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By M. Bazzano

This choice of essays through top exponents of latest Buddhism and psychotherapy brings jointly appreciation and important overview of Mindfulness, a phenomenon that has swept the psychological future health box over the past 20 years. The sheer range and intensity of workmanship assembled right here remove darkness from the present presentation of Mindfulness.

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In more idiomatic language, this means that awakening entails (1) an openhearted embrace of the totality of one’s existential situation, (2) a willingness to let go of the habitual reactive patterns of thought and behavior that arise in response to that situation, (3) a conscious valorization of those moments in which you know for yourself that such reactive patterns have stilled to the point where they will no longer determine your responses to life situations, and (4) a commitment to a way of living that emerges from such stillness and encompasses every aspect of your humanity: your vision, thoughts, words, deeds, work, application, mindfulness, and concentration.

Hence, Hanh’s description of washing the teacup as if a baby Buddha, while seeming poetic and perhaps a little simplistic, is, in fact, doctrinally profound. Implicit in Hanh’s teaching is a recognition of the teacup as devoid of self-existence. The teacup, in as much as it exists in the moment between its creation and its demise, is a transient, conditioned phenomenon. It is beyond our control to determine its origination or its end. As such, it is Buddha; it is Other. And in this quality of otherness it becomes a representation of the sacred.

Additionally, there was encouragement to develop a ‘friendlier’ and ‘kindlier’ stance towards what was arising in both body and mind. ’ Additionally, there was encouragement to work with difficult, as well as some basic movements to bring the individual back to embodied experience. Indeed, the first week of the protocol was devoted to the ‘body scan’, an exercise of attention through the body aimed at engaging the client with ‘felt’ bodily experience occurring in real time. It is not my aim to recount the whole of the development of MBCT, but simply to highlight some salient features that would be familiar to any practitioner of meditation within a Buddhist context.

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