Opinion
Is the Buddha’s teaching lost on us?
By Geewananda Gunawardana, Ph.D.
My high school teacher, late professor Kotagama Wachissara Thero, told us that there is no “ism” in what the Buddha taught. “You are too young to grasp this, but think about it when you get a chance,” he advised. Now, after five decades of searching, I can relate to it; but as I have seen it repeatedly, saying it out loud is going against tradition. However, seeing the current situation in the Buddhist majority country, I thought, perhaps, the time has come to address this circular reasoning, however awkward and risky it may be.
The term Buddhism was coined by late nineteenth century western scholars to describe diverse practices that were based on the Buddha’s teaching. The suffix “ism” is mostly used to describe a religion, a set of organised beliefs, practices, and systems that most often relate to the belief and worship of a controlling force, such as a personal god or another supernatural being. We cannot find fault with those scholars; it is hard to deny that Buddhism as practised has many of those characteristics if not all: pantheon, mysticism, rituals, and beliefs. There is nothing wrong with religion if it fulfills the needs of the follower. In fact, being religious has many benefits that range from providing mental and physical wellbeing to forming social networks. Often, there are spiritual and cultural elements associated with religions as well. The snag here is that not only does the Teaching not include any of those characteristics, but it also eschews them.
What I would like to discuss here is how far away Buddhism has drifted from the teachings. Over two and a half millennia ago, the Buddha started an intellectual and ethical movement based on a set of truths he discovered about nature and the place humans occupy in it. This is often stated as “seeing things as they really are” (yathabutha nanadassana) and living accordingly. The premise is that once one understands this truth with wisdom, he or she will lead a harmonious life that is beneficial to themselves, society, and the entire world, both here now and hereafter. Nibbana is seeing things as they really are at the highest level (Karunadasa 2013).
What did the Buddha teach? Assaji, one of the first five disciples of the Buddha, was asked the same question by Upatissa, who later became known as Sariputta, one of the two chief disciples of the Buddha. Assaji replied “All phenomena arise from causes; Those causes have been taught by the Tathagata, and their cessation too has been proclaimed by the Great Samana” (Ye dhammaā hetuppabhavaā tesam hetum Tathagato āaha, Tesan-ca yo nirodho – evam vadi Mahasamano).
This statement by Assaji is the most concise yet complete description of the Teaching found in the literature. It was so illuminating that Upatissa became a stream entrant (sotapanna) upon hearing it. Some scholars fail to recognise the significance of this simple statement, but it captures the fundamentals of Buddha’s teaching in its entirety: Codependent Arising, Three Characteristics of Life, and the Four Noble Truths. Teaching is an in-depth analysis of the human mind, which modern neuroscience is just beginning to reinvent. There is nothing in the Teaching that is attributed to beliefs or supernatural powers. All that was the result of human intelligence. For the same reasons, the Teaching is accessible to the wise, here, and now (sanditthiko akaliko…). The path to develop the mind to “see things as they really are” as they relate to the human condition, has three requisites: conduct, tranquility or harmony, and wisdom. None of that has anything to do with beliefs, rituals, or mysticism.
If so, how did Buddhism acquire the beliefs, practices, and rituals that are extraneous to the Teaching? India was teeming with religious movements during the time of the Buddha. During the six years prior to enlightenment, Prince Siddhartha studied under several thought leaders of the time, and found their doctrines unsatisfactory. The enlightenment or the Buddha’s rediscovery of eternal truths was a response or a repudiation of the prevailing views, Brahmanism in particular. He gave new meanings to Brahminic concepts such as gods, karma, and rebirth. Even the Four Noble Truths was a repudiation of several contemporary theories on human condition.
This dynamical interaction of the Teaching with the prevailing theories, traditions, and beliefs of the societies that accepted it took place during the Buddha’s time; and this process has been ongoing ever since. For example, it is not difficult to identify the customs of Sri Lankan Buddhists that were added in reaction to Christian missionary activities, or the rituals started during the war years. The Buddha did not reject the acceptance or presence of other traditions among his followers for several reasons. First, his teaching is grounded in truths and can be empirically verified by the wise. Anyone can see if they benefit from the truth irrespective of their affiliations. Therefore, his Teaching prevailed, and will continue to be so in the future, at least among the wise. The operating word here is “wise,” and the Buddha emphasised this fact in his famous advice to the Kalamas:
“Now, Kalamas, don’t go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, ‘This contemplative is our teacher.’ When you know for yourselves that, ‘These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted and carried out, lead to welfare and to happiness’ — then you should enter and remain in them.”
Second, the Buddha was able to reinterpret or give new meanings to existing beliefs and practices if they did not contradict the truth. Many Brahmins became his disciples after the Buddha convinced them that their practices and beliefs can have deeper new meanings. If the practices or beliefs were contradictory to the Teaching or futile, he rejected them. The Vedic practice of animal sacrifice was one of them. That is the key question: do our beliefs and practices do any harm?
It is not correct to conclude that all such acquisitions are detrimental. However, to make that determination, we must heed the advice to Kalamas, take a critical look at our practices and beliefs, and evaluate their validity or benefits. Admittedly, this is a difficult undertaking. The irony is that tradition prevents us from questioning tradition. One can say that this is a form of suppression of critical thinking.
It is noteworthy that the three main schools of Buddhism, Theravada, Mahayana, and Vajrayana are all based on the Four Noble Truths, but their practices, customs, and beliefs vary widely. This diversity arose as a result of absorbing the practices, customs, and beliefs that existed in the lands that embraced the Teaching. Theravadins reason that their school being the oldest, they are the closest to the Teaching. That may be the case, but when its history is examined, it cannot be denied that Theravada school had not been immune to the transformative forces that shaped the other schools over millennia. For example, the Abhayagiri and Jethavana monasteries had been thriving Mahayana centers. When they were consolidated with the Mahavihara monastery in the 12th century, the new Theravada tradition adopted most of the Mahayana practices and beliefs but kept the Pali Canon (Rahula 1956).
The glaring proof that the Teaching is lost on us is the moral bankruptcy of the nation that led to the equally horrific economic bankruptcy. Moral and ethical conduct is at the root of the Noble Path; however, it appears that this has been fully and completely ignored at all levels of society. For example, if two of the five precepts were adhered to at a minimum, would the country have ended up as the most corrupt and lawless one in the region? The second indication is the rapid rate of introduction of new rituals that are blatantly against the Teaching, and often criminal according to the law. While the entire nation and the country’s future suffer due to ethical and moral failures, it is the innocent pious who fall victim to these scams disguised as meritorious actions.
It is difficult to pinpoint the origins of these malaises, but it is not surprising that they do exist considering the checkered history of Buddhism in the country. Even though we would like to think that there is an unbroken lineage between the canonical materials and the sangha to the Buddha’s times, that does not mean it is free of extraneous material. The canon that was brought to Sri Lanka had been supplemented for over two centuries under Brahminic influence, and there is no evidence that Emperor Asoka made any distinction between Sthavira and Mahasamghika sects that had different opinions. The original Sri Lankan texts do not exist, and only portions of their Pali translations survived in Sri Lanka. The missing sections were brought back from other countries in recent times. The Sri Lankan Bhikkhuni community disappeared, and the Bhikkhu community escaped near extinction thanks to repeated reintroduction of ordination from other countries, also in relatively recent times. There were many opportunities for the incorporation of extraneous materials into the tradition during this eventful history.
The most influential addition in this process was the belief that the Teaching cannot be comprehended beyond the first millennium after Parinirvana, even though the Pali stanza venerating the Teaching states quite the opposite. Once the original ideal became inaccessible under this premise, the followers were offered a new goal: collect merits so that one can assure rebirth in superior realms until the arrival of Maitreya Buddha when the liberation can be achieved, a concept not found in the Teaching. For more immediate needs, followers started turning to supernatural powers, as their ancestors did before the arrival of Buddhism. The merits gathering and petitionary prayers or offerings have turned into bartering systems: exchange of material things or services for some benefits in return. This is the opposite of giving (dana) to suppress attachment to worldly things as the Teaching prescribes.
There are two ways in which this mindset can harm society. One is the notion that the consequences of ethical or moral violations can be balanced or compensated by meritorious actions, like balancing withdrawals and deposits in a bank account. This gives the opportunity to cover nefarious activities behind bogus meritorious ones. Another is the use of rituals by unscrupulous agents to exploit hapless devotees and depriving them of precious resources that can be used to improve the living conditions in these difficult times. In essence, merit has become a commodity item. Obviously, building shrines at every street corner, offering robes (kapruka pooja) and medicinal products (oushada pooja) to stupas, or having light displays on special days are no substitutes for lack of morals and ethics. The practice of offering material things and prayers to structures or trees predates the Buddha, and the Teaching eschews such rituals. Not only that, but the current trend has taken them to extremes: there is a belief that one can gain more merits by lighting more lamps or offering more flowers or broadcasting the chanting louder and falling victim to consumerism and commercialisation. Failing to see the practicality of offering the best food one can afford to the statue to be discarded later, compared to feeding a child that goes to school hungry. The Buddha never condoned giving offerings or praying to inanimate objects or higher powers. Most of these rituals are much later additions to the practice; what may have started as symbolic gestures are given new meanings that go against the teaching.
One may argue that these are academic matters that are devoid of any practical implications. That is far from the truth. The effects of these practices will add up over time, as happened with the economy. Aside from the spiritual aspects, they can cause major economic and social upheavals. A major concern expressed by certain parties is that Buddhism in Sri Lanka is under threat. The truth is that the threat comes from within. Those who cry wolf are the same people who cause it and prevent us from realizing it, because they have much to lose if we discover the truth. We the people are caught up in this circular reasoning: It is against tradition to challenge tradition.
As the Kalama Sutta states, we must think rationally, and escape from this circular reasoning. The reality is that our practices have drifted away from What the Buddha Taught. If we do not stop this drift, the connection could be lost forever. Ironically, we are supposed to be the people chosen to safeguard the Teaching. We as a nation have done a commendable job in preserving it. We have not lost the Teaching, but the Teaching is lost on us.
by Dr B.J.C.Perera
MBBS(Cey), DCH(Cey), DCH(Eng), MD(Paed), MRCP(UK), FRCP(Edin),
FRCP(Lon), FRCPCH(UK), FSLCPaed, FCCP, Hony FRCPCH(UK), Hony. FCGP(SL)
Specialist Consultant Paediatrician and Honorary Senior Fellow,
Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
Joint Editor, Sri Lanka Journal of Child Health
In an age of unprecedented global development, technological advancements, universal connectivity, and improvements in living standards in many areas of the world, it is a very dark irony that child food poverty remains a pressing issue. UNICEF defines child food poverty as children’s inability to access and consume a nutritious and diverse diet in early childhood. Despite the planet Earth’s undisputed capacity to produce enough food to nourish everyone, millions of children still go hungry each day. We desperately need to explore the multifaceted deleterious effects of child food poverty, on physical health, cognitive development, emotional well-being, and societal impacts and then try to formulate a road map to alleviate its deleterious effects.
Every day, right across the world, millions of parents and families are struggling to provide nutritious and diverse foods that young children desperately need to reach their full potential. Growing inequities, conflict, and climate crises, combined with rising food prices, the overabundance of unhealthy foods, harmful food marketing strategies and poor child-feeding practices, are condemning millions of children to child food poverty.
In a communique dated 06th June 2024, UNICEF reports that globally, 1 in 4 children; approximately 181 million under the age of five, live in severe child food poverty, defined as consuming at most, two of eight food groups in early childhood. These children are up to 50 per cent more likely to suffer from life-threatening malnutrition. Child Food Poverty: Nutrition Deprivation in Early Childhood – the third issue of UNICEF’s flagship Child Nutrition Report – highlights that millions of young children are unable to access and consume the nutritious and diverse diets that are essential for their growth and development in early childhood and beyond.
It is highlighted in the report that four out of five children experiencing severe child food poverty are fed only breastmilk or just some other milk and/or a starchy staple, such as maize, rice or wheat. Less than 10 per cent of these children are fed fruits and vegetables and less than 5 per cent are fed nutrient-dense foods such as eggs, fish, poultry, or meat. These are horrendous statistics that should pull at the heartstrings of the discerning populace of this world.
The report also identifies the drivers of child food poverty. Strikingly, though 46 per cent of all cases of severe child food poverty are among poor households where income poverty is likely to be a major driver, 54 per cent live in relatively wealthier households, among whom poor food environments and feeding practices are the main drivers of food poverty in early childhood.
One of the most immediate and visible effects of child food poverty is its detrimental impact on physical health. Malnutrition, which can result from both insufficient calorie intake and lack of essential nutrients, is a prevalent consequence. Chronic undernourishment during formative years leads to stunted growth, weakened immune systems, and increased susceptibility to infections and diseases. Children who do not receive adequate nutrition are more likely to suffer from conditions such as anaemia, rickets, and developmental delays.
Moreover, the lack of proper nutrition can have long-term health consequences. Malnourished children are at a higher risk of developing chronic illnesses such as heart disease, diabetes, and obesity later in life. The paradox of child food poverty is that it can lead to both undernutrition and overnutrition, with children in food-insecure households often consuming calorie-dense but nutrient-poor foods due to economic constraints. This dietary pattern increases the risk of obesity, creating a vicious cycle of poor health outcomes.
The impacts of child food poverty extend beyond physical health, severely affecting cognitive development and educational attainment. Adequate nutrition is crucial for brain development, particularly in the early years of life. Malnutrition can impair cognitive functions such as attention, memory, and problem-solving skills. Studies have consistently shown that malnourished children perform worse academically compared to their well-nourished peers. Inadequate nutrition during early childhood can lead to reduced school readiness and lower IQ scores. These children often struggle to concentrate in school, miss more days due to illness, and have lower overall academic performance. This educational disadvantage perpetuates the cycle of poverty, as lower educational attainment reduces future employment opportunities and earning potential.
The emotional and psychological effects of child food poverty are profound and are often overlooked. Food insecurity creates a constant state of stress and anxiety for both children and their families. The uncertainty of not knowing when or where the next meal will come from can lead to feelings of helplessness and despair. Children in food-insecure households are more likely to experience behavioural problems, including hyperactivity, aggression, and withdrawal. The stigma associated with poverty and hunger can further exacerbate these emotional challenges. Children who experience food poverty may feel shame and embarrassment, leading to social isolation and reduced self-esteem. This psychological toll can have lasting effects, contributing to mental health issues such as depression and anxiety in adolescence and adulthood.
Child food poverty also perpetuates cycles of poverty and inequality. Children who grow up in food-insecure households are more likely to remain in poverty as adults, continuing the intergenerational transmission of disadvantage. This cycle of poverty exacerbates social disparities, contributing to increased crime rates, reduced social cohesion, and greater reliance on social welfare programmes. The repercussions of child food poverty ripple through society, creating economic and social challenges that affect everyone. The healthcare costs associated with treating malnutrition-related illnesses and chronic diseases are substantial. Additionally, the educational deficits linked to child food poverty result in a less skilled workforce, which hampers economic growth and productivity.
Addressing child food poverty requires a multi-faceted approach that tackles both immediate needs and underlying causes. Policy interventions are crucial in ensuring that all children have access to adequate nutrition. This can include expanding social safety nets, such as food assistance programmes and school meal initiatives, as well as targeted manoeuvres to reach more vulnerable families. Ensuring that these programmes are adequately funded and effectively implemented is essential for their success.
In addition to direct food assistance, broader economic and social policies are needed to address the root causes of poverty. This includes efforts to increase household incomes through living wage policies, job training programs, and economic development initiatives. Supporting families with affordable childcare, healthcare, and housing can also alleviate some of the financial pressures that contribute to food insecurity.
Community-based initiatives play a vital role in combating child food poverty. Local food banks, community gardens, and nutrition education programmes can help provide immediate relief and promote long-term food security. Collaborative efforts between government, non-profits, and the private sector are necessary to create sustainable solutions.
Child food poverty is a profound and inescapable issue with far-reaching consequences. Its deleterious effects on physical health, cognitive development, emotional well-being, and societal stability underscore the urgent need for comprehensive action. As we strive for a more equitable and just world, addressing child food poverty must be a priority. By ensuring that all children have access to adequate nutrition, we can lay the foundation for a healthier, more prosperous future for individuals and society as a whole. The fight against child food poverty is not just a moral imperative but an investment in our collective future. Healthy, well-nourished children are more likely to grow into productive, contributing members of society. The benefits of addressing this issue extend beyond individual well-being, enhancing economic stability and social harmony. It is incumbent upon us all to recognize and act upon the understanding that every child deserves the right to adequate nutrition and the opportunity to thrive.
Despite all of these existent challenges, it is very definitely possible to end child food poverty. The world needs targeted interventions to transform food, health, and social protection systems, and also take steps to strengthen data systems to track progress in reducing child food poverty. All these manoeuvres must comprise a concerted effort towards making nutritious and diverse diets accessible and affordable to all. We need to call for child food poverty reduction to be recognized as a metric of success towards achieving global and national nutrition and development goals.
Material from UNICEF reports and AI assistance are acknowledged.
By Dr Upul Wijayawardhana
The colossal failure of not a single opinion poll predicting accurately the result of the Indian parliamentary election, the greatest exercise in democracy in the world, raises the question whether the importance of opinion polls is vastly exaggerated. During elections two types of opinion polls are conducted; one based on intentions to vote, published during or before the campaign, often being not very accurate as these are subject to many variables but exit polls, done after the voting where a sample tally of how the voters actually voted, are mostly accurate. However, of the 15 exit polls published soon after all the votes were cast in the massive Indian election, 13 vastly overpredicted the number of seats Modi’s BJP led coalition NDA would obtain, some giving a figure as high as 400, the number Modi claimed he is aiming for. The other two polls grossly underestimated predicting a hung parliament. The actual result is that NDA passed the threshold of 272 comfortably, there being no landslide. BJP by itself was not able to cross the threshold, a significant setback for an overconfident Mody! Whether this would result in less excesses on the part of Modi, like Muslim-bashing, remains to be seen. Anyway, the statement issued by BJP that they would be investigating the reasons for failure rather than blaming the process speaks very highly of the maturity of the democratic process in India.
I was intrigued by this failure of opinion polls as this differs dramatically from opinion polls in the UK. I never failed to watch ‘Election night specials’ on BBC; as the Big Ben strikes ‘ten’ (In the UK polls close at 10pm} the anchor comes out with “Exit polls predict that …” and the actual outcome is often almost as predicted. However, many a time opinion polls conducted during the campaign have got the predictions wrong. There are many explanations for this.
An opinion poll is defined as a research survey of public opinion from a particular sample, the origin of which can be traced back to the 1824 US presidential election, when two local newspapers in North Carolina and Delaware predicted the victory of Andrew Jackson but the sample was local. First national survey was done in 1916 by the magazine, Literary Digest, partly for circulation-raising, by mailing millions of postcards and counting the returns. Of course, this was not very scientific though it accurately predicted the election of Woodrow Wilson.
Since then, opinion polls have grown in extent and complexity with scientific methodology improving the outcome of predictions not only in elections but also in market research. As a result, some of these organisations have become big businesses. For instance, YouGov, an internet-based organisation co-founded by the Iraqi-born British politician Nadim Zahawi, based in London had a revenue of 258 million GBP in 2023.
In Sri Lanka, opinion polls seem to be conducted by only one organisation which, by itself, is a disadvantage, as pooled data from surveys conducted by many are more likely to reflect the true situation. Irrespective of the degree of accuracy, politicians seem to be dependent on the available data which lend explanations to the behaviour of some.
The Institute for Health Policy’s (IHP) Sri Lanka Opinion Tracker Survey has been tracking the voting intentions for the likely candidates for the Presidential election. At one stage the NPP/JVP leader AKD was getting a figure over 50%. This together with some degree of international acceptance made the JVP behave as if they are already in power, leading to some incidents where their true colour was showing.
The comments made by a prominent member of the JVP who claimed that the JVP killed only the riff-raff, raised many questions, in addition to being a total insult to many innocents killed by them including my uncle. Do they have the authority to do so? Do extra-judicial killings continue to be JVP policy? Do they consider anyone who disagrees with them riff-raff? Will they kill them simply because they do not comply like one of my admired teachers, Dr Gladys Jayawardena who was considered riff-raff because she, as the Chairman of the State Pharmaceutical Corporation, arranged to buy drugs cheaper from India? Is it not the height of hypocrisy that AKD is now boasting of his ties to India?
Another big-wig comes with the grand idea of devolving law and order to village level. As stated very strongly, in the editorial “Pledges and reality” (The Island, 20 May) is this what they intend to do: Have JVP kangaroo-courts!
Perhaps, as a result of these incidents AKD’s ratings has dropped to 39%, according to the IHP survey done in April, and Sajith Premadasa’s ratings have increased gradually to match that. Whilst they are level pegging Ranil is far behind at 13%. Is this the reason why Ranil is getting his acolytes to propagate the idea that the best for the country is to extend his tenure by a referendum? He forced the postponement of Local Governments elections by refusing to release funds but he cannot do so for the presidential election for constitutional reasons. He is now looking for loopholes. Has he considered the distinct possibility that the referendum to extend the life of the presidency and the parliament if lost, would double the expenditure?
Unfortunately, this has been an exercise in futility and it would not be surprising if the next survey shows Ranil’s chances dropping even further! Perhaps, the best option available to Ranil is to retire gracefully, taking credit for steadying the economy and saving the country from an anarchic invasion of the parliament, rather than to leave politics in disgrace by coming third in the presidential election. Unless, of course, he is convinced that opinion polls do not matter and what matters is the ballots in the box!
By Prof. Kirthi Tennakone
ktenna@yahoo.co.uk
Thoughtfulness is the quality of being conscious of issues that arise and considering action while seeking explanations. It facilitates finding solutions to problems and judging experiences.
Almost all human accomplishments are consequences of thoughtfulness.
Can you perform day-to-day work efficiently and effectively without being thoughtful? Obviously, no. Are there any major advancements attained without thought and contemplation? Not a single example!
Science and technology, art, music and literary compositions and religion stand conspicuously as products of thought.
Thought could have sinister motives and the only way to eliminate them is through thought itself. Thought could distinguish right from wrong.
Empathy, love, amusement, and expression of sorrow are reflections of thought.
Thought relieves worries by understanding or taking decisive action.
Despite the universal virtue of thoughtfulness, some advocate an idea termed mindfulness, claiming the benefits of nurturing this quality to shape mental wellbeing. The concept is defined as focusing attention to the present moment without judgment. A way of forgetting the worries and calming the mind – a form of meditation. A definition coined in the West to decouple the concept from religion. The attitude could have a temporary advantage as a method of softening negative feelings such as sorrow and anger. However, no man or woman can afford to be non-judgmental all the time. It is incompatible with indispensable thoughtfulness! What is the advantage of diverting attention to one thing without discernment during a few tens of minute’s meditation? The instructors of mindfulness meditation tell you to focus attention on trivial things. Whereas in thoughtfulness, you concentrate the mind on challenging issues. Sometimes arriving at groundbreaking scientific discoveries, solution of mathematical problems or the creation of masterpieces in engineering, art, or literature.
The concept of meditation and mindfulness originated in ancient India around 1000 BCE. Vedic ascetics believed the practice would lead to supernatural powers enabling disclosure of the truth. Failing to meet the said aspiration, notwithstanding so many stories in scripture, is discernable. Otherwise, the world would have been awakened to advancement by ancient Indians before the Greeks. The latter culture emphasized thoughtfulness!
In India, Buddha was the first to deviate from the Vedic philosophy. His teachers, Alara Kalama and Uddaka Ramaputra, were adherents of meditation. Unconvinced of their approach, Buddha concluded a thoughtful analysis of the actualities of life should be the path to realisation. However, in an environment dominated by Vedic tradition, meditation residually persisted when Buddha’s teachings transformed into a religion.
In the early 1970s, a few in the West picked up meditation and mindfulness. We Easterners, who criticize Western ideas all the time, got exalted after seeing something Eastern accepted in the Western circles. Thereafter, Easterners took up the subject more seriously, in the spirit of its definition in the West.
Today, mindfulness has become a marketable commodity – a thriving business spreading worldwide, fueled largely by advertising. There are practice centres, lessons onsite and online, and apps for purchase. Articles written by gurus of the field appear on the web.
What attracts people to mindfulness programmes? Many assume them being stressed and depressed needs to improve their mental capacity. In most instances, these are minor complaints and for understandable reasons, they do not seek mainstream medical interventions but go for exaggeratedly advertised alternatives. Mainstream medical treatments are based on rigorous science and spell out both the pros and cons of the procedure, avoiding overstatement. Whereas the alternative sector makes unsubstantiated claims about the efficacy and effectiveness of the treatment.
Advocates of mindfulness claim the benefits of their prescriptions have been proven scientifically. There are reports (mostly in open-access journals which charge a fee for publication) indicating that authors have found positive aspects of mindfulness or identified reasons correlating the efficacy of such activities. However, they rarely meet standards normally required for unequivocal acceptance. The gold standard of scientific scrutiny is the statistically significant reproducibility of claims.
If a mindfulness guru claims his prescription of meditation cures hypertension, he must record the blood pressure of participants before and after completion of the activity and show the blood pressure of a large percentage has stably dropped and repeat the experiment with different clients. He must also conduct sessions where he adopts another prescription (a placebo) under the same conditions and compares the results. This is not enough, he must request someone else to conduct sessions following his prescription, to rule out the influence of the personality of the instructor.
The laity unaware of the above rigid requirements, accede to purported claims of mindfulness proponents.
A few years ago, an article published and widely cited stated that the practice of mindfulness increases the gray matter density of the brain. A more recent study found there is no such correlation. Popular expositions on the subject do not refer to the latter report. Most mindfulness research published seems to have been conducted intending to prove the benefits of the practice. The hard science demands doing the opposite as well-experiments carried out intending to disprove the claims. You need to be skeptical until things are firmly established.
Despite many efforts diverted to disprove Einstein’s General Theory of Relativity, no contradictions have been found in vain to date, strengthening the validity of the theory. Regarding mindfulness, as it stands, benefits can neither be proved nor disproved, to the gold standard of scientific scrutiny.
Some schools in foreign lands have accommodated mindfulness training programs hoping to develop the mental facility of students and Sri Lanka plans to follow. However, studies also reveal these exercises are ineffective or do more harm than good. Have we investigated this issue before imitation?
Should we force our children to focus attention on one single goal without judgment, even for a moment?
Why not allow young minds to roam wild in their deepest imagination and build castles in the air and encourage them to turn these fantasies into realities by nurturing their thoughtfulness?
Be more thoughtful than mindful?
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