Although I often use the word “mindfulness” to describe the principle at the very foundation of my work, I have to confess that I have a lot of resistance to using the “m” word.
Over the past couple of decades as mindfulness has taken root in the public discourse, I’ve felt grateful that this practice, which has long been part of my life, is being widely shared and made accessible to many more people. At the same time, like many others, I am concerned that its original intention is becoming distorted. Our capitalist and consumerist culture can take anything and turn it into a commodity.
A number of years ago, I had a vision of creating a “Socially Responsible Mindfulness Manifesto,” a document that I imagined could serve as a rallying point for those of us who hold mindfulness in a larger context and see its potential as a vehicle for personal and collective liberation. Part of the manifesto would be a pledge signed by people who teach mindfulness in secular settings—a vow that we would hold awareness of social and environmental issues as we do this work and not be complicit with unjust conditions.
If mindfulness is indeed a movement, I want to be part of a movement that supports people in waking up to the connections between us, that helps us to see that personal stress reduction is not separate from fair wages and safe working conditions, that does not hide from questions about power and privilege.
I thought of a number of people who I deeply respect to be part of a working group on this document and sent them a first draft. Two people were especially generous in taking time to give the document a thorough read and respond with important feedback. Mushim Patricia Ikeda, whom I’ve known since our days working together at the Buddhist Peace Fellowship, contributed a perspective of inclusivity, reminding me of the importance of writing a document that was relevant to Buddhists from all backgrounds, not just Zen practitioners. Ven. Bhikkhu Bodhi, a respected Buddhist scholar, Theravada monk, and founder of Buddhist Global Relief, contributed the gift of integrity. He pointed out places where the document was at odds with the teachings of the Buddha and helped to contextualize mindfulness both historically and doctrinally.
When the first round of feedback came, I was unsure how to move forward or if it even made sense to continue with this effort. However, the more I considered the insightful comments that were offered, the more I realized that this process might be worth sharing. Even if there isn’t a “Socially Responsible Mindfulness Manifesto” to show yet, there is a lot of good thinking about what this might look like and what purpose it can serve.
Below is the email conversation that Bhikkhu Bodhi and I had about this subject in 2015, which Mushim kindly put into a dialogical format. I learned a lot from this engagement with Ven. Bhikkhu Bodhi, and perhaps you will too.
BDG: For socially engaged spiritual activists, secular mindfulness practices seem to offer a liberatory potential, in terms of helping to create more embodied and mindful social justice movements. What’s your take on this idea?
Bhikkhu Bodhi: From a Buddhist perspective, “the most emancipatory context” for the practice of mindfulness is one dedicated to the ultimate aim of Buddhist practice—which from the early Buddhist perspective is the attainment of emancipation from samsara—and for me it is questionable that the use of mindfulness practice in secular settings has this aim. I don’t begrudge the efforts to find new applications of mindfulness, and I agree that these applications should be bolstered by an ethical framework and used for salutary purposes. But I think one has to be cautious about assuming that these modernist applications are identical with—or even congruent with—the practice of mindfulness in its original context.
BDG: Dr. Jon Kabat-Zinn, the founder of Mindfulness-based Stress Reduction (MBSR), defines mindfulness as “paying attention on purpose, in the present moment, and non-judgmentally to the unfolding of experience moment to moment.” Some might say that the practice of mindfulness allows us to increase our awareness of aspects of wellness and disease as they manifest within our individual bodies and emotions, and also within our social systems as well. From that place of increased awareness, we are in a better position to take skillful action to address the causes of disease. Do you think that the practice of mindfulness meditation automatically or inevitably leads to social responsibility?
BB: There is the rub: the idea that mindfulness is inherently nonjudgmental. In the Pali texts, mindfulness is always conjoined with the faculty of judgment (dhamma-vicaya), through which one engages in assessment, evaluation, and discrimination, and thereby endeavors to eliminate what is harmful and to arouse and strengthen what is wholesome and beneficial.
BDG: Because of a cultural tendency to focus on private well-being rather than collective well-being—a tendency more often present in people with economic and other kinds of privilege—we may overlook one of the teachings of the Buddha: the teaching of interdependence. In the words of Thai Buddhist activist and author Ajahn Sulak Sivaraksa:
Buddhism is not concerned just with private destiny, but with the lives and consciousness of all beings. . . . Any attempt to understand Buddhism apart from its social dimension is fundamentally a mistake. Until Western Buddhists understand this, their embrace of Buddhism will not help very much in the efforts to bring about meaningful and positive social change, or even in their struggle to transform their ego.
(Sivaraksa 1992, 66)
From our perspective, the Buddhadharma was never intended as an escape from reality, rather it is a way of being present to reality. This includes the reality of unhealthy working conditions, low wages, and environmental destruction. Therefore, our understanding of mindfulness in the Buddhist sense is not limited to personal well-being—it is inclusive of social, economic, and environmental concerns. What’s your take on this?
BB: Technically, I don’t think this wider sphere of concern is the domain of mindfulness but of its companion, sampajanna, “clear comprehension.”
BDG: Our primary concern is that the concept and practice of mindfulness is all too often co-opted to serve as a diversion from dealing with issues of social, economic, environmental, gender, and racial injustice.
Dr. Funie Hsu, postdoctoral fellow at UC Davis School of Education, eloquently articulates this concern, writing: “The particular brand of mindfulness that is gaining widespread acceptance serves to bolster long-standing systems of power: making them more efficient, potent, and acceptable under the pretext of inner peace.” (Buddhist Peace Fellowship)
We are deeply concerned about this tendency to use secular mindfulness to move away from difficult questions about power and privilege.
It appears to us that mindfulness can be used as a spiritual bypass—or it can be a vehicle to raise awareness of injustice and structural oppression in all its forms, including classism, racism, and sexism. Do you think that mindfulness has the potential to create spaces for authentic—and often difficult—conversations about these realities as well as for meaningful and effective responses to them?
BB: I’m not so sure that the above is the function of mindfulness itself. It seems to me that recognition of these forms of injustice and oppression is incumbent on us as citizens in today’s world, but I’m uncertain whether and to what extent this is actually fostered by mindfulness in the meditative sense. It seems to me that this awareness develops by paying close attention—through active cognitive engagement, not meditatively—to events happening around us. Perhaps mindfulness practice establishes the ground for greater sensitivity and responsiveness in relation to the suffering of others, but I’m not sure that the practice itself “raises awareness” of these things.
The great leaders of social transformation, both in theory and action, for the most part do not practice the meditative mode of mindfulness, and the foremost exponents of meditative mindfulness in a Buddhist setting hardly promote large-scale social transformation. Contrast for example the African American Christian clergy involved in human rights campaigns, or the Christian and Jewish clergy who have led the campaigns against US military involvement around the world, with the Buddhist meditation masters. The former, with perhaps a few exceptions, don’t practice meditative mindfulness, while the latter show only a marginal concern with social justice issues.
Perhaps a type of awareness different from Buddhist meditative mindfulness is what is needed to foster recognition of these issues. Of course, adding meditative mindfulness to the arsenal of techniques may be helpful in some respects, but let’s not assume that it is intrinsically the sufficient antidote. It seems meditative mindfulness can swing either way, even among earnest practitioners—toward or away from greater awareness of justice issues. The catalyst must therefore be something other than mindfulness itself, perhaps an awakening of the sense of conscience and responsibility for the fate of others.
•••
As part of this conversation, Bhikkhu Bodhi showed us a document he created on “Modes of Applied Mindfulness.” He gave his permission for it to be shared, recognizing that it is a work in progress. I find it a very helpful way to see the nuances inherent in bringing mindfulness into diverse domains, and that each mode has its openings and limitations.
Classical
Function: to facilitate insight.
Ultimate aim: enlightenment, liberation from birth and death.
Problem: may lead to narcissistic self-absorption, indifference to inequities of social- economic institutions and policies and ecological destruction.
Secular Therapeutic
Function: to help people deal with physical ailments, psychological traumas and stress, addictions and conflicts, alienation and hopelessness.
Ultimate aim: to enable people to become more peaceful, hopeful, equanimous, patient; less reactive, more considerate and compassionate.
Problem: people may be conditioned to deal solely with their individual challenges without being moved to confront larger structures of social and economic injustice.
Secular instrumental
Function: to help people become more effective in their roles and assignments: more effective as corporate leaders, workers, athletes, students, soldiers, etc.
Ultimate aim: to enhance productivity within the boundaries of existing social and economic institutions.
Problem: May acclimatize people to unwholesome roles, sustain corporatist, militaristic, consumerist programs.
Socially transformative
Function: as a Buddhist practice, to provide a means of fostering structural transformation toward the social ideals of the Dharma: greater social and economic justice, environmental stability, peace, equality, etc.
Ultimate aim: to promote realization of a just, peaceful society and world.
Problem: to ground these ideals on textual sources and develop a theoretical foundation for an ethic of Buddhist engagement in the world.
Possible tensions between this application of mindfulness and its classical role that need exploration and resolution.
Please share your thoughts on “socially responsible mindfulness” in the comments—do you find this a helpful construct? Not so helpful? If you teach mindfulness practice in secular settings, what’s your take on addressing social justice issues that may arise in the course of your work?
References
Sivaraksa, Sulak. 1992. Seeds of Peace: A Buddhist Vision for Renewing Society. Berkeley, CA: Parallax Press.
See more
Interview with Ven. Bhikkhu Bodhi (The Jizo Chronicles)
Buddhist Global Relief
The Heart of Mindfulness: A Response to the New York Times (Buddhist Peace Fellowship)
Related features from BDG
Buddhist Mindfulness Versus Secular Mindfulness, Part 3
Buddhistdoor View: Are We Mainstreaming Buddhist Meditation, Again?
Reflections on Mindfulness Practice: An Overview from the Early Stages to the Age of “McMindfulness”
Book Review: Mindfulness: Where it Comes From and What it Means
Guidelines for Authentic Mindful Technology
Leading with Wisdom in the Digital Age
