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The use of Theravāda Buddhist practices and perspectives in mindfulness-based cognitive therapy

2008; Taylor & Francis; Volume: 9; Issue: 2 Linguagem: Inglês

10.1080/14639940802556560

1476-7953

Richard W. Gilpin,

Anxiety, Depression, Psychometrics, Treatment, Cognitive Processes

Abstract This study explores and assesses the nature and practice of Mindfulness-Based Cognitive Therapy (MBCT) from the perspective of Theravāda Buddhism. It is particularly concerned with how both models of training understand and apply 'mindfulness'. The approach here is, firstly, to examine how the Theravāda understands and employs mindfulness and, secondly, to explore, and more accurately contextualize, the work of MBCT. The evaluation of MBCT in terms of the Theravāda suggests the former has both a strong affinity with, as well as some significant distinctions from, its dominant Theravādin influences. Notes 1. The five nīvara as are (i) desire for sense-pleasures, (ii) ill-will, (iii) dullness and drowsiness, (iv) restlessness and worry, and (v) vacillation/doubt. 2. It is in the context of memory that the Theravādin understanding of sati, as occurring only in kusala consciousness, can be differentiated. Unlike the Sarvāstivādins, who counted any kind of memory as sati, the Theravādins only count as sati 'a clarity of mind that is part of clear memory' (Harvey BUD, Session 9 section 5). 3. Ajjhatta and bahiddhā are often referred to as 'internal' and 'external' satipa hāna, respectively. 4. Samatha is viewed as particularly useful in uprooting attachment (rāga), while vipassanā is good for abandoning ignorance (avijjā) (An˙guttara Nikāya, I.61). 5. The 'vehicle of Insight', where mindfulness is developed on the basis of minimal concentration, and where ensuing insight brings about calmness due to the strong momentary concentration it has conditioned. Historically, a more common method of practice has been samatha-yāna ('the vehicle of Calm'), where samatha is developed first, followed by insight that focuses on these calm states to overcome attachment to them (Harvey , 253–254). 6. The Mahasi view argues that, of the three types of concentration understood by the Abhidhamma, the weakest type, kha ika-samādhi ('momentary concentration'), is sufficient for developing vipassanā (Cousins , 8). However, it should be noted that, even with the sukkha-vipassanā approach, 'path-consciousness' still involves momentary first jhāna (Harvey BUD, Session 8 section 3). 7. Majjhima Nikāya, 118 and Papañcasūdanī, I.249 both allow for full awakening based on ānāpānasati. 8. Langer's () construct of mindfulness is not considered as part of this study given that it is at significant variance to, and should not be confused with, the Buddhist conception of mindfulness, or the related conceptions dealt with by other western researchers cited here. 9. By way of examples, de Silva lists 14 'behavioral strategies' found in early Buddhist literature. These include: 'fear reduction by graded exposure and reciprocal inhibition'; 'the use of stimulus control to eliminate undesirable behaviour'; 'graded approach to the development of positive feelings towards others'; and 'use of external cues in behaviour control' (de Silva , 248). 10. Although this is certainly the general emphasis, Theravāda Buddhist practices do also present ways in which content of thoughts are deliberately re-perceived to cultivate more wholesome effects; for example, to prevent the arising of ill-will (Visuddhimagga, IX 14–39). 11. 'Consciousness disciplines' are defined as 'methods for the systematic cultivation of our capacity to optimise functions that we hardly understand at all, including being in the body' (Kabat-Zinn , 233). 12. A retreat centre in Devon, England, which offers 'guidance in different meditative disciplines from the Buddhist traditions' (Gaia House , 'Introduction'), and which is affiliated to the IMS in the USA. 13. The main influences on the Vipassana Sangha are extremely varied, but chiefly fall under the following lineages: (i) Ledi Sayadaw > U Ba Khin > S.N. Goenka (Burmese); (ii) U Narada/Mingun Sayadaw > Mahasi Sayadaw (Burmese); and (iii) Ajahn Mun > Ajahn Chah (Thai); (iv) Buddhadsa (Thai) (Rawlinson , 593). 14. Definition: 'The perennial tendency within most forms of Buddhism to emphasize the highest levels of wisdom or enlightenment and discard more elementary levels' (Cousins , 38, footnote 10). 15. For example, An˙guttara Nikāya, I.14; Samyutta Nikāya V.2. 16. The Madhupi ika Sutta (Majjhima Nikāya, 18) maps the causal processes that give rise to papañca and wider conflict, and explains how these can be ended. 17. For example, Vinaya Pi aka, II.119 notes the health and digestive benefits of walking meditation, while Samyutta Nikāya III.1 explains how meditative skill can prevent physical sickness from affecting the mind. 18. Uddhacca-kukucca, when strong, is a particularly fitting match for 'states of a mildly manic depressive nature' (Cousins , 118). 19. Segal, Williams, and Teasdale prefer the Welsh term trugaredd (from the root caru: 'to love'), which is often translated as 'mercy' or 'loving-kindness' (2002, 302).