Abstract
Western obsession with the scientific paradigm has closed our minds from accepting subjective phenomena as valid, yet subjective phenomena lie at the heart of psychiatric and psychotherapeutic. Buddhism has a sophisticated framework for working with subjective experience. Only a small part of this has become acceptable in psychiatry, namely meditation and mindfulness and these are acceptable because research has shown that there are objectively measurable effects, that is neurological and biochemical changes.
Such changes do not necessarily lead to long term behavioural change, i.e., happiness. We need to understand the difference between contributing causes for happiness and the direct cause for happiness. Since happiness is a mental phenomenon, then Buddhism, argues that the direct cause for happiness is necessarily a mental phenomenon. To understand how this works, we need to understand what Buddhism says about mind and material phenomena, about meditation and mindfulness. Why has meditation and mindfulness become an acceptable part of psychiatric practice? Will the use of these methods bring about the desired results? What are the desired results anyway? Is a mindful meditator necessarily happy? If not, what is missing?
Whether psychotherapy focuses on developmental problems, cognitive training, or training in handling emotions, not much thought is given to where this might be leading, other than ‘somewhere better than before’. One missing link is training in those values cherished by all valid religions: not killing, stealing, harming etc on the negative side and generosity, tolerance, respect of differences and simple kindness on the other side. Why are these values universally accepted? Is it the role of the psychiatrist or psychotherapist to provide training in these areas, and if not, who and where in our current society can such training be found?
Should the psychiatrist be concerned with matters of heart?