Parts 1–3 of this series examined the key differences between Buddhist and secular mindfulness, emphasizing that while both have value, their goals and approaches differ significantly. Buddhist mindfulness, also known as right mindfulness, aims to end all suffering by developing insight into the true nature of reality. On the other hand, its secular counterpart focuses on alleviating physical and mental challenges, reducing stress, enhancing well-being, and improving productivity.
Secular mindfulness is often presented as a standalone technique, addressing only certain forms of suffering. In contrast, Buddhist mindfulness is always practiced alongside the other seven elements of the Noble Eightfold Path, targeting the root causes of all suffering. While secular mindfulness is typically used to achieve specific goals, Buddhist mindfulness encompasses every aspect of life.
Buddhist mindfulness involves discernment, enabling us to identify and cultivate beneficial thoughts and actions while letting go of harmful ones. This not only leads to moral improvement but also fosters profound transformation and awakening. Secular mindfulness, by comparison, often adopts a non-judgmental approach. The lack of discernment and moral basis makes it difficult for secular mindfulness to achieve the same depth of transformation or understanding.
This foundational understanding prepares us for the next discussion on how secular mindfulness, when practiced outside of its Buddhist context, can sometimes conflict with the Buddha’s teachings and even cause harm. We will explore this through real-world examples.
The use of mindfulness in corporate settings
Mindfulness is sometimes criticized for being misused in corporate settings. Companies often use it to reduce employee stress without addressing the underlying issues contributing to workplace dissatisfaction. By treating stress as a personal issue, mindfulness encourages employees to manage their emotions and become more productive in unhealthy environments. This approach allows corporations to sidestep the larger question of why stress is so common in modern workplaces in the first place. In doing so, they can sustain toxic conditions, enabling organizations to focus on profit and power. (Purser & Milillo 2015)
This happens when mindfulness is defined as being present in the moment non-judgmentally. Such a definition prevents employees from questioning corporate policies that exploit people or the environment. Instead, it shifts responsibility for stress, anger, and despair onto individuals, leaving company policies unexamined. However, these policies can be a major source of stress and conflict for employees. (Titmuss 2013)
This misuse of mindfulness highlights why the Buddha emphasized cultivating mindfulness alongside the other elements in the Noble Eightfold Path. Buddhist mindfulness does not just observe emotions and challenges non-judgmentally; it involves discernment (guided by right view and right intention of the Eightfold Path) to foster skillful responses and deeper understanding.
For example, in a corporate setting, Buddhist mindfulness might inspire actions such as advocating for changes to a harmful work environment (aligned with right speech and right action of the Eightfold Path), or even leaving a toxic job for a healthier one (aligned with right livelihood of the Eightfold Path).
The use of mindfulness in the military
A more extreme example of the misuse of mindfulness is its application in the military through the eight-week Mindfulness-based Mind Fitness Training (MMFT) program. Derived from Mindfulness-based Stress Reduction (MBSR), this program trains soldiers to perform more effectively in war zones and recover more quickly from the trauma caused by warfare. (McDonough 2014) Critics argue that using mindfulness training in the military to support international war crimes represents the most severe misuse of mindfulness as taught by the Buddha. (Titmuss 2014)
The MMFT program defines mindfulness as “the ability to pay attention and notice what is happening while it is happening, without the mental filters of judgment, elaboration, or emotional reactivity.” The military believes that mindfulness could reduce killings by preventing soldiers from mistakenly shooting civilians. They argue that mindfulness enables soldiers to act only when there is actual imminent harm, rather than shooting impulsively due to emotions such as fear, vengeance, uncertainty, anger, or confusion. This, they claim, makes soldiers more likely to use their weapons only when truly necessary. (Stanley 2014)
According to the Buddha’s teachings, the purpose of mindfulness is not to steady the breath to improve marksmanship. Rather, it is to cultivate compassion, positive mental states, and skillful, non-harming behaviors toward all beings, including those regarded as “enemies.” (Purser & Milillo 2015) Instead of aiming to enhance shooting skills to reduce unintentional killings, Buddhist mindfulness, grounded in wise discernment, helps one recognize that killing is not right action (the fourth element of the Eightfold Path). Through mindful discernment, it becomes difficult to use a gun to harm others. Instead, one may question the violent nature of war and their participation in it.
However, once a nation decides to go to war, there will inevitably be casualties. In war zones, where the risk of being killed is constant, self-protection becomes a priority. One effective way to achieve this is by harming or killing our perceived enemies first. In such circumstances, mindfulness as taught in the MMFT program may seem to help soldiers function more effectively, as well as recover more quickly from war-induced trauma, thereby offering them greater protection.
So, this is actually a very complex issue. In this context, perhaps a more pressing question would be: “How did someone become a soldier in the first place?” or “What caused a war?” From the perspective of Thích Nhất Hạnh’s teaching of interbeing (which is his reinterpretation of the Buddha’s teaching on dependent origination), I will explore possible answers to these questions in articles to come. A concern for life’s burning questions like these, and finding skillful ways to respond to them, is at the core of Engaged Buddhism, as proposed by Thích Nhất Hạnh.
What is important here is to recognize that the way mindfulness is used in the MMFT program—as a performance enhancement and resilience skill without ethical considerations—contradicts the Buddha’s Eightfold Path.
Conclusion
When mindfulness is framed as non-judgmental awareness of the present moment, it can offer therapeutic benefits in clinical settings by alleviating physical and psychological symptoms. However, applying this same approach in other contexts, such as in corporations or the military, risks being misused and causing harm.
The physical, psychological, and cognitive benefits of mindfulness, as shown in scientific studies, are simply by-products of the practice, not its primary goal. (Ditrich 2013; Purser & Milillo 2015) Of course, there is nothing wrong with practicing mindfulness to enjoy its potential benefits. However, if we focus only on these byproducts and mistake them for the essence of mindfulness, we not only limit the benefits we receive but also risk overlooking the potential harm it may cause.
It is essential to remember that mindfulness is part of a path of inquiry where we examine the causes of suffering, seek awakening, and cultivate compassion. It involves a thorough and comprehensive approach, leaving no aspect unexplored. It is an eightfold path, not a onefold path focused solely on mindfulness. (Titmuss 2013)
In upcoming articles, we will explore how Thích Nhất Hạnh reinterprets mindfulness, blending traditional practices with contemporary applications in both Buddhist and secular contexts. We will highlight the innovative aspects of his approach, examining its similarities and differences with traditional mindfulness teachings. Additionally, we will discuss how his unique approach aligns with the needs and challenges of modern society.
References
Ditrich, Tamara. 2013. “Mindfulness in modern Buddhism: New approaches and meaning.” In B. L. W. Khin (Ed.), One Dharma: Many Buddhist Traditions (pp. 181-190). Malaysia: Buddhist Gem Fellowship.
McDonough, V. Tilney. 2014. Beyond chanting “OM”: The power behind mindfulness-based mind fitness training for soldiers. Retrieved from https://www.brainline.org/article/beyond-chanting-om-power-behind-mindfulness-based-mind-fitness-training-soldiers
Purser, Ronald E., and Joseph Milillo. 2015. “Mindfulness revisited: A Buddhist-based conceptualization.” In Journal of Management Inquiry, 24(1), 3–24.
Stanley, Elizabeth A. 2014. “Mindfulness‐Based Mind Fitness Training: An approach for enhancing performance and building resilience in high‐stress contexts.” In A. Ie, C. T. Ngnoumen, & E. J. Langer (Eds.), The Wiley Blackwell Handbook of Mindfulness (pp. 964–85). Chichester: John Wiley & Sons.
Titmuss, Christopher. 2013. The Buddha of mindfulness. A stress destruction programme. Retrieved from https://www.christophertitmussblog.org/the-buddha-of-mindfulness-the-politics-of-mindfulness
Related features from BDG
Buddhist Mindfulness Versus Secular Mindfulness, Part 1
Buddhist Mindfulness Versus Secular Mindfulness, Part 2
Buddhist Mindfulness Versus Secular Mindfulness, Part 3
