Chapter 18: Equanimity and Spirituality are Integral Parts of Mindfulness Development Practices

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Well-designed, statistically powered, unbiased, scientific experiments and analysis can objectively measure how meditation practices affect health, mental and physical relaxation, and measures of well-being of humans. To-date, there are only a handful of studies published looking at the Right Mindfulness practices, as taught by the Buddha. In contrast, there are hundreds of short-term clinical studies published on the usage of short-cut methods.

These, truncated forms of mindfulness methods, such as mindful-based cognitive therapies (MBCT), mindful-based stress relief (MBSR), integrative body-mind training (IBMT), mindfulness-based relapse prevention (MBRP), mindfulness-based interventions (MBIs), and so forth, neither reflects true value of meditation nor generates sustainable outcomes that are expected and known to have from Buddhist meditation practices. 

Above truncated methods are design for stress reduction and not for developing the mindfulness. If the goal of participation in these short programs is to reduce stress, then that is achievable. Nevertheless, similar goals can be achieved with a variety of practices, such as yoga, Tai Chi, certain non-competitive activities, games and dancing, singing, music, etc. As with the mentioned truncated meditation products, these activities while produce mental and physician relaxation, achievements are not sustained and aid in mindfulness development.  

Meditation practices without association and development of compassion, equanimity, and spirituality, are like trying to sail a ship without the wind; one would unlikely to reach the destination. While the mentioned truncated practices provide short-term benefits, changes observed through experiments are not sustained. Mainly because there are no fundamental changes in the mind or behavioral changes are achieved. Nevertheless, using various tools and questionnaires, these variables can be evaluated as outcome measures. Few studies examined such failed to report any unsustainable achievements.

What lacks in those popular short cut methods?

None of the above-mentioned shortcut methods are designed or capable to achieve advancement in spirituality, equanimity or campanssion. Equanimity can be defined as an even-minded mental state or dispositional tendency toward all experiences and objects, regardless of their origin—pleasant, unpleasant, or neutral. A review has addressed this by exploring the inter-relationship between mindfulness and equanimity from the perspectives of Buddhism and modern psychology and modes of cultivating equanimity. Authors correctly suggested that equanimity captures an important component of human well-being and such is not even touched by any of the truncated stress reduction practices mentioned-above.

It is important to be mindful for day-to-day activities. This is achieved by training the mind to be focused on attention with open monitoring, without being judgmental, incorporating the loving kindness or compassion meditation; this would also allow to develop cognitive processes. Such mindfulness training include, focused attention, conflict monitoring/ resolution, and divergent and convergent thinking. 

Moreover, different kinds of meditations are associated with stimulation or suppression of different neural—brain structures and produce varied patterns of electroencephalographic activity and neuroendocrine responses. With technological advances, we should be able to correlate the scientifically measurable, validated, objective outcomes with different mindfulness development programs that are based on Buddhist practices. As mentioned, all shortcut techniques will have similar outcomes on relief of stress relief, but the outcomes are unsustainable and unsustain.

Benefits of mindfulness—clarity of the mind:

Maintaining mindfulness facilitates us to recognize what we are doing, seeing, and hearing, as they really are, without being distorted by our judgment. Long-term Right Mindful practices will enable us to release the clutter of the mind and improve clarity. With further mindfulness training, the decision-making ability improves because it is based on reasoning and facts. Further, meditation practices will progress to developing wisdom. The later will reinforce the spirituality, equanimity, compassion, and open awareness in our lives.

Explanations of mindfulness:

Mindfulness practitioners will learn to observe their minds by exploring inward but without judgments, interpretations, or preconceived ideas. Right Mindfulness practices will lead to compassion and equanimity, that are derived from the heart and the mind, and should be able to be extended to others and to the world. In this regard, Sigalovada Sutta [a layperson’s Code of Discipline/Conduct (DN., 31)] provides detailed guidelines on how to relate to others; respect and taking care of parents, teachers, and elders; and guidance on providing mindful attention to others. Virtues enhance the ability to concentrate and stabilize the mind and development of wisdom.

The maintenance of mindfulness will enable elimination of distractions, defilements, and mental irritants. The practice of mindfulness also paves the path to eliminate desires, and irritative and destructive phenomena, such as anger, greed, jealousy, and hatred. When one is mindful, hindrances cannot arise in the mind; impediments and distractions cannot occur. This itself, take the mind to a peaceful and serene place, where there is little or no distractions.

It is notable that frequent and recurring distractions are a major component of many psychiatric disorders. Thus, unconsciously and predictably avoiding such, without any effort, has to be a good thing. In addition, being mindful also mitigate defilements that come into the mind. Thus, when one is mindful, the signs and of these disorders and their severities are likely to be reduced.

The fallacy of the Western approach to psychiatric disorders:

It is understood that those with major psychological disorders benefit, to varying degrees, from pharmacological agents and various psychotherapeutic approaches. However, in the absence of the ability to train and maintain the mind in the present moment through developing mindfulness. This must go in parallel with developing the ability to look inwards, getting rid of defilements, enabling to identify and eliminate the causes of stress and suffering. Inability of these are the key reasons for the majority of psychological and psychiatric disorders. Without such, a cure cannot be expected.

Psychiatric medications, however powerful they are, will have only a temporary effect (i.e., band-aiding the underlying problems); a cure cannot be expected with such superficial, temporary chemical manipulations. Thus, people with psychiatric issues, many times, are put on lifelong therapies to "suppress" diseases (good for pharmaceutical companies. Most of these agents have serious adverse effects. Therefore, it is not surprising that, in the absence of addressing, lack of ability or understanding the "real" underlying cause(s), one cannot cure a psychiatric disorder. This is a fallacy of the Western approach to treating psychological disorders. 

Chapter 19 addresses the mindfulness-based therapies versus sustained development of mindfulness. 

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Professor Sunil J. Wimalawansa, MD, PhD, MBA, DSc, is a physician-scientist, educator, social entrepreneur, and process consultant. He is a philanthropist with experience in long-term strategic planning, and cost-effective investment and interventions globally for preventing non-communicable diseases [recent charitable work]. The author has no conflicts of interest and received no funding for this work.