Descubra todo lo que Scribd tiene para ofrecer, incluyendo libros y audiolibros de importantes editoriales. Ron Purser: Beyond McMindfulness. March 3, Beyond McMindfulness. Like Like. Sign Up to see what your friends like.
|Published (Last):||1 August 2013|
|PDF File Size:||5.87 Mb|
|ePub File Size:||8.48 Mb|
|Price:||Free* [*Free Regsitration Required]|
Descubra todo lo que Scribd tiene para ofrecer, incluyendo libros y audiolibros de importantes editoriales. Ron Purser: Beyond McMindfulness. March 3, Beyond McMindfulness. Like Like. Sign Up to see what your friends like. Get Religion Newsletters:.
Suddenly mind fulness meditation has become mainstream, making its way into schools, corporations, prisons, and government agencies 98 Comment inclu ding the U.
Needless to say, this is an important development to be welcomed - - but it has a shadow. The mindfulness revolution appears to offer a universal panacea for resolving almost every area of daily concern. The booming popularity of the mindfulness movement has also turned it into a lucrative cottage industry.
Some even assert that mindfulness training can act as a "disruptive technology," reforming even the most dysfunctional companies into kinder, more compassionate and sustainable organizations. So far, however, no empirical studies have been published that support these claims. In their branding efforts, proponents of mindfulness training usually preface their programs as being "Buddhist-inspired. But, sometimes in the same breath, consultants often assure their corporate.
Uncoupling mindfulness from its ethical and religious Buddhist context is understandable as an expedient move to make such. But the rush to secularize and commodify mindfulness into a marketable technique may be leading to an unfortunate denaturing of this ancient practice, which was intended for far more than relieving.
While a stripped-down, secularized technique -- what some critics are now calling "McMindfulness" -- may make it more palatable to the corporate world, decontextualizing mindfulness from its original liberative and transformative purpose, as well as its foundation in social ethics, amounts to a Faustian bargain. Rather than applying mindfulness as a means to awaken individuals and organizations from the unwholesome roots of greed, ill will and delusion, it is usually being refashioned into a banal, therapeutic, self-help technique that can actually reinforce those roots.
But mindfulness, as understood and practiced within the Buddhist tradition, is not merely an ethically-neutral technique for reducing stress and improving concentration. This is why Buddhists differentiate between Right Mindfulness samma sati and Wrong Mindfulness miccha sati. According to the Pali Canon the earliest recorded teachings of the Buddha , even a person committing a premeditated and heinous crime can be exercising mindfulness, albeit wrong mindfulness. Clearly, the mindful attention and single-minded concentration of a terrorist, sniper assassin, or white-collar criminal is not the same quality of mindfulness that the Dalai Lama and other Buddhist adepts have developed.
Right Mindfulness is guided by intentions and motivations based on self-restraint,. Another common misconception is that mindfulness meditation is a private, internal affair. Such an individualistic and consumer orientation to the practice of mindfulness may be effective for self-preservation and self-advancement, but is essentially impotent for mitigating the causes of collective and organizational distress. When mindfulness practice is compartmentalized in this way, the interconnectedness of personal motives is lost.
There is a dissociation between one's own personal transformation and the kind of social and organizational transformation that takes into account the causes and conditions of suffering in the broader environment. The Buddha emphasized that his teaching was about understanding and ending dukkha "suffering" in the broadest sense. So what about the dukkha caused by the ways institutions operate? Many corporate advocates argue that transformational change starts with oneself: if one's mind can become more focused and peaceful, then social and organizational transformation will naturally follow.
Up to now, the mindfulness movement has avoided any serious consideration of why stress is so pervasive in modern business institutions. Cloaked in an aura of care and humanity, mindfulness is refashioned into a safety valve, as a way to let off steam -- a technique for coping with and adapting to the stresses and strains of corporate life.
Mindfulness training has wide appeal because it has become a trendy method for subduing employee unrest, promoting a tacit acceptance of the status quo, and as an instrumental tool for keeping attention focused on institutional goals. In many respects, corporate mindfulness training -- with its promise that calmer, less stressed employees will be more productive -- has a close family resemblance to now-discredited "human relations" and sensitivity-training movements that were popular in the s and s.
These training programs were criticized for their manipulative use of counseling techniques, such as "active listening," deployed as a means for pacifying employees by making them feel that their concerns were heard while existing conditions in the workplace remained unchanged. These methods came to be referred to as "cow psychology," because contented and docile cows give more milk. Bhikkhu Bodhi, an outspoken western Buddhist monk, has warned: "absent a sharp social critique, Buddhist practices could easily be used to justify and stabilize the status quo, becoming a reinforcement of consumer capitalism.
One hopes that the mindfulness movement will not follow the usual trajectory of most corporate fads -- unbridled enthusiasm, uncritical acceptance of the status quo, and eventual disillusionment.
To become a genuine force for positive personal and social transformation, it must reclaim an ethical framework and aspire to more lofty purposes that take into account the well- being of all living beings.
Comments are closed on this entry. Most Recent. Most Faved. My Conversations. Buddhism doesn't own contemplation, even if other religious traditions have tended to lose contact with their contemplative practices in favor of an emphasis on literalism and legalism. I think these fears actually nudge the Buddhists into demonstrating that they aren't immune from the same impulses. Are contemplative practices from every religious tradition at risk for being stripped of their cultural associations?
Will more people consider giving mindfulness strategies a chance to work if they are not associated with a religion? I really think so. It extends beyond the realm of religion to also include psychology, sociology, philosophy, art, and literature. JUL PM. Chuck Brotton CMB I kept a blank expression on my face through the rest of the meeting--didn't want to show any actual knowledge about spirituality and get either: A. JUL AM. This is lovely investigation into what can happen when the Buddha's teachings are divorced from the practice of meditation.
Absent spiritual friends kalyanamitta , a grounding in the precepts, and practice based on generosity, virtue and spiritual cultivation, mindfulness practice can be like a rudderless boat -- it will surely sail, but to what end?
Thanks to the authors for this article which will certainly generate a lot of discussion. We cannot throw all 'corporate mindfulness' into the same bag. It all depends on the motivation and intention of each individual trainer. You caught it, as have others - a peremptory bias is against whatever is less than pure.
Well here's news: The Buddhist Big Tent is far from pure to begin with. Also, ever since I heard Zizek's criticism of Western Buddhism on the basis that it was collaborating with capitalism, I've been puzzled by the assumption that Buddhism was or ought to be anti-capitalist.
Where does this assumption come from? The Buddha didn't preach revolution or even very much in the way of social reform. He harmonised his movement within the monarchistic, caste-based society in which he lived. What wonderful replacement for capitalism is being proposed?
People might be moved to engage with society by reforming it, but views as to what this reform will be is going to vary with attitude. Nor does anything I learned about Buddhism imply that it is anti-individualistic and pro-collectivist. The individual and the group are both aspects of human life. I won't bother writing what I wanted to say. I will just agree with you. Thank you. Yes, we need to question the faddish, unmindful practice of mindfulness that is devoid of a deeper wisdom and a universal moral basis, and to see it as inseparable from challenging institutional greed, ill-will, and delusion fostered by corporate and self-serving elements.
Some other recommended readings: "Can Mindfulness Change a Corporation? A timely and much-needed article - thank you! There's much more to say, but in my. I've commented on this at some length in this blog post:. Initially indignant about the mining of Buddhism for technology to be packaged and sold but have relaxed about it.
We didn't accept traditional Buddhist norms of gender inequality or. We were part of the process of abstraction and translation of Buddhism to a new culture which has now led to the 'new' mindfulness. As both a Buddhist and a mindfulness trainer I have been aware that some Buddhist practitioners feel insulted and threatened, and possibly envious when they see so many non-Buddhists teaching meditation.
Perhaps they feel that it's not fair and that one must 'deserve' the privilege of teaching others. I think that we need to continually ask ourselves the questions this article raises and scrutinise our values and principles, to avoid degeneration of the mindfulness approaches.
But ultimately, mindfulness does not belong to Buddhism any more than to any other domain of humanity. As a Buddhist, I have to say that greed and egotism was something I encountered in the Buddhist world and not just in the 'evil' corporate world. Well said. Load 10 more conversations. Comience la prueba gratis Cancele en cualquier momento. Cargado por sengcan. Compartir este documento Compartir o incrustar documentos Opciones para compartir Compartir en Facebook, abre una nueva ventana Facebook.
Denunciar este documento. Descargar ahora. Carrusel Anterior Carrusel Siguiente. Handbook of Mindfulness - Ronald E. Purser, David Forbes. Buscar dentro del documento. Economizador de Safari. Enter email. Harvard University Press.
Stephen Arroyo - A horoszkóp értelmezése
Embed Size px x x x x StephenArroyo,quelicenciadoemPsicologiaeconselheirofamiliarnaCalifrnia,tem posto emprticadiversosmtodos depsicoterapia,iogaeoutrastcnicasde cura. Apresenta-nosagoraum trabalho degrandeseriedadeqieaomesmotempoumadesmistificaodecertacharlataniceerradamentedenominadaastrologiaearevelaodessaantigacinciaondeosiniciadoslemasdeterminantesdouniversaleindividualhistricos. Signoskrmicos,ChavesparaatransformaoHorscoposcompostossoalguns dospontosdestelivro,queproporcionarao leitor,mesmonoiniciado,ummanancialdeconhecimentosqueconferemumabasepsicolgicasignificanteinterpretaoastrolgica. Assim,queroagradecerespecialmenteaJoanieCasee BarbaraMcEnerneypelotrabalhodeedioederevisodeprovas;devo-lhesainda,almdisso,inmeraseexcelentessugestes,tantosobreaformacomosobreocontedodestelivro. Foramosseusprofundosconhecimentos,nossobrematriaeditorial,comotambmsobreastrologia,quetornaramclaroeacessvelaoleitoroqueeventualmente aobrapossuadevlido.
Dictionary of gnosis & western esotericism
stephen arroyo - astrology psychology and the four elements
Ron Purser - David Loy - Beyond McMindfulness