This month saw the publication of the article “Mahamudra and Mindfulness Series, Part 1: Mindfulness” in the Springer Mindfulness Journal by Mindfulness Association tutor and Buddhist monk Choden.  This is the first of several articles by Choden that will be published in Mindfulness, an academic journal that is at the forefront of research into the practice and application of mindfulness. Part 2: Compassion will be published in May 2025 with the full set of articles and practices appearing here. 

The article is a boon for the Mindfulness Association, a recognition of its work, the centrality of the Mahamudra tradition to that work, and the impact of its MSc Studies in Mindfulness programme at the University of Aberdeen.  Perhaps more importantly, it re-opens the discussion on how practitioners and teachers bridge the gap between secular and Buddhist mindfulness.

This is an issue that has plagued modern mindfulness teachers, with John Kabat-Zinn admitting that he “bent over backwards” to avoid mentioning Buddhism when discussing mindfulness to avoid discouraging people from engaging in this life changing practice. Whilst perhaps understandable, this approach means we are in real danger of throwing out the baby with the bathwater, of limiting the potential of mindfulness by ignoring millennia of wisdom, teachings and lineage that have much to teach us in the modern, secular world.

In this article, Choden begins to redress this by placing the Mahamudra tradition in its historical context and explains how it is the bedrock of the teaching of the Mindfulness Association.  He shows the value of honouring and using Mahamudra practice, which Choden describes as “highly experiential and not ‘religious’ in and of itself”, for modern practitioners who are perhaps more drawn to the modern writings on mindfulness.  He explores how this tradition emphasises the interconnectedness of all experience and trains the practitioner to be aware of the nature of the human mind rather than to fixate on its contents.

This is the first step in a path to “liberation”, a brave word to use as it has connotations that can be divisive or off putting for some, but a word that needs to be understood and normalised.  As Choden explains, liberation has individual meaning, ranging from the modern secular reduction of suffering and habitual behaviours in our daily lives, through to the liberation from samsara and cyclical existence of spiritual practice.

Whatever it means to you, Mahamudra as part of mindfulness practices offers clear, structured guidance and insight that can benefit all.  The practices Choden describes mean mindfulness can be fully appreciated in its historical context, allowing scope for profound engagement and understanding of our inner workings.  The inclusion of Mahamudra, for both the secular and spiritual practitioners, makes mindfulness holistic rather than simply a few techniques borrowed from Buddhism and dropped into modern disciplines.

Mindfulness is at its heart simple but has the potential for profound and lasting change.  The gentle, compassionate and knowledgeable guide provided in this inclusive article can support the individual whilst also widening the conversation about the history and lineage in modern, secular mindfulness.

Read the full article here and look out for further posts as the series of articles are published.

 LINK TO SEE THE BOOK!

The Compassion Based Living Course, is a self-guided compassion course based on Choden and Heather’s fifteen years’ experience of teaching in depth compassion meditation courses to thousands of students. It draws on compassion teachings and practices from Mahayana Buddhism, which have been adapted to make them accessible to a Western audience. The book presents the theories and practices of compassion in simple psychological terms, in a systematic, step-by-step way, including audio of guided meditation practices.

This book provides a thorough grounding for anyone who is interested in the topic of compassion, but in addition provides a step by step experiential path to become a more compassionate human being. The authors’ experience is that training in mindfulness meditation is very beneficial, as is well known and widely researched. However, training in compassion meditation is transformative. Self-critical people weighed down by the weight of the world are transformed into cheerful and courageous people well equipped to surf the waves of life.

A distinctive aspect of this compassion training is the idea of the compassionate mess, which was first articulated by Rob Nairn. We recognise that the human condition is a messy business. That the human brain is evolved for survival and not happiness. That we are subject to conditioning from our childhood and our culture and society. The result is a ramshackle collection of habits that we carry with us and act out all the time. We recognise that we did not choose to have this evolved tricky human brain, we did not choose our conditioning and so we can let ourself off the hook of self-blame for the messiness of life. It is such a relief to recognise that the human condition is not one of perfection. Instead we can offer ourselves some compassion and become a compassionate mess.

One aspect of the training, which we cover in the book, is the use of compassionate imagery, originally derived from Tibetan Buddhist deity practices, but adapted to our Western context. Using our imagination we each cultivate our own compassionate being, which embodies the qualities of compassion, such as kindness, strength, courage and wisdom. Our compassionate being is there for us unconditionally, whenever we need to draw on it’s qualities to support us when we are facing a difficulty. Over time we begin to embody the qualities of the compassionate being and step into our compassionate self.

Then we draw on the Buddhist principle of Mandala, in which our compassionate self is in the centre and all the struggling aspects of ourself are on the periphery. The struggling aspects might be our anxious self, our sad self, our self-critical self, our driven self, etc. We then imagine inhabiting the compassionate self and offering the qualities of compassion to the struggling aspects of ourself. In this way we are able to hold and care for those aspects of our self which struggle in life.

In the book we begin with self-compassion and then move on to compassion for others, within the context of the four immeasurable qualities of kindness, compassion, joy and equanimity. Kindness is a wish for ourself and others to be happy and compassion is a wish for ourself and others to be free from suffering. Therefore, any training in compassion requires us to face our difficulties and cultivate the resources to respond to our suffering in a skilful way. Because of the inevitable focus on suffering, this book has a consistent focus on cultivating gratitude and appreciation for the good things in life, so that we become more joyful. Cultivating joy in this way is an important resource to enable us to face the difficulties in our life.

Towards the end of the book we explore the powerful Tibetan Buddhist compassion practice of tonglen or taking and sending. In this practice we reverse our usual habit of wanting to hold onto what is pleasant and to get rid of what is unpleasant. In this practice, as we breathe in we take in the energy of suffering and as we breathe out we send out the energy of compassion. For example, we might imagine a dear friend who is suffering sitting front of us and as we breathe in we take in the energy of their suffering and as we breathe out we send to them whatever is required to relieve their suffering as an energy of compassion. We do this until all their suffering is transformed into compassion.

If this seems like a step to far, don’t worry, you are not on your own in thinking this. Over the years the authors have developed different ways to make this practice accessible. For example, we do a tonglen movement practice, do the practice by first stepping in to our compassionate self, and resource our compassionate hearts with the energy of compassion before we begin the tonglen practice. In addition, we trust that all the suffering is effortlessly transformed in our compassionate hearts into the energy of compassion, a bit like hot air being cooled in an air conditioner. Many of our students find this practice challenging to begin with, but over time find it to be a very powerful practice to respond with compassion in the most difficult of times.

Choden lives in Edinburgh and has been a practicing Buddhist in the Karma Kagyu lineage of Tibetan Buddhism for forty years and has been a monk for much of this time. He completed a three year, three month retreat in 1997. He is originally from South Africa where he trained as a lawyer and learned meditation under the guidance of Rob Nairn, an internationally renowned Buddhist teacher. He co-wrote a book with Prof. Paul Gilbert in 2012, entitled ‘Mindful Compassion’ that explores the interface between Buddhist and Evolutionary approaches to compassion training.

Heather has has been a practicing lay Buddhist in the Karma Kagyu lineage of Tibetan Buddhism for twenty years and also began her meditation training with Rob Nairn. She has a Post Graduate Diploma in Mindfulness Based Approaches from the University of Bangor, Wales and has a Masters degree in Studies in Mindfulness from the University of Aberdeen. She worked for 20 years as a Patent Attorney and gave this up to teach meditation. More recently, she has been working as a Buddhist healthcare chaplain in the NHS, where her training in compassion, particularly the practice of tonglen has been incredibly helpful.

Choden and Heather were brought together fifteen years ago by their meditation teacher Rob Nairn. Choden worked with Rob on their first mindfulness course, on which Heather was initially a student. Rob knew that Heather had been training in Mindfulness Based Approaches on the MSc course at the University of Bangor, Wales and so he asked her to join the teaching team for the final retreat that first mindfulness course. The following year Rob, Choden and Heather embarked on their first training course in Compassion.

Choden and Heather have been working together since then founding the Mindfulness Association in May 2010. Then in September 2010 they partnered with the University of Aberdeen in the launch of their successful MSc in Studies in Mindfulness on which the authors both teach. This MSc provides both experiential training and academic study of mindfulness based on the Mindfulness Association’s first three levels of meditation training Mindfulness, Compassion and Insight.

The initial title and remit for my PhD was “Equity, Diversity and Inclusion (EDI) in Mindfulness” to look across the 9 protected characteristics listed under The Equality Act 2010 (race and ethnicity, religion or belief, sex, disability, sexual orientation, pregnancy and maternity, gender reassignment, age, marriage and civil partnership) [1]. However, having worked on the literature review, seen the lack of research on race and trans inclusion (Smith, Munt et al., 2016; Crane, Callen-Davies et al., 2023; Karelse, 2023), and being a Black and nonbinary mindfulness practitioner and EDI trainer, I have narrowed my focus to race and trans and nonbinary identities in mindfulness. Further, the challenging global and national events and discourses fuel the need to address these identities and attempt to increase awareness, understanding and ways of addressing race and trans-based inequity and injustice. Therefore, using a critical theory approach (Delgado and Stefancic, 2007; Warmington, 2020) [2] and mixed methods research (Cohen, Manion et al., 2017). I will be asking mindfulness practitioners questions to discover what these groups experience in mindfulness spaces, what influences attendance, what the barriers are, and what we can do to make mindfulness a more inclusive space. I am also interested in exploring creative research methods which may appeal to some people, such as audio and video diaries, and I’ll link my own experiences to the research with autoethnographic pieces (Muncy, 2010).  

We’re likely familiar with the mental and physical health benefits of practicing mindfulness ranging from improving focus, resilience, calm, pain management, anxiety, connection to others and managing discrimination (Grossman, Niemann et al., 2004; Ferguson, 2016; Rowe, 2016; Crane, Callen-Davies et al., 2023; Callen-Davies, Bristow et al., 2023). These could be better accessed by Black and People of Colour (BPOC) and trans and nonbinary (TNB) people who experience minority stress and have higher rates of socio-economic inequity, mental and physical health issues (Watson-Singleton, Black et al., 2019) [3; 4] and neurodivergence in TNB people (Warrier, Greenberg et al., 2020) [5].

I am loving my PhD journey; the learning, (reading, research and attending workshops, conferences and seminars), sense of purpose and community. I’ve also just been tremendously buoyed up by a confidence boosting First Progress Review, which was not only successfully passed but promoted the narrowing of scope. So, now I begin my 3^rd year of doctoral studies with my application to the ethics committee for approval to launch an online survey, followed by focus groups and interviews with current and potential mindfulness practitioners and tutors who are from BPOC and/or TNB communities. This ethical application process has been great for thinking about wellbeing and respect for my research participants, who may have experienced discrimination, and I appreciate anyone willing and able to participate. I will use my mental health background and group facilitation skills to create a safer space and offer sources of support to all who give their valuable time and energy to this much needed project. The benefits of taking part are to contribute to increasing diversity and inclusion in mindfulness and I will share links and info about free mindfulness resources and classes. And you might enjoy talking about your experiences.

Please email me if you have any questions or would like to take part in this study: j.malcolm.22@abdn.ac.uk.

I give gratitude to my wonderful first supervisor and (unofficial) mentor, Dr Graeme Nixon whose sad loss was a blow to all of us who were privileged to know and work with him; I send my love and condolences to his family, colleagues, students and friends. He is deeply missed and will always be an inspiration, joyful guide and motivating presence in our work.

Josetta (they/them), October 2024.

References

CALLEN-DAVIES, R.J., BRISTOW, J., GAZDER, T., GRIFFITH, G.M., NOORANI, Y. and CRANE, R.S., (2023). Mindfulness-based programmes and ‘bigger than self ‘issues: protocol for a scoping review. BMJ Open, 13(3), pp.1-8.

FERGUSON, M., (2016). Symposium: Mindfulness and Politics. 38(2), pp.201-205.

GROSSMAN, P., NIEMANN, L., SCHMIDT, S. and WALACH, H., (2004). Mindfulness-based stress reduction and health benefits: A meta-analysis. Journal of Psychosomatic Research, 57(1), pp.35-43.

COHEN, L., MANION, L. and MORRISON, K., (2017). Research methods in education. 8^th ed. London: Routledge.

CRANE, R., CALLEN-DAVIES, R., FRANCIS, A., FRANCIS, D., GIBBS, P., MULLIGAN, B., O’NEILL, B., PIERCE WILLIAMS, N.K., WAUPOOSE, M. and VALLEJO, Z., (2023). Mindfulness-Based Stress Reduction for Our Time: A Curriculum that is up to the Task. Global Advances in Integrative Medicine and Health, 12.

DELGADO, R. and STEFANCIC, J., (2007). Critical race theory and criminal justice. Humanity & Society, 31(2-3), pp.133-145.

THE EQUALITY ACT, (2010). Equality Act 2010. UK General Public Acts. United Kingdom.

KARELSE, C. (2023). Disrupting white mindfulness: Race and racism in the wellbeing industry. Manchester: Manchester University Press.

MUNCY, T. (2010). What is Autoethnography? Making Sense of Individual Experience. In: Muncey, T., Creating Autoethnographies. London: Sage. pp.26-53.

MURRAY, R. (2022). Acting on the evidence: ensuring the NHS meets the needs of trans people. The Kings Fund. Available: https://www.kingsfund.org.uk/insight-and-analysis/blogs/ensuring-nhs-meets-needs-trans-people [Date Accessed 14 October 2024].

SMITH, S., MUNT, S. and YIP, A., (2016). Cosmopolitan dharma: race, sexuality, and gender in British Buddhism. Boston: Brill.

RALEIGH, V. (2023). The health of people from ethnic minority groups in England.  

The Kings Fund. Available: https://www.kingsfund.org.uk/insight-and-analysis/long-reads/health-people-ethnic-minority-groups-england#:~:text=Most%20ethnic%20minority%20groups%20are,the%20impact%20of%20these%20strategies. [Date Accessed 14 October 2024].

ROWE, J., (2016). Micropolitics and Collective Liberation: Mind/Body Practice and Left Social Movements. New Political Science, 38(2), pp. 206-225.

WARMINGTON, P., (2020). Critical race theory in England: Impact and opposition. Identities, 27(1), pp.20-37.

WARRIER, V., GREENBERG, D.M., WEIR, E., BUCKINGHAM, C., SMITH, P., LAI, M.C., ALLISON, C. AND BARON-COHEN, S., (2020). Elevated rates of autism, other neurodevelopmental and psychiatric diagnoses, and autistic traits in transgender and gender-diverse individuals. Nature communications, 11(1), pp.1-10, Available: https://www.nature.com/articles/s41467-020-17794-1#:~:text=In%20two%20datasets%2C%20transgender%20and,schizophrenia%20compared%20to%20cisgender%20individuals. [Date Accessed 25 October 2024].

WATSON-SINGLETON, N., BLACK, A. and SPIVEY, B., (2019). Recommendations for a culturally-responsive mindfulness-based intervention for African Americans. Complementary Therapies in Clinical Practice, 34, pp.132-138.

Josetta’s PhD is sponsored by The Everyone Project.