Nicole Perkins and Cesare Saguato are running a Mindfulness Retreat in February. The venue is Gayles, a beautiful retreat centre in outstanding countryside on the South Downs in the South East of England.
Nicole and Cesare trained to teach mindfulness with Bangor University and Oxford Mindfulness Centre respectively, and are both UK Network registered teachers who run 8-week courses, talks and workshops on mindfulness. Nicole is currently completing a research PhD in compassion at King’s College London and Cesare runs a private psychotherapy practice. They are delighted to come together to offer this retreat.
Is there a relationship between selfishness and mindfulness?
A warning from the Royal College of Psychiatrists appeared in the media over the last two weeks. The College’s spirituality special interest group chair, Dr Alison Gray, has suggested that solitary mindfulness practice could lead to a tendency towards selfishness.
The idea that mindfulness or meditation could support the creation of negative emotions or increasing instability is a perfectly sensible observation to make. However it perhaps reveals how little western science really known about meditation. Two of the most important safeguards for traditional meditators are:
Beginners are typically taught by a knowledgeable teacher
Learning meditation usually takes place in an ethical framework
At one extreme, a knowledgeable teacher is someone who has meditated for thousands of hours, has accomplished the practice they teach and have many years of experience of teaching. As a starting point the student will be taught, for at least part of the time by the teacher able to offer guidance and training. If the student demonstrates a tendency to selfishness, or sentimentality the teacher will offer appropriate advice.
Secondly by meditating within an ethical framework students are given protection from a range of potential adverse reactions to working with mind, such as selfishness. Whilst traditional meditators are associated with compassion, this isn’t simply an aspirational aspect of practice, it’s also to keep the student rooted on a meaningful path. In fact there are some traditional methods for which a compassionate view is an essential per-requisite.
The idea that meditation is beneficial per se’ is at best naive’. There are accounts of mindfulness being taught to combat troops and executives working in banking and finance. What is the likely effect of mindfulness in these situations?
However there is also a technical aspect to consider. I would expect that an excessive internal or external focus to lead to the development of neural networks to reflect this focus. I have known many selfless meditators who retained very high levels of compassion after extended periods meditating alone. I am satisfied that meditating alone in itself does not create selfishness. I am minded to think that they key is in the motivation of the meditator. In a healthy adult meditator, the motivation behind the meditation practice is likely to be strengthened by the process of meditation. It is perhaps in this regard that experienced teachers refer to compassion as a ‘protection’ to the meditator.
Beginners mindfulness and compassion retreat in Eastbourne, East Sussex
I’d like to highlight two projects being run by the experienced and qualified meditation teacher Cesare Saguato.
There is a beginners weekend retreat in mindfulness and compassion based in Eastbourne from Friday 9th to Sunday 11th of February 2018. Secondly a public eight week mindfulness course that begins in Rochester on January 12th 2018.
Full information including prices and booking details can be obtained from Cesare’s own website.
An important truth about mindfulness and meditation practice
For centuries, meditation has offered a range of benefits to those that would understand and practice it. Contemporary forms of mindfulness now shows signs of providing practitioners with improvements to health and wellbeing. However the essence of meditation inevitably rests with what a meditator does with their mind, not only the method they use. This is a thorny issue that has pervaded Buddhist literature across the centuries. Traditionally meditation teachers talk about the capacity of students, the innate potential of a meditator to follow a particular method. This strongly supports the idea that there are a number of factors which can be regarded as either favorable or potentially limiting in the meditator. Among these factors motivation may be worthy of particular attention.
The majority of experimental studies of meditation I have reviewed have at least one thing in common;
not all participants receive the same level of benefit from meditation or mindfulness practice
One explanation of this from a psychological perspective is the individual differences between participants. This is the modern psychological equivalent of what Tibetan Buddhism calls capacity. However there is a characteristic of the Tibetan approach that might be able to shed light on the idea of capacity (or individual differences), it is Bodhicitta1. Progressing beyond the basic stages of meditation (in traditional Tibetan systems) is said to require a Bodhicitta motivation, a wish to use meditation to reduce suffering to self and other inseparably. This is an over simplification of course, there are hundreds of different methods among the Tibetan schools and the degree to which each teacher stresses the need for Bodhicitta is not consistent. However it’s probably reliable to say that compassion based motivation underpins access to and progress within many traditional systems.
No individual spiritual or secular tradition owns the definition of meditation or mindfulness, nor the practices that surround it. And so meditation can grow and develop into any direction demanded by human experience. On one level meditation takes place in a particular context, during a meditation class for example; this may reflect a particular view of the nature of mind and meditation. An alternatively perspective is that the same mind is present inside and outside of formal meditation in a completely integrated way. Some approaches regard meditation as a training of mental processes, effectively a form of behavioral therapy or cognitive development. Sit on a cushion, train for a period of time and acquire some new cognitive disciplines or skills. Other long standing meditation traditions take a different approach, seeing meditation leading to the development of the entire person. Tibetan traditions can also stress compassion as a necessary element for the progress of a meditator, not simply as a prerequisite of some abstract metaphysical paradigm.
We now live in conditions where one form of ‘Buddhist inspired meditation’ has been used by military personnel heading for active service, as well as by high flying business people in a corporate environment. Perhaps the terms meditation and mindfulness do not fully explain any method of meditation clearly, nor give insight into the potential of different approaches. Buddhist meditation systems have developed over centuries in the context of compassion, tolerance and loving kindness. The motivation of the practitioner in this regard is usually seen as key in the progress that they might make. Understanding practitioner motivation; why someone is meditating and what they hope to get from the experience could offer new possibilities in understanding relationships between meditation and wellbeing. But an important step for psychology and neuroscience may be to further explore how concepts like nondual compassion and Bodhicitta motivation may be able to influence the development of the meditator.