Meditation has a deep history in all spiritual traditions as
a path toward compassion and insight. It
has also been practiced in many as a means to get to the root of suffering,
and, possibly, overcome suffering’s wounds and causes. Today, however, the often simplified practice
of mindfulness sets stress
relief and individual happiness as goals of meditative practice. The move toward a practice that is a panacea
to all that ills and a path toward self-actualization has led many critics to
point out the flaws in this thinking (or non-thinking, as it were), especially
in light of meditation’s long history.
So much personal benefit is promised by mindfulness acolytes that I’m
finding the practice described as snake oil with increasing frequency. Happiness, while a noble goal, is a luxury in
a world filled with so much suffering.
It’s also a state that many who meditate deeply never experience. Pain is just as likely to surface during meditative
practice as pleasure is. Yet the way
mindfulness is sold today leaves one who is not achieving less stress and more
bliss feeling like they’re doing it all wrong.
They may be, in fact, closer to meditation’s true purpose than any who
promise happiness.
I’ve trained to teach in two nationally esteemed
Mindfulness-based Stress Reduction Programs.
The eight week program that has become the industry standard left many
students better off and less stressed.
But I witnessed a few who fell deeply into issues of despair and
remembered abuse. Yet, when the course
ended, they were offered little if any follow-up care or guidance on what to do
with the uncovered suffering. The
teacher I worked most closely with assured me that these individuals would find
help on their own. I objected strongly,
but the MBSR course offered had been delivered and was over. Lately, I have been hearing stories from
doctors of patients who required intense psychiatric care as a result of
negative experiences with MBSR programs.
And yet the promise of stress relief and happiness remains as the
mindfulness industry’s standard.
One facet of the happiness set that is being stressed more
today, and one long taught by all spiritual traditions that incorporate
meditation into their practice, is that most happiness is found not by going
inward but by helping others. The
ultimate goal of any spiritual practice should be compassion. Self-compassion, yes. But more deeply compassion for others. The Buddha set the fact that all beings
suffer as his first noble truth, and Mahayana practitioners quickly added the Bodhisattva
Vow to the Buddha’s prescription to overcome suffering. In taking the vow one promises to delay his
or her own enlightenment until all beings are enlightened. The traditions in my own Catholic faith are
also outwardly directed. No one says the
rosary for self-actualization. And when
the Zen and Christian traditions were merged by people like Elaine MacInnes and
Thomas Merton, compassion and the amelioration of others’ suffering stood as
the focus. Perhaps compassion rather
than happiness should be the goal of our modern meditative practices as well.
I certainly don’t want to discourage anyone from meditating
or even underestimate the potential of practice. Many benefits can accrue to one who
practices. I just don’t want anyone who
finds practice difficult to think they’re doing it wrong. I also want those considering meditation to
be cautious of the mindfulness salespeople promoting all good with little
unpleasant effort. Meditation can be a
tremendous, challenging journey. As St
John of the Cross found, the darkest periods can yield the most light. But be prepared and cautioned that there may
be darkness. This is a possible result
of any contemplative exercise. A good teacher,
not a Pollyanna, can help one through tough times. Some knowledge of the spiritual underpinnings
of practice can help. And the goal of
meditating selflessly, not selfishly, should be established early. Also, occasional practice with a group can be
energizing and edifying.
A legitimate goal of practice is an improved ability to notice
things within and outside of oneself.
Perhaps just noticing without judgment, rather than hoping for some
positive experience, is being more truly mindful. Meditation is hard work, and well worth
it. But it is work, and it isn’t always
nice. So practice, foster compassion,
and be gentle with yourself. A deeper
understanding of all that influences you is possible. If it gets too hard stop. Other methods of focused attention (exercise,
playing a musical instrument, chess, study, math) may be more helpful. Help is always available. Just be careful of those who make it all
sound too good and too easy.
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