The Dark Side of the Mind(fulness)…
Re-thinking meditation - Is this a dangerous trend?
Over the last few years, the words meditate, grounding/grounded and mindfulness (among others) have been used widely by many people. A quick internet search will bring up hundreds of posts, pages and articles sharing the benefits (and pitfalls) of mindfulness with quick “how to” guides.
From its origin in Buddhism, mindfulness (or Sati - the Pali word meaning memory or retention but translated to mindfulness) the art of mindfulness, over several centuries became a central component of meditative practice to cultivate awareness, concentration and insight.
In the late 19th and early 20th centuries, with scholars reading Buddhist texts and translating them into Western languages, the practices of mindfulness and meditation became popularised and heralded as a potential solution for treating various conditions, including stress relief, depression, anxiety, and addiction.
In more recent years mindfulness has gained greater popularity in psychology and healthcare (the NHS has a page on mindfulness meditation (search NHS mindfulness) and the practice has grown in mainstream acceptance taught in schools, encouraged in workplaces and practised in community centres across the UK and further afield. Its proponents share the great benefits of mindfulness and several studies are being devoted to exploring its effect on physical, mental, cognitive and emotional health and wellbeing.
The history of mindfulness reflects its evolution from ancient spiritual traditions to contemporary secular applications, driven by a growing recognition of its potential to promote well-being and alleviate suffering.
But what is mindfulness really and do I need to empty my mind, sit cross-legged and repeat a mantra (I know these are all stereotypes) to practice it?
The Oxford Dictionary defines mindfulness roughly as “a state of conscious being achieved by focus, acknowledgement and acceptance of self-thoughts and feelings”.
This feels a bit at odds with what the how-to guides offer. The idea of all the things we need to “do” to practice mindfulness. Set a quiet time and space, clear your thoughts, focus on your breath, etc. When many speak about mindfulness, they describe and “prescribe” mindful exercises with steps and lists to follow and suggestions of how to achieve the ultimate state of presence.
This emphasis on “doing” mindfulness makes me slightly nervous when I think of how different we all are and how unique the experience of mindfulness can be for each individual. This is not to mention the human needs, perspectives, perceptions, contexts and life experiences that can give rise to unwanted outcomes from mindfulness if not carefully supported.
What is the purpose of mindfulness and what do we do with the outcome of enlightenment that it promises to give? How do we balance the here and now with the somatic responses that may accompany a mindful “trip”, or assimilate healthily and holistically the discoveries we may make along the journey? Is there a darker side to mindfulness that we do not fully understand?
I believe there is a potential dark side of mindfulness and the popularity of appropriating something that originally has its roots in deep spiritual practices, and I wonder how many practitioners call this to mind as they sit in contemplation of their own.
There is something eerie about sending someone blindly into the anals of their mind, wandering into silent contemplation, focussing on thought, feeling and a sort of what I call a “pseudo-repression” of self. Without understanding the motivation of a person for wanting to practice mindfulness, I wonder how many use it as a form of escapism from their realities and in truth, not much is known empirically about the true sociological impact of mindfulness practice.
While the practice is generally associated with numerous benefits for mental and physical well-being, there are, I believe, several drawbacks that can arise from practising mindfulness in certain contexts. In 2023, an article in the Journal of Buddhist Ethics suggested that several anecdotes are surfacing from mindfulness practitioners of adverse symptoms arising from meditative practice and the same report highlights warnings from medieval China of the dangers of “meditation sickness”. Be this factual or fiction, I cannot help but opine on the potential for danger or at least unwanted ills that may arise.
Several come to mind including some that my clients have shared with me as follows:
over-simplification can lead to frustration and a sense of failure when practitioners fail to achieve the states of “being present in the moment or clearing all thoughts”.
suppression of emotions - where people who practice use mindfulness as a form of burying or avoiding difficult emotions rather than fully experiencing and processing them (a.k.a. “feeling the feels”). Avoidance of feelings can lead to dissociation and emotional numbness which can be exacerbated further by more mindfulness practice.
depersonalization can often occur from intensive mindfulness practice when this takes place in larger organised group settings where there is inadequate or unmanaged guidance. This can lead to a disconnection from reality and getting lost and disconnection from oneself.
the potential for increased anxiety and stress is very high among people who have experienced trauma or anxiety disorders. Mindfulness practices can further drive such individuals into deep introspection and focus on somatic experiences (bodily sensations) hence triggering increased anxiety and stress.
cultural appropriation (or rather misappropriation). The 2021 UK census suggests that over 22 million Britains have no religion. I am concerned about ethics and the appropriation of mindfulness from its traditional Buddhist roots into secular, commercialized contexts, especially where it may be divorced from its cultural and ethical foundations.
difference - mindfulness practices are not ubiquitous and there certainly is no one-size-fits-all approach, nor is it right for everyone. So who is responsible for monitoring the responsiveness to the intricate techniques that may work well for one but not for another? With guides being shared widely via trusted websites and social media, there is a need for accountability from those who promote mindfulness as a solution to mental health issues.
“mcMindfulness” orders - with the commercialisation of mindfulness practice, groups, classes, clubs, books, and other programmes declaring mindfulness practice as the ultimate solution to “reaching your life goals and solving your deepest ills”, this commodification of mindfulness can lead to the proliferation of watered-down or overly simplistic mindfulness programs that may lack depth or authenticity. Who is benefiting from the quick-fix schemes these sellers target?
“It’s just not ethical mate” - my final concern is probably my greatest. Mindfulness practices are often taught in secular settings, where ethical considerations and the deeper philosophical underpinnings of mindfulness may be overlooked. Where schools and youth groups have begun to adopt mindfulness as a practice for young impressionable minds, whose ethical and moral compass do we follow? What about the parents and guardians or even adults who don’t wish to practice? Whose toes are we stepping on when we call this out? When therapists, coaches, doctors community leaders, authors and social media influencers (don’t get me started on social media influencers…. ) tout their mindful mumbo-jumbo, what qualifications, and evidence do they have to back their courses and promises? For the user, what exists when things go wrong? These questions raise more concerns about the ethical implications of mindfulness interventions and the potential for harm if mindfulness is divorced from its ethical and moral foundations.
I share these views knowing that there are several very responsible and reputable sources for “healthy and holistic” mediation practice. This article serves only as a personal observation of the wider sociocultural perspective of mindfulness practice against the backdrop of a two-sided coin.
I believe that it is essential to approach mindfulness practice with awareness, discernment, and an understanding of its potential benefits and limitations. Mindfulness should ideally be taught and practised within a framework that respects its cultural origins, acknowledges individual differences, and promotes ethical engagement with oneself and others. Additionally, there is an opportunity for those who wish to practice and those who wish to dispense its wisdom, to seek guidance and integrate mindfulness practices into a broader context of self-care and well-being to help mitigate potential negative effects.
When I think of mindfulness, I think less of a series of one-off journeys into the centre of my mind, noting my thoughts and holding my feelings captive albeit momentarily to focus on the present. When I help my clients to feel a bit more calm or grounded in a specific moment of therapy, I lean more toward the state of being in the room with me rather than doing. I encourage curiosity rather than mindlessness and action rather than stillness (I have found is one stillness is more active than we think)
For my own mindfulness practice, I am interested more in “being” present every day, noticing more the things around me and how I respond to them. I have learned to create regular moments to check in with myself and my loved ones about the processes we face and experience moment by moment. I allow myself permission to visit painful thoughts, face challenging emotions and lovingly embrace difficult conversations.
I endeavour to forgive more, listen more, and attune more to the needs of others. I meander through each day with mindfulness. Fully alive, fully alert, fully prepared to pause, breathe and be present in every space I occupy, whether quietly as an observer or as an active participant. I get it wrong all the time, but I do not dance to the beat of some popular drum that sounds out how I should practice, when, where and why. I want to feel it all, knowing well that I cannot, and should not push beyond where my soul is ready to take me.
I offer my prayers to my God, make peace with my enemies where I can and recognise that it isn’t mindfulness alone that heals my pain, but it’s the actions I take when I emerge from my solace. It’s the turning outward again renewed, refreshed and different each time that helps me balance mindfulness with being human, fallible and unknowing.
“You cannot make yourself feel something you do not feel, but you can make yourself do right in spite of your feelings”. - Pearl S Buck -
The words of Pearl S Buck come to mind as I close this post. The idea of doing the right thing going forward in the space of mindfulness practice seems a healthier option than remaining ignorant of the potential harm it can do. If all I’ve done here is get you to think again about your own way of being mindful then I’ve done made a small ripple in the waters of this vast landscape.
Happy being, everyone. And until next time, let’s talk about it.
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Footnotes & Referenced material:
Photo by engin akyurt on Unsplash
Simonsson O, Fisher S, Martin M (2021) Awareness and experience of mindfulness in Britain. Sociological Research Online 26(4): 833–852.
Salguero, C. P. (2023). Reckoning with Race and Gender in Mindfulness: A Critical Examination of the Mindful Self-Compassion Program. Buddhist Ethics Online Journal, 30-47. Retrieved from https://blogs.dickinson.edu/buddhistethics/files/2023/08/Salguero-Finalized-ms-for-publication47.pdf
ONS 2021 Census - Office for National Statistics (ONS), released 30 January 2023, ONS website, article, Religion by age and sex, England and Wales: Census 2021