, 2011; Perez, Jones, Englert &
1990) along with confused roles, and poor
Sachau, 2010; Shakespeare-Finch, Rees
(PTSD)
relationships (Cooper, Dewe & ODriscoll,
& Armstrong, 2014). Two meta-analyses
2001) are also major stressors in these
lend support to this suggestion (Brewin,
working environments and put these first
Andrews & Valentine, 2000; Ozer, Best,
(OMC).
Frank Musten -
Lipsey & Weiss, 2008). Together these two
military and first responders suffering
finding an individual path without fear
M4 adaptations and the rationale under-
analyses found that the risk of developing
from PTSD, as well as from chronic work
of criticism or censure. The group bears
lying those adaptations are described in
PTSD depended on a number of factors.
stress (Christopher et al., 2015; Frewen,
witness to, and holds the suffering of,
recent publications (Monteiro & Musten,
All of the factors examined had low to
Rogers, Flodrowski & Lanius, 2015; King
each individual in the group.
2013; Monteiro, Nuttall & Musten, 2010;
moderate associations with risk of de-
et al., 2013; Vujanovic, Niles, Pietrefesa,
veloping PTSD. However, peri-traumatic
Schmertz & Potter, 2011). The results have
Furthermore, when mindfulness is vie-
tion in M4 programs is that they explicitly
factors (e.g., intensity of response to the
been promising, showing improvement
wed as more than a clinical intervention,
incorporate ethics in the form of beha-
incident, dissociation, and so on) along
in symptom-severity over the course of
based primarily on meditation, there is an
vioral practices, the Five Skillful Habits,
with post-traumatic factors (low social
treatment.
opportunity to draw some wisdom from
based on Thich Nhat Hanhs interpreta-
its different roots (Monteiro, Musten &
tion of the Buddhas five ethical precepts
However, mindfulness practice also has
Compson, 2015). From this perspective,
(Hanh, 2007). The Five Skillful Habits are
the potential to address the concurrent
mindfulness has the potential to be a po-
meant to provide a framework for culti-
Most individuals who experience trauma
stress and lack of social support that has
tent step on the path to living a fuller life,
vating ethical practices that both foster
do not develop PTSD, and most of those
also been related to symptom severity
in the presence of the reality of suffering
and emerge from living a valued life.
who do typically recover. However, a si-
and chronicity. Mindfulness, as a trans-
and loss.
gnificant proportion of those individuals
diagnostic intervention, fosters emo-
exposed to such risks develop chronic
tion regulation and promotes general
This is important to first responders
aptations. First, the didactic portions of
PTSD or chronic partial-PTSD. Their
well-being, independent of the disorder
and members of the military whose social
the program use work related examples
symptoms remain clinically significant
(Corcoran, Farb, Anderson & Segal, 2010;
identities are often strongly defined by
(Krger et al., 2014). The examples are
and result in enduring functional impair-
Mitchell & Heads, 2015). Thus it has the
their work organizations. Prolonged trau-
generic and are meant to illustrate how
ment (McLaughlin et al., 2015; Westphal et
potential to foster a more skillful ap-
ma (and PTSD) typically removes them
mindfulness practices can help an indi-
al., 2011). The limited evidence available
proach to managing stress, independent
from that social space: sometimes tem-
vidual manage the stress of productive
also suggests that lack of social support
of the specific stressors.
porarily; sometimes permanently.
life more skillfully. When appropriate, the
risk of developing PTSD and also increase
Mindfulness is also often taught in a
these class exercises is also related to the
the risk that PTSD or partial-PTSD will
group program, following the basic for-
The Structure of the Mindful

Bridge Back to Work Program
become chronic (Haugen, Evces & Weiss,
mat originally developed by Jon Kabat-
The Mindful Bridge Back to Work program
skillful ways of relating to their produc-
2012).
Zinn (1990). Group participants were as-
(MBBW) is an eight-week, mindfulness-
tive life.
ked to speak about their experience and
based, group intervention, which is one of
The Potential of
Mindfulness Interventions
from their experience, not to give advice,
the Mindfulness4 (M4) programs offered
Secondly, participants are encouraged to
and not to speak about anothers expe-
at the Ottawa Mindfulness Clinic. M4 pro-
adopt physically-focused practices, which
Mindfulness Based Interventions (MBIs)
rience. Then the group becomes a contai-
grams are adapted from the Mindfulness
they may experience as more grounding,
have begun to be introduced, often as
ner, where each person has the freedom
Based Stress Reduction (MBSR) program
and that can supplement (or be substitut-
adjunct treatments, for members of the
to explore her or his own suffering, and
developed by Jon Kabat-Zinn (1990). The
ed for) the standard mindfulness medita-
support, concurrent stress, etc.) had a

stronger association with risk of PTSD.
Monteiro et al., 2015). An important adap-
The MBBW program has additional ad-
awareness that participants develop from
and concurrent stressors increase the
increased possibility of developing more
Frank Musten -
tions that are regularly associated with
tant for individuals suffering from PTSD
ments included the Beck Depression In-
sponses to the clinical questionnaire in-
eight-week mindfulness programs. It is
and who may have difficulty, in their in-
ventory (BDI), the Beck Anxiety Invento-
dicated that she experienced eighteen
emphasized that being able to sit in medi-
itial practices, with attention bias and
ry (BAI), the Outcome Questionnaire-45
out of thirty-two symptoms as either ha-
tation is not a gold standard. Participants
attention control (Olatunji, Armstrong,
(OQ-45) and a 32-item questionnaire,
ving quite a bit or an extreme impact
often feel that they are somehow failing if
McHugo & Zald, 2013; Schoorl, Putman,
developed in our clinic, that asks how
on how she managed her ordinary life.
they are unable to sit in meditation, even
Van Der Werff & Van Der Does, 2014).
severely a respondents symptoms have
Her responses to these instruments, af-
interfered with their ordinary life during
ter the course was completed, indicated
the past seven days.
that she was still moderately depressed
when it is clear that just sitting quietly

opens up a space for significant emotio-
An Illustrative Case
nal experiences.
Angela3 is a 35 year-old constable in a
and anxious, and she still experienced a
Canadian police service. She experienced
As well, as noted above, mid-way bet-
wide range of symptoms as severe. Ho-
Thirdly, course participants are some-
a series of traumatic incidents over the
ween
are
wever, the number of symptoms that she
times contacted between classes so as
course of several years. These incidents
contacted by email and asked about their
experienced as significantly interfering
to check in on their practice. Experience
included several significant threats to her
practice at home. They are encouraged to
with her daily life had decreased from
suggests that regular email contact (for
personal safety and prolonged exposure
give a summary of how their practice has
eighteen down to four. This finding was
example) is beneficial, as it both encou-
to traumatic visual material. She also in-
been going and also to ask questions if
consistent with what might be expected
rages their practice and allows them
itially experienced significant interperso-
they have concerns about practice.
from a mindfulness intervention. In es-
an opportunity to raise issues that they
nal stress and lack of organizational sup-
might not want to raise in class.
port, primarily associated with specific
The psychological assessment instru-
gnificant symptoms, but appeared better
individuals in one of her work settings.
ments and the regular email check-ins
able to live her ordinary life in the pre-
were not included explicitly as research
sence of those symptoms. She responded
Fourth, the Subjective Unit of Distress
each
session,
participants
sence, Angela continued to experience si-
Scale (SUDS) (Monson & Shnaider, 2014) is
She was referred to the Ottawa Mind-
tools. Rather the information available
four times over the eight weeks to the
used as an individual measure of distress.
fulness Clinic for an eight-week Mindful
from the tests and emails was gathered to
between-session emails, which was sup-
In the first class of the MBBW program,
Bridge Back to Work Program (MBBW).
support the clinical intervention. Howe-
ported by her responses.
participants are instructed in its use and
In Angelas case, her participation in the
ver, these inputs also provide information
then are asked to use SUDS as a regular
MBBW program was an adjunct to on-
that relates to the effectiveness of the in-
In the first week, she had reported that
check-in during the week and to track
going
tervention.
she was trying to establish the habit of
what differences they notice when SUDS
Therapy (McLean, Asnaani & Foa, 2015)
is in the mid-range, as opposed to very
with a therapist who was not associated
Angelas responses (to the BDI and the
climbing stairs at her workplace. She
high or very low scores. They are also as-
with the Ottawa Mindfulness Clinic.
BAI before the course) indicated that she
also noted that the power went out three
was experiencing severe symptoms of
times in her building, and there was one
individual
Prolonged
Exposure
ked to record their SUDS level before and
maintaining her attention on the act of
after a planned exercise: SUDS provides a
All participants in the MBBW program
depression and anxiety. Her responses
prolonged period when it was completely
concrete measure of change that allows
completed a short battery of psychologi-
to the OQ-45 also indicated that she was
dark. She reported being very anxious on
participants to track the benefits of their
cal assessment instruments both pre- and
experiencing a wide range of symptoms,
these occasions, but she was able to use
practice. This can be particularly impor-
post- course. Those assessment instru-
in the severe category. As well, her re-
the breathing exercises that she had been
Frank Musten -
taught in the course to lower her anxie-
now become a habit to bring her attenti-
change. Her choice might have been to be
Frank Musten
ty enough so that she was able to think
on back to climbing the stairs when she
in constant conflict with those realities. In-
is a psychologist in private practice
about what she needed and managed to
used them at her office.
stead, because of the MBBW program, she
and the Co-Director of the Ottawa
seemed to find a healthier way to be with
Mindfulness Clinic. He is interested in
herself in the presence of those realities.
developing mindfulness based group
find a spot near a window and began to

meditate. Once the lights came back on,
These results suggest that Angela was
she reports that she was able to return to
bringing mindfulness practices into her
work, even though she was still experien-
daily life and the outcome was that she
Case studies are limited in their gene-
cing some anxiety.
was better able to engage effectively in
rality and it is important to explore the
interventions for individuals who are
her daily life, even though her written as-
possibilities suggested here more rigo-
In the third week (when she was intro-
sessment results suggested that she was
rously. Angelas response to the emails
duced to the Pleasant Events Calendar
still experiencing significant symptoms.
contacts suggest that she found the skills
exercise (Monteiro & Musten, 2013)), she
Further, she also seemed able to use the
she was learning helpful, and that they
noted that she was not able to connect to
skills that she had acquired in the MBBW
were contributing to her sense of well-
the pleasant events as they were occur-
program to augment her individual Pro-
being. However, she was also in individual
ring, but at the end of the day she was
longed Exposure Therapy.
therapy at the same time and a case stu-
able to reflect back on the day and pick
dy does not allow for a separating out of
out a few occasions that had been plea-
Discussion
the contribution of each intervention to
sant, and the memories brought a smile
Many who are impacted by stress and
her reported improved functioning. Also,
to her face.
trauma at work develop chronic, debili-
space limitations did not allow for a full
tating symptoms. Concurrent stress and
description of the course. A full descrip-
In the fourth week, she reported being
lack of support appear to be major fac-
tion of a core M4 course is found in our
able to connect what was happening in her
tors that determine who develops chro-
book (Monteiro & Musten, 2013).
body with what she was experiencing
nic trauma-related symptoms. Angelas
emotionally and finding that she had new
case illustrated how mindfulness practi-
Finally, it is important to acknowledge
ways of regulating her emotional responses.
ces helped help her to engage more ef-
that, even after completing a program
fectively with some of the challenges that
like ours, many trauma sufferers do not
In the seventh week, she reported that
she faced in her work and personal life.
return to their work. Sometimes, this is by
she was beginning to use her ability to
The support of the group, that was impli-
choice, sometimes not. The intent of the
notice her sensations and able to use
cit in the case, also allowed her to develop
program is not to train skills that would
the Subjective Units of Discomfort Sca-
her practice in her own time and on her
allow individuals to return to emotionally
le that she had learned in the course to
own terms.
dangerous work environments, rather the
help with her exposure therapy and she
experiencing occupational stress.

Email: frank.musten@gmail.com

pp. 132-145: ISSN: 1356-9082
and reformatted, Nov. 2015; revised,
intent is to foster an awareness that cre-
was finding that those mindfulness skills
Angelas symptoms were the result of a
ating a mindful bridge back to productive
were beneficial. She also noted that it had
number of factors that were unlikely to
life is about much more than work.
Frank Musten -
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6 (1), pp. 1-13. doi: 10.1007/s12671-014-0301-7

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Mindfulness, Equanimity and Cognitive Flexibility -
Mindfulness,
Equanimity and
Cognitive Flexibility
Mirjam Hartkamp
Abstract
Mindfulness
meditation
is
becoming
more profoundly and widely implemented in Western clinical practices and Western daily life. However, clearly defining
and objectively measuring its mechanism
and outcomes, poses a challenge to research on mindfulness. A growing body
of literature affirms the positive effects,
but recent meta-analyses show that many
studies suffer from methodological limitations that undermine the reliability of
Mirjam Hartkamp
has a background in Art Therapy and
Integrative psychotherapy and has worked several years in an Anthroposophic
health institute (in Spain) and in her
private practice (The Netherlands)
this evidence. While most studies focus

on its effectiveness as an intervention, underpinning neural and cognitive
mechanisms of mindfulness are given relatively little attention. A fuller
understanding of mindfulness is therefore needed to support the prac-
mindfulness
tice of mindfulness in psychotherapy. The present paper argues for an

integrative approach that is informed by both its contemporary Buddhist
is seen as a method that strips the
soteriological1 context (Vipassana) and its Western psychological under-
conditionings of the mind, with
standing. Following this approach, cognitive flexibility is identified as a
effects such as well-being, balance

and insight. Engaging in mindfulness becomes a creative constitutive process that can have value both
in and of itself.
feature of both Western and Buddhist understanding of the benefits of

mindfulness.
Keywords: mindfulness, meditation, cognitive flexibility, emptiness,
equanimity, Buddhism
Mirjam Hartkamp -
Achtsamkeit, Gelassenheit
und Kognitive Flexibilitt
Verstehen des Nutzens von Achtsamkeit
sa comprhension psychologique occi-
. ,
erkannt.
dentale. Selon cette approche, la flexi-
Kurzfassung:
Schlsselwrter: Achtsamkeit, Meditati-
bilit cognitive est identifie comme une
wird in westlichen klinischen Anwen-
on, kognitive Flexibilitt, Leere, Gelas-
facette des deux comprhensions, occi-
dungen
senheit, Buddhismus
dentale et bouddhiste, des bnfices de la
pleine conscience.
Pleine conscience, quanimit

et flexibilit cognitive
Mots cls: pleine conscience, mditation,
flexibilit cognitive, vide, quanimit,
()
Mechanismen und Ergebnisse eine He-
Rsum: La mditation de la pleine con-
Bouddhisme
rausforderung fr die Erforschung von
science est en train de devenir plus large-
Achtsamkeit dar. Ein wachsender Fundus
ment et plus profondment implmente
an Literatur besttigt die positiven Wir-
dans des pratiques cliniques lOuest et
kungen, aber neueste Meta-Analysen zeigen, dass viele Studien unter methodolo-
und
Achtsamkeitsmeditation
westlichem
Alltagsleben
sukzessive tiefgreifender und hufiger

implementiert. Jedoch stellen die klare
Definition und objektive Messung ihrer
dans la vie quotidienne occidentale. Ce-
pendant, le besoin de dfinir clairement
, ,
gischen Einschrnkungen leiden, welche
et de mesurer objectivement son mca-
, ,
die Verlsslichkeit der Beweise untergra-
nisme et ses rsultats pose un dfi aux
ben. Whrend sich die meisten Studien
recherches menes sur la pleine consci-
auf ihre Wirksamkeit als eine Intervention
ence. Un corpus littraire grandissant
konzentrieren, wird den untermauernden
affirme les effets positifs, mais de rcen-
neuronalen und kognitiven Mechanis-
tes mta-analyses dmontrent que bien
men der Achtsamkeit relativ wenig Auf-
dtudes souffrent de limitations mtho-
merksamkeit geschenkt. Es ist daher ein
dologiques qui rduisent la fiabilit de ces
breiteres Verstndnis von Achtsamkeit
preuves. Alors que la plupart des tudes
notwendig, um die Anwendung von Acht-
se concentre sur son efficacit comme
samkeit in der Psychotherapie zu unter-
intervention, les mcanismes neuraux et
sttzen. Die vorliegende Arbeit tritt fr
cognitifs sous-jacents de la pleine con-
eine integrative Herangehensweise ein,
science sont peu traits. Une plus grande
die von ihrem zeitgenssischen buddhi-
comprhension de la pleine conscience
stischen soteriologischen Kontext (Vi-
est donc ncessaire pour soutenir la pra-
passana) und auch von ihrem westlichen
tique de la pleine conscience en psycho-
psychologischen
Verstndnis
: ,
geprgt
thrapie. Le prsent article argumente en
ist. Wenn man diesem Denkansatz folgt,
faveur dune approche intgrative avise,
wird kognitive Flexibilitt als ein Bestand-
ET par le contexte sotriologique boud-
teil von westlichem und buddhistischem
dhiste contemporain (Vipassana), ET par
Mirjam Hartkamp -
Introduction
have helped to build my perspective as
cognitive therapies. While these mindful-
reached 549 and has been growing ever
In this paper, no formal unequivocal de-
well. Please note that the scope of this
ness based programmes seem to do well,
since (Black, 2014). This seems rather pro-
finition of mindfulness will be given; this
paper does not allow for a comprehen-
an unequivocal definition of mindfulness
mising for propagators of mindfulness-
is because the absence of such gives rise
sive coverage of all the rich material on
has yet to be established.
based interventions, and yet there is a
to the call for a deeper understanding of
the topic. Rather, I aim to invite a deeper
mindfulness, which is the topic of this pa-
understanding of mindfulness and point
In the afore-mentioned programmes,
out some structural methodological limi-
per. However it should be noted that in
to directions where one can obtain such
the cultivation of mindfulness is proposed
tations that call into question the reliabi-
general mindfulness can refer to a for-
a deeper understanding.
to help alleviate all sorts of problems; men-
lity of the results of some of these stu-
tal, physical, physiological and behaviou-
dies (Sedlmeier et al., 2012; Chiesa, 2012;
Mindfulness research and

application; state of affairs
ral. Accordingly, many healthcare policies
Grossman, 2008; Goyal et al., 2014). These
are including mindfulness-based inter-
limitations include (but are not limited
Generally, mindfulness refers to a mental
ventions (MBI). Mindfulness-meditation
to): difficulties in defining, conceptuali-
The present paper consists of three sec-
training of Buddhist origin and typically
is also increasingly being practiced out-
sing and operationalizing mindfulness;
tions. The first section gives a brief criti-
includes the practice of mentally atten-
side the clinical context, in everyday life.
dependency on self-report scales; and the
cal assessment of the state of the art of
ding to whatever arises from moment to
We now see educational institutions, cor-
absence of randomised controls. A recent,
mindfulness research: what claims about
moment in a non-judgemental way (e.g.
porate businesses and prisons offering
fairly comprehensive, meta-analysis as-
the working and effects of mindfulness
Kabat-Zinn, 1990; Linehan, 1993). Duri-
mindfulness-training
to
sessed the effect of MBIs on psychologi-
meditation and mindfulness-based inter-
ng the last two and a half decades, this
their staff, clients, students and inmates.
cal stress and well-being. It initially found
ventions in psychotherapy can be backed
training has been increasingly used an
These recent developments show that the
over a 15,000 studies on the effects mind-
up with empirical evidence? The second
intervention in clinical psychotherapy
training of mindfulness is believed to bring
fulness and MBIs, but only considered 47
section will highlight the working and
settings. This increase started with the
about wholesome qualities. These qualities
(!) studies as being scientifically rigorous
aims of mindfulness from the perspec-
introduction of the Mindfulness Based
include: enhanced cognitive performance,
enough to be included. Moreover, this
tive of the Buddhist Vipassana tradition.
Stress
(MBSR)
focus, efficiency, stress coping, emotion
meta-analysis found little or no effect
The third and last section will elaborate
(Kabat-Zinn, 1982, 1990). MBSR propo-
regulation, relaxation and compassion. In
of MBIs on stress and well-being and no
on the notion of cognitive flexibility - that
ses mindfulness-meditation as a tool to
short, mindfulness-meditation training
significant difference between MBIs and
seems to bring together the Buddhist and
cope with anxiety, stress, pain and illness.
programmes start to raise quite high ex-
any other active treatment (Goyal et al.,
Western psychological perspective, as far
MBSR was followed by other mindfulness-
pectations in a great variety of domains.
as the various understandings of mindful-
based interventions, such as Mindfulness
ness are concerned. In my writing, I am
Based Cognitive Therapy (MBCT; Segal et
Accordingly, a growing body of litera-
vention, found that MBCT, medicine and
mostly informed by recent empirical fin-
al., 2002), Dialectial Behaviorial Therapy
ture on mindfulness-based interventions
treatment as usual, were equally effective
dings and Buddhist philosophy, however,
(DBT; Linehan, 1993) and Acceptance and
is supporting the claim of the wholesome
(Kuyken et al., 2015), while another lar-
my experience as a psychotherapist, me-
Commitment Therapy (ACT; Hayes et al.,
effects of mindfulness on mind, body and
ge sample sized randomised controlled
ditation teacher and (since recently) re-
1999). These therapy-programmes form
behaviour. In 2013, the number of pu-
study, conducted by Williams, who co-
searcher in the field of cognitive sciences
part of the third wave of behavioural and
blished research articles on mindfulness,
founded MBCT, found no significant dif-
mal meditation practice, a mental stance,

a mental state, a concept, and sometimes
a psychological intervention.
Reduction
programme
caveat. Meta-analyses and reviews point
programmes
2014). Likewise, a recent longitudinal study on MBCT as depression relapse pre-
Mirjam Hartkamp -
ference between MBCT with and MBCT
In the light of these questions, the call
The following section will therefore look
Truths is therefore said to encapsulate all
without including the actual mindfulness-
for a deeper understanding of mindful-
into the Buddhist roots of mindfulness
of Buddhist philosophy. It is contained in
meditation training (Williams et al., 2014).
ness becomes more evident and urgent.
according to the contemporary Vipassana
the early Buddhist text, Setting the Wheel
Chiesa et al. argue (2011) that we havent
(insight meditation) tradition. It will shed
in Motion (Pali canon; Dhammacakkapa-
It follows that, although MBIs are gene-
succeeded in defining mindfulness in a
light on its underlying worldview, and
vattana Sutta) and it reads as follows:
rally held to be effective to some extent,
satisfactory way, because it doesnt re-
assumptions about the human condition
the evidence supporting this claim is at
spond to Western scientific postulates.
that the practice of mindfulness-medi-
some times not too compelling. In addi-
Mindfulness implicitly adheres to a Bud-
tation responses to. Please note that this
tion, most studies look at the effects of
dhist worldview that clashes with our im-
is not intended to be comprehensive, but
mindfulness-based interventions, while
plicit view on the nature of reality (Chie-
rather hints at the Buddhist worldview
1. The Truth of dukkha

(suffering, anxiety, dissatisfaction); in
life, there is suffering.
2. The Truth of the origin of dukkha:
the cognitive and neural mechanisms un-
sa et al., 2011, Grossman, 2011). Indeed,
that might be implicated when embracing
the origin of suffering is attachment,
derpinning mindfulness practice are given
mindfulness is a pre-scientific Buddhist
mindfulness as a salutary practice.
or thirst to whatever is not the case,
relatively little attention. This is, however,
practice and it is embedded in a belief sy-
not so surprising since it is difficult to
stem that is foreign to Western modern
look for underpinnings of something that
science (Kudesia & Nyima, 2015). Promi-
Mindfulness:
Cultivating right view
is lacking a clear demarcation and precise
nent researchers and practitioners inclu-
Soteriological Framework: 4 Noble
unequivocal operationalization.
ding Grossman and Kabat-Zinn, h like ave
Truths and the Eightfold Path
now called out for a deeper conceptual
Mindfulness stems from a Buddhist prac-
Thus, given the state of the art, there is
understanding of mindfulness. They pro-
tice and is a translation of the word sati.
cessation of dukkha:
reason for some pause for thought. The
pose a fuller appreciation of its Buddhist
There is not just one Buddhist tradition,
the eightfold path.
empirical findings are less compelling
roots and its originating soteriological
there are many. Buddhism developed
than we might have been led to believe
framework, so that the current Western
over the course of several centuries and
The fourth noble truth offers a path, or a
following the enthusiasm of researchers,
perception of mindfulness may be clari-
has travelled from India, down to Sri Lan-
remedy that should lead to the cessation
psychologists, clients or practitioners
fied, refined and enriched.
This would
ka, and up to Nepal, Tibet, Mongolia, and
of suffering. This medicine, the Eightfold
in the field. However, it has been gene-
allow for a better evaluation and appre-
then to China, Japan and elsewhere, es-
Path, is divided in three main categories,
rally accepted that MBIs are proven to
ciation of MBIs, a clearer conceptualisa-
pecially in southeast Asia. More recently,
namely:
be beneficial for stress, depression and
tion, less ambiguous empirical findings,
since the beginning of the 20th century,
substance abuse relapse. Moreover, the
and greater scientific rigor. In short, such
Buddhist meditation practices have come
general interest and enthusiasm, plus the
would help the field of mindfulness re-
to the West. Clearly, from different parts
(1. right view; 2. right intention),
amount of research, make it is hard to
search and its clinical applications in psy-
of the world, different perspectives and
ii) Ethical conduct (3. right speech;
deny that something is at work. Its just
chotherapy a great deal (e.g. Chiesa, 2012;
traditions have evolved. Nevertheless, all
that the questions What is it? What ex-
Grossman, 2011; Kudesia & Nyima, 2015).
traditions and interpretations are based
iii) Concentration (6. right effort;
actly does it do? and How does it do it?
on the Four Noble Truths and the Eight-
7. right mindfulness; and
are still subject to debate.
fold Path. The doctrine of the Four Noble
8. right concentration).
or will cease to be the case (aversion

and desire).
3. The Truth of the cessation of dukkha:

the cessation of suffering is attainable.
4. The Truth of the path leading to the
i) Wisdom
4. right action; 5. right livelihood) and
Mirjam Hartkamp -
The third category includes (right) mind-
from this perspective, taking up the prac-
plying the right view would cut through
Buddhagosa, 1975). Insight would bring
fulness and involves the cultivation of this
tice of mindfulness for whatever reason,
the illusionary view of the world and show
about relief from suffering, equanimity,
mental quality that takes four foundations
can have implications that largely extend
all phenomena to be empty of essence,
and a dispositional flexibility towards the
as its object: (1) mindfulness of the body;
the formal training. Mindfulness practice
empty of self. It follows that emptiness
ever-changing nature of our experience.
(2) mindfulness of feelings (liking /not
along with the other components of the
(Pali: sunyata) is the groundless ground
However, the first encounters with empti-
liking /neutral); (3) mindfulness of mind
eightfold path was designed to establish
that characterises all the phenomena that
ness provoke an existential fear that one
(consciousness and mental states); and (4)
the right view. Right view means seeing
we experience. In fact, following the Bud-
can only overcome by further training of
mindfulness of mental phenomena (mental
through the illusory and ephemeral na-
dhist scriptures, the right view would dis-
the mind. This (latent) existential fear is
objects / thoughts) (Satipattana sutta).
ture of the phenomena that are blinding
close a fluctuating stream of the on-going
believed to give rise to all sorts of beha-
our sight and causing misery. Applying
arising and passing away of all phenome-
viour, both functional and dysfunctional,
These four foundations of mindfulness
the right view and seeing reality in its
na, including the self. The self is, then,
while steering away from the looming
are usually included in the programs that
true nature would lead to liberation from
regarded as a process subjected to conti-
void (Buddhagosa, 1975). Thus, the un-
are currently being offered in the West.
suffering (Buddhagosa, 1975).
nuous change, rather than as a fixed thing
trained mind is conditioned and prone to
that one should identify with, or hold
suffering; it grasps and attaches itself to a
However, the ethical connotations, contained in the word right, are typically left
Mindfulness and the Buddhist soterio-
onto. This continuous flux of phenomena
cover-up reality that is illusory and ephe-
out. According to David Brazier, this is
logical frame of reference are therefore
is mostly beyond our control. According
meral and thus ultimately unsatisfactory.
questionable, because mindful and acute
deeply intertwined. As was said above,
to this view, impermanence and empti-
Therefore, the Eightfold Path includes a
attention are essential also to a sniper
this has provoked several researchers and
ness are the root and outcome of any
solid mental training that effectively de-
(Brazier, forthcoming). All componen-
scholars to claim that mindfulness, alt-
experience. Our fear of this looming void,
conditions the untrained mind. Mindful-
ts of the eightfold path make reference
hough practiced in a secular setting, still
the selfless emptiness of existence, the
ness, in this view, cultivates an unprejudi-
to right, which shows the firm ethical
strongly adheres to its implied worldview:
confrontation with impermanence, with
ced, flexible open view, while attentively
base of this framework. It follows that the
the right view (Grossman, 2011; Kabat-
the reality that everything one holds on
monitoring moment-to-moment expe-
practice of mindfulness doesnt stand by
Zinn, 2003). We will now take a closer
to will cease to exist and moreover will do
rience. Phenomena are monitored as they
itself, but is practiced in coherence with
look at the right view in relation to mind-
so on its own accord, beyond our control,
come and go, without grasping or rejec-
ethics for which one needs wisdom as
fulness and the ending of (mental) suffe-
form the very roots of suffering. Imper-
ting them. These phenomena include
well. Thus all aspects of the three catego-
ring according to Buddhist philosophy.
manence, non-self and suffering are thus
our own emotions, (existential) fears and
seen in Buddhism, as the three characte-
thoughts, as are encapsulated in the four
Implications of the Right View:

Emptiness & Impermanence
ristics of existence that one firs has to re-
foundations of mindfulness. Taken from
cognise in order to become free of suffe-
this perspective, mindfulness meditation
According to the Buddhist scriptures,
ring (Barendregt, 2011; Buddhagosa, 1975).
is seen as a central part of the process of
ries of the eightfold path (wisdom, ethics

and concentration) are intertwined and
proposed to enhance each other.
In addition, mindfulness as a cultivated
suffering is constituted, cultivated and
mental stance can accompany activities
enhanced by failing to see reality in its
The Eightfold Path is believed to cultivate
table (illusory) dynamics that underlie our
in daily life and is therefore not tied just
true nature. In other words, by applying
both a gradual and a sudden insight in to
behaviour and ultimately our existence.
to the formal meditation practice. Seen
a wrong view one suffers. In contrast, ap-
the empty nature of reality (Bohdi, 2000;
These include becoming intimate with
becoming acquainted with the uncomfor-
Mirjam Hartkamp -
existential fear and discomforts that are
Equanimity was recently proposed as a
indeed suggest a correlation between
flexibility, self-referential processing and
intrinsic to life, while cultivating an equa-
new outcome measure of meditation and
mindfulness-meditation training and co-
mental balance (Brewer et al., 2011). The-
nimous, balanced and flexible stance
contemplative practices (Debordes et al.,
gnitive flexibility (Moore & Malinowski,
se findings indicate that cognitive flexi-
towards it (Wallace & Shapiro, 2006; Ba-
2015). Debordes et al. specify equanimity
2008). However, more data is needed to
bility can be related to the cultivation of
rendregt, 2011).
as the most prominent factor for mental
verify this suggested relation. Recent-
mindfulness. This is not too surprising
well-being. In their proposal, they draw
ly, this relationship has been addressed
if one considers that attending to new
The foregoing gives a perspective on
upon Buddhist philosophy, Western (co-
by Barendregt & Raffone (forthcoming).
and unexpected situations in an adequa-
mindfulness as a practice that helps co-
gnitive) psychology and neuro-imaging
They provide for an integrative outlook
te manner, requires an open and atten-
ming to terms with any phenomenon as it
methods. Equanimity is thus defined as,
that includes neuroscience, psychology,
tive stance towards the present moment.
arises and ultimately with the three cha-
an even-minded mental state or disposi-
psychotherapy and Buddhist philosophy.
A stance that is typically cultivated with
racteristics of existence. Equanimity and
tional tendency toward all experiences or
Besides its relation to mindfulness prac-
mindfulness.
a balanced flexible stance towards life,
objects, regardless of their origin or their
tice, they propose cognitive flexibility as
that are said to be cultivated with mind-
affective valence (pleasant, unpleasant,
negatively related to self-referential pro-
While the cultivation of mindfulness is
fulness, are seen as important notions for
neutral) (Deborders et al., 2015, p. 3).
cessing (Raffone et al., 2010; Berkovich-
aimed at de-conditioning, cognitive fle-
the constitution of well-being from both
This definition is not only faithful to both
Ohana, 2011; Brewer et al., 2011).
xibility is usually contrasted with condi-
a Buddhist and a Western perspective.
Buddhist and Western psychology, but it
The next section will therefore focus on
also shows an intimate relation to ones
Interestingly, self-referential proces-
less automatic the behaviour, the more
(cognitive) flexibility as a crucial aspect to
mental balance. The relation of mental
sing in the form of self-focussed attenti-
mentally flexible one becomes. Cognitive
the cultivation of mindfulness. Also, new
balance and well-being was previously
on, can be found in the vast majority of
flexibility is classically studied in relation
research perspectives that move beyond
addressed by Wallace and Shapiro (2006).
mental disorders as described in DSM-V
to learning capacities and the cognitive
effectiveness research will be suggested.
They proposed an integrative theoretical
(Goldin et al., 2009; Ingram, 1990). This
development of children. Its relation to
framework for mindfulness meditation
suggests that cognitive flexibility is nega-
mental balance and well-being might be
Cognitive Flexibility, Equanimity and Mental Balance
research that includes both Western and
tively related to a central feature of men-
an aspect of cognitive flexibility that is re-
Buddhist psychology. Their framework
tal disorders, namely that of self-focused
levant for mindfulness research, however
The former section proposed equanimity
consists of a four-component model that
attention. Moreover, the counterpart of
it has been given little attention thus far.
and mental flexibility as fruits of mind-
describes the cultivation of well-being
cognitive flexibility, mental rigidity, plays
fulness from a Buddhist understanding.
through mindfulness meditation. Herein,
a central role in most mental disorders, as
These proposed hypotheses and findings
The present section focuses on studies
mental balance forms a major part of
well.
give rise to exciting and promising lines
and theories that point to a relatively new
well-being and is constituted by cognitive
line of research that seems to be in ali-
flexibility (Ibid, 2006). Cognitive flexibility
In addition, recent findings in cogni-
flexibility and mental balance in the light
gnment with the above. This new line of
is defined as the ability to react adequat-
tive neuroscience, concerning the def-
of mindfulness practice is particularly
mindfulness research focuses on cogni-
ely to new and unexpected situations, and
ault mode network (e.g. mind wandering)
interesting because it seems to bridge
tive flexibility and equanimity in relation
as intrinsically linked to attentional pro-
seem to lend support for the linkage
the gap between the Western modern
to well-being.
cesses (Caas et al., 2003). Empirical data
of attentional processes with cognitive
conception of mindfulness and the pre-
tioned (automatic) behaviour. Thus, the
of inquiry and research. Seeing cognitive
Mirjam Hartkamp -
scientific ancient religious construct that
Mirjam Hartkamp
mindfulness is rooted in. The intimate re-
has a background in Art Therapy and
lation between equanimity and cognitive
Integrative psychotherapy and has
flexibility seems crucial in bridging this
worked several years in an Anthropo-
gap. Equanimity has a long history in Bud-
sophic health institute (in Spain) and
dhist contemplative traditions, whereas

cognitive flexibility is a well-studied notion in the field of cognitive psychology.
This line of research differs from the
in her private practice (The Netherlands). She has acquired an academic

grounding in Eastern and Western
Philosophy and has taught meditation
primarily on effectiveness as opposed
researchers and practitioners (see: Consciousness, Mindfulness & Compassion,

International Association). In addition,
she provides Buddhist informed therapeutic consults on a donation base.
With all her activities, she aims to dee-
that counter-acts a certain condition or
pen our knowledge of overcoming and
a disorder, like a pill. Rather, it is seen as
going beyond our selves towards inner
a method that strips the conditionings
freedom, while cultivating sustained
of the mind, with effects such as wellbeing, balance and insight. Considering
the fact that well-being is generally defined as the absence of mental disorders
or disturbances, this seems a fruitful ap-
compassionate happiness, for the sake

of ourselves, our loved ones and the
world we live in.
E-mail: mhartkamp@gmail.com
Websites: www.cmc-ia.org;
www.matterofmind.org
proach to assess the possible benefits of

the cultivation of mindfulness to Western
psychotherapy. Engaging in mindfulness
then becomes a creative constitutive process that can have value both in and of
itself.
In: H. Walach, S. Schmidt & W.J. Jonas (Ed.), Neuroscience, Consiousness and
Spirituality, (pp. 195-206). New York: Springer.
BARENDREGT, H.P. & RAFFONE, A. ( forthcoming). Consciousness, self and mindfulness:
global neuronal workspace and flexible mental programs in meditation and hypnosis.
BERKOVICH-OHANA, A., GLICKSOHN, J. & GOLDSTEIN, A. (2012). Mindfulness-induced
She is currently dedicated to further

works with an international team of
mindfulness is not employed as a method
BARENDREGT, H.P. (2011). Mindfulness Meditation: deconditioning and changing view.
changes in gamma band activity - Implications for the default mode network,
tion, in the sense that it does not focus
give rise to of and on itself. In this way,
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doi: 10.1007/s12671-013-0269-8.
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GOLDIN, P., RAMEL, W. & GROSS, J. (2009). Mindfulness Meditation Training and
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a neurocognitive hypothesis. Cognitive Process, 11, pp. 920.
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Research. Journal of Psychosomatic Research, 64, pp. 405-408.
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(re)invention of mindfulness: comment on Brown et al. (2011). Psychological
Endnotes
Assessment, 23, pp. 1034-1040.

HAYES, S. C., STROSAHL, K. & WILSON, K. (1999). Acceptance and Commitment
Therapy: An experiential approach to behavioural change. New York: Guilford Press.
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KABAT-ZINN, J. (1982). An outpatient program in behavioural medicine for chronic pain
patients based on the practice of mindfulness meditation: Theoretical considerations
and preliminary results. General Hospital Psychiatry, 4, pp. 33-47.
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face stress, pain and illness. New York: Delacorte.
KABAT-ZINN, J. (2003). Mindfulness-Based Interventions in Context: Past, Present, and
Future. American Psychological Association, D12. Doi: 10.1093/clipsy/bpg016.
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doi: 10.1007/s12671-014-0337-8.
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BYFORD, S. (2015). Effectiveness and cost-effectiveness of mindfulness-based
cognitive therapy compared with maintenance antidepressant treatment in the
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disorder. New York: Guilford.

Beyond kusala
and akusala?

ANDR VAN DER BRAAK
the practice of
mindfulness
could remain
beyond good and
evil in a systematic
ethical sense.
ANDR VAN DER BRAAK

is a professor of Buddhist Philosophy
in Dialogue with other World Views
at the Faculty of Theology of Vrije
Universiteit, Amsterdam
Abstract
This article investigates to what extent a Buddhist ethical framework can
contribute to the way that mindfulness is being practiced in a contemporary psycho-therapeutical context. It highlights some philosophical
obstacles to the endeavour of building a bridge between mindfulness and
Buddhist ethics, and eliminates some preconceived ideas about Buddhist
ethics. It argues that the Buddhist notions of kusala and akusala (wholesome and unwholesome) could be a promising enrichment to an extended
secular discourse on mindfulness-based interventions that takes into account ethical considerations, without descending into a full-blown Buddhist single set of ethics. The Dalai Lama has attempted to develop such
a secular discourse in his books, Ethics of a New Millenium and Beyond
Religion: Ethics for a Whole World.
Key Words: Mindfulness, Ethics, Dalai Lama
162 | Extra
EAP | Special
Mindfulness
Issue:and
Mindfulness
Psychotherapy
and Psychotherapy
ANDR VAN DER BRAAK -
ber kusala und akusala

hinaus? Achtsamkeit und
Buddhistische Ethik
Au del de kusala et
akusala? La Pleine conscience
et les thiques bouddhistes
KUSA-
Kurzfassung: Dieser Artikel berprft
Rsum: Cet article explore dans quelle
: ,
in welchem Ausma ein buddhistisches
mesure un cadre thique bouddhiste peut
ethisches Rahmenwerk die Art, wie Acht-
contribuer la faon que la pleine consci-
samkeit in einem modernen psychothe-
ence est en train dtre pratique dans un
rapeutischen Kontext angewendet wird,
contexte psychothrapeutique contem-
beeinflussen kann. Es werden einige
porain. Il pointe quelques obstacles phi-
philosophische Hindernisse im Bem-
losophiques aux efforts pour construire
hen, eine Brcke zwischen Achtsamkeit
un pont entre la pleine conscience et les
und buddhistischer Ethik zu bauen, her-
thiques bouddhistes, et limine quel-
vorgehoben und einige vorgefasste Mei-
ques ides prconues concernant les
nungen ber buddhistische Ethik aus
thiques bouddhistes . Il argumente
dem Weg geschafft. Angefhrt wird, dass
que les notions bouddhistes de kusala
. ,
die buddhistischen Konzepte von kusala
et akusala (sain et malsain) pourraient
kusala aku-
und akusala (heilsam und unheilsam) eine
tre un enrichissement prometteur vers
sala (, ,
vielversprechende Bereicherung fr ei-
un discours sculier tendu relatif aux
nen erweiterten weltlichen Diskurs ber
interventions bases sur la pleine con-
achtsamkeitsbasierte
Interventionen
science qui prennent en compte les con-
sein knnten, der ethische berlegungen
sidrations thiques, sans descendre vers
bercksichtigt ohne in eine gnzlich
un cadre unique et exhaustif dthiques
buddhistische,
einheitliche
Ethik
LA AND AKUSALA?

ab-
bouddhistes. Le Dala-Lama a tent de
zutauchen. Der Dalai Lama hat in seinen
dvelopper un tel discours sculier dans
Bchern, Das Buch der Menschlichkeit:
ses livres, Ethiques dun nouveau mille-
Eine neue Ethik fr unsere Zeit und Jen-
nium (Ethics for a New Millenium) et Au-
seits von Religion - Ethik und menschliche
del de la religion : des thiques pour un
: .
Werte einen derartigen skularen Diskurs
monde entier (Beyond Religion: Ethics for
: ,
entwickelt.
a Whole World).
Schlsselwrter: Achtsamkeit, Ethik,
Mots cls: Pleine conscience, thiques,
Dalai Lama
Dala-Lama

Discussing mindfulness without including
dom 2.0 conference on February 15, 2014.
ethical injunctions. Therefore, there is an
other integral aspects of Buddhist prac-
Activists from Heart of the City (a coll-
ethical dimension to mindfulness, accor-
tice, the noble Eightfold Path and Four
ective campaigning against the adverse
ding to the Buddhist tradition: but, how
Immeasurables (that is brahmavihara;
impacts of rapid expansion by technolo-
does one combine mindfulness with Bud-
ntroduction
compassion, loving kindness, sympathetic
gy corporations in the San Francisco Bay
dhist ethics? To what extent can a Bud-
Generally speaking, there is a lack of
joy and equanimity), may lead to signifi-
Area1) jumped onto the stage to chant,
dhist ethical framework contribute to the
agreement about different definitions
cant denaturing of mindfulness. Although
Wisdom means stop displacement! Wis-
way that mindfulness is being practiced
of mindfulness (Grossman, 2013). The-
a denatured approach may, nevertheless,
dom means stop surveillance! (Ng, 2014,
in a contemporary psychotherapeuti-
re is a wide range of interpretations and
yield some health benefits, such a tact is
p. 360) He comments that:
cal context? Or, in the words of a recent
descriptions: some accentuate aspects
more in line with implementing limited
of attention (e.g. Bishop et al., 2004),
components of a broad, not easily dis-
the protest against corporate mind-
ethical space of mindfulness-based inter-
whereas others also stress cognitive and
sected, process, rather than exploring the
fulness is guided by a belief that mind-
ventions (MBIs) in clinical practice?
emotional factors (e.g. Gethin, 2013). Ka-
process as a whole. (Grossman, 2013, p.
fulness training ought to be oriented
bat-Zinn defined mindfulness as, paying
223; see also Monteiro et al., 2014)
by Buddhist ideals about wisdom and
This article aims to highlight some phi-
study of McCown (2013), What about the
compassionor at least by a generaliza-
losophical obstacles to the endeavour
in the present moment, and non-judgmen-
Many contemporary definitions of mind-
ble, non-Buddhist specific set of ethical
of building a bridge between contem-
tally (1994, p. 4), and as the intentional
fulness turn it into something that has no
guidelines such as those that can be ex-
porary mindfulness-practice and Bud-
cultivation of non-judgmental moment-
obvious ethical implications. According to
tracted from the Five Precepts.
dhist ethics, and also tries to eliminate
(Ng, 2014, p. 362).
some preconceived ideas about Buddhist
attention in a particular way: on purpose,
Those
such definitions of mindfulness, it would
three elements of intentionality, present-
be perfectly possible to kill somebody
centredness, and absence of judgment
mindfully, and mindfulness practice could
In the Buddhist tradition, mindfulness
were very influential. Shapiro et al. (2006)
in principle even be used to train army
is often described as right mindfulness
posit three axioms: Intention, Attenti-
snipers and help them to develop their
(samma sati). The term implies that there
Mindfulness and
Buddhist Ethics
on, and Attitude (IAA) as simultaneously
skills in here-and-now awareness.
also exists such a thing as wrong mind-
As
fulness, which, presumably, would inclu-
(MBIs) have developed over the past thir-
Apart from such well-known textbook
de our sniper example (see also: Maex,
ty years, researchers and clinicians seem
examples, the ethical implications of
2013, p. 169).
to have shown very little interest in the
to-moment
awareness
(1996).
manifesting the elements of the formal or

informal practice of mindfulness.
ethics.
mindfulness-based
interventions
Most of these discourses tend to valori-
mindfulness also come to the fore in what
se the individual inner experiences of
Purser and Loy (2013) have described as
In Buddhist texts, right mindfulness is
searched for significant repositories of
mindfulness meditation (McCown, 2013,
the commodifying trend of MacMind-
connected to following the first five fac-
the academic research literature on the
p. 33). However, some authors suggest
fulness. Ng (2014), for example, discusses
tors of the Eightfold Path: right view,
MBIs, the MEDLINE and psychINFO data-
that such an approach reduces mindful-
the protest that interrupted Googles
right resolve, right speech, right ac-
bases, using the very broad search string:
ness, and removes it from its Buddhist
presentation, 3 Steps to Build Corporate
tion and right livelihood (see Majjhima
of mindfulness and ethics: and was
roots:
Mindfulness the Google Way at the Wis-
Nikaya3). These can all be considered as
rewarded with 8 and 31 articles, respec-
ethical aspects of mindfulness. McCown

tively. Again respectively, 0 and 3 of those
Nirvana, the ultimate liberation of suffe-
Many therefore agree with Kabat-Zinn,
articles specifically actually referred to
ring. Nirvana is seen as the highest good,
who is reluctant to articulate an ethic for
ethics within the MBIs (Cullen, 2011; Kang
not as a mundane goal. How can practiti-
MBSR or for MBIs explicitly. He feels it is
One of the earliest and most important
& Whittingham, 2010; Sauer et al., 2011),
oners of mindfulness be expected to sub-
the personal responsibility of individual
contributions to the budding field of
and none was wholly devoted to the sub-
scribe to such a religious notion?
clinicians and teachers implicitly to ex-
Buddhist ethics has been Keowns book,
press such an ethic in their day-to-day in-
The Nature of Buddhist Ethics (Keown,
ject (McCown, 2013, p. 17).
begin with regard to Buddhist ethics.
The second objection is related to the
teractions with others (Kabat-Zinn, 2013,
1992/2001). In it, he claims that Buddhist
The Journal of Buddhist Ethics has carried
first. Buddhism relies upon a world-view
p. 294). The fear of bringing a single set
ethics is best interpreted as a form of
(since its inception in 1994) only one arti-
that includes cosmological notions, such
of ethics (into an inappropriate setting) is
virtue ethics, with Nirvana (the ultimate
cle on the ethical-political significance of
as karma and rebirth that do not fit well
understandable. The question is, howe-
liberation from rebirth) as the highest
mindfulness (Ng, 2014). The recent exten-
with the empirical, naturalized Western
ver, is it contended that there are more
good (summum bonum), and the ultimate
sive collection of articles on mindfulness
worldview. How is it possible to speak
appropriate discourses to be found with
criterion of goodness. From this point of
by Williams and Kabat-Zinn, subtitled Di-
about Buddhist ethics, without immedi-
regards to the field of Buddhist ethics?
view, good would be whatever contri-
verse perspectives on its meaning, origins
ately having to accept such foreign no-
and applications, lack any contributions
tions, such as karma and rebirth?
The Many Faces of

Buddhist Ethics
of goodness with the ultimate Buddhist
From the side of the MBIs, to be able
Interestingly enough, there is no clear
table for building a bridge between Bud-
to articulate an ethic-based philosophy
agreement on the nature of Buddhist
dhist ethics and MBIs. Firstly, it seems to
Although engaging the Buddhist ethical
on distinctly Buddhist concepts, or one
ethics: Keown (1992/2001) sees it as a
marginalize all kinds of proximate goals,
tradition would seem to be a sensible
that uses specifically Buddhist language,
form of virtue ethics (a form of norma-
and in the clinical application of mindful-
move (especially as Buddhism is the tra-
would run counter to the concepts and
tive ethics that emphasizes the role of
ness, such proximate goals are especial-
dition where the practice of mindfulness
practices that have fuelled their growth
ones character and the virtues that ones
ly important. Secondly, since Nirvana is
is presented most clearly and distinctly),
(McCown, 2013, p. 58). Cullen, in speaking
character embodies for evaluating ethical
generally achieved only after many life-
there is a widespread hesitation to do so
of an ethic for MBIs, is very clear on this:
behaviour); Goodman (2009) views it as a
times, the notion of rebirth looms large in
type of consequentialism, which derives
ethical evaluation. Therefore, such a form
from an ethical perspective (Williams &

Kabat-Zinn, 2013).
now. There are objections related: both
butes to Nirvana. Such an identification

goal, however, does not seem very sui-
to Buddhism, and to MBIs themselves
It is of critical importance in most main-
rightness or wrongness of an action from
of Buddhist ethics would indeed not
(McCown, 2013, p. 37). I will describe two
stream settings that a single set of ethics
its consequences; others conclude that
translate well to a secular clinical setting.
objections that are specifically aimed at
is not imposed, as this can both create
the Buddhist tradition advises us to look
Buddhist ethics within itself, and a third
conflict with different faith traditions
at ethical problems from a variety of dif-
However, Velez de Cea argues that early
more general objection aimed at ethics in
and bring an association of religion into
ferent points of view, without assigning
Buddhist criteria of goodness do not ex-
general.
a setting where this is inappropriate and
any form of theoretical or practical pri-
clusively focus on Nirvana, and that pro-
threatening ``
ority to any one of them (Velez de Cea,
ximate goals also have a legitimate place
(Cullen, 2011, p. 189).
2004). Such a confusing array of interpre-
(inter alia the Buddhist tradition men-
tations makes it hard to know where to
tions a large fortune, a good reputation,
The first objection sees Buddhism as

a religion that aims at the realization of

entering confidently into any assembly, or
gether strict moral requirements, general
humanity, rather than on specific Bud-
Ceas modifications, it becomes possible
an unconfused death). Also, the goodness
and not very urgent guidelines, and mat-
dhist notions of Nirvana.
to discuss proximate goals such as happi-
of actions is determined not only by the
ters that are of no moral concern at all
mental states underlying actions (as Ke-
(Goodman, 2009, p. 63).
own claims), but also by their objective

status as intrinsically kusala or akusala
ness, relaxation, and stress management
Conclusions
on their own merits, without reference to
If Buddhist ethics is to be of any relevance
an ultimate Nirvanic goal.
Olendski (2013) describes how kusala and
for the ethical space of mindfulness-ba-
akusala play an important role in the psy-
sed interventions, it is important to find
Also, the psychological model of the Bud-
chological model that is to be found in the
an appropriate discourse within which
dhist Abhidhamma writings, with their
The oppositional pair of concepts kusala
various Abhidhamma writings.6 However,
to discuss it. Keowns claim that Nirvana
language of kusala and akusala, could be
/ akusala has several meanings.4 It can-
he prefers their translation as healthy
serves as the ultimate good in Buddhist
a promising enrichment to an extended
not be simply translated as good/bad or
or unhealthy, insofar as it delineates not
ethics, and is the sole criterion for good-
discourse on mindfulness-based inter-
right/wrong, but more as wholesome/
a moral standard, nor a normative defi-
ness, retains too much of an otherworldly
ventions that takes into account ethical
unwholesome, skilful/unskilful, heal-
nition of right and wrong, as much as a
flavour in Buddhist ethics, marginalizes
considerations, without descending into
thy/unhealthy, or even intelligent/unin-
description of what factors contribute to
proximate goals, and strongly connects
a full-blown Buddhist single set of ethics.
telligent According to the Buddhist psy-
(or detract from) the result of well-being,
ethics to the notion of rebirth, thus ren-
chological system known as Abhidhamma
the reduction of suffering, and the capa-
dering it unsuited for application in a
The Dalai Lama has attempted to deve-
(a detailed scholastic rewriting of materi-
city for understanding. The word has also
clinical context. However, with Velez de
lop such a secular discourse in his books,
al appearing in the early Buddhist suttas),
the sense of skilful and unskilful, which
mindfulness (sati) is only ever present as
means that the Buddhist practice of inte-
(Velez de Cea, 2004, p. 134).
.5
a mental factor (cetasika) in kusala states
grity (sila) is regarded as a skill that can
of mind (kusala-citta): however, if there
be learned, while even the most atrocious
is mindfulness, there is a kusala type of
misbehaviour is evidence not of an evil
consciousness; and since mindfulness is
nature, but of a lack of understanding.
in fact always present in kusala states
The centrality of this ethical evaluation
of mind; if there is a kusala type of con-
reveals the extent to which this entire
sciousness, there is then mindfulness
system, both in its Nikaya origins, and
(Gethin, 2001, p. 57).
in its Abhidhamma extension, is meant

as a tool for effecting personal psycho-
The term kusala does not always have an
logical transformation, rather than as an
ethical meaning. Pali texts group toge-
intellectual exercise of building doctrine
ther, and treat in a parallel fashion, ac-
(Olendzki, 2013, p. 60). This pair of con-
tions that are akusala, because they harm
cepts, kusala and akusala, can possibly
others and actions that are regarded as
contribute to a secular discourse on Bud-
akusala for other reasons. They mix to-
dhist ethics that is based on our common

Ethics of a New Millenium (Dalai Lama,
Andr van der Braak
1999) and Beyond Religion: Ethics for a
is a professor of Buddhist Philosophy in
Whole World (Dalai Lama, 2011). For ex-
Dialogue with other World Views at the
ample, if an individuals overall state of
Faculty of Theology of Vrije Universiteit,
SEGAL, Z.V., ABBEY, S., SPECA, M., VELTING, D. & DEVINS. G. (2004). Mindfulness: A
heart and mind is kusala, their resul-
Amsterdam. He graduated with a thesis
proposed operational definition. Clinical Psychology: Science and Practice,
ting actions will be ethically wholesome.

Therefore, it pays off to cultivate such a
wholesome state of heart and mind (Dalai
Lama, 1999, 30, p. 33).
on Nietzsche and Buddhism. He wrote

somewhat disillusioned in 2003
about the American guru, Andrew Cohen
in, Enlightenment Blues, in which he
of mindfulness, the Dalai Lama considers
2009, he was director of the Philosophy Foundation East-West (FOW), and,

in 2012, he became the Zen teacher at
the Zen Center, Amsterdam. In 2012,
he was appointed as an extraordinary professor at the Free University of
Amsterdam. He continues in his work in
An ethic of restraint deliberately re-
philosophy, writing and education.
fraining from doing actual or potential
E-mail: a.vander.braak@vu.nl
harm to others; an ethic of virtue actively cultivating and enhancing our positive behavior and inner values; and an
ethic of altruism dedicating our lives,
genuinely and selflessly, to the welfare
of others. (Dalai Lama, 2011, p. 103)
At all three levels, the practice of mind-
Wisdom 2.0 Conference, Tricycle, 17 February 2014. http://www.tricycle.com/blog/
sistic, power-hungry teacher. And then

Buddhist meditation, and, from 2007 to
for its success upon the former:
CARING-LOBEL, A. (2014). Protesters Crash Google talk in Corporate Mindfulness at

protesters-crash-googletalk-corporate-mindfulness-wisdom-20-conference.
dhist set of ethical rules for the practice
gressively more advanced and dependent
11: pp. 23041.
COUSINS, L.S. (1996). Good or skilful? Kusala in Canon and Commentary. Journal of
he retrained, and re-focussed more on
ryday life as having three levels, each pro-
BISHOP, S.R., LAU, M., SHAPIRO, S., CARLSON, L., ANDERSON, N.D., CARMODY, J.,
describes Cohen as a deranged, narcis-
Rather than developing a single Bud-
the process of ethical mindfulness in eve-
references

pp. 162-174: ISSN: 1356-9082
Psychotherapy (IJP):
fulness has much to offer. In such a way,

the practice of mindfulness could remain
beyond good and evil in a systematic
Buddhist Ethics, 3, pp. 136-164.

CULLEN, M. (2011). Mindfulness-based interventions: An emerging phenomenon.
Mindfulness, 2, pp. 186193.
DALAI LAMA (1999). Ethics for the New Millennium. New York: Riverhead Trade.
DALAI LAMA (2011). Beyond Religion: Ethics for a Whole World. Boston/New York:
Houghton Mifflin Harcourt.
GETHIN, R.M.L. (2001). The Buddhist Path to Awakening: A study of the Bodhi-Pakkhiya
Dhamma. Oxford: Oneworld.
GETHIN, R.M.L. (2013). On some definitions of mindfulness. In: M.G. Williams &
J. Kabat-Zinn (Eds.), Mindfulness: Diverse Perspectives on Its Meaning, Origins
and Applications, (pp. 263-279). London/New York: Routledge.
GOODMAN, C. (2009). Consequences of Compassion: An interpretation and defence
of Buddhist ethics. Oxford: Oxford University Press.
GROSSMAN, P. & VAN DAM, N.T. (2013). Mindfulness, by any other name : trials and
tribulations of sati in western psychology and science. In: M.G. Williams &
J. Kabat-Zinn (Eds.), Mindfulness: Diverse Perspectives on Its Meaning, Origins
and Applications, (pp. 219-239). London/New York: Routledge.
KANG, C. & WHITTINGHAM, K. (2010). Mindfulness: A dialogue between Buddhism
and clinical psychology. Mindfulness, 1, pp. 161173.
KEOWN, D. (1992/2001). The nature of Buddhist ethics. Basingstoke,
UK: Macmillan/Palgrave.
ethical sense, but not beyond kusala and
KABAT-ZINN, J. (1994). Wherever you go, there you are. New York: Hyperion
akusala.
KABAT-ZINN, J. (1996). Mindfulness meditation: What it is, what it isnt, and its role in
health care and medicine. In: Y. Haruki, Y. Ishii, & M. Suzuki (Eds), Comparative and
as benign and democratic by using the language of counterculture and Buddhism as
psychological study on meditation, (pp.161170). Eburon, Netherlands: Eburon.
sheepskin for their inequitable and exploitative practices (http://www.heart-of-the-
KABAT-ZINN, J. (2013). Some reflectons on the origin of MBSR, skillful means, and the
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Perspectives on Its Meaning, Origins and Applications, (pp. 281-306). London/New
Googles handling of the protest could be seen as a further illustration of this need.
York: Routledge.
After the activists were removed from the stage (the live feed was cut and the inter-
McCOWN, D. (2013). The ethical space in mindfulness in clinical practice. Tilburg:
ruption deleted from the video archive), rather than acknowledge their allegations the
Tilburg University [Ph.D. thesis]
Google spokesperson directed the audience to check in with your body to feel what
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In: M.G. WILLIAMS & J. KABAT-ZINN (Eds.) Mindfulness: Diverse Perspectives on Its
its like to be in conflict with people with heartfelt ideas (Caring-Lobel, 2014).
3
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Meaning, Origins and Applications, (pp. 165-175). London/New York: Routledge.

MONTEIRO, L. M., MUSTEN, R.F. & COMPSON, J. (2014). Traditional and contemporary
accesstoinsight.org/tipitaka/mn/mn.117.than.html
4
Harvey describes a kusala action as a blameless one which is wise or skilful in pro-
mindfulness: Finding the middle path in the tangle of concerns. Mindfulness.
ducing an uplifting mental state and spiritual progress in the doer (unless he or she
doi: 10.1007/s12671-014-0301-7
has already attained the goal), or wholesome, in that it involves a healthy state of mind
NG, E. (2014). Towards a dialogue between Buddhist social theory and affect studies
on the ethico-political significance of mindfulness. Journal of Buddhist Ethics,
stable, pure, unencumbered, ready-to-act, calm and contented (Harvey 2000: 42).
5
L.S. Cousins traces the meaning of kusala/kusala in pre-Buddhist and Buddhist sources and summarizes thus: (1) An original meaning of intelligent wise; (2) An expertise
21 (pp. 353384).
OLENDZKI, A. (2013). The construction of mindfulness. In: M.G. Williams & J. Kabat-Zinn
in magical and sacrificial ritual; (3a) Skilled in meditational/mystic (/ascetic?) practi-
(Eds.), Mindfulness: Diverse Perspectives on Its Meaning, Origins and Applications,
ces; (3b) Skilled in performing dana [giving] and yanna [sacrifice], now interpreted in
(pp. 55-70). London/New York: Routledge.
terms of central Buddhist ethical concerns; and associated with keeping the precepts
PURSER, R. & LOY, D. (2013). Beyond McMindfulness. The Huffington Post. 7 Jan. 2013.
and so on; (4) Kusala in later Buddhist and Jain sources becomes generalized to refer
http://www.huffingtonpost.com/ron-purser/beyondmcmindfulness_b_3519289.html
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Endnotes
1
Heart of the City claims that Google should not be speaking as experts on mindfulness, when theyre playing a role in displacement, privatization of public assets, forprofit surveillance, profiling, policing, and targeting of activist communities. It also
criticizes the way in which Google and other tech corporations market themselves
to something like wholesome or good states (Cousins 1996: p. 156).

6
Abhidhamma: https://en.wikipedia.org/wiki/Abhidhamma_Pitaka
Buddhist Heartfulness: Beyond Western Mindfulness -
Buddhist
Heartfulness

Abstract
In this article, we propose that mindfulness meditation (as it is widely practised
in the Western way) is only a limited version of mindfulness, as it has been developed in Buddhism down the ages in the
East. By combining the best of Theravada,
Mahayana, and Relational Buddhism (or
Buddhism 4.0), we differentiate four stages
and eight states that culminate to full
G.T. Maurits Kwee

Clinical Psychologist and Psychotherapist,
is the founder of the Institute for Relational Buddhism & Karma Transformation
pristine mindfulness practice. These

stages and corresponding states are described and linked to their Buddhist origins. In order to discern this pristine
mindfulness, from the mindfulness that is
currently being popularized in the West,
it is here called heartfulness. The diffe-
Peter T. van den Berg

Faculty of Social and Behavioral Sciences,
Tilburg University, Netherlands
mindfulness meditation
rences between stress-reducing mind-
as it is widely practised in the
discussed with ramifications for in-depth training in heartfulness, partic-
western way is only a limited

version of mindfulness, as it has
been developed in Buddhism down
the ages in the East.
fulness and Buddhist heartfulness are
ularly for those psychotherapists who are interested in its Buddhist roots.
Keywords: pristine mindfulness, heartfulness, Buddhism 4.0, Relational
Buddhism, social constructionism
G.T. Maurits Kwee & Peter T. Van Den Berg -
Buddhistische Herzerflltheit: ber die Westliche Achtsamkeit hinaus
La plnitude de cur
bouddhiste: au-del de la
pleine conscience occidentale
Kurzfassung: In diesem Artikel legen wir
Rsum: Dans cet article, nous proposons
dar, dass die Achtsamkeitsmeditation (wie
que la mditation de la pleine conscience
, (
mind-empty but full-of-heart, while
sie auf die westliche Art weit verbreitet ist)
(tel que largement pratique la faon oc-
remembering to be constantly watchful in
nur eine eingeschrnkte Version der Acht-
cidentale) nest quune version limite de
open attention to whatever appears in the
samkeit ist, wie sie im Buddhismus im Os-
la pleine conscience, telle que dveloppe
stream of body/speech/mind conscious-
ten ber Jahrhunderte hinweg entwickelt
dans le bouddhisme travers les ges
ness to secure wholesome karma (defined
worden ist. Durch das Verbinden des Be-
lEst. En combinant le meilleur de la The-
as intentional action aiming health and
sten aus Theravada, Mahayana und bezie-
ravada, de la Mahayana, et du bouddhis-
well-being). Mindfulness, as it is widely
hungsbasiertem Buddhismus (Relational
me relationnel (ou Bouddhisme 4.0), nous
practised in the Western way, is a limited
Buddhismus oder Buddhismus 4.0) un-
diffrentions quatre tapes et huit tats
( ), (
version of the mindfulness meditation,
terscheiden wir zwischen vier Stufen und
qui culminent la pratique pleinement
) (
as it has been developed within Buddhism
acht Zustnden, die ihren Hhepunkt
impeccable de la pleine conscience. Ces
Buddhism 4.0),
and Buddhist psychology. Our hypothe-
in
Achtsamkeitspraxis
tapes et tats correspondants y sont d-
sis is that, by restoring and embracing its
erreichen. Diese Stufen und entspre-
crits, et lis leurs origines bouddhistes.
Buddhist roots, Western mindfulness can
chenden Zustnde werden beschrieben
Pour distinguer entre cette pleine consci-
be enriched. This article, written from
und mit ihren buddhistischen Ursprn-
ence impeccable et la pleine consci-
the perspective of Relational Buddhism
gen verbunden. Um diese vollkommene
ence qui est actuellement en train dtre
(or Buddhism 4.0 which is Buddhism as
Achtsamkeit von der Achtsamkeit, die
popularise lOuest, cest appele ici
a psychology and psychotherapy), de-
derzeit im Westen populr gemacht
plnitude de cur . Les diffrences en-
scribes the practice and theory of pri-
wird, zu unterscheiden, wird sie hier
tre la pleine conscience rductrice de
stine mindfulness, developed to awaken
Herzerflltheit genannt. Die Unter-
stress et la plnitude de cur boud-
oneself, like the Buddha. To distinguish
schiede zwischen Stress-reduzierender
dhiste sont discutes avec des ramifica-
pristine mindfulness from the mind-
Achtsamkeit und der buddhistischen
tions pour une formation approfondie
fulness that is popular in the West, it is
Herzerflltheit werden mit ihren Aus-
en plnitude de cur, particulirement
here called heartfulness. Pristine mind-
wirkungen auf fundierte Ausbildung in
pour les psychothrapeutes qui sont in-
fulness may also be called heartfulness
Herzerflltheit diskutiert, insbesondere
tresss par ses racines bouddhistes.
because the experience is in essence a
fr jene Psychotherapeuten, die an den
Mots cls: pleine conscience impecca-
love affair between a lover (I/me) and the
buddhistischen Wurzeln interessiert sind.
ble, plnitude de cur, Bouddhisme 4.0,
beloved (myself), i.e. a Buddha within, or
Schlsselwrter: vollkommene Achtsamkeit,
Bouddhisme relationnel, construction-
: ,
Buddha-nature, resulting in the vanishing
Herzerflltheit, Buddhismus 4.0, Beziehungs-
nisme social
, 4.0,
of the two into leaving only being, which
is a state of reset or reboot of the mind
vollkommener
basierter Buddhismus, Sozialkonstruktivismus
he term mindfulness, as a
translation of sati (in Pali) or smriti (Sanskrit) feels like a misnomer,
as the strife-less striving is toward being
Relati-
Relational Buddhism is a psychology that
onal Buddhism is about being mindful to
is based on Ancient Greek Buddhism1 and
be heart-full, when relating to self and
may differ from traditional accounts as
Nowadays, Western mindfulness-ba-
seemingly excluded the Buddhist wisdom
others. The objective of this article is the-
it radically discards all other-worldly or
sed mindfulness is mushrooming es-
inherent in the practice and the more so
refore to delineate heartfulness medita-
metaphysical views. In keeping with The-
pecially after its introduction into the
by framing mindfulness within the Hip-
tion, and its constituent four stages and
ravada, it eschews ideas on the Buddhas
medical setting in 1979, through the work
pocratic Oath (Kabat-Zinn, 2009). Some
eight states, and to show what heart-
divinity, deification, omniscience, tran-
of J. Kabat-Zinn (1990) in the USA. Since
psychologists, familiar with a Buddhist
fulness provides in addition to Western
scendentalism, mysticism, authoritaria-
his introduction of an 8-week outpati-
background, have harshly criticized this
mindfulness.
nism, worship, dogma, creed, belief, ma-
ent program, called mindfulness-based
rendition as it obfuscates and even denies
gic, miracles and views any such sacer-
stress reduction, other mindfulness-ba-
the undeniable Buddhist roots of the prac-
called not-self or emptiness.
He further emphasized that mindfulness
without considering metaphysics.
is just a human capacity, and therefore
Relational Buddhism
dotal allusions as merely metaphoric
sed interventions have followed suit. Ha-
tice (e.g., Kwee, 2010; 2012a&b; 2013ab&c;
The heart as a location of mind is not
(Kwee, 2010; 2015; McWilliams, 2014). It is
ving entered the field of health care, it has
Kwee, Gergen & Koshikawa, 2006). Most
an outlandish idea if one considers how
not our intent to eliminate or disrespect
become a hot topic among psychologists
importantly, the mindfulness-based We-
love and infatuation are experienced
the long-standing religion-like Mahayana
and psychotherapists, as well as among
stern therapies (e.g. Segal, Williams &
and depicted in Western culture. Hence,
tradition, but to bring into focus a more
the public at large. Kabat-Zinn (1994, p. 4)
Teasdale, 2002; Shapiro & Carlson, 2009)
heartfulness appeals as an alternative
promising demystified alternative, which
defined mindfulness as, paying attenti-
isolate their mindfulness trainings from
term and the more so because it associ-
suits 21st century rational beings and
on in a particular way: on purpose, in the
the 12 basic Buddhist meditations.
ates with the heart, resonating to other
secular societies. From this perspective,
present moment, and non-judgmentally.
hearts rather than with the solitary con-
we do not consider Buddhism as a sky-
ceiving mind (Vimalakirtinirdesa Sutra).
god religion but take it as a religion-
The main proposition of Relational Bud-
less religiosity, whose priority is to save
dhism is that the mind is not locked-up
people from this-worldly unwholesome
between the ears but operates as interde-
karma (intentional action leading to un-
pendent mind-in-between-people. This
healthfulness and ill-being). Focussing on
is called the inter-mind or inter-being
wholesomeness, it views Buddhist deities,
(Gandhavyuha Sutra). Heartfulness is
Buddha-nature, eternity, reincarnation,
also in accordance with a broader Asian
past and other lives as narrative tools for
perspective, which views mind as located
educative purposes. Rebirth is thus infer-
in the heart. Thus, the Chinese view on
red as the revival of a previous emotional
mindfulness is demonstrated in the calli-
episode, not as a resurrection of the self
graphic representation (nian), which li-
or soul. To be sure, Buddhist heartful-
terally means presence (upper character)
ness is about regulating karma by judging
of heart (lower character).
the wholesomeness of present intentional ideas for future premeditated conduct
Heartfulness is integrated within a
and hatred, (c) and which can be sol-
as an anchor, which aims at sharpening
nal stimuli such like feeling and thinking
pan-Buddhist context, i.e. it is part of
ved by countering ignorance, by (d)
concentration leading to immersion-ab-
(sanna: Kuan, 2012). The sixth perceptual
the awareness meditations that include
traversing an eightfold path/practice;
sorption ( jhana). This one-pointed con-
organ discerned by the Buddha is infer-
contemplation, visualization and attenti-
(12) this 8-Fold Balancing Practice aims
centration is a run-up to fully developed
red here as the heart as an organ which
on-concentration. In short, heartfulness
at attaining nirvana (extinction of
sati and to awakening in emptiness which
is able to perceive internally sensed sti-
consists of a series of meditations that are
self-sabotaging emotional arousal)
is a rebooting experience that is always
muli that are subsequently integrated by
characterized by a focus on:
and includes awareness and attenti-
available and prompted by the insight and
the brain in combination with the input
on training.
understanding of the ever-changing na-
of all other sensory stimuli. Nonetheless
ture of impermanence regarding things,
puzzling, this sixth sense, usually transla-
As an overarching process, heartfulness
persons and self at the ultimate level of
ted as mind, is not something metaphysi-
constitutes both the general and central
reality. This emptiness is a pervasive, ubi-
cal as it functions within the sensory mo-
factor for clearing the mind to practice
quitous and omnipresent experience of a
dality. Still, mind sounds airy and does
(3) Repulsiveness: the body as a skin-
these meditations, which the historical
vacuous mind.
not parallel the other fleshy organs: eyes,
bag enveloping organs, liquids and
Buddha offered humanity as a gift of com-
digested food;
passion about 2600 years ago.
(1) Breathing: air passing the nostrils as

an anchor for concentration;
(2) Behaviours: sitting, standing, walking and lying;
ears, nose, tongue and skin. Nowhere can

Heartfulness fine-tunes attention, to
a bodily account for this sixth sense as
discipline the wandering mind, and awa-
being the brainy heart be found in the
reness-introspection, to understand both
literature (e.g. Austin, 2010).
rots, stinks and turns into bones and
The Foundations
of Heartfulness
dust);
The first step in the Buddhist meditati-
of self means that phenomena, including
In order to fully understand heartful-
on training is the taming of the restless
persons, have no permanent or fixed
ness and the minds eye, it is imperative
mind toward tranquillity, by first relaxing
identity; karma refers to the hypothesis
to comprehend the heart as the internal
(7) Hindrances: human pleasures, ill-
the body while sitting. This can be done
that present psychological states are a
eye organ and the brain as the integrating
(4) Elements: water, fire, earth and wind;

(5) Decomposing: the body eventually
(6) Feelings: positive, negative or neutral; skin-deep or heart-felt;
emptiness of self and karma. Emptiness
will, sloth, torpor, agitation and worry;
in any position, as long as the back is held
function of past behaviours; Intellectually,
processor. The brain is able to apperceive
(8) Modalities (or skandhas of clinging):
in an upright posture, not slouched for-
these conceptscan be easily understood,
the perception of each sense organ in a
behaviour, affect, sensation, imagery,
ward. Psycho-physiological research fin-
but heartfulness opens the doors to
split second: post-perceptual, but pre-
cognition and interactions;
dings suggest that holding the back and
know them from experience. It operates
conceptual. This apperception is a pre-
head straight strengthens confidence in
through the minds eye in sensorium and
conceptual perception that excludes pre-
the emitted thoughts, whether negative
is a function that enables seeing empti-
conceived ideation. Indeed, the brains
(10) Awakening: being analytical, forbe-
or positive (Brinol, Petty & Wagner, 2009),
ness as an ultimate reality. What is this
grey matter is able to integrate heartfelt
aring, serene, enthusiastic, focused,
and that this posture boosts positive
minds eye which the Buddha had under-
perceptions of internal as well as external
even-minded and aware;
(9) Senses: eyes, ears, nose, tongue, skin

and the minds eye;
mood, while a doubtful posture invites
stood as the sixth sense? Could it be the
stimuli by all senses. It enables engaging
(11) The 4-Ennobling Realities: (a) there
(or worsens) a dejected mood (Haruki et
heart-as-an-organ that is able to notice
in neutral observational processes of full
is emotional suffering, (b) which is de-
al., 2001). In the Buddhist discipline, this
what is experienced by its perception of
attention and pure perception, and com-
pendently originated through greed
sitting is called jhana. It uses breathing
external (nimitta: Kuan, 2012) and inter-
pleting by a heedful conscientious judg-
mental assessment of what is perceived
and relational equanimity. Forasmuch as
dividual mind is full of voices in a continu-
as being either wholesome or unwhole-
the Buddhist teachings are a modus vi-
ing dialogue with significant others, even
some. It also enables the concentration of
vendi, life is to be spent in heartfulness.
though these persons are not physically
attention upon introspective awareness,
Informal meditation is advisably always at
present. Viewed this way, one is never
which illuminates consciousness and fa-
hand and, if appropriate (without being
alone and constantly together with self
cilitates the alert monitoring and com-
hyperconscious all the time), applied to
on the provisional level of social identi-
prehending of the arising, peaking, sub-
daily experiencing, such when looking,
ty. On the ultimate level of reality there
siding and ceasing of emotion, cognition
listening, watching, laughing, smiling,
is not-self beyond thinking and feeling,
and action in dependent origination (pra-
singing, drinking, eating, chewing, sa-
which is known as empty. The dual or
titycasamutpada), via body/speech/mind.
vouring, or being silent (Brazier, 2015). In
fully functioning person (as self and not-
The Buddha ascribed heartfulness as a
essence, heartfulness aims at differen-
self) is a Buddha in conversation with
central place in his training toward awa-
tiating, evaluating and judging unwhole-
others within and without. Wisdom de-
kening, giving it four frames of reference
some vs. wholesome experiences in the
toxifies by the awareness of inter-mind
karma. The exercise starts with a love
(Mahasatipatthana Sutta). These are:
pursuit of ending emotional suffering and
and through sane self-talk and healing
affair with the self by tolerating and ac-
advancing karmic happiness.
speech.
cepting whatever happens to appear
As touched upon earlier, the Buddha had
Heartfulness in Eight States
thoughts in the mind. Thus, it does not
(2) the bodys behaviours (i.e., move-
a tripartite view of human life as body,
While sati has traditionally been viewed as
pursue any grand aim in the beginning:
ments of external and internal phy-
speech and mind. The human predica-
individually bound, the present view tran-
what one does in the moment is both
sique; this includes speech);
ment of suffering is basically relational
scends this understanding by adopting a
means and goal at the same time. During
and rooted in the three poisons of greed,
relational perspective to this seemingly
heartfulness, one perceives sensory ex-
hatred and ignorance, as obstacles to
solipsistic exercise. Many practitioners
perience by an effortless effort of an in-
heartfelt speech or communication (Se-
first encounter with meditation is to do it
nocent beginners mind, with no aim and
daka Sutta). Relational Buddhism conveys
the Bodhidharma way, by sitting alone fa-
no gain. Thus, there is no way to heart-
that inter-mind is constructed through
cing a wall. Grappling with the meaning of
fulness, heartfulness is the way, which
The first six meditations of the twelve
speech, which exists prior to the indivi-
sitting alone, one might wonder about the
is realizing that we are not going any-
(summarized previously) refer to heart-
dual mind and is located beyond the brain
rationale of artificially cutting oneself off
where, for we are already there; therefore
fulness of the body and its behaviours,
in-between-people. Inter-mind denotes
from the world in this sort of retreat. Is
nothing needs to be done: the grass will
and the second six to heartfulness of the
the psychological inter-connectedness
solitary confinement and isolation feasible
grow by itself. The relational practice of
mind and its behaviours. However, there
of inter-being, or relational being, which
and desirable on the road to awakening?
heartfulness refers to an initially neu-
are many more meditations. Well-known
is at bottom empty of individual mind
are the Brahmaviharas: contemplations
(Gergen, 2009a&b). Inter-minds activity
Heartfulness is a general factor sustai-
moments experience in heartfelt accep-
toward godly feelings: loving-kindness,
involves speech, especially when emitting
ning meditation, including concentration
tance and mindful tolerance. Subsequent-
empathic compassion, sympathetic joy
self-talk and talking with others. The in-
and contemplation toward a wholesome
ly, one inquires and curiously introspects
(1) the body (i.e., action and feelings:

sensations and emotions);
(3) the mind (i.e., visualizing imagery and

conceiving cognition); and
(4) the minds behaviours (i.e., changing
images and cognition).
in the spaces of bodily sensations and
tral focus, just to observe and note every
in order to naturally guard against un-
(2) Samadhi: Concentrated awareness
(7) Brahmaviharas: Social meditations
Heartfulness in Four Stages
wholesomeness and intelligently to form
quenches flames of emotional arousal
boosting/revering the four highest Bud-
The eight states can be grouped into four sta-
a wholesome karma (Kuan, 2008; Kwee,
toward extinction (nirvana) while ex-
dhist values leading to a this-worldly
ges as summarized in the following Table 1.
2013). This comprehension of heartful-
periencing firm receptive absorption,
heartfelt heaven (loving-kindness, em-
ness is constructed on the four pillars
called flow in psychology; e.g. when in a
pathic compassion, shared joy and rela-
Stage I: Watching and witnessing body/
of Buddhism. These were erected by the
creative activity (Csikszentmihalyi, 1990).
tional equanimity).
speech/mind, one develops the compo-
1.0), Nagarjuna as a philosophy (Buddhism
(3) Vipasanna: Insight into the dependent
(8) The dharmas (with small case d): a
stress-free serenity amid adversity (Sa-
2.0), Asanga/Vasubandhu as a religion
origination of emotional experience as
scholastic term for the smallest units
matha), leading to absorption, flow and
(Buddhism 3.0) and by the interpreters of
an antidote to ignorance on how the
of experience, is conceivable as neither
nirvana (the extinction of emotional arou-
Buddhism as a psychology/psychothera-
mind works. Emotion is a function of
empty nor not-empty (the Buddha) or: as
sal) (Samadhi). At this stage, the medita-
py, which includes Relational Buddhism
feeling-thinking-doing which arise and
empty of social constructions (Relatio-
tion training requires focus on one-point
or Buddhism 4.0: the psychology and art
subside in conjunction with greed and
nal Buddhism).
concentration with profound diligence,
of living Buddha (Kwee, 2016).
hatred.
These temporary states might transform
da). By only covering these two states,
Based on these integrating views, and
(4) Sunyata: A reset/reboot-point of
over time into relatively stable persona-
Western mindfulness-based approaches
grounded in almost a half century of
emptiness appearing after having clean-
lity traits. The pinnacle of these states (7
preserve the illusion of self, which heart-
meditation, I (MK) came to differentia-
sed unwholesomeness due to greed and
and 8) emphasises the relational dimen-
fulness aims to dispel. Heartfulness con-
te cyclical spans that are based on psy-
hatred. This is opposed to believing in
sion.
tinues to the Stages II-III-IV.
chological understanding and (relational)
metaphysics and results in the wisdom
insights regarding heartfulness. They
of not-self and inter-mind (the matrix of
can be summarised in eight experiential
inter-being).
Buddha as a liberation quest (Buddhism
sure of self-control by tranquillity and
heedfulness, zeal and vigilance (appama-
Table1: Heartfulness in Four Stages and Eight States
states, which can consecutively be at-
Stages (mental investment)
State
tained. These dynamic states precede the
(5) Advaya or mahamudra: Non-duality
previous 12-Buddhist meditations as they
(non2ness) is a state requiring freedom
I 1-Point concentration
1. Samatha
2. Samadhi
activate attention-concentration, aware-
of speech and self-talk, which is alert to
Calmness
Absorption
ness, and immersion. As fluid processes
duality of concepts as a trap. The practice
of discernible but inseparable stretches,
transcends cyclical suffering (samsara).
II Wise reflection
3. Vipassana
4. Sunyata
Emotional insight
Emptiness
(6) If you meet The Buddha on the road, kill
III Direct comprehension
5. Non-duality
6. Kill-the-Buddha
(1) Samatha: Stress-free serenity amid ad-
him is a Chan/Zen expression. As the
Silence of speech
Autonomy
versity. The consecutive and desensitiz-
Buddha is already dead, killing alludes
ing calming is a basis for serenity during
to a hampering dependency on a guru.
they are not static and overlap slightly:
sensing, perceiving and meta-cognizing.
(gradual)
(gradual)
(sudden)
IV Matrix of inter-mind

(sudden)
7. Brahmaviharas
8. dharmas
Social meditations
Empty of social constructions
Contrasting Mindfulness
and Heartfulness
Stage II: Having thus tamed emotional af-
tiful = ugly, good = bad, yes = no, and
are
fliction, the practice advances into clean-
so on, which usually culminate in some
empty-of-Transcendental-Truths
sing the doors of perception enabling
mind-blowing humour. In this non-du-
gen, 2009a&b). Thus, telescoping and
Aiming no less than accomplishing bud-
seeing things as they are and become.
al/non2ness spirit, Kill the Buddha is a
encountering dharmas in inner galaxies,
dhahood, heartfulness is presented here
This introspective insight comes about
Chan-anarchistic instruction of the ninth
insight dawns that things and thoughts
in contrast to the Western mindfulness-
by remembering to be heedful, regarding
century genius Lin-chi, who eradicated
are empty on the ultimate level of reality
based approaches, which have invaded
the wholesomeness or unwholesomeness
awakening-hindering concepts (like the
and socially constructed on the provisio-
the literature. Reviewing this literature
of karma. Speech, thought and self-talk
Buddha), and other progress-impeding
nal level of reality. The whole process is
leads to the conclusion that the salubri-
arise toward insight in the dependent
dependencies. This stage is based on in-
a track of social de-constructing. Finally,
ous outcome of these approaches refers
origination (pratityasamutpada) of body,
sight experiences during States 5 and 6:
one accomplishes sudden experiences of
to the first two states of stress-free se-
speech and mind and karma (Vipassana)
an alert and clear comprehension (sam-
insight by understanding inter-mind, the
renity (Shamatha) and to concentrative
leading to the highest wisdom of Sunyata
pajanna), while understanding the non-
mind-in-between-selves
(antaratman),
absorption (Samadhi) leading to nirvanic
(not-self or emptiness), a state of lumi-
dual nature of all things, and working
inter-being or relational being (Gergen,
extinction of emotional arousal. Heart-
nous such-ness or vast zero-ness. This is
toward autonomy by not clinging to the
2009b). The student applies kindness,
fulness, while being neutrally mindful of
a re-setting or re-booting of the mind in
last hindrance: gurus, masters, or even
compassion, joy and equanimity, based
all perceptual inputs during apperception
the total absence of emotionality and is a
Buddhas.
on a deep insight in the empty nature of
the first milliseconds of perception
dharmas reality as a social construction
offers a practice that inherently includes
(Kwee, 2013 ab&c).
a judgmental aspect (vikappa), which aims
peak of self-inquiry. Both watcher and
inferred
as
social-constructions(Ger-
witness disappear in oblivion. This stage
With respect to Stage IV, the Buddha of-
requires wise reflection on the functional
ten used Brahmanistic terms like Brahma-
relationship between karma and depen-
viharas to which he would give a different
The Point Zero of emptiness is not a
cial karma. It offers a loving-compassio-
dent origination (pathanas) toward skil-
meaning. Thus, for Buddhists, the term is
goal in itself. A blank mind is the result of
nate practice that includes judgment as
fully experiencing the highest wisdom by
a metaphor for sublime places of benevo-
a regular reset point or an in-depth re-
an inherent part of the exercise, which
appropriate attention (yoniso manasika-
lent dwelling in ones heart that embodies
boot point and a scaffold for jump-star-
discerns wholesome and unwholesome
ra): the emptiness of self.
kindness, compassion, joy and equani-
ting the collaborative practice of social
karma as an inseparable part of the trai-
mity (Brahmavihara Sutta). Many more
re-constructing via mirthful experiencing
ning (Milindapanha,).
Stage III: Emptiness is then deepened by
exercises boosting positive affect can be
while fully functioning in the marketplace
practicing and experiencing the silenci-
practiced, e.g., mirth-laughing, joy-smi-
in the pivotal tenor of what we already
Heartfulness is as a chord holding awa-
ng state of non-duality (advaya), which
ling, delight-singing, savouring-eating,
are: inter-mind. As Dogen (1200-1253)
reness and attention in place. It corrects
transcends and eradicates the Yin-Yang
and so on. These meditations-in-action
said: To study Buddhism is to study the
distraction and guards against the in-
dualities of subject and object created by
are applied most solidly post-emptiness.
self, to study the self is to forget the self, to
trusion of unwholesome thoughts and
speech, language and inherent concepts;
Lastly, there is the experiencing of dhar-
forget the self is to be one with others and
feelings. This involves a distinctive ca-
examples of these are: cause = effect,
mas as neither empty nor not empty,
be able to help others.
pacity of recognising wholesomeness
emptiness = form, beginning = end, left
empty of emptiness, and empty of non-
and unwholesomeness, and the retenti-
= right, up = down, heaven = hell, beau-
duality. In Relational Buddhism, dharmas
on of what is beneficial in the pursuit of
at differentiating and cultivating benefi-
salubrious karma. By excluding karma,
it does not, therefore, omit the element
girl climbs via his shoulder. While she
inter-mind rejects the illusion of a boun-
Kabat-Zinns (2003a, p. 145) phrase, the
of judgment. The issue what is meant
climbs the man says: You watch me, whi-
ded self cut-off from others and propo-
awareness that emerges through paying
by non-judgmental in the mindfulness-
le I watch you, and thus we will both be
ses the balanced interconnectedness of
attention on purpose, in the present mo-
based interventions was also noted by
safe. Her response: No, master it is better
hearts glued by kindness, compassion
ment, and non-judgmentally to the unfol-
Gethin (2011, p. 273): Yet an unqualified
if I watch myself and you watch yourself,
and joy.
ding of experience, moment to moment, is
emphasis on mindfulness as non-judg-
and by watching ourselves we protect
an incomplete rendering of sati. Although
mental might be seen as implying that
each other; thats the safest way to show
As a Buddhist practice, heartfulness
the process starts in bare attention
being nonjudgmental is an end in itself
our act. The point of this story is that we
also deals with greed, hatred and igno-
(Gunaratana, 1992) and choiceless awa-
and that all states of mind are somehow of
practice sati, heartfulness, in order to
rance on how the mind works which ari-
reness (Krishnamurti, 1895-1986), heart-
equal value, that greed is as good as non-
protect each other. This reciprocal rela-
se in interpersonal context. The human
fulness is clearly not non-judgmental.
attachment, or anger as friendliness. It
tional process is beneficial for humanity
predicament and unwholesome karma
Choiceless awareness implies that there
seems that in Western mindfulness, many
and society.
are rooted in these three poisons. Wis-
is no prejudice, sympathy or antipathy
aspects of Buddhist heartfulness have
for what appears in body/speech/mind.
been neglected (or purposefully exclu-
Much different from mindfulness that
cures the delusion of metaphysics,
Being non-judgmental is confined to the
ded) in order to get the training accepted
is confined to an individual view, heart-
which is quintessential in the historical
very initial part of the process when the
in the non-receptive world of physicians
fulness relational perspective encom-
Buddhas message (Avyakata Sammyuta;
trainee learns to respond rather than to
where it was initially introduced.
passes social construction-ing. Bud-
Kwee, 2010). Furthermore, the psycho-
dhism not only deals with processes of
logy of greed inheres in fear of losing
react automatically by distancing. Ha-
dom corrects the illusion of self and
ving learned to see a thought or feeling
Heartfulness inheres in insight into de-
how people perceive, imagine, conceive,
a loved object and sadness for having
as a thought or feeling, distancing de-
pendent origination and karma, and en-
feel, emote and behave, but equally with
lost a loved object. Hatred includes anger
automatises and might end believing in
compasses an understanding of not-self,
how to relate and live with each other.
toward oneself and others, which might
self-sabotaging cognitions (e.g., Segal,
emptiness and inter-mind. Ever since the
Unlike psychologies that consider the
result in depression and aggression. By
Williams & Teasdale, 2002). Heartfulness
Buddhas time, there have been several
mind located and confined in the brain,
lifting the karmic causes of self-sabota-
also transforms self by removing unhel-
conceptualisations of and approaches to
heartfulness endorses a psychology of
ging emotions, one is liberated and ready
pful thoughts, feelings and actions and by
the practice of sati. The Buddha (Sedaka
Relational Buddhism which views mind as
for the social meditations. In conclusion,
retaining the helpful ones.
Sutt,) also expounded a relational per-
originated in-between people, i.e. as lo-
the psychological inference of karma as
spective on sati that evolved onto a Ma-
cated outside and inside the skull. Thus,
intentional action reflects a secular view
To be sure, Buddhist heartfulness does
hayana variant of realizing inter-mind
it deals with karma as intentional inter-
which dismisses the cosmic retribution
not forget to be judgmental as it regards
(Gandhavyuha Sutra). He addressed the
activity and with inter-mind rather than
of good and evil deeds. Rather than using
the formation of wholesome karma to be
relational aspect of heartfulness by nar-
only with mind. The basic idea of Rela-
ethical terms, like good and evil, which
the aim of the training. Body, speech and
rating a simile on two balancing acro-
tional Buddhism is that human beings
moulds the user in a religious blueprint,
mind are judged vis--vis virtuousness
bats: a master acrobat and his young
live in an ocean of relationships from
the terms wholesome and unwholesome
in present and future intentions and ac-
female apprentice. Their act is that the
the cradle to the grave. Born into a space
are preferred to judge the type of karma
tions. In contrast to Western mindfulness,
man holds a bamboo pole on which the
of linguistic meanings in-between-selves,
pursued in heartfulness.
G.T. Maurits Kwee
Discussion
awareness, self-knowledge, equanimity,
The question still arises: Can Western
and self-compassion... practiced across
mindfulness be invoked without sub-
all activities of daily living aimed at the
In the end, all seems well that ends well.
therapist, is the founder of the Institute
scribing to Buddhism? Traditionally, sati
cultivation of insight and understanding
In the special issue Williams and Kabat-
for Relational Buddhism & Karma
though it is one of the factors of en-
of self and self-in-relationship ... the
Zinn (2011) stated that the introduction
Transformation. He originated Buddhism
lightenment that appears to be a goal
cultivation of openhearted presence [has]
of mindfulness into mainstream medi-
is not a goal in itself, but a tool with an
nothing particularly Buddhist.
cine and psychotherapy was a matter of
gy, by acknowledging its provenance.
Clinical Psychologist and Psycho-
expediency and politics, because in or-
inextricable function in the Buddhas
4.0, which he teaches worldwide. This is

a Buddhist psychology / psychotherapy,
thus a secular teaching, which transcends
Buddhism as a liberation quest, a
grand project to liberate humanity from
Sati is indeed just a human quality
der to get the Trojan horse inside the
unwholesome karma and emotional suf-
(Shapiro & Carlson, 2009). For example,
medical fortress, they conjectured that
other innovative contributions are
fering, and towards leading a fulfilling
if one does something extremely thrilling,
employing Buddhist traditional language
Ancient Greek Buddhism, Borobudur
life. Hence, Buddhist heartfulness is an
like stealing, robbing, sniping or raping
would have led to its rejection by those
Javanese Buddhism and Heartfulness
effortless effort for a goalless goal with a
and one does not want to be caught, sati
mainstream professionals. Whether that
(Pristine Mindfulness), which is covered
larger aim than just a psychotherapeutic
will arise naturally. By appealing to the
would have actually been the case, re-
technique for alleviating stress.
Hippocratic Oath and to universalism,
mains unknown. Few mindfulness-based
Kabat-Zinns (2009; 2015) personal judg-
professionals seem to be unappreciative
The tactical intention behind separating
ments somewhat disparage Buddhism2,
towards Buddhism. In closing, one cannot
Western mindfulness from its Buddhist
where the meditation comes from. Yet,
but be appeased by the openness, breadth
roots is not to burden patients/clients
most
practitioners
and scope that the issue radiates in brin-
with Buddhism, and not to repel main-
are not physicians and besides the prin-
ging back mindfulness into the bosom
stream psychology and psychotherapy
ciple of non-harming (ahimsa), the oath
of Buddhism. That particular anthology
professionals (Grepmair, Mitterlehner &
is already part and parcel of Buddhism. Is
reinstalls the Buddhist factor in Western
children. He gained his Ph.D. in 1992 and
Nickel, 2008). This leaves Western mind-
there possibly more behind the move of
mindfulness and leaves no doubt about its
was an Assistant Professor at Tilburg
fulness-based practitioners with a proce-
hiding Buddhism than the political expe-
Buddhist roots. The plea made in this ar-
University, Netherlands, until his
dure de-contextualized from Buddhist te-
diency of getting mindfulness accepted
ticle is to take a further step and re-name
retirement. He has practiced Zen
achings. Then, there is this baffling notion
by the medical and psychological pro-
current Western mindfulness by calling it
that Buddhism is diluted to some univer-
fessions? Is it appropriation, or exploi-
heartfulness with all ramifications for its
sal lawfulness, exacerbated by Davidson
tation leading to fragmentation and de-
understanding and training. Now Western
and Kabat-Zinn (2004, pp. 150-152), who
contextualization? One might be inclined
mindfulness has become popular, resto-
dismissed Buddhist psychology by stating
to think so, but fortunately, in a laudable
ring the full meaning of sati as the prac-
psychology and Christianity.
that mindfulness, defined as a moment-
special issue of Contemporary Buddhism
tice of heartfulness implies a tremen-
Email: p.t.vandenberg@uvt.nl
to-moment, non-judgmental awareness,
(2011), most of its authors re-installed the
dous move in transcending Eastern and
does not include Buddhist psychology; it
Buddhist context of Western mindful-
Western mentalities onto the wholeness
is an isomorphic translation for greater
ness, which includes Buddhist psycholo-
of humanitys heart, the Buddhist way.
mindfulness-based
philosophy. and a religion. Among his
in this article.
Website: www.relationalbuddhism.org
E-mail: mauritskwee@gmail.com
Peter T. van den Berg

Faculty of Social and Behavioral
Sciences, Tilburg University,
Netherlands. Born in 1950, Peter now
has three children and nine grand-
Buddhism since his youth and led a

Nichiren Buddhism group for several
years. Now, he teaches secular
Buddhism in his own group of students,
relating Buddhism to modern
International Journal of Psychotherapy: 2016, Vol. 20,

Extra Special e-Issue, pp. 176-196: ISSN: 1356-9082
Author and European Association of Psychotherapy (IJP):
Submitted Sept. 2015; peer-reviewed twice and reformatted, Nov. 2015;
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advertisement
*
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therapist (Buddhism 4.0). Journal of the International Association of Buddhist
Universities, Vol. 8, pp. 38-48.
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Endnotes
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The Winner of the Race: The Dharma in the Digital Age -
The Winner of the Race:
The Dharma in
the Digital Age
Manu Bazzano
slowing down
If we move too fast,

we wont be able to
feel or adequately
process experience ...
with all its riches
and tribulations
Manu Bazzano
is an author, psychotherapist and
supervisor in private practice.
Abstract
Variously drawing on the Buddhist notion
Le Gagnant de la course :
Le Dharma de lge digital
of skandhas, with the connection to Eu-
Rsum: Tirant parfois sur la notion boud-
ropean philosophy between bad faith and
dhiste de skandhas, avec une connexion
speed, and on the notion of hysteresis in
la philosophie europenne entre mau-
physics, this paper will discuss some of
vaise foi et vitesse, et parfois sur la notion
the challenges and rewards of attempting
de hysteresis en physiques, cet article va
to implement the Buddhas teachings in
traiter quelques uns des dfis et rcom-
the contemporary world.
penses lorsquon tente dimplmenter
Key words: Dharma, digital age, speed,
les enseignements bouddhistes dans le
bad faith
monde contemporain.
Mots cls: Dharma, ge digital, vitesse,
Der Gewinner des Wettlaufs:

Das Dharma im Digitalen
Zeitalter
mauvaise foi
das buddhistische Konzept von skandhas,
mit seiner Verbindung zur europischen
Philosophie zwischen schlechtem Glauben
und Geschwindigkeit, und an das Konzept
Kurzfassung: Durch das Anknpfen an
der Hysterese in der Physik errtert die-
(),
ser Artikel einige der Herausforderungen
und Nutzen aus dem Versuch Buddhas
Lehren in der zeitgenssischen Welt zu
implementieren.
Schlsselwrter: Dharma, digitales
: ,
Zeitalter, Geschwindigkeit, schlechter
, ,
Glaube
Manu Bazzano -
hat time is it?
The pace of life accelerated dramatically.
Within a society ensnared by the cult
not aligned to positivism, is routinely de-
A couple of years ago I heard
Industrialization is already a faint memo-
of work, slowing down (assisted by ex-
graded and downgraded. Positivism is but
one of my favourite novelists,
ry in the developed countries: we now
ercises, techniques and iTunes apps) is
the creed of neo-liberalism, an insidious
James Salter, telling an audience cram-
live in the digital age. Every shift has ine-
instrumental in regaining the energy ne-
ideology declaring the end of all ideolo-
med into a Bloomsbury bookshop how
vitably carried its own range of problems:
cessary to maintain a compulsory fast-
gies. Colleagues working in academia may
one of his friends got to meet Nabokov in
including widespread alcoholism among
pace. The market place expertly co-opts
recognize this, as they are routinely asked
their publishers office. Salter, an admi-
workers in the case of industrialization,
far-reaching ideas and practices (whether
to come up with adequate measurements
rer of Nabokov, was mightily impressed:
and regular consumption of speed, am-
ancient or new, antagonistic or compli-
for empathy, or they engage in peculiar
What did you talk about? he asked. Oh,
phetamine salts, and cocaine among the
ant) and makes them instrumental to its
research to quantify the level of mea-
we discussed time his friend replied,
adherents to the contemporary cult of
purposes. This is what I believe has hap-
ning in (say) the life of terminally-ill pa-
adding: He would say, Its five to three
work ushered in by the digital age.
pened with the Mindfulness movement
tients, and so forth. Likewise, meditators,
and its various manifestations, including
who through sincere practice, have had a
Social acceleration (Rosa, 2013) brought
the Mindfulness-Based Stress Reduction
glimpse of the magnitude and ineffability
exhilaration, but also the conflation of
(MBSR) programs (Kabat-Zinn, 1991).
of the Dharma, may shudder a little when
according to my watch. What time do you

make it?
No literary wisecracks on time, imperma-
home and workplace, work-time and lei-
nence and the human condition, as I had
sure time. Networking opportunities be-
The Dharma a multi-faceted, multi-
expected. Instead, the two men talked eve-
gan to proliferate, replacing more direct
layered millenarian tradition, aimed at
ryday stuff. Yet there are profound impli-
human interactions.
the cessation of all suffering by sentient
The CBT-based mindfulness movement
confronted with its MRI-scan triggerhappy version.
beings has been expediently adapted
has effectively adapted the Dharma to our
it? This question was not uttered in Eu-
Mindfulness and Productivity
to the ever-growing wants of consumers.
time and age. Adaptation here means
rope until the beginning of the thirteenth
After a recent philosophy class, a young
The skill with which this has been achie-
that, instead of learning from a corpus of
century, its emergence coinciding with
student told me that she had just began
ved inspires awe: it is quite a feat, encap-
knowledge and wisdom, instead of being
the expansion of commerce. It was around
to practice mindfulness and how benefi-
sulating the zeitgeist and distilling from
impacted by its revolutionary potential,
this time that people in European cities
cial she was finding it. Thats wonderful!
its shiny, consumer-friendly entrails, an
the Dharma has been bent to the (false)
began to feel a peculiar urge they wanted
I said encouragingly. I asked her if she
enticing remedy. The reification of hu-
needs of productivity. Slowing down, pa-
to know the time. Gods time gradually
meditated on her own, or with a group of
man and non-human life forms in our
ying attention, and becoming mindful, all
gave way to the time of the traders. Work
friends, and, in what way was it benefi-
neo-liberal world has made consumers
inherent to meditative practice, can easily
and business began to quantify human
cial. It had nothing to do with meditati-
of us all. In the bustling Universal Shop-
become practices, subservient to the tu-
existence. Primordial human anxiety about
on or anything like that, was her reply.
ping Mall that we inhabit, various appeals
nes of productivity.
time, ordinarily linked to our feeling of
Mindfulness was an app that she had
to the wisdom of old, to the dignity of
uncertainty about the future and the cer-
uploaded from iTunes. She listened to it
the human spirit, and to the potential of
What is productivity? It is the amount
tainty of our death, was now accompanied
in bed, after a long stressful day (working
spiritual awakening, always sound pic-
produced per worker per hour (Lanchester,
by a new awareness, which can be sum-
full time, studying and travelling), and it
turesque and even archaic. Similarly, any
2015, p. 7), that, because of the increased
marized in the dictum: time is money.
sent her straight to sleep.
philosophical or psychological practice,
automation brought about by computer
cations in that simple query: What time is
Manu Bazzano -
technology, greatly contributes to capital,
The Slow Food movement began in Italy
in wanting to slow down that knee-jerk
meaning nimble fingers, an activity re-
but not the labour (Brynjolfsson & McA-
in the mid-nineteen-eighties as a form of
aversion to speed and technology. The-
lying on speed and sharing with digital
fee, 2014). The amount of work that each
ethical, aesthetic and health-conscious
re may be something more than simply
more than a linguistic source. In order
worker actually does goes up but their
opposition to junk food. Since then, it
buying into a digital dualism that rigidly
to maintain our notion of self, a certain
pay doesnt. Within this scenario, mind-
has expanded in over a hundred countries
perceives the physical as authentic and
speed is needed. Fredric Jameson writes:
fulness becomes another way of increa-
across the globe, fostering in its wake
the virtual as inauthentic.
sing productivity, rather than questioning
parallel initiatives such as: Slow Cities
its rationale. It coats its practices with the
which encourages walking instead of
Even so, slowing down for its own sake
involve a peculiar kind of inner pre-
auratic idiom of an ancient religious prac-
driving; small shops with local products
can at times appear precious, other-
stidigitation, in which I manage to
tice, which only adds insult to injury.
instead of shopping malls; and even Slow
worldly, and removed from ordinary life.
talk myself into being something: the
So mauvaise foi in this respect will
Education, which conceives of schooling
When going into a Zen retreat, the ex-
process seems to involve speed I
The Winner of the Race
beyond instrumentality (or the pressures
pectation for some is of a quiet, tranquil
must work very fast indeed in or-
Perhaps, because I have been a musician,
of governmental targets) and more as a
time away from work and daily chores. It
der to prevent the whole construc-
I couldnt help noticing changes in pop
process with a necessary societal context.
will be peaceful and relaxing, colleagues
tion from falling apart ... in order
(unacquainted with sitting) invariably tell
to confuse myself into momentarily
in the name of productivity: the rhythms
I want to think of the popularity of the
me before I set off for a sesshin. In reality,
believing the things I want to affirm
of techno and rave metamorphosing into
Slow Movement as an indication of an
it is well-documented that, alongside joy
about myself. (Jameson, 2014, p. 131)
the beats of motivational work music, is a
unspoken longing for the philosophical
and serenity, we will often experience bo-
sort of chamber music to an aggressive work
life; the innate province of slowness:
redom, anger, frustration, and a creeping
The above quote is even more true in
sense of not having as firm a hold on our
the age of social networks, where our
music reflecting universal acceleration
culture. A song by David Guetta declared:

Work hard, play hard its the only thing
In philosophy, the winner of the race is
own identity as we thought we did. This is
various virtual avatars are continually
we know how to do (Guetta, 2013): this is a
the one who can run most slowly.
because meditative practice can help us
being propped up by a constant stream of
rather dismal interpretation of Homo sa-
Or: the one who gets there last
see the arbitrary nature of our identity.
data, images and opinions on just about
piens after five (or fifty) thousand years.
(Wittgenstein, 1998, p. 40).
We may get a glimpse of the fluidity and
anything, from the Middle East, to liking
permeability of the Self, and come to rea-
or un-liking the sneezing cat posted on
What happens if speed becomes a way
In spite of its superficial, even consume-
lise that the notion of Self that we cherish
YouTube. Having eschewed the Freudian
of life? Slowing down becomes a luxu-
rist, appeal, the yearning to slow down
is but a construct, an experience that is in
unconscious, Sartre connected his noti-
ry, an exotic pastime, a respite from the
may indicate, at least symbolically, that
turn unsettling and liberating.
on of mauvaise foi, already formulated in
dread of the Universal Traffic Jam or
we value: the journey more than reaching
even an aberration. At the same time, I
the destination; compassion, more than
For the Sartre of Saint Genet (Sartre,
the very construction of the Self, an ob-
want to believe that, implicit in the wish
indifference; process, more than out-
2012), the maintenance of self-justifica-
ject as Jameson puts it for ... impersonal
to slow down; there lies a yearning for
come; critical reflection, more than ac-
tion (what he calls mauvaise foi, or bad
consciousness (Jameson, 2013, p. 129).
a deepening of experience and a greater
quiescence. There may be something im-
faith) involves a peculiar kind of inner
insight into our condition.
plicitly, more subtle and more profound,
prestidigitation, a word of French origin
Being and Nothingness (Sartre, 2003), to
Manu Bazzano -
Digital Solipsism
our existential dilemmas. This argument
Appropriate Speed
The digital era has also brought about a
has been taken up by Richard Sennett in
The natural slowing down that takes place
new condition: digital solipsism, a state
his recent writings (Sennett, 2012), where
through dedicated meditative practice
of splendid isolation, inhabited by many
he introduces a new character type, the
brings about invaluable clarification of
of us today, and for the safeguarding of
uncooperative self: a person whose que-
our actual experiences. As we accept the
which highly intricate, large-scale ma-
st is entirely inner, forever engaged in a
Buddhas invitation to come and see for
chinery has to be maintained. Digital and
struggle to prove oneself and where other
ourselves, the Dharma becomes embo-
physical dimensions are increasingly and
people either have no place or become
died, alive and breathing in our personal
inevitably meshed together in a form of
merely instrumental to his goals. This sort
experience beyond the mere acquisition
augmented reality. Perhaps resistance
of person, Sennett writes, is bent on re-
of a set of doctrines.
is futile, even undesirable especially if
ducing the anxieties which differences can
done in the name of nostalgia for an al-
inspire, whether these be political, racial,
This is where we began to realize first-
legedly purer, less adulterated physical
religious, ethnic or erotic in character. The
hand the Buddhas teachings on skandhas
dimension. Equally pointless may be the
persons goal is to avoid arousal, to feel as
(heaps, or aggregates). We discover that
need to complain about the hectic pace of
little stimulated by deep difference as pos-
we are made of combinations: physicali-
post-modern life in the name of a sanc-
sible (Sennett, 2012, p. 8).
timonious return to the good old days.
ty (rupa), feeling-tone (vedana), perception, (samjna), impulse, (samskara), and
I have occasionally met people who ap-
Digital solipsism may be cured by so-
consciousness (vijnana). The Buddhas
proach the Dharma in that spirit. Yet an-
cial cooperation and communal feeling,
description of experience does not give
yone who has practiced for a while will
so it would be a poor choice indeed if we
primacy to mind or to the conventio-
agree that there is more to Dharma prac-
were to use meditation as an exercise for
nal mind-body split, but depicts instead
tice than a narcissistic quest for authen-
insulating ourselves from the very real
a dynamic process of experience which
ticity and an ever-elusive nirvanic state
challenges of the world and from life with
dissolves the conventional sense of being
of mind. Digital solipsism cannot be cured
others. Evidence suggests that programs
a mind inside a body inside a world. Simi-
by spiritual solipsism.
such as Mindfulness-Based Stress Red-
larly, one should regard the skandhas as
uction are entirely based on a particular
swept-up leaves which have been thrown
For Lionel Trilling (1974), the search to
form of social amnesia and on a reductive
on the bonfire (Brazier, 1995, p. 85) and
discover what we really feel, or who we
view of the self that understands anxiety
learn to dis-identify with them.
really are, contains patently narcissistic
as the persons inability to self-regulate
traits. Implicit in the search is also the
(Purser, 2015).
Contemporary phenomenological psy-
assumption that hidden within us there
chotherapy presents us with the idea of
is a solid, self-existing inner core that,
sedimentations. Spinelli (2007) describes
once uncovered, will guide us through
these as fixed patterns of dispositional
lifes vicissitudes and provide answers to
stances (p. 35), embedded in our body/
EAP
Manu Bazzano -
mind a notion that in different ways
Hysteresis
stantly strives for without ever achieving
technologies known as high-frequency
also points to the non-substantiality of
A compelling argument in favour of ap-
it. What can be said with certainty, accor-
trading or flash trading, which emerged
the self and emphasizes the necessarily
propriate speed is found in complexity
ding Cilliers, is that going fast will oblite-
around the 2008 financial crisis. This new
embodied nature of our experience.
theory. Paul Cilliers (2007), an expert in
rate the system.
kind of market activity expanded to the

point that most share markets were now
the field, writes about hysteresis (from

In order to even realize that we are made
the Greek husteros = late), a word mea-
Computer technologies have distorted
made up of computers trading, with no
of skandhas (as well as sedimentations),
ning the lagging of effect when cause vari-
our understanding of time, to such a
human participation apart from the de-
appropriate speed is required. Sitting on
es. Complex systems, such as the human
degree that we have given up our em-
sign of their algorithms. You would sit at
a cushion will help, and so will therapy.
organism, are naturally slower than the
bodied, phenomenological experience of
your computer trying to buy a stock and
Both are ways to develop curiosity about
environment: they need to be so in or-
time in favour of a worldwide temporal
its price would shift the moment that you
our everyday existence, which may bring
der to process experience. For Cilliers, a
framework in which we can work faster.
clicked to complete the trade: in 2008,
about a gradual de-sedimentation, and an
complex system simply cannot reflect, or
Our actions need to be co-ordinated, gi-
this constituted 65% of US public mar-
increased flexibility against a previously
act upon, everything that is happening in
ving us the illusion of simultaneity and
ket stock trading. Predictably, there are
rigidly-held worldview.
the environment at a given moment. If it
the false confidence that we can control
ethical implications: Lewiss argument is
were so, the system would at all time be
the future. One of the myths of our time
that the stock market is essentially being
There is nothing inherently sacred
a mere reflection of its environment. The
is that speed means efficiency, when in-
engineered in support of front-running
about slowness, but, if we move too fast,
system must differentiate between infor-
stead a slower pace will grant greater ef-
traders. Predictably, his thesis created
we wont be able to feel or adequately
mation and noise. It cannot be pushed
ficacy. The cult of speed is potentially de-
outrage in Wall Street.
process experience. We wont be able to
around by every fluctuation and it must
structive; a slower approach is necessary,
appreciate our embodied, situated con-
be flexible enough to adapt. The state of
not only for survival, but also because it
Conclusion
dition with all its riches and tribulations.
optimal balance is what the system con-
allows us to cope with a complex world
There is a more reflective way of being
better. A slower approach is also poten-
in the world, as opposed to an existence
tially subversive, especially when allied
spent moving between making money and
to intelligent meditative practice: it un-
acquiring metaphysical candy floss in our
dermines the compulsion of the self, the
spare time. Reflection may, in turn, bring
need for acquisition, the very root of our
greater appreciation of life if by reflec-
neo-liberal world.
tion we mean not just logical reasoning

and intellectualism but the ability to fo-
Greater speed augmented by technology
reswear reason in the name of reason,
would certainly allow us to make more
giving greater scope and range to human
money than our competitors. In his book,
reasoning beyond the narrowly-confined
Flash Boys, an expos of the stock market,
domain of logic. But reflection of this kind
Michael Lewis (2014) writes about a little-
involves delay, and in a cult of speed
known range of financial techniques and
delay is simply unacceptable.
Manu Bazzano -
The argument in favour of slowness is
Manu Bazzano
really an argument for appropriate speed.
is an author, psychotherapist and
There is no objective or immediate rule
supervisor in private practice. He has
BRAZIER, D. (1995). Zen Therapy. London: Constable.
for what that speed might be. If anything,
studied and practice meditation since
BRYNJOLFSSON E. & MCAFEE, A. (2014). The Second Machine Age: Work, Progress and
it is a matter of experience, and expe-
1980, and in 2004 was ordained as a Zen
rience, as Aristotle teaches us, cannot

be taken for granted but has to be gained
(Taylor, 1955). The meditative life, the philosophical life a life inspired by wisdom
Buddhist monk in the Soto and Rinzai

traditions. He lectures and facilitates
workshops on Zen and post-phenomenology worldwide. Among his books are:
Buddha is Dead (2006); Spectre of the
references
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Complexity Singapore: World Scientific, pp 53-64.
GUETTA, D. (2013). Play Hard. https://www.youtube.com/watch?v=5dbEhBKGOtY
and compassion may well be a way to gain
Stranger (2012); After Mindfulness (2013);
that experience.
Therapy and the Counter-tradition
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(co-edited with Julie Webb); and the
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pp. 198-209: ISSN: 1356-9082
Submitted Sept. 2015; peer-reviewed twice and
reformatted, Nov. 2015; revised,
forthcoming Zen and Therapy: a Contemporary Perspective. He is a co-editor

of PCEP (Person-Centered and Experiential Psychotherapy Journal) and a book
review editor for Self & Society.
E-mail: manubazzano@onetel.com
Website: www.manubazzano.com
Internet File, retrieved 14 February 2015.
face stress, pain, and illness. New York: Delta.

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(37) 5, pp. 3-8.
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Social Amnesia. Self & Society, Vol. 43, No. 1, Spring.
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University Press.
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Abingdon, Oxfordshire: Routledge.
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Minnesota Press.
SENNETT, R. (2012). Together: the Rituals, Pleasures and Politics of Cooperation.
London: Penguin.
SPINELLI, E. (2007). Practising Existential Psychotherapy: The Relational World.
London: Sage.
TAYLOR, A.E. (1955). Aristotle. Mineola: Dover Publications.
TRILLING, L. (1974). Sincerity and Authenticity. Cambridge, MA:
Harvard University Press.
WITTGENSTEIN, L. (1998). Culture and Value. London: Wiley & Son.
Implicit Ethics
and Mindfulness

Implizite Ethik und Achtsamkeit: Subtile Annahmen

dass MBIs wertneutral sind
neutral, implizite Ethik, spirituell,

Psychotherapie, Psychotherapeuten,
Buddhismus
Kurzfassung: Buddhistische Lehren se-
annahme, dass die gelehrte Ethik impli-
Lthique implicite et la pleine

conscience: des prsomptions
subtiles que les interventions
bases sur la pleine conscience (Mindfulness-Based Interventions, MBIs) sont des
valeurs-neutres
zit vermittelt wird. Laut Grundgedanken
Rsum: Les enseignements bouddhistes
wird vermieden, dass den Teilnehmenden
place lthique au cur de la pleine con-
Abstract
externe Werte und Handlungsleitfden
science : lintention est la cultivation de
Buddhist teachings place ethics at the
auferlegt werden; des Weiteren stehen
la Personne Noble qui transcende lintrt
core of mindfulness: the intent is the cul-
die Werte des Individuums an erster
personnel et qui vit pour le bien-tre des
tivation of the Noble Person who tran-
Stelle. Jedoch macht dieser Standpunkt
autres. Les interventions cliniques, con-
scends self-interest and lives for the
einige Annahmen ber die unvermeid-
temporaines bases sur la pleine consci-
wellbeing of others. Clinical, contem-
liche Ethik, die durch den Lehrer, den
ence suivent linjonction de base que les
porary mindfulness-based interventions
Programminhalt und die Teilnehmenden
thiques enseignes sont transmises im-
follow the root injunction that the ethics
eingebracht werden. Die Annahme, dass
plicitement. Le raisonnement est dviter
taught are implicitly imparted. The ratio-
eine implizite Ethik den Teilnehmenden
dimposer des valeurs externes et des
nale is to avoid imposing external values
vor externem Einfluss schtzt, unter-
guides daction sur les participants et de
and action-guides upon participants and
sttzt auf subtile Weise das schon lange
tenir au plus haut les valeurs des individus.
to hold the individuals values foremost. However, this stance makes seve-
verworfene Konzept, dass Interventionen
Cependant, cette position fait plusieurs
ral assumptions about the unavoidable ethics brought into contact by the
wertneutral sein knnen. Diese Arbeit
hypothses concernant les thiques in-
teacher, program content, and participants. The assumption that implicit
erforscht diesen Fehlschluss der Wert-
vitables mis en contacte par lenseignant,
ethics shields the participant from external influence subtly upholds the
neutralitt und bekrftigt aufs Neue, dass
le contenu du programme, et les partici-
long-discarded concept that interventions can be values-neutral. This pa-
explizit erforschte Ethik in achtsamkeits-
pants. La prsomption que les thiques
per explores this fallacy of values-neutrality and re-affirms that explicitly
basierten Interventionen essentiell fr
implicites protgent le participant des
explored ethics in mindfulness-based interventions are crucial to the cul-
die Kultivierung der Noblen Person ist.
influences externes soutien subtilement
Subtle assumptions that

MBIs are values-neutral
Lynette Monteiro
Lynette Monteiro, Ph.D.

is a registered psychologist
and Director of Training at the
Ottawa Mindfulness Clinic,
Ottawa Canada
hen Ethik im Kern der Achtsamkeit: Es

besteht die Absicht, die Noble Person zu
kultivieren, die Eigeninteresse berwindet und fr das Wohlergehen der Anderen
lebt. Klinische, moderne achtsamkeitsbasierte Interventionen folgen der Grund-
tivation of the Noble Person.
le concept depuis longtemps rejet que
Keywords: mindfulness-based interventions, explicit ethics, values-neu-
Schlsselwrter: achtsamkeitsbasierte
les
tral, implicit ethics, spiritual, psychotherapy, psychotherapists, Buddhism
Interventionen, explizite Ethik, wert-
tres de valeurs. Ce papier explore cette
interventions
peuvent
tre
neu-
Lynette Monteiro -
notion fallacieuse dune neutralit des
valeurs et raffirme que the thiques ex-
plores explicitement dans les interven-
tions bases sur la pleine conscience sont
cruciales la cultivation de la Personne

s the field of mindfulness-based
the lines of secular and spiritually ori-
psychotherapy
sup-
ented interventions, MBIs have integra-
grows
ported by the exponential in-
ted a spiritually oriented approach into
crease in research, a number of issues
a therapeutic model with a considerable
are emerging in its conceptualization
level of success in clinical efficacy (Baer,
Noble.
. ,
and clinical delivery. Including ethics in
2003; Eberth & Sedlmeier, 2012; Khoury
Mots cls: interventions bases sur la
pleine conscience, thiques explicites,
the content of mindfulness-based in-
et al., 2013). Furthermore they meet the
terventions (MBIs) remains a central to-
criteria for Hodges (2011) five principles
valeurs-neutres, thiques implicites,
pic and this is typically discussed in the
for determining the advisability of using
spirituel, psychothrapie, psychothra-
context of reluctance to include overtly
a spiritually oriented practice in a clinical
peutes, Bouddhisme
the Buddhist model of ethics in a secu-
setting. Therefore the ethical issues for
lar program. In this article, I examine (1)
the clinician both of values and the im-

:

MBI
the reluctance about including explicit
plications of the spiritual base in MBIs are
ethics in mindfulness programs because
important to clarify.
it may impose external values, (2) the rea-
lity that MBIs are spiritually oriented and
Recent responses to Monteiro, Musten
therefore imbued with values, and (3) how
& Compsons (2015) examination of tra-
those values are intended as a cultivation
ditional Buddhism and its contemporary
of character which has significant impli-
vicissitudes explore the complexities of
cations for MBIs as agents of intra- and
integrating Buddhist and contemporary
interpersonal as well as societal change.
mindfulness including the issue of expli-
The perspective of value-neutrality may
refer to the overt and specific inclusion
represent an historical delimitation of
of an ethics or values-based framework in
psychology into an objective, actuarial
the MBI curriculum. Implicit ethics refer
, , ,
science with a focus on measures of per-
the assumptions that awareness in and of
cit versus implicit ethics. Explicit ethics
sonality as there is sufficient evidence
itself suffices for ethical thought, speech,
currently that no therapeutic approach
and action to emerge as well as be con-
is value-neutral (Hathaway, 2011). Being
gruent with the individuals self and world
based in Buddhist teachings on dealing
view. Rationales for implicit ethics sug-
with suffering through self-transforma-
gest that to be explicit would result in an
tion, MBIs can be considered a class of
imposition of values and principles that
spiritually oriented therapies. Where the-
may not be resonant with MBI partici-
rapies traditionally have diverged along
pants; that explicit teaching of ethics may
Lynette Monteiro -

violate higher order ethics that proscribe
(2015) noted that it is equally important to
rapy as values-neutral and a way of not
professional and experiential status that
against it, especially in clinical settings.
investigate the subtle influences that are
interfering with or negating the partici-
tip the valuing of opinion towards the
Cullen (2011) explained that the impli-
already with us, in the Judeo-Christian
pants own values.
therapist. While in and of itself this is not
cit form is consistent with the Buddhas
conditioning of the West, particularly in
pedagogy of discovering for oneself how
relation to such issues as the concepts
The assumption that psychological in-
if the therapist is unaware of the power
unethical actions lead to suffering; also,
of right and wrong as well as the broader
terventions, including MBIs, can be
differential.
implicit ethics may run contrary to in-
topic of ethics (p. 64). These points are
value-neutral continues to hold sway,
dividual values and faith traditions. Ho-
consistent with the explorations of the
despite evidence that the clinician and
wever, this view fails to acknowledge
fallacy of values-neutrality in therapy and
client bring their unique patterns of va-
ation (CPA, 2015) and American Psycho-
that the Buddha specifically taught pre-
the implicit ethics and values embodied
lues into the therapeutic space (Jackson
logical Association (APA, 2010) address
cepts and rules for both lay and monastic
by the therapist and therapeutic models
et al., 2013; Patterson, 1959). Ali, Allmon,
the need to be vigilant about the ways
communities, respectively (Bodhi, 2013;
(Burns, Goodman & Orman, 2013; Hamil-
and Cornick (2011) explored the impor-
in which both clinicians and clients va-
Harvey, 2000). Critics of implicit ethics
ton, 2013), which are discussed next.
tance of value clarification so that intra-
lues can have impact upon the therapeu-
personal value conflicts are not confoun-
tic process. Recent editions to the CPA
suggest that the exclusion of ethics un-
unethical, it can lead to unethical actions
Both the Canadian Psychological Associ-
Value-neutrality in
Psychological interventions
ded by client-clinician value conflicts. For
Ethical Guidelines include specific men-
from its roots. Amaro (2015) noted that
example, a value conflict may arise for a
tion of personal values of psychologists.
Kabat-Zinns (2011) rationale for such an
Much of the debate about explicit or im-
client between needing divine guidance
While the Code of Ethics states there is
approach is vague and lends itself to a
plicit ethics in MBIs is rooted in the hi-
and engaging in autonomous decision-
no expectation that psychologists can be
dubious principle upon which to structure
storic aim of psychology to be objective
making. If a clinicians values lie in the
value-free, the onus is upon the psycho-
a pedagogical approach (p. 67). Monteiro
and scientific. If therapies are viewed as
development of autonomy as a process
logist to ensure a level of self-awareness
et al. (2015) indicated that regardless of
moral encounters (Burns et al., 2013) the
of self-determination, this gives rise to
and monitoring. This includes transpar-
the intention to not impose extraneous
process of treatment lies in the clients
an interpersonal value conflict. Emilius-
ency about the influences of their value
hinges the core elements of mindfulness
values, the very act of teaching a philo-
examination of disconnection between
sen and Wagoner (2013) pointed out that
system on the integrity of their relation-
sophy derived from an Eastern spiritually
ideal and actual values, a state that leads
therapists carry privileges of education,
ship with clients.
oriented practice has crossed into that
to distress (Fisher, 2011; Leiter, et al.,
arena. Furthermore, to do so without
2009). Influenced by the assumption of
transparency raises other higher-order
value-neutrality as a form of respect for
ethical issues of informed consent and
the clients own values, therapies have
patient care.
adopted a stance of objectivity and neutrality to avoid unduly influencing or
However, such implications of implicit/
detracting from these values. It is under-
explicit values conveyed in therapy are
standable, therefore, that the desire to
not solely the bte noir of mindfulness-
avoid an overt ethical framework in MBIs
based interventions (MBIs). Ajahn Amaro
arises from this historic paradigm of the-
Lynette Monteiro -

In so far as MBIs are classified as mind-
in therapy. Hathaways exploration of how
are many such training programs. They
their own system of desires and inten-
fulness-based or mindfulness-informed,
to integrate the APA Ethics Code with
typically require pre-existing meditation
tions that can lead to misappropriation.
and mindfulness has it roots in Buddhism,
religion-derived practices is detailed and
practice, attendance at (usually Buddhist)
they can also be considered a class of
important but outside the scope of this
retreats, and an ongoing personal con-
Each of these dimensions content, te-
spiritually oriented approaches. In this
paper. In his conclusion, he called for ac-
templative practice (Crane et al., 2010).
acher, and clientele is fertile ground for
context, the clinicians valuing of secula-
countable practice that requires clarity in
The primary aim in teacher training is
the cultivation of what Amaro (2015) called
rized or religious frameworks carries risks
any use of spiritually oriented approaches
to cultivate an embodiment of the prin-
a holistic mindfulness. While all the need
for the client. The clinicians approach
as a clinical intervention. To achieve this
ciples, including ethics (Grossman, 2015)
for caution discussed earlier may be ap-
may strip the spirituality away and mis-
in MBIs the dimensions of ethics in mind-
that support the embodiment of the dee-
propriate in how one constructs, models,
characterise the concepts or the clinician
fulness-based interventions need to be
per principles of a skilful and healthy per-
and instructs mindfulness, what is missed
may advocate for a spiritual perspective
examined.
son (see the concept of Noble Person in
in these concerns of imposing extraneous
Harvey, 2000, 2013a, 2013b). Healthcare
values is that neither the participant nor
professionals such as physicians, psycho-
teacher arrives tabula rasa; their ethics
to explore the application of APA guide-
The dynamic interplay

of ethics in MBIs
logists, social workers, nurses, etc., who
and values are already present. The in-
lines to a spiritually oriented intervention.
The role of ethics in a mindfulness-based
train as MBI teachers would carry an ad-
fluences of Eastern spiritually oriented
He found a lower level of acknowledgment
program presents itself in three dimen-
ditional, though not contradictory, set of
practices are present in the content of
of religiousness among psychologists and
sions (Monteiro et al., 2015). First, ethics
ethical guidelines of their specific profes-
an MBI. The personal preferences, per-
a bias against conventional religion that
is contained, explicitly or implicitly, in
sional practice.
spectives of well-being and perhaps even
was likely to affect questions asked on
the content of a mindfulness program.
intake and generate a tendency to inter-
While Buddhists precepts may not be for-
The third dimension is related to the
mores are entwined in the world-views
pret spiritual experiences as pathology.
mally referenced in an MBI, the theme of
clientele who seek out a mindfulness
of the teacher. And, a rarely considered
Alternatively, difficulties can arise from
restraint by not doing harm to self and
program. One of the major concerns of
reality but crucial nevertheless, each par-
the clinicians own religious beliefs that
others is implicit in the process of cul-
Buddhist practitioners and scholars of
ticipant comes to mindfulness with their
may result in discarding evidence-based
tivating awareness of ones actions and
contemporary mindfulness applications
own set of ethics, values and perspectives
approaches for stand-alone explicitly
their consequences (Mikulas, 2015). Re-
is that mindfulness practices may be mis-
of well-being.
religious interventions (p. 68). Defining
cent debates have focussed on the con-
appropriated by agencies whose prima-
spiritual interventions also is challenging.
sequences of implicitly conveying ethics
ry ethic is questionable (police, military,
While the deconstruction of secularized
There is considerable overlap among the
in MBIs and the appropriateness of assu-
corporations) (Titmuss, 2013). In this re-
mindfulness has focused on the content
techniques. Is meditation a secular, trans-
ming Buddhist ethics are universal (Ama-
gard, the issue of ethics is a crucial one,
of MBIs, i.e., the debate around implicit
theistic or spiritual intervention? Fur-
ro, 2015; Monteiro et al., 2015).
not only as it relates to the teachers own
and explicit ethics, a far more complica-
that the client may not desire, respectively. Hathaway (2011) used the APA Code
the subtle influences of Judeo-Christian
ethics, but the intention of the program
ted picture emerges when content, te-
such as finding meaning in life, relaxati-
Second, ethics is modelled or embodied
and oversight of its eventual use. Howe-
acher, and client are taken as a three-fold
on, social justice, and acceptance of self
in the person of the MBI teacher (Evans et
ver, it is important to remember that the
interaction of already existing values and
and others also overlap with secular goals
al., 2014; van Aalderen et al., 2014). There
individual client always does present with
ethics. Thus, perhaps the allure of implicit
thermore, many value-laden approaches
Lynette Monteiro -

ethics is simply an historic artefact of the
Seligman, 2004), as well as positive psy-
of moral neutrality and argued that the-
Moving closer to the reclamation of
fallacy of values-neutral therapy; it may
chology, is reclaiming the cultivation of
rapy is at its heart a moral endeavour in
virtue and ethics, Grossman (2015) de-
even be an effort to maintain respect for
character and virtues.
which the intent is to cultivate an excel-
scribed ethics in MBIs as an embodied
lence of character (p. 485), and Tjeltveit
process and mindfulness as melding
the client by inadvertently shifting from

client to protocol. In fact, actual respect
Fowers (2012) noted that the measure-
(1999) analysed the confusion around the
cognitive dimensions (e.g., of attention,
for the clients values and ethics lies not in
ment of personality overtook the exa-
issues of value-laden therapy through the
memory and consciousness together with
the red herring of maintaining some form
mination and cultivation of character
lens of the various dimensions of ethics
ethical qualities (e.g., of compassion, kind-
of values-neutrality, but rather in the
in psychology in the mid-20th centu-
in psychotherapy, one of which is vir-
ness, courage, and equanimity) (p. 21).
more challenging process of cultivating
ry. He pegged the onset of this shift on
tue ethics, concluding that the therapist
This integration, according to Goodman,
well-being as an aspect of character.
Gordon Allports critique of the study of
functions as an ethicist when therapy
is a shift away from Western psychologys
character, the desire to place its under-
goals and life choices are being explored
convention of separating cognition from
The facts of personality

and cultivating virtue in
the Noble Person
standing on scientific grounds, and later
in sessions.
ethical values; in the context of this
situational rather than moral factors. Fo-
Looking again at Buddhist ethics we
perspectives that question the ascendan-
Drawing
paper, Goodmans view echoes clinical
studies that inferred a greater impact of
psychology,
wers also observed that despite the drive
see that the practice is embedded in vir-
cy of personality over character and
mindfulness is one part development of
to an actuarial science of personality, it is
tue ethics (Harvey, 2000; Keown, 2001,
virtues. Greenberg and Mitra (2015) ex-
attention and two parts the cultivation of
almost impossible to discuss its factors
2005) and the cultivation of character:
plored in-depth the foundations and
intention and a quality of mind that is, in
without appealing to virtues as descrip-
the Noble Person is its raison dtre.
principles that constitute secular ethics;
Ajahn Amaros terms informed and ho-
tors (openness, courage, resilience, etc.).
Bhikkhu Bodhi (2013) described the spiri-
they pointed out clearly that contem-
listic (Amaro, 2015). Viewed through the
Kristjnsson (2012) pointed out that the
tual training of the Buddha as a two-fold
porary mindfulness must distinguish bet-
lens of character, mindfulness can be seen
convergence of work in emotional intel-
process of self-transformation and self-
ween practice for individual release from
as the cultivation of the Noble Person
ligence and positive psychologys work
transcendence. The former requires the
suffering and practice that results in a
(Harvey, 2013a), someone who embodies
in virtue development calls for a coope-
uprooting of unwholesome seeds or ten-
larger scale transformation at the inter-
the concepts and precepts of Buddhist
ration among moral educators, psycho-
dencies and the cultivation of wholesome
personal and collective level of engaged
teachings and who is able to act from
logists and moral philosophers. However
ones; selfishness gives way to generosity;
teaching, learning, and ethical action
those with compassion, non-attachment
psychology fails to cooperate because the
anger to compassion; ignorance to wis-
(p. 75). Their conclusion that the cur-
and wisdom. In Western psychology, for
facts (of personality) have precedence
dom. The latter requires rising above the
rent debate (about ethics) is an opportuni-
researchers and clinicians the dominant
and respectability in the field of research.
grasping ego; the sense of I, me, and
ty to connect our shared sense of urgency
mine give way to inclusiveness and in-
for unlocking human capacity with the
from
Buddhist
paradigm of best practice is supported

by scientific psychology and an actua-
Nevertheless, this different perspective
terconnectedness. Sila, or virtue ethics, is
temperate and systematic articulation
rial measure of personality, which has
in fields outside the direct influence of
the root of the practice that nourishes the
of ethical principles (p. 76) supports the
eclipsed the development of character
empirically driven psychology is impor-
spiritual effort. These two processes also
view of the cultivation of an excellence of
as a goal in therapy. However, the work
tant to MBIs. Hamilton (2013) addressed
appear to parallel the concepts of perso-
character. It resonates well with others
of Seligman and colleagues (Peterson &
the myth and risks of assuming a stance
nality and character.
who see interventions, especially the
Lynette Monteiro -

MBIs, as a process that can do more than
2013). The paradigm shift of mindfulness
While there is concern that introducing
relieve symptomatic discomfort.
in viewing the individual as a whole gre-
character invites old concepts of moral
is a registered psychologist and Director
ater than the sum of symptoms positions
weakness, the holistic view of the indi-
of Training at the Ottawa Mindfulness
MBIs to challenge many unexamined as-
vidual and relationships mitigates that
Clinic, Ottawa Canada. She is trained
sumptions that have accreted onto men-
fear by creating an environment where
in Cognitive Therapy for veterans and
tal health perspectives over the decades.
strengths and weaknesses become the
Mindfulness as agent of
conceptual change
Mindfulness-based
interventions
have
source materials to develop insight. In-
contributed in several important ways
active military personnel, mindfulnessbased treatments, and Buddhist chaplaincy. Dr. Monteiro co-developed the
to the field of psychotherapy and stand
If we trust in the capacity of participants
terpersonally, the practice of mindfulness
to do more as they challenge assump-
in MBIs to take cognitive and experiential
must offer a larger vision than changing
tions of personality, character, and well-
responsibility for their well-being, then
individual symptoms of suffering. By de-
mindfulness intervention for psycholo-
being that remain unexamined since the
we also trust in their capacity for insight
veloping the character of the Noble Per-
gical distress, pain management, and
mid-20th century. Kabat-Zinn (2003) has
in how their ethics and values guide them.
son, one with an excellence of character,
burnout resilience. She developed the
described contemporary mindfulness as
The practice of ethics is inseparable from
MBIs become a moral psychology. Mind-
M4 Teacher Training Path for healthcare
a paradigm shift in how to view suffe-
mindfulness practice and is its flavour.
fulness-informed psychotherapy then is
ring, to see human beings as inherently
However, it cannot be left to chance
responsible for being attuned to issues of
well rather than ill. This perspective has
through an implicit process. In fact, if we
ethics and values in the relationship. Its
a significant positive impact on their ca-
are to embrace the first paradigm shift
concerns cannot be limited to symptoma-
pacity to take charge of their well-being
towards the wholeness of the person, it is
tic relief. They must encompass the wel-
interventions.
and on the therapeutic relationship (Bri-
imperative that it is expressed relational-
fare of society by healing the conceptual
E-mail: lynette.monteiro@gmail.com
to, 2014). Mindfulness is also an oppor-
ly. That is, the roots of the intervention,
and structural divisions within it. That
tunity to heal deeper rifts in our clinical
its spiritual framework, and the clinicians
begins with an honest examination of its
perception of mental health. Historically,
values, as informed by those roots, must
own life.
the conceptualization of mental illness
be transparent. To do less is to circle
has progressed from being seen as de-
back, negate the non-hierarchical rela-
monic possession, to moral degradation
tionship in healing, sustain the fallacy
or weakness, to organic damage, and now
of a value-neutral system, and maintain
to a lack as determined by the measure
the split between personality factors and
of the person (Foerschner, 2010). Despi-
character.
te the proliferation of objective measures

of attributes and symptoms, the idea that
Mindfulness practice is ultimately the
mental health disorders arise from mo-
cultivation of healthy intra- and inter-
ral weakness remains a subtle influence
personal relationships. For the former,
and the stigma it imparts is still a major
the cultivation of well-being is intricately
contributor to suffering (Pescosolido,
bound with the cultivation of character.
Mindfulness-based Symptom Management (M4) program, an ethics-based
professionals, is a Clinical Professor at

the University of Ottawa, and co-author
of Mindfulness Starts Here, and articles
on integrating Buddhist teachings,
specifically ethics, into mindfulness

pp. 210-224: ISSN: 1356-9082
Submitted Sept. 2015; peer-reviewed twice and
reformatted, Nov. 2015; revised,
Lynette Monteiro -

references
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Developing a
Mindful Moral
Compass:
Embodying ethics for mindfulness

trained practitioners
Developing a Mindful Moral Compass: Embodying

ethics for mindfulness trained practitioners
Robert J.
MacFadden
is a faculty member of
is a Professor
the Applied Mind-
Emeritus and former
fulness Meditation
Director of Continuing
Certificate Program
Education at the Fac-
at the University of
tor-Inwentash Faculty
Toronto
of Social Work.
Michele Chaban,
MSW, PhD
(religious studies/thanatology) has worked
A secular ethical
system that emphasizes
contemplative practices
that cultivate compassion and wisdom
or bio-psycho-social-
Abstract
Psychotherapists,
and
other
change
agents, embody ethics through the adoption of theoretical frameworks, professional practices and personal values. There
is a growing need for ethics training to
be included in mindfulness certificate
programs, as has been recognized and
embraced by the University of Torontos
Craig Mackie,
MA, MSW
from a whole person
16 guidelines
for life
Entwicklung eines
achtsamen Moralkompass:
Ethik fr Therapeuten mit
Achtsamkeitsausbildung
Kurzfassung:
spiritual model of
Psychotherapeuten
und
andere Change Agents verkrpern Ethik
care for two decades.
durch die Annahme von theoretischen

Rahmenbedingungen,
Sarah Serbinski
professionellen
Praktiken und persnlichen Werten. Es
is a mindfulness
herrscht erhhter Bedarf an der Einbe-
practitioner who
ziehung von Ethiktraining in Achtsam-
teaches neuroscience
keits-Zertifikats-Programmen, so wie es
and mindfulness
within the Applied
im Applied Mindfulness Meditation Cer-
Applied Mindfulness Meditation Certifi-
Mindfulness Medita-
tificate Program der Universitt von
cate Program. Training in mindfulness-
tion Certificate at the
Toronto erkannt und umgesetzt wur-
based interventions for professionals should make explicit the motivati-
University of Toronto.
de. Die Ausbildung fr achtsamkeits-
on, intention, values, and practices that are sometimes assumed aspects
of mindfulness. The 16 Guidelines for Life (Murdoch & Oldershaw, 2009)
provides a secular system that emphasizes contemplative practices that
cultivate compassion and wisdom. Through examination of this system
and in combination with the latest research on neuroscience, mindfulness
practitioners can build mindful moral compasses that will guide their application of mindfulness in psychotherapy and beyond.
basierte Interventionen fr Fachleute

Dekyi-Lee
Oldershaw
sollte die Motivation, Absicht, Werte und

Praktiken explizit machen, die manch-
is faculty in the AMM-
mal als Aspekte der Achtsamkeit gel-
Mind and has previ-
ten. Die 16 Guidelines for Life (Murdoch
ously taught at the

University of Florence,
& Oldershaw, 2009) stellt ein skulares
Neurology, Psychiatry
System zur Verfgung, das kontempla-
Keywords: Mindfulness, ethics, morality, education, professionals,
and Pharmacology
tive Praktiken betont, die Barmherzig-
contemplative
Departments in Italy
keit und Weisheit kultivieren. Durch
die berprfung dieses Systems und in
2009) fournit un systme sculier qui
the University of Torontos Applied Mind-
Verbindung mit der neuesten Forschung
met lemphase sur les pratiques con-
fulness Meditation Certificate Program
im
16
Neurowissenschaften
templatives qui cultivent la compassion
(Murdoch & Oldershaw, 2009)
(AMM-MIND), housed in the Factor-In-
knnen Therapeuten achtsame Moral-
et la sagesse. En examinant ce systme,
wentash Faculty of Social Work. If directly
kompasse erstellen, welche die Acht-
combin aux dernires recherches en
addressed, training in mindfulness-based
samkeitsanwendung in der Psychothera-
neuroscience, les praticiens de la pleine
interventions can make explicit the mo-
Bereich
der
pie und darber hinaus leiten knnen.
conscience peuvent construire des com-
tivation, intention, values, and practi-
Schlsselwrter: Achtsamkeit, Ethik, Mo-
pas moraux de la pleine conscience pour
ces that are often assumed or implicit in
ral, Erziehung, Fachleute, kontemplativ
guider leur application de la pleine con-
science en psychothrapie, et au-del.
Mots cls: Pleine conscience, thique,
moralit, ducation, professionnels,
contemplative
Le Dveloppement dun compas

moral pour la pleine conscience: une thique pour les
praticiens forms la pleine
conscience
les thiques en adoptant des cadres th-

:
,

oriques, des pratiques professionnelles et
des valeurs personnelles Il y a un besoin
grandissant pour une formation lthique
inclure dans les programmes de certifi-
cation la pleine conscience, comme la
t reconnu et accueilli par lUniversit
de Toronto dans leur Programme de cer-
search in the field increases. Notions of
tification en Pleine conscience applique.
mindfulness range from religious appli-
La formation aux interventions bases
cation to therapeutic techniques. While
sur la pleine conscience pour des pro-
the impacts of mindfulness are becoming
fessionnels devrait rendre explicite la
evident, questions around motivations
motivation, lintention, les valeurs, et les
and intentions behind mindfulness are in-
pratiques qui sont parfois des aspects
prsums de la pleine conscience. Les
16 Lignes directrices pour la Vie (16 Gui-
delines for Life, Murdoch & Oldershaw,
Rsum: Les psychothrapeutes, et autres

agents de transformation, reprsentent
.
: , ,
, , ,
he field of mindfulness is expanding rapidly: as institutions

train employees; universities cer-
tify practitioners and therapists; and re-
creasingly pressing. Specifically, there is
a need for ethics training to be included
in mindfulness certification programs,
as has been recognized and embraced by
When bombs begin to

fall on people, you
cannot stay in the
meditation hall all of
the time. Meditation is
about the awareness of
what is going on not
only in your body and in
your feelings, but all
around you.
Thich Nhat Hanh (2003)
Ethics is not simply a

matter of knowing.
More importantly, it
is about doing.
His Holiness the Dalai Lama
(2011, p.103)


mindfulness. This possibility has led to
ly. Mindfulness provides tools to become
and the evidence-based science of mind-
changes in the AMM-MIND program that
aware, present, intentional, and non-
fulness. These courses compose three of
presents participants with the tools to
judgmental such that one may uncover
the five A-Level core courses today: Hi-
build mindful moral compasses for their
human nature and act accordingly. Un-
stories of Mindfulness Practices; Mindful-
personal and professional practices.
derstanding interconnectedness is not a
ness Meditation and its Applications; and
spiritual luxury; its a societal imperative
Psychology, East and West. As the neuro-
The 16 Guidelines for Life is a secular
(Kabat-Zinn, 2011, p. 59). Mindfulness cre-
biological effects of mindfulness began to
ethical system that emphasizes contem-
ates the opportunity for the brain & body
come to light, a fourth course was added
plative practices that cultivate compas-
to have a controlled response (Luder et
to the core curriculum: Neuroscience,
sion and wisdom (Murdoch & Oldershaw,
al., 2009) through self-regulation (van den
Mindfulness and Mindfulness Meditation.
2009). Secular ethics can include both
Kurk et al., 2010) and awareness of bodily
In addition to A-Level courses, now there
religious and non-religious beliefs and
sensations, thoughts, and emotions in or-
are over 65 workshops in Levels B and C,
values (Gyatso, 2011). Making mindful
der to suppress and alter reactionary re-
taught by 45 faculty members, with more
ethics explicit does not have to be a pro-
sponses (Holzel et al., 2007). In the AMM-
than 800 learners, who have participated
cess of imposing a code or ethical agree-
MIND program, it has been referred to as
in the program.
ment (though many have gone this route).
the quarter second pause that allows for
Rather, strengthening embodied ethical
thought before reaction. Clearly, when
The program teaches the foundations of
practice can be achieved experiential-
training a range of professionals, it is
mindfulness practice and its applications
ly by raising ethical questions, providing
important to establish the mechanisms,
in psychotherapy, health, wellness, men-
conceptual framework to understand the
history, and techniques of mindfulness.
tal health, education, the arts, the corpo-
ethics within mindfulness and practicing
An essential addition to this is training is
rate world, leadership and governance.
transformative experiences that link va-
to build the capacity to understand how
The programs goal is to integrate what is
lues and practices to their moral expres-
mindfulness leads to paying attention to
often viewed as the separate domains of
sion. When ethics is brought to the fore
societal imperatives that arise through
mind, body, relationships, and society as a
in mindfulness trainings, the full range of
practice and then establish ones stance
whole. After the A-Level core courses are
what mindfulness can offer begins to be-
and from which to act.
taken, learners can take courses in diverse
methods for intervention or preventi-
come apparent (Monteiro et al., 2010).
on such as: Mindfulness Based Cognitive
Definition of Mindfulness
Overview of AMM-MIND Program

The inter-professional Applied Mindful-
Therapy; Learn to Breathe; Mindfulness
Taken together, the two opening quotes
ness Meditation program (AMM-MIND),
Without Borders; Mindful Leadership and
might read: Mindfulness is not simply a
hosted by the Factor-Inwentash Faculty
Governance; Conscious Care and Sup-
matter of knowing, it is a matter of pa-
of Social Work at the University of To-
port; Mindful Contemplative End of Life
ying attention to the fullness of ones
ronto, began over 10 years ago, with three
Care; Transformative Mindfulness Medi-
experience that leads one to act moral-
basic workshops that taught the practice
tation, as well as numerous other mind-
EAP International Journal of Psychotherapy | 231


fulness-based interventions. This is sup-
practitioners, who apply mindfulness in
referenced later in this article, neurosci-
ported by an active relationship with the
therapeutic, educational, corporate, and
ence affirms the importance of empathy
The Process of Building a

Mindful Moral Compass
Centre for Mindfulness Studies (Toronto)
personal settings. Thus, the ethics course
and compassion as our social impera-
The 16 Guidelines for Life is a model
to build a community of practice.
(code: MINDA-5, SCS 3133) directs at-
tives, connecting us with each other (Ka-
that presents mindful wisdom, virtues,
tention to the possible outcomes sought
bat-Zinn, 2011; Siegel, 2012, 2013).
and practices in order to build an ethi-
After five years of teaching mindful-
through mindfulness practices that may
ness, the co-directors noticed that some
contribute to happiness, liberation from
Murdoch & Oldershaw (2009) offer 16
of self-reflective activities, experiential
people claimed they had a mindfulness
suffering and ultimately asks, What
Guidelines For Life based around four
visualizations, writing, and discussion,
practice, but they did not manifest the
would it take to create a civil society ba-
insights, or wisdom themes, about the
the MINDA-5 course uncovers motivati-
behaviours that had come to be associa-
sed on mindful qualities? (Klein et al.,
nature of Thinking, Acting, Relating and
on, intention, values/virtues, practices
ted with a regular consistent meditative
2015).
Finding Meaning. Each of the four wis-
and supports for individuals to practice
dom themes has four corresponding gui-
mindfulness ethically. The 16 Guidelines
practice. Although consistent practice
cal, mindful society. Through a series
has numerous positive effects (see neu-
Ethics and Mindfulness
delines that make up a total of sixteen vir-
for Life are taught as a descriptive rather
rological discussion later), the question
In the Western context, ethics typically
tues that can help to mindfully cultivate
than prescriptive system; it is up to par-
of how much practice, and how often,
falls into a few categories such as: conse-
compassion. The 16 Guidelines For Life
ticipants to decide how they define each
is still up for debate. In the interim, an
quentialism (which determines right and
is a secular, modern re-iteration of the
guideline and experience each wisdom
emphasis on becoming aware of ones
wrong by the outcome of actions); deon-
7th century code of conduct, compiled
theme. Furthermore, when the ethical
intentions, values, and actions through
tological ethics (which focuses on duty to
by King Songsten Gampo of Tibet, which
implications of each theme are consi-
mindfulness still needed to be addressed.
determine right, wrong, and intention);
began the process of transforming a war-
dered, participants begin to construct
Namely, AMM-MIND identified the need
and virtue ethics (which answers ethical
like nation into one noted for its peace and
their mindful moral compasses.
for an experiential course that addressed
questions as a matter of good character
serenity (Murdoch & Oldershaw, 2009, p.
the fact that mindfulness is a process that
and habit); all of which seek to answer the
2). These guidelines are part of what ma-
yields wisdom (of the nature of mind and
question of how to live a good life. Mind-
kes up the full training in becoming a wise
The Four Wisdom Themes and

Their Corresponding Guidelines
world) and can result in greater intenti-
ful ethics seeks to uncover the nature of
and compassionate human being (accor-
The theme of the First Wisdom of the
on towards ourselves, and others, which
our world and minds through the use of
ding to Tibetan Buddhist understanding),
16 Guidelines for Life examines how we
is often presented as self-compassion
attention, focus, visualization, contem-
incorporating
(ethics),
Think, providing the insight that our
and compassion (Davidson & Harrington,
plation, and then act accordingly with the
good heart (compassion) and good mind
world is shaped by thoughts or mind pro-
2001).
right motivation (Kabat-Zinn, 2011). The
(wisdom or understanding the nature of
jections and, as such, we must ethically
Dalai Lama (2011) argues that because we
the mind and how it perceives and expe-
consider how we are responsible for sha-
A fifth core course, Secular Ethics
are social beings that rely on each other
riences). This system has been adopted by
ping our world. There are four qualities or
Through
Mindfulness
good
conduct
Ethics
to thrive, empathy and compassion are
the AMM-MIND program, in order to te-
virtues that help to deepen the wisdom
Through Mindfulness), was introduced to
innate qualities, which can also be deve-
ach embodiment of mindful ethics.
of this insight and can lead to happiness
specifically explore the ethical questions
loped over a life-time and are not depen-
while deepening compassion: Humility,
behind the intention and motivation of
dent on religious beliefs or practices. As
Patience, Contentment and Delight.
(now


The theme of the Second Wisdom looks at
aning is always possible, and that it is up
program? Who are you studying and prac-
tant supplements to their professional and
how we Act: every action has an impact, both
to us to do so. Paying attention to ones
ticing for? What changes to your life and
personal codes of ethics, especially when
immediate and far-reaching, and thus
Aspiration alongside ones Principles
your world do you hope to achieve through
individuals connect with how they sup-
skilful action can lead to a better world.
and intentionally practicing Service and
your mindfulness studies? Answers ran-
port decision-making and inform actions.
This
demonstrated
Courage can create meaning in ones life.
ge from personal motivations that relate
through Kindness, Honesty, Generosity,
These four guidelines can also heighten a
to family and day-to-day life, to bringing
Practice and Support
and Right Speech (or Thoughtful Speech).
sense of agency around ones life purpose.
mindfulness into the workplace, or broad
The final task put to participants is to
intentions for social justice and equali-
identify the practices that will continue to
is
practiced
and
The Third Wisdom theme explores how we
One of the primary teaching tools used
ty. Having participants reflect and sha-
ground ethically their mindfulness: Who
Relate: we are all interdependent and if we
in this course is to reflect cognitively and
re these perspectives in the class helps
supports your mindful ethics and how do
cherish others, we cherish ourselves. Prac-
to use the feelings in the body as a me-
to heighten, and broaden, the collective
you support others? Some participants
ticing the four qualities of Respect, Forgi-
chanism to observe the ethical nature of
purpose of a moral mindful practice. The-
simply aspire to practice mindfulness
veness, Gratitude, and Loyalty helps nur-
one of their virtues in any situation: for
se questions start to identify, or affirm,
more consistently, while others identify
ture relationships. One can consider the
example, Go to an experience of Patience.
their moral compasses.
specific strengths, virtues or aspects of
ethical implications of this wisdom theme
What effect did it have on your situation?
as well as examine the impact of introdu-
How did it change you? What did it feel like
Values
cultivate more awareness and intention.
cing these four qualities into relationships.
in the body? And finally, Based on obser-
Participants are asked: What values do
Many participants identify a weekly or
ving this experience, what is the wisdom of
you hold and where did they come from?
daily practice with the 16 Guidelines for
The fourth aspect of Wisdom (that can
Patience? By observing a memory of a di-
What
to
Life as a crucial next step to bring intenti-
inform ethics) considers how we create
rect (embodied) experience, participants
ground your values and your morality? In
on to the moral aspects of their mindful-
or Find Meaning throughout our life, re-
can take note of the deep understanding
fact, connecting with values and identi-
ness practices. Finally, participants iden-
cognizing that if everything is constantly
that they have of their values and beliefs
fying where they come from inherently
tify supports in their lives, both literal
changing, then creating purpose and me-
(Kabat-Zinn, 2011). They begin to use their
strengthens the neural circuitry around
and figurative, to help them to continue
body as a tool to observe their emotions
them. The practice of uncovering and af-
to cultivate mindful ethics.
and feelings that guide their morality (e.g.
firming values, in itself, is a key positive
see Transformative Mindfulness: Older-
habit that is essential to an ethical ap-
shaw, 2015). When these virtues are con-
proach to mindfulness (Monteiro & Mu-
Ethical Challenges
in Mindfulness
sidered in light of a Wisdom Theme, they
sten, 2013, p. 49). It helps us to live closer to
Given the breadth of the mindfulness
can lead to a balanced ethical practice.
our intentions to build a better world (e.g.,
field, participants in MINDA-5 spend some
see: The Five Remembrances, Thich Nhat
time examining and debating questions
character towards which they hope to
mindfulness
practices
help
Motivation and Intention
Hanh, 2015; Monteiro, Nuttall & Musten,
such as: Is mindfulness a religion?; How
The MINDA-5 course starts by asking
2010). Often participants identify their
do I introduce mindfulness to a challenging
participants, What has drawn you to
values within the 16 Guidelines for Life
workplace?; How do I maintain integrity
mindfulness and an applied mindfulness
framework. These values become impor-
as a certified instructor?; and How could


I make mindfulness accessible to margina-
Social relatedness can be understood
tention behind any actions, including the
to pay attention on purpose (Kabat-Zinn,
lized populations? Also addressed is the
from the study of mirror neurons (Iaco-
active cultivation of mindfulness and its
2003). Within the context of AMM-MIND,
topic of the potential pitfalls of the mar-
boni, 2009), which are proposed to be the
applications, one can actually strengthen
deliberately paying attention to the ethi-
keting or commercialization of mindful-
roots of a system of empathy that allows
and awaken this motivation and intention.
cal implications of mindfulness has the
ness. These discussions are often just a
individuals to map the minds of others.
In so doing, one deepens moral agency.
potential to strengthen moral neuro-cir-
starting place for further consideration.
This forms the basis of what Daniel Siegel
Participants have often been grateful for
(2010) calls mind-sight maps:
cuitry. We are hard-wiring ourselves to be

Mindfulness puts individuals in touch
more ethical mindfulness practitioners.
with intuition and morality (Siegel,
the opportunity to share these questions

in a critical dialogue with their colleagues
The brain makes what I call a me-
2010). Modern research on moral aware-
Impact
because this prepares them for addres-
map that gives us insight into our-
ness, through functional magnetic reso-
Participants find MINDA-5 challenging
sing these potentially controversial topics
selves, and a you-map for insight
nance imaging scanners, indicates that
and transformative. As with any good
in their own applications of mindfulness.
into others. We also seem to create
the pre-frontal cortex (PFC) region of the
ethics course, participants leave with
we-maps, representations of our
brain is activated when one thinks about
many more questions to ponder, but also
The Neuro-Ethics
of Mindfulness
relationships. Without such maps,
the social good. When there is damage
with more connections to others in their
we are unable to perceive the mind
to this PFC region of the brain, individu-
community of practice, as well as new
Mindfulness impacts neurology; mindful
within ourselves or others. (p. 8)
als may struggle with thinking about the
ideas and tools by which to deepen their
social good. The PFC uses intuition to be
understanding of mindfulness practices.
practices increase empathy, compassion

and morality via brain changes, as well
These mind-sight maps allow one to re-
aware of bodily sensations and develop
as changes that increase neurotransmis-
sonate with the emotional states of others,
a gut response about what is the right
We have refined this course over the
sion around emotional awareness and
based upon their behavioural inten-
decision or choice (Marks-Tarlow, 2014;
past two years, having found that parti-
decision-making (Hlzel et al., 2011). Sie-
tions and observable emotions. When one
Siegel, 2010). Again, raising this for mind-
cipants are far more willing to dive into
gel (2012) notes that there are no single
senses ones own internal states, the pa-
fulness practitioners increases agency
ethical questions with more structure and
brains: we are hard-wired to connect
thways for resonating with others become
around, and intention, towards the rich
clarity around Western ethical concepts
socially. Social relatedness is structured
open as well. The application of this prin-
ethical implications of the integration of
at the outset. We have also developed a
within neural networks of: bonding and
ciple is profound and it helps mindful-
mind, body, and relationships.
one-page handout that participants re-
attachment, play, curiosity, acceptance,
ness practitioners to understand the in-
predicting others behaviours, and sen-
herently social nature of the human brain.
sing what others feel. These are all skills
turn to after every section of the course

Cozolino and Santo (2014) stated that
to note their personal insights and build
behavioural changes are expressions of
their mindful moral compasses (see Ap-
that develop throughout a lifetime (Siegel,
Paying attention to bodily states, as a mind-
neuroplasticity, or the ability of the brain
pendix). This handout allows participants
2013). Understanding the neurology of
fulness practitioner, is a crucial step in under-
to change in response to experience (pp.
to record their Motivation, Intention, Va-
mindfulness, and these impacts on mora-
standing the nature of interpersonal attu-
167-188). In other words, the experience
lues/Virtues, Practices and Supports for
lity via changes in the brain and nervous
nement that is at the heart of interpersonal
of practicing mindfulness is an act of cir-
ethical mindfulness, alongside reflections
system, are essential aspects to educating
integration (Siegel, 2010). Attuning to ones
cuitry building. The secret to deliberate
on the four wisdom themes of the 16 Gui-
applied-mindfulness practitioners.
motivation, and asking to be shown ones in-
circuit building is having the intention
delines for Life.


The instructors stance is incredibly im-
Many other mindfulness training and
Craig Mackie, MA, MSW
work for the Oxford University Press,
portant, combining therapeutic group
regulating organizations have codes of
is a faculty member of the Applied Mindful-
Oxford Bibliography Online. She is also
ethics (e.g. see: UK, Network for Mindful-
ness Meditation Certificate Program at the
a member of the Global Association of
del. One phrase that is often used in the
ness-Based Teacher Training Organiza-
University of Toronto. In private psychotherapy
Interpersonal Neurobiology community.
AMM-MIND program is to connect rat-
tions, 2015; Kabat-Zinn et al., 2015). These
practice, he specializes in youth, adult and
E-mail: sarah@serbinski.com
her than correct. In such a course (and
are essential contributions to the field of
program) that requires participants to be
applied mindfulness practices and repre-
vulnerable and self-reflective, holding a
sent one useful approach to make explicit
gentle, receptive but discerning guiding
moral practices. Paramount is the con-
stance has proven to be essential for in-
work with an experiential learning mo-
structors.
indigenous peoples trauma and addictions
in Ottawa, Ontario. He is also an internatio-
Dekyi-Lee Oldershaw
nal trainer for The Foundation for Develo-
is faculty in the AMM-Mind and has previ-
ping Compassion and Wisdom (UK) for the
ously taught at the University of Florence,
16 Guidelines. He practices and trains others
Neurology, Psychiatry and Pharmacology
sideration of ethics that are drawn from
in Transformative Mindfulness Methods (TMM).
Departments in Italy training medical and
personal experience and self-application
E-mail: craig@essentialchange.net
mental health professionals. She is co-author
of contemplative practices. Incorporating

Although feedback has been positive,
training focused on building an embodied
affirming the intention of course to rai-
ethical framework is an essential compo-
se ethical questions about mindfulness, a
nent to teach to those who are learning
comprehensive impact analysis on effects
to apply the vast range of mindfulness-
outside of the class on learners actual
based interventions into psychotherapy.
mindful moral practice is still needed.
and international trainer of 16 Guidelines
Michele Chaban, MSW, PhD
for Life. She is a board member of the inter-
(religious studies/thanatology) has worked
national Foundation for Developing Com-
from a whole person or bio-psycho-social-
passion and Wisdom in UK. Dekyi-Lee devel-
spiritual model of care for two decades.
oped the Transformative Mindfulness Me-
Traversing the comparative literatures and
thods protocol. She is a former Tibetan
practices of social work and religious stu-
Buddhist nun and founding director of
Bringing deep intention to mindfulness
dies, Micheles practice is deeply situated in
the Centre for Compassion and Wisdom,
Further study that uncovers the impact of
practice in combination with discernment
inter-professionalism, diversity and spiritu-
Burlington, Ontario. E-mail: dekyilee@
ethics training through mindfulness will
towards that which arises from practice
ality. She has had a 30 year career in end-
transformativemindfulness.com
be an essential contribution to the field of
can certainly result in a more compassio-
contemplative studies and psychotherapy.
nate and wise world.
of-life care, using mindfulness meditation

at the bedside of her clients, their families,
Robert J. MacFadden
and team members to enhance health, resi-
is a Professor Emeritus and former Director
liency, and attend to suffering. Her work has
of Continuing Education at the Factor-
been both family and community based.
Inwentash Faculty of Social Work. He has
The AMM-MIND program endeavours to
She is an adjunct professor, co-founder and
written on neuroscience for the Oxford
honour traditional contemplative practices
past Director of the Applied Mindfulness
University Press, Oxford Bibliography
while integrating current contemplative
Meditation Certificate Program.
Online and for Frank Turners 5th Edition
E-mail: chabanmichele@gmail.com
of Social Work Treatment (2011). He
Final Thoughts
practices, human history, literature, and

evidence-based
therapeutic
practices.
The 16 Guidelines for Life have been introduced as a model for an intentional exploration of the ethics of mindfulness. With
this framework in mind, psychotherapists
can heighten their mindful moral practices.
International Journal of Psychotherapy: 2016,

Vol. 20, Extra Special e-Issue,
pp. 226-242: ISSN: 1356-9082
Sarah Serbinski
teaches two levels of neuroscience and

mindfulness courses in Continuing
is a mindfulness practitioner who teaches
Studies at University of Toronto, along
neuroscience and mindfulness within the
with a webinar version. He regularly
Applied Mindfulness Meditation Certificate
presents within the community on topics
at the University of Toronto. Sarah is the
related to neuroscience and mindfulness.
co-author of Neuroscience and social
E-mail: robert.macfadden@utoronto.ca


references
COZOLINO, L.J. & SANTOS, E.N. (2014). Why we need therapy and why it works:
A neuroscientific perspective. Smith College Studies in Social Work, 84, pp. 157-177.
doi: 10.1080/00377317.2014.923630
DAVIDSON, R. & HARRINGTON, A. (2001). Visions of compassion: Western scientists and
Tibetan Buddhists examine human nature. New York: Oxford University Press.
GYATSO, T., His Holiness the Dalai Lama. (2011). Beyond religion: Ethics for a whole world.
New York: Mariner Books.
HANH, T.N. (2003). In Engaged Buddhism, Peace Begins with You, John Malkin.
Retrieved 2016, April 16, from:
http://www.lionsroar.com/in-engaged-buddhism-peace-begins-with-you/#
HANH, T. N. (2015). Five Remembrances. Retrieved 2016, April 16, from:
http://mountainsangha.org/the-five-remembrances/
HLZEL, B.K., LAZAR, S.W., GARD, T., SCHUMAN-OLIVIER, Z., VAGO, D.R. & OTT, U.
(2011). How does mindfulness meditation work? Proposing mechanisms of action from
a conceptual and nueroal perspective. Perspectives on Psychological Science, 6 (6),
pp. 537-559. doi: 10.1177/1745691611419671
KABAT-ZINN, J. (2003). Mindfulness-Based interventions in context: Past, present,
and future. Clinical Psychology: Science and Practice, 10 (3), pp. 144-156.
doi: 10.1093/clipsy.bpg016
KABAT-ZINN, J. (2011). Why Mindfulness Matters. In: B. Boyce (Ed.), The Mindfulness
Revolution, (pp. 57-62). Boston: Shambala.
KABAT-ZINN , J., SANTORELLI S.F., BLACKER, M., BRANTLEY, J., MELEO-MEYER,
F., GROSSMAN, P., KESPER-GROSSMAN, U., RIEBEL, D. & STAHL, R. (2015).
correlates of long-term meditation: Larger hippocampal and frontal volumes of gray

matter. Neuroimage, 45 (3), pp. 673-678. doi: 10.1016/j.neuroimage.2008.12.061
MARKS-TARLOW, T. (2014). The interpersonal neurobiology of clinical intuition. Smith
College Studies in Social Work, 84, pp. 219-236. doi: 10.1080/00377317.2014.923712
MONTEIRO, L. & MUSTEN, F. (2013). Mindfulness starts here: An eight-week guide
to skilful living. Victoria, BC: Friesen Press.
MONTEIRO, L., NUTTALL, S. & MUSTEN, F. (2010). Five Skilful Habit: An ethics-based
mindfulness intervention. Counselling and Spirituality, 29 (1), pp. 91-104.
MURDOCH, A. & OLDERSHAW, D.L. (2009). The 16 Guidelines for Life: The basics.
London, UK: Universal Education for Compassion and Wisdom.
OLDERSHAW, D.L. (2015). Transformative Mindfulness Methods. Retrieved 2016,
April 16, from: lamponthepath.org
SIEGEL, D.J. (2010). Mindsight: The new science of personal transformation.
New York: Bantam Books.
SIEGEL, D.J. (2012). The Developing Mind: How relationships and the brain interact
to shape who we are (2nd edition). New York: The Guildford Press.
SIEGEL, D.J. (2013). Brainstorm: The power and purpose of the teenage brain.
New York: Jeremy P. Tarcher/Penguin.
UK, Network for Mindfulness-Based Teacher Training Organizations. (2015)
Retrieved from: http://www.mindfulnessteachersuk.org.uk/
VAN DEN KURK, P.A., GIOMMI, F., GIELEN, S.C., SPECKENS, A.E. & BARENDREGT, H.P.
(2010). Greater efficiency in attentional processing related to mindfulness meditation.
Quarterly Journal of Experimental Psychology, 63 (6), pp. 1168-1180.
Principles and Standards. Retrieved from:

http://www.umassmed.edu/cfm/training/principles--standards/
Endnotes
KLEIN, S., CHABAN, M., MASCARIN, M. & OLDERSHAW, D.L. (2015). Inter-professional
certificate in applied mindfulness meditation: A resource book for inter-professional
practitioners (Level A: Workshops 1-3). Factor-Inwentash Faculty of Social Work,
University of Toronto.
IACOBONI, M. (2009). Mirroring people: The science of empathy and how we
connect with others. New York: Picador.
Inquiries about the Applied Mindfulness Meditation Certificate Program at the University
of Toronto visit: http://socialwork.utoronto.ca/conted/programs-and-workshops/
certificates/mind/
Inquiries about the 16 Guidelines for Life, including the origins and translations visit:
www.16guidelines.org, or http://www.compassionandwisdom.org/
LUDER, E., TOGA, A.W., LEPORE, N. & GASER, C. (2009). The underlying anatomical

Appendix Mindful Moral Compass
Hellenic Institute for Psychotherapy
Building a Mindful Moral Compass
Wisdom Theme how does this
wisdom theme inform your ethics?
Intention
Think
Motivation
Inner Values
Practices
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*1 Kabat-Zinn et al., Am J Psychiatry, 1992; 149, 936-943.

*2 Callifronas & Kontou, J Psychol Psychother 2016, 6:1
Issues in the Training of Teachers

in Mindfulness-based Interventions
Slow and Fast Cooking of Rumis Chickpea:
Issues in the Training of

Teachers in Mindfulnessbased Interventions
Abstract There is fast growing interest in and demands for mindfulness-based

interventions and trained professionals.
The process of training competent mindfulness therapists is known to be a lengthy and extensive one. The combination of
high demands with the need for thorough
training raises many questions about the
training process itself; should it be revised or changed in ways that would allow
for greater number of trained therapists?
Jessie Bosse
is a PsyD Candidate at the Universit du Qubec en
Outaouais (UQO)
and an Intern at
the Cyber-psychology Lab of UQO
Brittany Glynn
MA, is a Ph.D.
Candidate at the
University of Ottawa in the School
of Human Kinetics.
Or is it essential to keep it as it is, considering that different training periods are

needed in order to allow full development
of the vast skill-set required to teach
mindfulness? In other words, should we
training

mindfulness teachers
The process of training mindfulness

teachers operates at a different
level from traditional training in
psychotherapeutic skills;
sacrifice quality and length of training to

produce more qualified therapists? In order to shed light on those questions, cur-
Lynette
Monteiro, Ph.D.A
is a registered
psychologist and
Director of Training at the Ottawa
Mindfulness Clinic,
Ottawa Canada
rent training models are exposed, as well

as a brief review of the literature on training competent mindfulness therapists.
Keywords: Mindfulness-based Interventions; Teacher training, psychotherapy, therapists
Jessie Bosse, Brittany Glynn & Lynette Monteiro -

y sont forms. Le processus de former
des thrapeutes comptents en la pleine
conscience est connu pour tre longue
et onreux. La combinaison de demandes
fortes avec le besoin de formation appro-
fondie et complte soulve beaucoup de
questions sur le processus de formation
lui-mme ; doit-il tre rvis ou chang
- .
de faon permettre la formation dun
plus grand nombre de thrapeutes ? Ou
est-ce essentiel de tout garder tel quel,
Langsames und schnelles Kochen von Rumis Kichererbse:

Fragestellungen bei der Lehrerausbildung fr achtsamkeitsbasierte Interventionen
ermglichen um Achtsamkeit zu lehren?
compte tenu les diffrentes priodes de
Anders gesagt, sollen wir Qualitt und
formation ncessaires afin de permettre
Ausbildungsdauer opfern um mehr quali-
le plein dveloppement des vastes com-
fizierte Therapeuten hervor zu bringen?
ptences requises pour pouvoir enseigner
Um Aufschluss ber jene Fragen zu ge-
la pleine conscience ? Autrement dit, de-
Kurzfassung: Das Interesse und die Nach-
ben, werden aktuelle Ausbildungsmodelle
vrions-nous sacrifier la qualit et la dure
frage an achtsamkeitsbasierten Interven-
und auch ein kurzer berblick ber die
des formations pour produire davantage
tionen und ausgebildeten Fachleuten
Literatur zum Thema: Ausbildung kompe-
de thrapeutes qualifies ? Afin de pou-
wchst schnell. Man wei, dass der Aus-
tenter Achtsamkeitstherapeuten gezeigt.
voir traiter ces questions, des modles
bildungsprozess fr kompetente Acht-
Schlsselwrter: Achtsamkeitsbasierte
de formation actuels y sont dcrits ainsi
samkeitstherapeuten lange und umfas-
Interventionen; Lehrerausbildung,
quun bref survol de la littrature relative
send ist. Die Kombination von groer
Psychotherapie, Therapeuten
la formation de thrapeutes la pleine
conscience.
Mots cls: Interventions bases sur la
pleine conscience; formation denseignants,
psychothrapie, thrapeutes
Nachfrage und Bedarf an umfassender
ist es wichtig, alles so zu belassen, wie
Cuisson lente et rapide

du pois chiche de Rumi:
Questions sur la formation
denseignants en interventions bases sur la pleine
conscience
es ist, mit Rcksicht darauf, dass unter-
Rsum: Il y a un intrt rapidement gran-
schiedliche Ausbildungszeiten notwendig
dissant avec des demandes pour des in-
sind, um die vollstndige Entwicklung der
terventions bases sur la pleine con-
enormen erforderlichen Kompetenzen zu
science et pour des professionnels qui
Ausbildung wirft viele Fragen ber den

Ausbildungsprozess selbst auf; soll er
berarbeitet oder dermaen gendert
werden, damit eine hhere Anzahl an ausgebildeten Therapeuten mglich ist? Oder

:

,

.
:
,
, ,

he increasing evidence of the ef-
del of training and the assessment of its
many ways, very similar to the experien-
separates mindfulness from other ap-
ficacy of mindfulness-based inter-
effectiveness is for class-based training
tial process of training psychotherapists.
proaches stems from the fact that it is
ventions in psychotherapy has re-
(Crane et al., 2012b); while individual the-
Aspiring mindfulness teachers are trained
not a technique or a set of therapeutic
sulted in a growing demand for qualified
rapists may engage in this level of trai-
didactically in both the theoretical back-
tools that can be learned and performed
professionals (Crane et al., 2012a). Consi-
ning, theirs is usually obtained through
ground and science of mindfulness, and
(McCown et al., 2010). It is not to be used
dering the vast skill-set that is needed to
shorter-term processes such as work-
experientially through personal practice
when it just feels right and then put to
become competent, the process of trai-
shops. Thus, for the sake of clarity, we
and meta-cognitive processes. They cul-
rest in the toolbox when done. Instead,
ning mindfulness teachers proves to be
have referred to teachers on the trai-
tivate skills such as authenticity, authori-
mindfulness is more a way of being and
a complex and extensive one (McCown,
ning path and include individual as well as
ty through deep knowing, and friendship
the training process therefore differs si-
2013; McCown, Reibel & Micozzi, 2010;
those focused on group treatments.
through the form of caring and creative
gnificantly in length and content from
self-disclosure (McCown et al., 2010). Ad-
traditional teaching approaches.
Understanding the teacher training of
ditionally, through their personal practi-
Rumi (2004) described the necessary
mindfulness requires a clear compre-
ce, they learn to embody the methods and
Most traditional training models operate
slow-cooking process of the chickpeai
hension of mindfulness, whose intricate
teachings of mindfulness, which is known
as a top-down learning process, building
and, as a metaphor of teacher cultivati-
nature is multi-dimensional (Shapiro &
as a vital skill in both teachers and the-
on theoretical knowledge that eventu-
on, it raises an important question for
Carlson, 2009) and can be experienced as
rapists (Kabat-Zinn, 1990; Van Aalderen
ally transfers into practice. A review of
our community. Mindfulness, as a con-
a concept, as a psychological processes,
et al., 2012). Other specific skills that are
the literature on mindfulness training
templative, spiritually-rooted approach
and as a set of practices or skills (Ger-
necessary are the ability to guide group
by Baer (2003) highlighted the impor-
to relieving distress, requires a training
mer, 2013). This complexity of elaborating
processes (stewardship of the group), de-
tant differences between training from a
model that provides the time and space
a concise conceptual definition with the
liver didactic material, conduct formal
mindfulness perspective versus training
for growth, but with the claims on effi-
potential for multiple operational defi-
and informal practice, and perform direct
from more contemporary approaches,
cacy comes a desire to implement effici-
nitions, in turn, carries implications for
inquiry into the participants experience
such
ent training in order to meet the call for
the teacher training process because the
(McCown et al., 2010). A complex skill to
(CBT). The differences include: adopting
more mindfulness treatments. Does this
definition will shape what is being deve-
acquire, the inquiry process holds most of
a non-striving or non-goal-oriented atti-
place the slow-cooking style of therapist
loped in the training of mindfulness te-
the transformative power for participants
tude in therapy; this diverges from con-
development at risk or, in the face of de-
achers.
(McCown et al., 2010, p. 127). Finally, ano-
temporary approaches, which are based
Pollack, Pedulla & Siegel, 2014).
as
cognitive-behavioral
therapy
ther mode of learning in the development
on goals-clarification and goal-setting.
model? This article describes what is ex-
At the same time, the mindfulness
of essential skills is by teaching, often re-
Teaching mindfulness also demands that
pected of aspiring mindfulness teachers,
teachers skills must reflect mindfulness
ferred to as the co-creation of mindful-
one adopts, and models, an accepting
contemporary training models, and the
in its wholeness: from the conceptual
ness.
and non-judging attitude towards clients
implications for the mindfulness training
understanding, to the art of teaching it.
community given the increasing demand
This skill-set is acquired through diffe-
Consequently, the sought-after skills in
nal CBT method of labeling thoughts and
for psychotherapeutic mindfulness. It is
rent modes of learning and through an
mindfulness teachers differ significant-
deliberately changing them. Additionally,
important to note that the dominant mo-
extensive process (Crane et al., 2012a): in
ly from other therapeutic models. What
one of the most prominent differences
mand, will pressure-cooking become our
thoughts, which differ from the traditio-

between mindfulness and contempora-
2014; CMRP, 2015; IMP, 2014). Attending
facilitate didactic learning, like weekly
ry CBT therapists is the necessity for
silent meditation retreats is also integral
classes, designated readings, discussions,
professionals teaching mindfulness to
to experiential learning, with a gradual
presentations, and residential retreats
engage in personal, regular practice. In
progression from two to three-day retre-
(IMP, 2014). Practitioners may also faci-
other words, mindfulness teachers are
ats to longer ones (i.e., five days or more)
litate didactic skill acquisition on their
expected to practice what they preach.
during and after the training process
own time, outside of the intensive trai-
(CFM San Diego, 2015; CFM UMass, 2014;
ning courses, such as attending relevant
Training Models
CMRP, 2015). Training programs also re-
skills workshops best suited to their clini-
Current models in teacher training pro-
quire participants to regularly implement
cal work and healthcare practices (CMRP,
grams offer various training pathways to
body-centered practices, such as yoga or
2015; Pollack et al., 2014).
develop the skills and competencies for
Tai Chi. From this base of a strong personal
delivering mindfulness-based programs.
practice, practitioners participate either
Group processes and mentor supervi-
In addition to establishing strong clini-
in a mindfulness-based intervention (MBI)
sion are also essential to the intensive
cal skills prior to mindfulness training,
program as a participant-observer, or an
teacher training programs (Evans et al.,
health care professionals enrolled in trai-
intensive week-long program. The Insti-
2014). Learning to attend to the group dy-
ning programs are expected to engage
tute of Meditation and Psychotherapy in-
namics and working with a variety of cli-
in intensive training in order to cultivate
tegrates meditation practices and on-line
nical experiences within a group setting
their personal practices. A summation
group learning and discussions over the
may be developed through experiential
of these components, via international-
course of nine months (IMP, 2014).
practices during residential retreats (CFM
San Diego, 2015; CFM UMass, 2014; CMRP,
ly recognized training models from the

Center for Mindfulness, Worcester, MA
Didactic learning develops concurrently
2015; IMP, 2014), as well as group practi-
- UMass; the Center for Mindfulness in
with experiential learning in such mind-
cums (CFM UMass, 2014) and small group
San Diego; the Institute of Meditation
fulness teacher training programs. In the
consultations
and Psychotherapy in Boston; and Ban-
CFM UMass program, comprehension of
among teacher trainers and leading ex-
gor Universitys Centre for Mindfulness
the didactic material occurs during an
perts (IMP, 2014). As mindfulness practiti-
Research and Practice is outlined below.
eight-week
Stress
oners progress through the training pro-
Mindfulness-based
and
group
discussions
Reduction (MBSR) practicum, or nine-day
tocols and reach a basic level of training,
Experiential learning is fundamental in
intensive practicum, where participants
so as to be able to teach MBI courses
teacher training for mindfulness-based
develop an understanding of the theory
(CFM San Diego, 2015), guidance and su-
programs. Practitioners are expected to
and practice of MBSR and deliver semi-
pervision from a mentor (i.e., lead senior
have an on-going daily practice, including
nars on topics relevant to the curriculum
teacher and expert) follows. Length of su-
formal and informal meditation, prior to
(CFM UMass, 2014). The Institute of Me-
pervision depends on the specific training
applying for teacher training and certifi-
ditation and Psychotherapy (IMP) incor-
models, such as a minimum of eight to 10
cation (CFM San Diego. 2015; CFM UMass,
porates numerous modes of training to
supervisor meetings (CFM UMass, 2014);

10 hours of mentorship (CFM San Diego,
ring the training programs calls for tho-
ding: 1. Coverage, pacing, and organiza-
outside of therapy, and then in their cli-
2015); 120 hours of faculty contact (IMP,
rough training procedures. For example,
tion of curriculum; 2. Relational skills; 3.
nical work with clients. After the 8-week
2014); and assessing teacher competency
practitioners enrolled in the Center for
Embodiment of mindfulness; 4. Guiding
intensive training program, therapists
via video/audio recordings during eight-
Mindfulness UMass program all partici-
mindfulness practices; 5. Conveying course
reported: feeling increased present mo-
week MBSR programs (CFM San Diego,
pate in an eight-day residential Teacher
themes through interactive inquiry and di-
ment awareness in session; a greater abi-
2015; CMRP, 2015). Furthermore, supervi-
Development Intensive (TDI) training,
dactic teaching; and 6. Holding group lear-
lity to meet clients where they are; and an
sion from a mentor during their training
focusing on sustained inner work in the
ning environment, (Crane et al., 2012b, p.
increased capacity to let go of expected
process facilitates their on-going learning
context of a rigorous teaching laboratory
3). Participating in such aforementioned
treatment outcome and treatment suc-
and skill development. For example, prac-
(CFM UMass, 2014). Expectations rise to
training protocols that include experi-
cess. Clinicians also reported being able
titioners may engage in a Post Super-
attend multiple meditation retreats for
ential and didactic learning, group pro-
to recognize their own limits in helping
vision Reflection and Assessment with
longer durations (CFM San Diego, 2015;
cesses, mentor supervision, and an inten-
others, and observed a shift, from fee-
a senior MBSR teacher for feedback and
CFM UMass, 2014; CMRP, 2015; IMP, 2014),
sive immersion process sets the intention
ling rushed to fix clients, to letting go
guidance in order to continue with on-
in addition to facilitating more MBSR
to develop necessary skills and knowledge
and bearing witness to suffering. Hence,
going training, retreats or teaching clas-
courses (i.e., five additional courses post-
for healthcare professionals to effectively
therapists showed a greater acceptance
ses (CFM UMass, 2014), or to develop te-
qualification status) to achieve full certifi-
deliver
programs.
of clients difficulties and were less judg-
aching portfolios throughout the duration
cation (CFM San Diego, 2015).
These intense protocols demand a degree
mental. Clinicians in their work also em-
of long-term dedication from aspiring te-
bodied essential relational qualities, such
Furthermore, deep self-reflection may
achers and the clinicians growth, and the
as listening skills, openness, tolerance for
Engaging in an intensive immersion
occur through ones reflective writings
quality of therapy is expected to reflect
silence, and patience. They also reported
processes so as to understand, concep-
and personal self-assessment. For in-
the impact of such training.
feeling more empathy and compassion,
tualize, and facilitate mindfulness-based
stance, participants in Bangor Universitys
courses is essential to the efficacy of
Centre for Mindfulness Research and
such teacher training intensive programs.

Achieving competencies, beyond the ba-
of their training program (CMRP, 2015).
mindfulness-based
both for themselves and their clients.

Therapists also reported an enhanced
Practice training program immerse them-
Research on training
mindfulness
selves in rigorous self-assessment in rela-
Current research on the process of trai-
clients stories, accompanied by a non-
sic levels of training, consists of embody-
tion to good teaching practices within an
ning competent mindfulness teachers
striving stance and attitudes reflecting
ing the practice of mindfulness through
ethical framework, (CMRP, 2015; UK Mind-
indicated significant changes in the cli-
their mindfulness practice. These changes
intensive training protocols, while also
fulness-Based Teacher Training Network,
nicians personal state of mind, and some
suggest that the training to be a mindful-
integrating the practices into the prac-
2011). The CMRPs Teaching Training Pa-
changes in the facets of mindfulness
ness teacher shifts the therapists way of
titioners everyday lives. Delving deeper
thway (TTP) encourages self-assessment
skills. A recent study showed an 8-week
being that transfers from their perso-
into skill acquisition and knowledge com-
via the Mindfulness-Based Interventions
intensive mindfulness training program
nal lives to their clinical practice. It also
prehension requires profound practice,
Teaching Assessment Criteria (MBI-TAC)
for therapists contributed to foundatio-
reveals that deeper attitudinal changes
self-reflection, and attuning to the needs
(Crane et al., 2012b). Practitioners use the
nal mindfulness skills, attitudes and rela-
can start to take place within a relatively
of clinical populations with great care and
MBI-TAC as a reflective tool assessing six
tional qualities (Lee, 2013) that were first
short time, although sustaining the mind-
transparency. Fostering these skills du-
different domains of competency, inclu-
observed in therapists personal lives,
fulness skills may be a different issue.
curiosity and openness towards their

A team of Australian researchers deve-
Davis and Hayes (2011) reviewed the li-
specialists on the subject of mindfulness
thod that they wish to teach, or use with
loped a brief, standardized mindfulness-
terature on the benefits of mindfulness
are of interest. Researchers recruited
clients, prior to doing so. The consulted
training program to teach mindfulness
practice in both therapists and trainees;
experts in the field of mindfulness and
panel likewise firmly supported the ne-
knowledge, skills and attitudes to mental-
they support the idea that mindfulness
surveyed their opinions as to what spe-
cessity of engaging in mindfulness-rela-
health professionals (Aggs & Bambling,
training improves ones clinical practi-
cific competencies should be developed
ted processes in order to further develop
2010). The brief sessions (90 minutes)
ce in many respects. Reported benefits
in psychotherapists who wish to teach
teaching skills (Stauffer & Pehrsson, 2012).
occurred over an 8-week period. Partici-
include: greater empathy and self-com-
mindfulness as part of their clinical practi-
pants reported: feeling less stressed and
passion; decreased stress and anxiety;
ce (Stauffer & Pehrsson, 2012). Results in-
Engaging in a meta-cognitive examina-
less tense after undergoing the training
greater counseling skills; greater percei-
dicated that personal practice of mindful-
tion through the practice of mindfulness,
program; a greater ability to invoke mind-
ved self-efficacy in clinical work; greater
ness, prior to training others, is essential:
and being willing to do the internal work,
ful-states of consciousness both on de-
ability to distinguish clinicians internal
suggestions ranging from six months to a
are said to play an important role in the
mand and during therapy; higher levels
processes from the clients; and increased
year of prior practice. Keeping an active
development of the mindfulness teachers
of acceptance; and less judgment towards
patience and gratitude, as well as increa-
daily practice was also labeled as cru-
skills. In other words, one needs to be
their own private experience, as well as
sed body awareness. In developing more
cial. Moreover, they agreed that specific
willing to engage in an internal explora-
that of their clients. They also reported
capacity for empathy, one of the revie-
skills should be developed if one wishes
tion process, before doing any explorati-
less reactivity in session, when compared
wed studies showed increased empathy
to actively teach mindfulness. These are:
on with clients. Although not exclusive to
to pre-training, which translated into an
in counselors after participating only in a
the ability to integrate or incorporate
the teaching of mindfulness in a clinical
increased ability to let go of difficult emo-
four-week Zen meditation training (Lesh,
mindfulness methods and practices in
setting, mindfulness experts are adamant
tions, or thoughts as they surfaced during
1970; as cited in Davis & Hayes, 2011), sug-
everyday life; and the ability to distin-
about the importance of seeking continu-
therapy sessions. Results however did not
gesting that some skills can be acquired
guish mindfulness-related psychological
ing education opportunities, and keeping
yield significant improvement in other
rather quickly. Reviewed studies also
processes from other clinically relevant
up-to-date with the topic and practi-
core mindfulness skills: such as atten-
suggested the presence of a relationship
psychological processes (i.e. psychotic
ces of mindfulness (Stauffer & Pehrsson,
tion regulation; focused attention on cli-
between greater mindfulness and greater
features, dissociation, etc.). Specialists
2012). While the surveyed opinions do
ents; or maintaining awareness of their
perspective-taking (a dimension of empa-
also endorse that it is essential that the-
not necessarily aim for a different or a
own internal states during therapy. These
thy) (Davis & Hayes, 2011). Interestingly,
rapists: know about the diverse types of
new set of competencies, they comprise
results suggest that the development of
the relationship between these two has
mindfulness practices available; know
a continuation of what is typically asked
mindfulness-related attitudes and skills,
been shown to be fully mediated by self-
how to apply or carry-out such mindful-
of any mental health practitioner with an
such as attention regulation, may be inde-
compassion. Such results show the inter-
ness practices; and recognize when to use
added dimension of a personal commit-
pendent constructs, requiring different
connectedness and multi-layered process
them. More precisely, it is critical that the-
ment to embody the skills.
training periods in order to properly de-
of training in mindfulness skills.
rapists know how to apply various mindfulness practices, to specific clientele,
Taken altogether, the positive and broad
be needed in order to develop the latter
Significant to cultivating strong te-
and specific disorders, without harming
impact of incorporating intensive mind-
and may suggest different training trajec-
achers, the commonly-held ideas and
them. Finally, therapists should have per-
fulness training into therapists educa-
tories for clinical versus mindfulness skills.
thoughts on the training process amongst
sonally practiced every mindfulness me-
tion, whether for personal outcomes, for
velop. More precisely, a longer period may

(as a spiritually-oriented modality) calls
must remain major considerations. Final-
Brittany Glynn, MA
for clinical oversight in how therapist and
ly, mindfulness teacher training institutes
is a Ph.D. Candidate at the University of
client articulate common or conflicting
are also faced with the necessity for so-
Ottawa in the School of Human Kinetics.
values. An adjunct to this last point is the
lid mentoring and supervision (Evans et
She is a Certified M4 Teacher at the
reality that contemplative processes re-
al., 2014), which in turn means a need for
Ottawa Mindfulness Clinic where she
quire a lifetime to cultivate and develop,
highly experienced teachers to retain on-
a non-negotiable aspect of training with
going roles of supervisors and mentors.
significant implications for short, inten-
This perhaps points to the most impor-
therapeutic and client-related benefits,
sive training models. These issues form a
tant agenda for the community, culti-
or for assuring competence, are com-
considerable challenge in designing ap-
vating the next generation of wise te-
plex to administer. Although results from
propriate training protocols and holding
achers (or cooks) to take on the mantel of
many studies suggest that the develop-
that space with integrity.
nurturing new aspiring teachers.
Balancing
the
growing
demand
for
programs, and longer periods of training,
skilled teachers with the time required to
combined with sustained practice, are es-
cultivate mindfulness in teachers will re-
sential for teachers to fully bloom.
quire careful oversight. First, mindfulness

training will have to be careful to not be-
Conclusion
come trapped in a version of Rosenzweigs
The process of training mindfulness te-
(1936) Dodo-Bird verdict; in this case,
achers operates at a different level from
that all aspiring teachers given equal
traditional training in psychotherapeutic
cooking time can cultivate the necessa-
skills; it is a bottom-up approach to lear-
ry skills. The process of screening in and
ning, rather than the top-down approach
out is necessary, though it may seem anti-
of other modalities, such as traditional
thetical to the inclusive spirit of mindful-
CBT. Experience and personal practice

of mindfulness are the building blocks
sed stress and symptom management

courses. She is also a Trained Teacher
in Mindful Self-Compassion (MSC) and
teaches eight-week MSC courses.
E-mail: bglyn066@uottawa.ca
ment of acceptable mindfulness skills can

be accomplished within most intensive
co-teaches eight-week Mindfulness-Ba-
is a registered psychologist and Director

pp. 245-259: ISSN: 1356-9082
of Training at the Ottawa Mindfulness

Clinic, Ottawa Canada. She completed
an MA on neuro-behavioural correlates
of human communication disorders and
a PhD investigating medical treatment
of ADHD in pre-school-aged children.
She is trained in Cognitive Therapy for
veterans and active military personnel,
mindfulness-based treatments and
Jessie Bosse
Buddhist chaplaincy. Dr. Monteiro co-
is a PsyD Candidate at the Universit
developed the Mindfulness-based
du Qubec en Outaouais (UQO) and an
Symptom Management (M4) program,
Intern at the Cyber-psychology Lab of
an ethics-based mindfulness interven-
ness practice. Secondly, training facilities
UQO. She uses mindfulness in her cli-
tion for psychological distress, pain
commit attention to the personal growth
nical work with clients battling anxiety
management, and burnout resilience.
of knowledge; comprehension, wisdom
of aspiring teachers, balanced by a resi-
and mood disorders. She teaches mind-
She developed the M4 Teacher Training
and insight emerge from the aspiring
stance to increasing demands. Despite
fulness in an academic context at the
Path for healthcare professionals, is a
teachers practice. Although some of the
the temptation to opt for a fast-cooking
UQO as a Sessional Lecturer. She also
Clinical Professor at the University of
knowledge is acquired through didactic
process, concerns for the integrity of
received her M4 Teacher Certification
Ottawa, and co-author of Mindfulness
methods, more substantial learning hap-
mindfulness, as a valuable treatment and
from the Ottawa Mindfulness Clinic and
Starts Here, articles, and chapters on in-
co-facilitates Mindfulness-Based stress
pens through personal encounters with
a sense of ethical responsibility for the
tegrating Buddhist teachings, specifically
and symptom management courses.
ethics, into mindfulness interventions.
mindfulness. Moreover, the mindfulness
often-vulnerable populations it serves,
E-mail: bossje01@uqo.ca
E-mail: lynette.monteiro@gmail.com

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PROFESSIONAL ISSUES & ADVERTS

-
endnotes
1
A Chickpea to the Cook: A chickpea leaps almost over the rim of the pot where its
being boiled. Why are you doing this to me? The cook knocks him down with the
ladle. Dont you try to jump out. You think Im torturing you. Im giving you flavor, so
you can mix with spices and rice and be the lovely vitality of a human being. Remember when you drank rain in the garden. That was for this.
Grace first. Sexual pleasure, then a boiling new life begins, and the Friend has something good to eat. Eventually the chickpea will say to the cook, Boil me some more.
Hit me with the skimming spoon. I cant do this by myself. Im like an elephant that
dreams of gardens back in Hindustan and doesnt pay attention to his driver. Youre
my cook, my driver, my way into existence. I love your cooking.
The cook says, I was once like you, fresh from the ground. Then I boiled in time, and
boiled in the body, two fierce boilings. My animal soul grew powerful. I controlled it
with practices, and boiled some more, and boiled once beyond that, and became your
teacher. Rumi.
advertisement
International Journal of PSYCHOTHERAPY -
addenda -
Other Internet Articles

all of these are available as PDF downloads
Daphne M. Davis & Jeffrey A. Hayes (2001). What Are the Benefits of
Susan Pollak, Tom Pedulla & Ronald Siegel (2014). Bringing Mindfulness into
Mindfulness? A Practice Review of Psychotherapy-Related Research.
Psychotherapy. In: S. Pollak, T. Pedulla & R. Siegel, Sitting Together: Essential
Psychotherapy, Vol. 48, No. 2, pp. 198-208. Accessed 26-Mar 2016:
Skills for Mindfulness-Based Psychotherapy, (Cpt 1: pp. 1-23). New York: Guilford.
www.apa.org/pubs/journals/features/pst-48-2-198.pdf
Accessed 26-Mar, 2016: www.mindfulness-solution.com/Handouts/Chapter%201%20-%20Bringing%20Mindfulness%20into%20Psychotherapy%20
Ronald D. Siegel, Christopher K. Germer & Andrew Olendzki (2008).
-%20Please%20Do%20Not%20Copy%20Without%20Permission.pdf
Mindfulness: What is it? Where does it come from? In: F. Didonna (Ed.),
Clinical Handbook of Mindfulness. New York: Springer. Accessed 26-Mar 2016:
www.mindfulselfcompassion.org/articles/nicamb_mindfulness.pdf
Willem Kuyken, Rebecca Crane & Mark Williams (2012).

Mindfulness-Based Cognitive Therapy (MBCT) Implementation Resources.
Exeter, Bangor & Oxford Universities. Accessed 26-Mar 2016:
Gregory J. Johanson (2006). The Use of Mindfulness in Psychotherapy.
mindfulnessteachersuk.org.uk/pdf/MBCTImplementationResources.pdf
Hakomi Institute Forum, No 16-17, pp. 23-34.Accessed 26-Mar 2016:

www.hakomiinstitute.com/Forum/Issue16-17/3_SurveyMindfulness.pdf
John C. Williams & Lidia Zylowska (2009). Mindfulness Bibliography. Mindful

Awareness Research Center, UCLA Semel Institute. Accessed 26-Mar, 2016:
Noah G. Bruce, Rachel Manber, Shauna L. Shapiro & Michael J. Constantino
marc.ucla.edu/workfiles/pdfs/marc_mindfulness_biblio_0609.pdf
(2010). Psychotherapist Mindfulness and the Psychotherapy Process.

Psychotherapy Theory, research Practice, Training, Vol. 47, No. 1, pp. 83-97.
Halko Weiss (2009). The Use of Mindfulness in Psychodynamic &
Accessed 26-Mar 2016: www.psicoterapiabilbao.es/wp-content/up-
Body Oriented Psychotherapy. Body, Movement and Dance in Psychotherapy,
loads/2015/12/mindfullness_and_psychotherapy.pdf
Vol. 4, No. 1, pp. 5-16. Accessed 26-Mar 2016:

www.hakomiinstitute.com/Forum/Issue22/04ArtMindfulness.pdf
Christopher K. Germer (2013). Mindfulness: What is it? What does it matter.

In: C.K. Germer, R.D. Siegel & P.R. Fulton (Eds.), Mindfulness and Psychotherapy
(2nd Ed.), (Cpt 1: pp. 3-35). New York: Guilford Press. Accessed 26-Mar, 2016:
www.guilford.com/excerpts/germer.pdf
Flavia Cigolla & Dora Brown (2011). A Way of Being: Bringing Mindfulness into
Individual Therapy. Accessed 26-Mar 2016:
Linked-In
Scoop.it!
There is also a Linked-In
another website also has a
discussion group entitled:
section on Mindfulness and
Mindfulness and Psychotherapy,
Psychotherapy with lots of
with nearly 39,000 members.
different posts by various people,
www.mais-psi.com/sites/default/files/publications/A%20way%20of%20
taking one further and further into
being%20Bringing%20mindfulness%20into%20individual%20therapy.pdf
this particular topic.
books on Mindfulness and Psychotherapy -
BOOKS of
FURTHER INTEREST
about MINDFULNESS & PSYCHOTHERAPY
This is just a collection of various books on

Mindfulness and Psychotherapy, collated from
a quick search by the Editor from amazon.co.uk
Self-Compassion in Psychotherapy:
Mindfulness-Based Practices for
Healing & Transformation
Tim Desmond: with a forward by Richard J. Davidson
Mindfulness and Psychotherapy
W.W. Norton & Co. (2015)
Christopher K. Germer, Ronald D. Siegal & Paul R. Fulton (Eds.)
Hardcover: 256 pages, ISBN: 978-0393711004
Guilford Press; 2nd Ed. (2013)

This lucidly written guide integrates cutting-edge

neuroscience with mindfulness and traditional Bud-
This practical book has given tens of thousands of clini-
dhist practices to show mental health professionals
cians and students a comprehensive introduction
how they can help clients develop a more loving, kind
to mindfulness and its clinical applications. The book
and forgiving attitude toward themselves. Researchers
describes the philosophical underpinnings of mind-
now understand that self-compassion is a skill that can
fulness and reviews the growing body of treatment
be strengthened through deliberate practice, and that
studies and neuroscientific research. Leading practiti-
it is one of the strongest predictors of mental health and wellness. The
oners in the field present clear-cut procedures for im-
brains compassion center, which neuroscientists call the Care Circuit,
plementing mindfulness techniques and teaching them
can be targeted and fortified using specific techniques. Filled with illumi-
to patients experiencing depression, anxiety, chronic
nating case examples, Self-Compassion in Psychotherapy shows readers
pain, and other problems. Also addressed are ways that mindfulness prac-
how to apply self-compassion practices to treat depression, anxiety, trau-
tices can increase acceptance and empathy in the therapeutic relation-
ma, addiction, relationship problems, self-sabotage, and more. Readers do
ship. User-friendly features include illustrative case examples and practice
not need to have any background in mindfulness in order to benefit from
exercises. New to This Edition: * Incorporates significant empirical
this book. However, those that do will find that self-compassion practices
advances - mindfulness has become one of the most-researched areas in
have the capacity to add new layers of depth to mindfulness-based the-
psychotherapy; * Most chapters extensively revised or rewritten; * Chap-
rapies such as Dialectical Behavior Therapy (DBT), Acceptance and Com-
ters on practical ethics, trauma, and addictions; * Greater emphasis on
mitment Therapy (ACT), Mindfulness-Based Stress Reduction (MBSR), and
the role of acceptance and compassion in mindfulness.
Mindfulness-Based Cognitive Therapy (MBCT).
Sitting Together: Essential Skills
trauma, substance abuse, suicidal behavior, couple conflict, and parenting
for Mindfulness-Based Psychotherapy
stress. Seamlessly edited, the book features numerous practical exercises
Susan M. Pollak, Thomas Pedulla & Donald D. Siegel
and rich clinical examples. It examines whether wisdom and compassion
Guilford Press (2014)
can be measured objectively, what they look like in the therapy relation-
ship, their role in therapeutic change, and how to integrate them into
treatment planning and goal setting. The book includes a foreword by His
This practical guide helps therapists from virtually any
Holiness the Dalai Lama.
specialty or theoretical orientation choose and adapt

mindfulness practices most likely to be effective with
Mindfulness Meditation in Psychotherapy:
particular patients, while avoiding those that are contra-
An integrated model for clinicians
indicated. The authors provide a wide range of medi-
Steven A. Alper
tations that build the core skills of focused attention,
New Harbinger (2016)
mindfulness, and compassionate acceptance. Vivid clini-
Paperback: 224 pages, ISBN: 978-1626252752
cal examples show how to weave the practices into therapy, tailor them to
each patients needs, and overcome obstacles. Therapists also learn how
If youre a psychotherapist interested in implementing
developing their own mindfulness practice can enhance therapeutic rela-
mindfulness practices into your therapy sessions, The
tionships and personal well-being. The Appendix offers recommendations
Essential Guide to Mindfulness Meditation in Psycho-
for working with specific clinical problems. Free audio downloads (nar-
therapy is a comprehensive manual to get you started.
rated by the authors) and accompanying patient handouts for selected
In this book, psychotherapist Steven Alper presents
meditations from the book are available at: www.sittingtogether.com.
the mindfulness pyramid model: a multi-dimensional

and graphic model for implementing mindfulness in
Wisdom and Compassion in Psychotherapy:
psychotherapy. This practical guide will help demystify mindfulness
Deepening Mindfulness in Clinical Practice
meditation; elaborate on the psychotherapeutic benefits of practices such
Christopher K. Germer & Ronald D. Siegal (Eds.), with a
as body scan, breath awareness, sitting meditation, and loving kindness;
forward by His Holiness the Dalai Lama
and offer helpful strategies for teaching formal and informal mindfulness
Guilford Press; 1st Edition (2014)
skills to clients. This book conceptualizes and explores the applicability of
his mindfulness pyramid model, and delves into the many ways in which
mindfulness can manifest and be incorporated in psychotherapy. This is a
Bringing together leading scholars, scientists, and clini-
must-have resource for any therapist.
cians, this compelling volume explores how therapists

can cultivate wisdom and compassion in themselves and
their clients. Chapters describe how combining insights
from ancient contemplative practices and modern research can enhance the treatment of anxiety, depression,
Hakomi Mindfulness-Centered Somatic
Mindfulness Skills Workbook:
Psychotherapy: A comprehensive guide to
for Clinicians and Clients
theory & practice.
Debra Burdick
Halko Weiss, Greg Johanson & Lorena Monda (Eds.)
PESI Publishing & Media (2013)
W.W. Norton & Company (2015)
Like no other resource, Mindfulness Skills Workbook

Hakomi is an integrative method that combines Western
combines the latest research and best practices -- all in
psychology and body-centered techniques with mind-
a simple guide to successfully teach mindfulness to your
fulness principles from Eastern psychology. This book,
clients.This comprehensive workbook provides the the-
written and edited by members of the Hakomi Institute
ory behind each tool, a step-by-step process to imple-
- the worlds leading training programme for Hakomi
ment, and expert guidance on processing client results.
practitioners - provides all the processes and practices that therapists
It features: * Experiential exercises you can integrate into practice; *
need in order to use this method with clients.
Highly effective collection of mindfulness tools; * Special section to guide

understanding of neurobiology behind mindfulness; * Dozens of repro-
Mindfulness and Psychotherapy:
Working with anger and nourishing

inner peace each and every day
especially for psychotherapists
ducible activities, exercises, techniques and tools; * New meditations; *

Steps for increasing client use at home; * Basic through advanced mindfulness skills; * Skills for specific disorders; * Journal prompts; * Unique
templates to monitor progress
Thich Nhat Hahn

Sounds True (1999)
Yoga and Psychotherapy:
Audiobook: 2 hours and 59 minutes
The Evolution of Consciousness
ASIN: B002SPZZKK
by Swami Rama, Rudolph Ballentine, Swami Ajaya
Before you can help others, Zen Master Thich Nhat Hanh
1st Edition edition (9 Nov. 1999)
teaches that you must first bring peace and a deep love
Himalayan Institute Press;
of life into your own consciousness. Mindfulness and

Psychotherapy was originally created for those in the helping professions,
For thousands of years yoga has offered what Western
but has proven profoundly helpful to anyone who wants to understand
therapists are seeking: a way to achieve the total
why we are at war with ourselves - and with one another - and how to
health of body, mind, emotions, and spirit. YOGA AND
mend our conflicts. In a special section on anger, Thich Nhat Hanh sets
PSYCHOTHERAPY provides a unique comparison of mo-
aside the classic debate about suppression versus expression to offer
dern therapy and traditional methods. Drawing upon a
a radically different way of working with anger that uses techniques of
rich diversity of experience, the authors give detailed
breathing and walking meditation.
examples of how the ancient findings of yoga can be
used to supplement or replace some of the less complete Western theories and techniques. YOGA AND PSYCHOTHERAPY is accessible to the
layperson, yet detailed enough to be of value to the professional.
Practical Yoga Psychology

Vivekananda Rishi
Yoga publication trust (1 Nov. 2005)
Paperback: 307 pages
ISBN: 978-8186336397
The great mysteries in our lives are the understanding of

our personality,how we relate with other people and the
world around us,and our place,if any,in the vast scheme
of things.The other question we face is how we can improve our personal experience and our interactions with
society,so that we live a happy harmonious and helpful
life.For thousands of years yoga has been addressing
these questions and supplying the answers to them.
Practical Yoga Psychology is an attempt to simply blend the teachings of
yoga with those of pschology,psychiatry and other branches of western
science to give us an overview of the human personality,an idea of where
we are going and guidelines to proceed on our journey. A worthy companion to the many other classics brought out by Bihar School of Yoga and
Yoga Publications trust,Bihar.
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Published by
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Copyright 2016, European Association of Psychotherapy
ISSN 1356-9082
Psychotherapy
Editorial | Courtenay Young

Guest Editorial | David Brazier
The Phenomenology of Mindfulness | Emmy van Deurzen & Digby Tantam
Mindfulness Training for Psychotherapists and its Benefits in
Improving the Effectiveness of Psychotherapy | Elas Capriles
The development of a relational and dialogical ethics
in therapeutic mindfulness | Mats Hilte
How can mindfulness be relevant or useful to the psychotherapist
and how should a practitioner use mindfulness
to their best advantage? | Francoise Guillot
Developmental Trauma from a Buddhist and Relational Inter-subjective
Perspective | Sebastian Medeiros & Simon Guendelman
Side Effects: A case illustration from a Mindfulness Based
Existential Therapy (MBET) perspective | Jyoti Nanda
The Mindful Bridge Back To Work | Frank Musten
Mindfulness, Equanimity and Cognitive Flexibility | Mirjam Hartkamp
Beyond kusala and akusala? Mindfulness and Buddhist Ethics | Andr Van Der Braak
Buddhist Heartfulness: Beyond Western
Mindfulness | G.T. Maurits Kwee & Peter T. Van Den Berg
The Winner of the Race: The Dharma in the Digital Age | Manu Bazzano
Implicit Ethics and Mindfulness: Subtle assumptions
that MBIs are values-neutral | Lynette Monteiro
Developing a Mindful Moral Compass: Ethics for mindfulness trained practitioners |
Craig Mackie, Michele Chaban, Sarah Serbinski, Dekyi-Lee Oldershaw & Robert J. MacFadden
Slow and Fast Cooking of Rumis Chickpea: Issues in the Training of Teachers in
Mindfulness-based Interventions | Jessie Bosse, Brittany Glynn & Lynette Monteiro

International Journal of Psychotherapy, Volume 20, Extra Special Issue, July 2016

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Journal of the EAP

EAP special JOURNAL : Mindfulness and Psychotherapy -

Volume 20, Extra Special Issue, July 2016

he International Journal of Psychotherapy is a peer-reviewed,

INTERNATIONAL ADVISORY BOARD (IAB):

November, by the European Association of Psychotherapy (EAP); a member

Special Issue - our 1st e-issue - to celebrate this.

Journal Editor: Courtenay Young, Scotland, UK: courtenay@courtenay-young.com

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Victoria Orlova (Ru.)

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Milena Karliska-Nehrebecka, Poland

Vesna Petrovi, Serbia

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2 | Extra Special Issue: Mindfulness and Psychotherapy

EAP | International Journal of Psychotherapy | 3

EAP special JOURNAL : Mindfulness and Psychotherapy -

146 Mindfulness, Equanimity and Cognitive Flexibility

162 Beyond kusala and akusala?

Andr Van Der Braak

176 Buddhist Heartfulness:

032 The Phenomenology of Mindfulness

Emmy van Deurzen & Digby Tantam

G.T. Maurits Kwee & Peter T. Van Den Berg

50 Mindfulness Training for

98 The Winner of the Race:

066 The development of a relational and

psychotherapist and how should a practitioner

94 Developmental Trauma from a Buddhist and

114 Side Effects: A case illustration from a Mindfuness

132 The Mindful Bridge Back To Work

4 | Extra Special Issue: Mindfulness and Psychotherapy

10 Implicit Ethics and Mindfulness: Subtle

26 Developing a Mindful Moral Compass:

44 Slow and Fast Cooking of Rumis Chickpea:

About | IJP Editorial Board, Advisory Board, Imprint

Focus of the International Journal of Psychotherapy

Addenda | Other Internet Articles - available as PDF downloads

Books of further interest | about Mindfulness & Psychotherapy

Information and Guidelines for Authors

EAP | International Journal of Psychotherapy | 5

EAP special JOURNAL : Mindfulness and Psychotherapy -