Showing posts with label science spirituality. Show all posts
Showing posts with label science spirituality. Show all posts

2022/10/27

Momma and the Meaning of Life: Tales of Psychotherapy : Yalom M.D., Irvin D

Momma and the Meaning of Life: Tales of Psychotherapy : Yalom M.D., Irvin D: Amazon.com.au: Books




Momma and the Meaning of Life: Tales of Psychotherapy Paperback – 28 July 2020
by Irvin D Yalom M.D. (Author)

4.5 out of 5 stars 170 ratings

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Bestselling author of Love's Executioner and The Gift of Therapy, psychotherapist Irvin D. Yalom probes further into the mysteries of the therapeutic encounter in this entertaining and thoughtful collection.

In six enthralling stories drawn from his own clinical experience, Irvin D. Yalom once again proves himself an intrepid explorer of the human psyche as he guides his patients--and himself--toward transformation. With eloquent detail and sharp-eyed observation Yalom introduces us to a memorable cast of characters. Drifting through his dreams and trampling through his thoughts are 

  • Paula, Yalom's courtesan of death; 
  • Myrna, whose eavesdropping gives new meaning to patient confidentiality; 
  • Magnolia, into whose ample lap Yalom longs to pour his own sorrows, even as he strives to ease hers; and 
  • Momma--ill-tempered, overpowering, and suffocating her son with both love and disapproval.

A richly rewarding, almost illicit glimpse into the therapist's heart and mind, Momma and the Meaning of Life illuminates the unique potential of every human relationship.

272 pages
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Review


"These spellbinding tales of pain and of healing transport us into the very core of the therapeutic experience." -- Maggie Scarf, author of Intimate Worlds

“This is a chance to get inside the mind of a brilliant therapist and witness the soul breaking through. Like the first light of dawn, Momma and the Meaning of Life is warm, radiant and revealing.” -- Mark Epstein, M.D., author of Thoughts Without a Thinker and Going to Pieces Without Falling Apart

"Unlike most psychotherapists, Yalom can tell a story and tell it so well that it is easy to forget that what one is reading is a distillation of weeks, months, even years of therapeutic work. . . . And Yalom does it with enviable openness and style." -- Times Literary Supplement (London)

"Yalom absorbingly recounts the resilience some patients bring to the task of healing themselves." -- Booklist

"[Yalom] again displays the great narrative drive and wit evident in Love's Executioner. . . . These six engrossing narratives are very valuable gleanings from a master therapist's professional and personal experience. -- Kirkus

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About the Author
Irvin D. Yalom, M.D., is the author of The Schopenhauer Cure, Lying on the Couch, Every Day Gets a Little Closer, and Love's Executioner, as well as several classic textbooks on psychotherapy. When Nietzsche Wept was a bestseller in Germany, Israel, Greece, Turkey, Argentina, and Brazil with millions of copies sold worldwide. Yalom is Professor Emeritus of Psychiatry at Stanford University, and he divides his practice between Palo Alto, where he lives, and San Francisco, California.
==
Momma and the Meaning of Life: Tales of Psychotherapy

Irvin D. Yalom
4.06
7,953 ratings501 reviews
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272 pages, Paperback
First published August 1, 1999
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November 29, 2018
This book was unexpectedly added to the list of my favorite books, even though I was hesitant to read it at first.
I have a friend who has read most of Yalom's books, and I always thought that they must be very heavy and complicated books, which is not the case at all.
The book consists of a collection of 6 real and imaginary stories of the author's experiences, which are narrated in a very artistic way and have a strange effect on the reader.
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Petra meeting Mr Darcy Thur no pride or prejudice!
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This is my favourite book by Dr. Irv Yalom. He is a wonderful writer and teller of stories, but there are many books I enjoy for those reasons, what distinguishes this author? I enjoy reading Dr. Yalom because of the philosophical elements he wraps around the real-life stories of his patients. He makes their problems not only easily understandable, but you sympathise, you identify with their angst.

Each chapter is a story of therapy that begins with his identification with his patient as being-all-of-us-in-it-together and ends with the solving of an existential problem and an easing, if not a cure, of the problem that led the person to Yalom in the first place. He doesn't promise cures, his role is to help the person see clearly their problem and how they can move forward from it. He listens and brings himself and his life to his patients and his books.

One of the reasons I like Yalom so much is that he makes sense. He addresses issues that we all will have to confront in our lives. As an existentialist he doesn't hark back to the dark meanderings of Freud or the archetypes of Jung. He deals with the here-and-now, the as-we-are. Contrasting with him is another modern therapist, Dr. M. Scott Peck, another story-telling author, but one who analyses people and their problems from a spiritual point of view, specifically from a strongly Christian viewpoint. He firmly believes in the existence of evil and the devil. His last book dealt with an exorcism he performed which has to be unique among practising psychiatrists.

I believe that from a viewpoint in the distant future, we will probably look back on today's religions as quaint and interesting myths and folklore, much as we do the various Egyptian, Roman and Greek cults, but the existential problems will still be with us in the same ways as they are today. Birth, death, love, children, friendship, hatred, disease and lack of resources will always be sources of problems. The insights gained from reading Yalom's talk solutions to his patients' problems are equally timeless and universal and that's why I like reading his books so much.
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August 13, 2021
Momma and the Meaning of Life, Irvin D. Yalom

Psychotherapist Irvin D. Yalom probes further into the mysteries of the therapeutic encounter in this entertaining and thoughtful follow-up to his bestselling Love's Executioner

In six enthralling stories drawn from his own clinical experience, Irvin D. Yalom once again proves himself an intrepid explorer of the human psyche as he guides his patients--and himself--toward transformation.

With eloquent detail and sharp-eyed observation Yalom introduces us to a memorable cast of characters.

Drifting through his dreams and trampling through his thoughts are Paula, Yalom's "courtesan of death"; Myrna, whose eavesdropping gives new meaning to patient confidentiality; Magnolia, into whose ample lap Yalom longs to pour his own sorrows, even as he strives to ease hers; and Momma--ill-tempered, overpowering, and suffocating her son with both love and disapproval.

A richly rewarding, almost illicit glimpse into the therapist's heart and mind, Momma and the Meaning of Life illuminates the unique potential of every human relationship.

Titles published in Iran: "Mom and the meaning of life: psychotherapy stories"; "Mom and the meaning of life"; Author: Erwin D. Yalom; The date of the first reading is the 12th day of August 2011 AD

Title: Mom and the meaning of life: psychotherapy stories; Author: Erwin D. Yalom; Sepideh Habib translator; With an introduction by Jafar Bo-Elhari; Tehran, Karvan, 2016; on 342 pages; ISBN 9789648497939; second edition 2019; The third edition of 2010; 4th edition 2011; 6th edition 2012; Another edition of the drop publication, year 2012; ISBN 9786001192074; 13th edition of 2015; 26th edition 1400; The subject of psychological stories from the authors of the United States of America - 20th century

Title: Mom and the meaning of life: psychotherapy stories; Author Ervin D. Yalom; Saeed Nikmanesh translator; Tehran, Mossadegh, 2016; on 320 pages; ISBN 9786007436738;

Title: Mom and the meaning of life; Author Ervin D. Yalom; Translated by Masoumeh Abbasi Netaj-Omrani; Tehran, Navai Maktoob; 2019; on 272 pages; ISBN 9786008958291;

Title: Mom and the meaning of life; Author: Ervin D. Yalom; Translated by Samia Shahrabi Farahani; Editor Ahmadreza Mofarahnejad; Tehran, Nik Farjam, 1400, 311 pages; ISBN 9786222581251;

Nothing is as effective as a story in human life, a topic that "Irwin Yalom", the prominent writer and psychotherapist of the United States of America, has understood well; Based on his science, theories, and years of experience, "Yalum" has created short stories about the treatment of various people, which are included in the book "Mom and Meaning of Life"; Stories that show the ability of "Irvin Yalom" to convey psychological concepts in an attractive and readable format.

The book "Mom and the Meaning of Life, Psychotherapeutic Stories", six stories: "Mom and the Meaning of Life", "Hanging with Paula", "Southern Comfort", "Seven Advanced Lessons in Grief Therapy", "Double Dream" and "Cat Spell" are "Hungarians"; The first four stories were written based on reality, and the last two stories were written by "Ervin Yalom" based on his imagination; With these stories, the author expresses the surprises and challenges in the relationship between the patient and the therapist, which is also an achievement for psychology.

The first story is about the influence of the mother on the formation of the children's personality; In this story "Irvin Yalom" they depict the life of a writer who dreams of her mother after her death; This woman, who hated her mother, after ten years, her life is under her radius, and she says to herself: (Why should I wave at her now that I have lived in constant hostility with her for years? She is selfish, forbidden (He was intrusive, intrusive, suspicious, spiteful, extremely single-minded, and incredibly uninformed; I don't remember a single moment that I felt close to him).

Excerpt: (As a medical student, I learned the subtle art of looking, listening, and touching; I looked at red, inflamed throats, swollen eardrums and tortuous retinal arteries; mitral valve whistling, gurgling I listened to the intestines and the bad wheezing of the lungs; I touched the slippery edge of the liver and spleen, the hardness of the ovarian cysts and the cancerous prostate as hard as marble); The end

of the update date is 21/05/1400 AH; A. Sherbiani
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September 21, 2018
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Children who are abused often find it difficult to separate from their dysfunctional families. While the children of good and kind parents distance themselves from them with less conflict. Isn't it one of the parents' duties to enable the child to leave home?

418
My mother and I, although we were in love, we never spoke openly from the bottom of our hearts like two people who do not feel guilty about each other. We had always "controlled" each other: we ran between words, each wanted to scare, control and deceive the other.

426
Living with death has its benefits. I know that although the truth (self) of death destroys us, the idea of ​​death saves us. This is the ancient wisdom, that's why for centuries monks kept skulls in their cells. Montaigne ordered to live in a room overlooking the cemetery.

430
Those who fear death more than others are those who approach death with a large amount of unlived life.

436 What are
doctors like? Why don't they understand how important their honest and sincere presence is for the patient? Why don't they realize that at the very moment when they are no longer needed, they are needed more than ever?

449
I have learned that if there is a big issue between two people and they don't talk about it, they can't talk about any other important issue

462
The fear that a person experiences when he learns that he has a fatal disease is multiplied by the withdrawal of the people around him. The isolation of the dying patient is intensified by the foolish ways of those who try to hide the nearness of death. But death cannot be hidden. The signs are everywhere; Nurses chatter slowly, doctors pay attention to other parts of the body. Medical students tiptoe into a patient's room, family members bravely smile, and visitors feign cheerfulness.

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August 8, 2019
The book "Mother and the meaning of life" examines the points related to the treatment of bereavement in the form of a story, a non-specialist tone and with reference-oriented content, and even in this respect, Yalom shows off his existentialism.
In this book, Yalom introduces you to the mysterious world of a therapist's mind, where he introduces you to the vast conflicts that a therapist faces during the treatment of each client, sometimes less and sometimes more.
By introducing some real references and some imaginary references, the book raises a series of basic issues related to bereavement that I think every therapist needs to be aware of. Although Yalom himself focused on the issue of loss in this book, by reading this book and from Yalom's real and mental experiences, you will come across many other issues such as love, faith, religion, emptiness, attachment, parental effects and many other things. It is not without grace to pay attention to them.
Just as Yalom himself considers this book to be the mother of all his books, very simply, I think every therapist should read this book once and delve deep into the content of the stories so that the implicit concepts become clear to him and he can use it in his work.
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The lasting sentences of the book:
--------For everyone-- -------
There is no god in the trench. Christian God, Jewish God, Chinese God, any other God, finally a God is necessary! You can't fight without God.
...
I admit that religious faith is a powerful source of peace, and I will never weaken it until I have something better to replace it.
...
We are beings in search of meaning who have to cope with the trouble of being thrown into a world that is inherently meaningless.
...
Although the night comes early,
we have countless afternoons ahead of us.
...
If there is a way to the best, seeing the whole is the worst.
...
never get excited to know for whom the bells are tolling; They play for you.
...
--------For psychologists-----------
If you have nothing better to offer and replace, don't take away the patient's psychological defenses.
...
The treatment of the person you socialized with always turns out to be a mess. The best help I can do is to find and refer him to the most suitable therapist; Anyone who does not know this family.
...
Widows who had the best marriages go through the grieving and separation process more easily than those who had deep conflicts in their married life.
...
You can't throw the truth in your face: the only real truth is the truth we discover for ourselves.

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August 2, 2018
Recently I've been thinking a lot about Yalom's titular story in Love's Executioner, particularly this one line I keep circling back to: “Perhaps the function of the obsession was simply to provide intimacy: it bonded her to another—but not to a real person, to a fantasy.”

So wanting to bask again in the author's wisdom, I took the plunge and started Momma and the Meaning of Life. In six enthralling stories drawn from his own clinical experience, Irvin D. Yalom once again proves himself an intrepid explorer of the human psyche as he guides his patients--and himself--toward transformation. With eloquent detail and sharp-eyed observation Yalom introduces us to a memorable cast of characters. Drifting through his dreams and trampling through his thoughts are Paula, Yalom's "courtesan of death"; Myrna, whose eavesdropping gives new meaning to patient confidentiality; Magnolia, into whose ample lap Yalom longs to pour his own sorrows, even as he strives to ease hers; and Momma--ill-tempered, overpowering, and suffocating her son with both love and disapproval.

I knew I'd picked the right time to read this when it opened up with the titular story Momma and the Meaning of Life, recounting a dream of Irvin Yalom discussing with his late mother. Exploring dreams and the message behind them is my Achilles' heel. What took my breath away was their earnest conversation about motherhood by making him understand that his mother is human and him not seeing her as such by upholding too many unrealistic expectations is hurting both of them.

“The way I what? Go ahead. You started—say it—I know what you’re going to say.”
“What am I going to say?”
“No, Oyvin, you say it. If I tell you, you’ll change it.”
“It’s the way you don’t listen to me. The way you talk about things you don’t know anything about.”
“Listen to you? I don’t listen to you? Tell me, Oyvin, you listen to me? Do you know about me?”
“You’re right, Momma. Neither of us has been good at listening to the other.”
“Not me, Oyvin, I listened good. I listened to the silence every night when I came home from the store and you don’t bother to come upstairs from your study room. You don’t even say hello. You don’t ask me if I had a hard day. How could I listen when you didn’t talk to me?”

Oh, what last lines. She knows how to hold her argument; the final comment completely shifted my perspective.

And as I continued my reading of the tales in this collection, I came to realize that his grief for his mother lies at the heart of the following stories. The strong-willed women that followed, all with a formidable presence, left a lasting impact on me.

I took many notes of the conversations shared throughout my reading because it not only made me think and try to understand my own life, but certain phrases were “too important to me to be entrusted to memory.”

I think these stories are so readable and therapeutic to me because, as Yalom put it: “Perhaps they had benefited from spectator therapy: watching someone else work effectively in therapy often primes a patient for good therapeutic work in the future.”

As well as this line that captures it all: “Most of all, I had shown them that there is no such thing as a boring or empty patient—or group. Within every patient, and within every clinical situation, lies the chrysalis of a rich human drama. The art of psychotherapy lies in activating that drama.”

Each story, featuring a strong and multifaceted woman that reverberates off the page, had something show-stopping to say. From Paula's grandiose faith through her terminal illness in Travels with Paula (“I remember once telling you that a compromise cannot exist alone: it breeds, and before long you have lost what you most dearly believe.”), to Irene's grief-stricken state of loss and rage, where I took to heart her deeply specific point about connecting with people. I felt a little off-kilter in the best of ways when I read it:

“When I started seeing you, I was not going to take the risk of losing someone important to me again. I couldn’t go through that. So I had only two choices—”
As she so often did, Irene stopped, as though I should be able to divine the rest of her statement. Although I didn’t want to prompt her, it was best, for now, to keep the flow going.
“And those two choices were?”
“Well, not to let you matter to me—but that was impossible. Or not to see you as a real person with a narrative.”
“A narrative?”
“Yes, a life narrative—proceeding from a beginning to an end. I want to keep you outside of time.”
“Today, as usual, you walked into my office and straight to your chair, without looking at me. You always avoid my eyes. That what you mean by ‘outside of time’?”
She nodded. “Looking at you would make you too real.”
“And real people have to die.”
“Now you’ve got it.”

My head reeled. The point she made on holding eye contact struck a hidden chord in me. Really, truly, with all of my heart, I was awestruck that someone I'll never meet could describe something within me so precisely with one phrase. It's like this article conveyed, "where I fully understood the power of words and their ability to bring about a strange sort of comfort through shared experience."

It was worth saving this insightful, revealing, painful book to read at the right time, though, the hours passed all too quickly with this to consume. Of course, not all the stories were revolutionary, but each contained something wholesome and uniquely kind that made for a healing and enriching reading experience.

I do have to note, though, that the last two stories dissatisfied me in comparison to the preceding tales, mainly because it wasn't with Yalom as the therapist, rather a random (and fictional) Dr. Lash inserted with no prior introduction. The only thing that doctor made me realize was the fact that having Irvin D. Yalom in our story was a central point in the therapist-patient interactions. Before the out-of-nowhere insert of Dr. Lash, I was under the impression that the patients were the ones that made the story so worthy. But after reading Dr. Lash's average therapy with his patients, it made me appreciate and look at Yalom's approach through new eyes. Dr. Lash feels like the therapist you’d meet in real life, whereas Irvin D. Yalom is the one you want to read about in books; the therapist that challenges your thought process and goes out of his way to make sure you’re both on the same page. It just goes to show that sometimes you got to see the bad to know that the good is underappreciated. But it still threw me off that we didn't receive a warning that the story was fictional until the afterword at the very end. A little heads-up that we were about to explore “the boundary between fiction and nonfiction” would've been much appreciated before I got into the story feeling confused as to who this Ernest Lash was.



On a more positive note, the shortest tale talking to his mother's ghost in his dream and the longest tale describing Irene's raw grief and laments is where I feel this collection really flourishes. I got answers to a questions I didn't even know I had. It’s what I hoped Yalom's writing would evoke out of me, as it did in his previous collection. He has my everlasting admiration in the Nonfiction area.

Lastly, the central theme of disentangling dreams and trying to make sense of them through analyzing every corner was an added bonus for me.

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September 13, 2019
The book "Mom and the meaning of life" was a mediocre or even weak work by the famous Dr. Yalom. In my opinion, the book was confusing and did not convey the author's message or the purpose of writing the book to the reader. In this work, Dr. Yalom has tried to tell the reader his experiences in the form of a story. So, in fact, Mr. Palom is both a writer and a professor. He tries to express the concepts of psychology in a simple language for the reader, but in my opinion, the book cannot be a universal work, in fact, the book is suitable for the American and European audience who, when faced with mental problems, usually turn to a psychologist or psychiatrist. they go to the doctor, perhaps the best example is Anthony Soprano in the famous Soprano series, who goes to a psychologist to solve physical and mental problems, and the viewer can understand how the psychologist can find the roots of a person's past memories Find his fear and face them with the patient.


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May 12, 2021
I recommend this book to you.
For those of you who are afraid of death and death is a distant and terrible category for you.
You, who are people of helping, and you who come to see yourself don't know how to get help, you don't know how to let others help you.
I recommend this book to those of you who feel that you have a painful and unbreakable chain with your mother and this chain is only bothering you.
And I recommend it to those who enjoy looking inside.

Many people say that these books, which are the narration of psychotherapy stories, are not suitable for ordinary readers, but I disagree. I say that you don't have to be a client or a therapist to learn to relate, to empathize, to care, to listen and give feedback.
Every relationship we experience, every conversation we are in, needs some kind of help... help for the progress of that conversation, the progress of that relationship. And for me, reading psychotherapy stories can help me achieve this goal.
Can I give an example? Read the sentence below:

I had violated one of the fundamental rules of psychotherapy, if you have nothing better to offer and substitute, do not take away the patient's psychological defenses.

I think it is important to know, it is important to know and not to do this even in relation to your friend. that people's defenses are worth more than you think. Why? Because I learned that everyone is at war every moment, and I shouldn't make things worse for them. I must not allow myself to push them to the brink. And maybe doing this small thing is a big step for all of us...

In my work, I have learned that those who fear death more than others are those who approach death with a large amount of unlived life. It is better to use all life. To die leave nothing but dross, nothing but a burnt castle.

At the time of 21st Ardibehesht one thousand four hundred

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Yalom's approach in the stories of this collection is a different and risky approach in my opinion. The main attention is focused on the therapist's learning in the treatment process; That is, what the patient can learn to treat hunger. The main root of this way of thinking is also revealed in Mukharah, that Yalom wants to stand against the orthodox and mechanical reading of psychotherapy and offer a more dynamic method. The big danger is questioning the credibility of psychotherapy and considering it unscientific; A problem that is even mentioned at the end of the book. However, Yalom has tried to tell the facts and narrate both a lesson and a story for the reader

Regardless of the slow rhythm and the educational look of the beginning stories, although even the longest of them had many points to learn in the middle of the book, the two fictional stories at the end of the book were more interesting to me. Especially the final science fiction story, which had an interesting and different way of thinking, and maybe even for me it was unexpected to hear it from Yalom's language. In a way, Yalom proved that he is perhaps more capable of creating psychotherapy scenes and expressing their complexities in the form of fictional stories, than in narrating real adventures. And maybe his stories about Nietzsche and Schopenhauer are famous for this reason

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September 27, 2020
I don't know why I couldn't connect with this book, unlike the books I had read from Yalom. Maybe the topic was repetitive for me, or maybe it wasn't translated well, or maybe I wasn't in a good position to read this book.
I was
really upset that I could not get any connection with this book and reading it was a waste of time.

==
Momma And The Meaning Of Life: Tales of Psycho-therapy Kindle Edition
by Irvin Yalom (Author)  Format: Kindle Edition
4.5 out of 5 stars    227 ratings
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This classic medium, first popularised by Freud and, more recently, by Oliver Sacks and Yalom himself, provides a fascinating insight into the human condition and our search for happiness. Contains six absorbing case studies which reveal the intricacies our psychological landscapes. Provides a fascinating insight into the human condition and our search for happiness. Explores the unique dynamic of the relationship between therapist and client. Absorbing and deeply thoughtful, Momma and the Meaning of Life is a work of rare insight and imagination.
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4.5 out of 5 stars
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Top review from Australia
David Austin
4.0 out of 5 stars I love most of Yalom's work
Reviewed in Australia 🇦🇺 on 3 July 2015
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I must admit bias. I love most of Yalom's work.... he has a common sense style that is easy to access. This series of stories about Yalom's work with various clients provides a sense of the subtle ways in which some of the hidden rules we have in our unconscious can impoverish our lives and the strange pathways by which these are sometimes uncovered. Anchoring his thinking in four "dilemmas" makes for a helpful framework for the reader to navigate by. If the way that people are sometimes healed is of little interest to you then this is not the book for you.
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StevieB
5.0 out of 5 stars Typical Yalom..
Reviewed in the United Kingdom 🇬🇧 on 23 September 2021
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Now if you’re a fan of Irvin D. Yalom you’ll enjoy reading his case studies and the pace in which his books flow from one study to the next.

Momma and the meaning of life is no different and Yalom gives a glimpse of his fascinating world and that of his cases.

There are six case studies to get your teeth into and Yalom in his usual way of storytelling doesn’t disappoint as you’ll find yourself mulling over each case with a sense of voyeurism as though you are peeking through a curtain while eavesdropping.

I read this on a long haul flight and found myself absorbed, which is no bad thing with a nice G&T for company..
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5.0 out of 5 stars What hold does your mother still have over you - analyse your dreams of her.
Reviewed in the United Kingdom 🇬🇧 on 21 May 2020
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I was surprised that Yalom had issues about his mother who was dead but who still held a hold over his life that he examines in this book. It made me look at the expectations my mother had for me and now I too will examine my dreams about her - she is also dead- to see the hold she still wields in my life. It also looks at similar issues that have arisen from his clients. Always something to gain from reading Yalom's books and may clear up issues you didn't know you had, always a positive.
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S R Le Marquand
4.0 out of 5 stars Arrivd in good condition
Reviewed in the United Kingdom 🇬🇧 on 23 September 2020
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Was easy to order and arrived in good condition. Arrived later than expected (due 9th came on 20th) but I didn't need it urgently so all was ok.
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4.0 out of 5 stars Truly insightful into human troubles.
Reviewed in the United Kingdom 🇬🇧 on 8 September 2017
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Dr Yalom's books never fail to deliver insight into human concerns and fears about living the life as a human. Many insights cause the reader to reflect deeply into their own troubled and damaging thought patterns. Nothing is off limits with Dr Yalom's own life story and this adds credibility to his counselling room accounts and subnotes. Respect and value his writings and his professional observations.
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Marika Welstead
5.0 out of 5 stars 5
Reviewed in the United Kingdom 🇬🇧 on 15 December 2018
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An excellent introduction to modern psychotherapy from the person -centred perspective. Irvin is,a master at working with the here and now and reminds usthat the best work is always done when there is full trust by the client and the therapist.
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폴라와의 여행 - 삶과 죽음, 그 실존적 고뇌에 관한 심리치료 이야기 
어빈 D. 얄롬 (지은이),이혜성 (옮긴이)시그마프레스2006-12-05
원제 : Momma and the Meaning of Life: Tales of Psychotherapy (1999년)


책소개

책에 실린 여섯 가지 심리치료 이야기는 얄롬이 직접 치료했던 사례를 기초로 한 것이다. 얄롬은 인간 심리를 대담하게 파헤치고 환자의 변화뿐만 아니라 치료자의 변화도 추구하고 있다.

'엄마와 삶의 의미'에서는 어머니와 유령과의 대화를 통해 가족 관계과 미치는 영향을 되짚어보고, '폴라와의 여행'에서는 어브와 폴라와의 심리치료 과정을 보여준다. '매그놀리아의 위로'는 고통받는 사람이 오히려 다른 사람을 위로해 주는 과정에서 변화하는 사람과 변화시키는 사람 모두에게 나타나는 효과를 보여준다.

또한 '일곱 가지 슬픔 치료 강의'에서는 치료자 어브와 배우자와 사별한 아이린이 긴밀한 소통을 하면서 함께 치료법을 찾아 가는 과정을 담았다.

목차
역자 서문
감사의 글

1. 엄마와 삶의 의미
2. 폴라와의 여행
3. 매그놀리아의 위로
4. 일곱 가지 슬픔 치료 강의
5. 이중 노출
6. 헝가리 고양이의 저주

작품 해설
작가 노트

책속에서
'나는 모든 것을 기억하요. 아래층에서 울리던 전화벨 소리, 빨간색과 하얀색의 술이 달린 내 목욕 가운, 전화가 걸려 있는 부엌 구석진 방으로 내려갈 때 철썩거리던 양털 슬리퍼 소리, 내 손에 부드럽게 미끄러지던 층계 나무 난간, 나보다 먼저 이 집에 살았던 하버드와 래드클리프 학생들의 손으로 이 나무 난간이 이렇게 부드럽게 되었을 것이라고 생각하던 나 자신을 기억해요.

그러고 나서 남자의 목소리, 앨런이 죽었다는 소식을 내가 놀라지 않게 알려 주려고 노력했던 그 낯선 남자의 목소리. 나는 구석방의 경사진 유리창을 바라보면서 몇 시간을 앉아 있었어요. 나는 지도 옆 마당에 쌓인 거무스름한 눈덩이가 무지개 빛깔을 띠고 있었던 것을 볼 수 있어요.' - 본문 118쪽에서  접기
추천글
이 책을 추천한 다른 분들 : 
김형경 (소설가) 
 - 소중한 경험 (사람풍경 刊)
저자 및 역자소개
어빈 D. 얄롬 (Irvin D. Yalom) (지은이) 
저자파일
 
신간알리미 신청
스탠퍼드대학교 정신과 명예교수인 어빈 D. 얄롬은 국제적인 베스트셀러로 알려진 『나는 사랑의 처형자가 되기 싫다』, 『치료의 선물』, 『비커밍 마이셀프』, 그리고 『니체가 눈물을 흘릴 때』 등의 저자이다.
최근작 : <죽음과 삶>,<입원환자의 집단 정신치료>,<삶과 죽음 사이에 서서> … 총 174종 (모두보기)
이혜성 (옮긴이) 
저자파일
 
신간알리미 신청
한국상담대학원대학교 총장
이화여자대학교 명예교수
서울대학교 사범대학 졸업
미국 버지니아대학교 교육학 박사(상담자교육 전공)
서울여자대학교, 이화여자대학교 교수 역임
한국청소년상담원 원장 역임

저서
여성상담
삶·사람·상담
문학상담
사랑하자 그러므로 사랑하자
아름다움은 영원한 기쁨이어라
내 삶의 네 기둥

역서
쇼펜하우어, 집단심리치료
폴라와의 여행: 삶과 죽음, 그 실존적 고뇌에 관한
심리치료 이야기
카우치에 누워서
보다 냉정하게 보다 용기있게
어빈 D. 얄롬의 심리치료와 인간의 조건
매일... 더보기
최근작 : <문학상담> … 총 15종 (모두보기)

마이리뷰

     
심리여행을 떠납니다~ 새창으로 보기 구매
얄롬선생님과 함께 심리여행을 떠나보려 합니다~올해 첫 책으로 제 자신에게 주는 선물입니다~ 삶과 죽음, 그 실족적 고뇌에 관한 심리치료를 떠납니다~
나비의겨울 2013-02-18 공감(0) 댓글(0)
Thanks to
 
공감
     
소설같은 사례분석 새창으로 보기
여섯가지 정신치료의 사례가 나오는데 대부분 실제 사례에 근거했다고 하며 특히 몇 부분은 허구적 요소를 매우 적게 포함하고 있다고 한다.
죽음을 앞둔 또는 죽음을 애도해야할 환자들의 얘기가 나온다. 개인치료와 집단치료장면 모두가 소개된다. 두 가지 치료 모두 얄롬의 주장대로 지금 여기를 철저히 강조한다. 이야기중 남편과 사별한지 3년이 지났지만 여전히 힘들어 하고 있는 한 환자의 얘기가 나오는데 진정한 애도와 궁극적인 극복이란 무엇일까 많은 생각을 하게 한다. 단기집단치료에 대한 얘기도 매우 인상적이었다. 
가장 충격적인 얘기는 다섯번째 얘기인데 치료자가 환자와의 면담에 대한 인상을 녹음한 테이프를 실수로 환자에게 전해주게 되어 환자가 모두 듣게 된다는 엄청난, 정말 생각하고 싶지도 않은 그런 재앙적인 사건이 일어난다. 치료자의 엄청난 부정적 역전이를 모두 알게된 환자와 환자가 그 내용을 알고 있다는 것을 모르고 있는 치료자와의 흥미진진한 면담이 뒤이어 등장하는데 끝내 환자는 그 사실을 밝히지 않지만 치료자는 자신의 역전이를 솔직하게 인정하며 환자가 치유되는 결론에 이른다. 지금 여기에서 치료자와 환자에게 일어나는 모든 것을 환자는 물론 치료자도 점차 인정하게 되며 서로가 치유되는 과정을 보여준다. 
얄롬의 책은 읽으면 읽을 수록 깨닫는게 많아지며, 식상함과는 거리가 멀고, 두 번 세 번 다시 읽게 만드는 책이다.

- 접기
dr4mind 2014-08-21 공감(0) 댓글(0)
Thanks to
 
공감



2022/10/23

Mindful America: The Mutual Transformation of Buddhist Meditation and American Culture: Wilson, Jeff

Amazon.com: Mindful America: The Mutual Transformation of Buddhist Meditation and American Culture: 9780199827817: Wilson, Jeff: Books:






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Mindful America: The Mutual Transformation of Buddhist Meditation and American Culture 1st Edition
by Jeff Wilson (Author)
4.3 out of 5 stars 24 ratings


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Table of Contents
Introduction: Waking Up in Mindful America
1. Mediating Mindfulness: How Does Mindfulness Reach America?
2. Mystifying Mindfulness: How is Mindfulness Made Available for Appropriation?
3. Medicalizing Mindfulness: How is Mindfulness Modified to Fit a Scientific and Therapeutic Culture?
4. Mainstreaming Mindfulness: How is Mindfulness Adapted to Middle-Class Needs?
5. Marketing Mindfulness: How is Mindfulness Turned into a Commercial Product?
6. Moralizing Mindfulness: How is Mindfulness Related to Values and Worldviews?
Postscript: Making Sense of Mindfulness
Bibliography
Notes
Index



Thirty years ago, "mindfulness" was a Buddhist principle mostly obscure to the west. Today, it is a popular cure-all for Americans' daily problems. A massive and lucrative industry promotes mindfulness in every aspect of life, however mundane or unlikely: Americans of various faiths (or none at all) practice mindful eating, mindful sex, mindful parenting, mindfulness in the office, mindful sports, mindfulness-based stress relief and addiction recovery, and hire mindful divorce lawyers. Mindfulness is touted by members of Congress, CEOs, and Silicon Valley tech gurus, and is even being taught in public schools, hospitals, and the military.

Focusing on such processes as the marketing, medicalization, and professionalization of meditation, Jeff Wilsonreveals how Buddhism shed its countercultural image and was assimilated into mainstream American culture. The rise of mindfulness in America, Wilson argues, is a perfect example of how Buddhism enters new cultures and is domesticated: in each case, the new cultures take from Buddhism what they believe will relieve their specific distresses and concerns, and in the process create new forms of Buddhism adapted to their needs. Wilson also tackles the economics of the mindfulness movement, examining commercial programs, therapeutic services, and products such as books, films, CDs, and even smartphone applications.

Mindful America is the first in-depth study of this phenomenon--invaluable for understanding how mindfulness came to be applied to such a vast array of non-religious concerns and how it can be reconciled with traditional Buddhism in America.




The Making of Buddhist Modernism

David L. McMahan
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McMindfulness: How Mindfulness Became the New Capitalist Spirituality


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Editorial Reviews

Review

"The definitive catalogue of the ways 'mindfulness' is being used by Americans."--Journal of the American Academy of Religion


"Feature[s] a superb bibliography of contemporary English-language writings on mindfulness...Recommended."--CHOICE



"This book [is] fascinating, eye-opening...I hope that the makers of the mindfulness movement will read [this] and consider its implications for their work and for Buddhism in America. I hardly need add that all scholars of contemporary Buddhism and of American history should do the same."--H-NET



"[A] compelling study."--Journal of Religion


"But true to his word, Wilson never indulges in speculation about whether or not mindfulness delivers on its professed benefits. His unsparing account instead amounts to a spirited cross-examination of everything 'mindful' in America."--Tricycle Magazine



"Despite its intended scholarly audience, this is an accessible and remarkably jargon-free study. Wilson is clearly not a reluctant writer, and his prose is clear without being reductive or dry. The readability, and thus possibility of a larger, non-academic audience, is due in large part to the fantastic organization of his argument. He makes his case clearly and forcefully, without treading into repetition."--Winnipeg Free Press



"Mindful America could not be more timely: mindfulness is widespread, at its height of its influence, and significant both in terms of the history of American religion and of Buddhism. This book is well researched, thoughtfully conceived, provocative, intelligently theorized, and accessible to both scholarly and lay audiences. Any serious consideration of mindfulness in the West must address the issues Wilson brings up in this important book." --David L. McMahan, author of Buddhism in the Modern World



"This is a much-needed guide to the mindfulness movement that has moved onto central stage in American Buddhism over the course of the last two decades. Jeff Wilson demystifies the current mindfulness vogue by setting it in historical perspective and providing insightful analyses of the way in which an Asian Buddhist religious practice and value has been spiritualized, medicalized, psychologized, and secularized as it has been reshaped to address the needs of middle class Americans. General readers, practitioners, teachers, authors, and promoters alike will value Wilson's insights into the way in which mindfulness as a technique to address suffering has come to mean many different things for many different people. Wilson again shows himself to be the leading interpreter of the American Buddhist scene." --Richard Seager, Bates and Benjamin Professor of Religious Studies, Hamilton College



"In this well-honed study, Jeff Wilson explores the mindfulness movement in the context of modern American religion and culture. As he does so, we are invited to reflect upon the multi-faceted phenomena of religious transformation, appropriation, and commodification of old world meditation techniques and new world realities. An engaging and enlightening read." --Jan Willis, author of Dreaming Me: Black, Baptist and Buddhist-One Woman's Spiritual Journey



"Mindful America is a superb study by Jeff Wilson, scholar of American religion, that situates the practice of mindfulness within the lineage of American religious movements. What makes this movement unique, of course, is the central focus on the traditionally Buddhist practice of mindfulness... The study has both breadth and depth―appropriately encompassing of the broad expanse of mindfulness practice yet specific enough to avoid reckless generalization that neglects the nuance and subtlety of mindfulness in America today. No stone is left unturned as Wilson seeks to understand mindfulness in the broadest possible contexts―in light of the aforementioned American cultural tropes―alongside some of its benevolent and dastardly particulars: from mindfulness for suicidality to mindfulness for sex. In the end, it represents an ideal example of the study of religion in America." --U.S. Studies Online



"In Mindful America, Wilson explores the origin of the mindfulness movement. The book offers one of the first critical descriptions of the movement, which is focused on more that the movement's practices... Mindful America does a very good job in exploring the mindfulness movement." --Metapsychology




About the Author

Jeff Wilson is Associate Professor of Religious Studies and East Asian Studies at Renison University College (University of Waterloo). He is the author of Mourning the Unborn Dead: A Buddhist Ritual Comes to America (2009) and Dixie Dharma: Inside a Buddhist Temple in the American South (2012).



Product details
Publisher ‏ : ‎ Oxford University Press; 1st edition (August 1, 2014)
Language ‏ : ‎ English
Hardcover ‏ : ‎ 280 pages

#9,189 in Meditation (Books)Customer Reviews:
4.3 out of 5 stars 24 ratings


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4.3 out of 5 stars


Top reviews from the United States


SkepticMeditations

4.0 out of 5 stars How has Asian religion been adapted for mainstream America?Reviewed in the United States on April 10, 2015
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Mindful America is an exploration of the mindfulness phenomena, concerned with large-scale trends that can be observed within the movement, and the forces behind these trends.

Wilson argues that mindfulness over the last three decades has gone from an obscure Asian religious technique to a widely touted panacea and a serious money making industry. Today, mindfulness is touted as a cutting edge technique said to produce everything from financial success to mind blowing orgasms.

This 260 page book is well-researched and easy to read for the lay person. I'd give this book three stars for writing style but four stars for the author's leading-edge research in this wildly popular phenomena, the mindfulness movement in America.

Wilson’s treatment of his subject is often predictable and formulaic. Sometimes his critiques of the movement's advocates get repetitive chapter to chapter. Nevertheless, he weaves hundreds of interesting facts, quotations, and sources from the mindfulness movement and addresses six questions.

Mindful America explores six questions under these chapter titles (I provide a few quotes from the chapters):

Chapter 1 Mediating Mindfulness: How Does Mindfulness Reach America?

In this classic presentation [of the Satipatthana Sutta] mindfulness is taught to the monks, not the general Buddhist community, and it is clearly associated with traditional transcendent monastic concerns, such as nirvana. Mindfulness meditation is to be pursued as a way to disengage from clinging to the everyday world of suffering and turn toward a rigorous discipline, resulting in breakage of the cycle of rebirth. p21

Chapter 2 Mystifying Mindfulness: How is Mindfulness Made Available for Appropriation?

For foreign religious practices to be successfully appropriated by mainstream American society, they need to be rendered spiritual and personal to best fit into the prevailing trends in religious orientation...Hinduism is appropriated as yoga, Islam as Sufi poetry, Daoism as tai-chi, Japanese folk healing as reiki, and Buddhism as mindfulness.

The historic authority over these practices of Asians, Middle Easterners, and other groups coded as non-white in American society must be dissolved so that white Americans can claim authority over them, an authority that issues from the fact that these are now self-evidently universal, spiritual, or medical practices available to all comers, which new constituencies have a right to use, and to sell, as they wish. p61-62

Chapter 3 Medicalizing Mindfulness: How is Mindfulness Modified to Fit a Scientific and Therapeutic Culture?

Buddhist monks were supposed to preach, chant, and performed blessings. Too much meditation was believed to cause mental illness. And, anyway, the proper Buddhist methods for dealing with psychological issues, sickness, and other health impairments were exorcism and chanting, not mindfulness. p76

Buddhist practice has been removed from the realm of religion and professionalized to become the property of psychologists, doctors, scientists, and diet counselors, to be engaged in by clients rather than believers, who are not expected to take refuge, read scriptures, believe in karma or rebirth, or to become Buddhist. p103

Chapter 4 Mainstreaming Mindfulness: How is Mindfulness Adapted to Middle Class Needs?

At the heart of OneTaste is Orgasmic Meditation (OM), a form of mindful clitoral stimulation that OneTaste devotees practice daily, either in a group setting or at one of the OneTaste centers, or at home if they have taken OneTaste workshops. As the OneTaste website states, “Practitioners experience benefits similar to other mindfulness practices such as sitting in meditation, as well as the well-known benefits associated with orgasm”. p122

[In] the Satipatthana and Mahasatipatthana Suttas...the Buddha tells the reader to think of one’s own body as a rotting, oozing corpse eaten by worms and disintegrating into its component parts. Mindful-eating authors never quote these passages. p118

Chapter 5 Marketing Mindfulness: How is Mindfulness Turned into a Commercial Product?

Here's nine of the many commercial mindful "products" discussed in the book:

Mindful Horsemanship: Daily Inspirations for Better Communications with Your Horse (sport)
Tennis Fitness for the Love of It: A Mindful Approach (sport)
OneTaste: female orgasm through the practice of Orgasmic Meditation (sex)
The Heart of Buddhist Meditation (religion)
The Mindful Brain (science)
Mindful Therapy (therapy)
Mindful Knitting (hobby)
Mindful Mints (breath freshener)
MindfulMayo Dressing and Sandwich Spread (food)

Chapter 6 Moralizing Mindfulness: How is Mindfulness Related to Values and Worldviews?

In mindfulness movement writings the present moment becomes both savior and heaven: the vehicle for salvation and salvation itself. As Thich Nhat Hanh asserts in You are Here: Discovering the Magic of the Present Moment: “The only moment in which you can be truly alive is the present moment. The present moment is the destination, the point to arrive at”. p174

...Mindful civil religion does not call for mandatory participation in mindful activities, radical changes to the economic structure, aggressive or combative politcial struggle, or class warfare. Rather, for many it is apparent that mindful capitalism will be sufficient, as will mindful politics, mindful consumption, mindful work, and so on. p183

We might call this secular religion, one devoid of the supernatural and the afterlife yet operating as a deep well of values, life orientation, and utopian vision. p185

Those who do attach morals to or derive values from their mindfulness practice are often people with a connection to a religious tradition, especially Buddhism. p185

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Mark J. Knickelbine

4.0 out of 5 stars A Fascinating Look at the Evolution of Buddhism in AmericaReviewed in the United States on December 18, 2014
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The first full look at the impact of Buddhism and the mindfulness movement on American culture makes for a fascinating and important read. Wilson tells the story of how both Asians and Westerners contributed to the evolution of Buddhism from a supernatural religion based in monasticism to a secular movement based on the personal benefits of meditation. As he relates, Buddhism has always been enmeshed in the economic and cultural dynamics of every society in which it existed; the "selling of mindfulness" in American market capitalism is an extension of that process. Wilson loves to detail some of the lurid ways mindfulness has been used to promote better sex, a better golf swing, better performance in the board room and on the battle field, etc. He sometimes overgeneralizes from these juicy tidbits, and paints the entire mindfulness movement with salacious characteristics as a result. Wilson also focuses on commercial marketing of mindfulness without observing the many free and low-cost resources available to those who wish to practice. And his conclusion that American mindfulness is a form of metaphysical religion akin to Christian Science was hard for me to swallow. But this book is indispensable for anyone who wants to know how the practices and ethics of Buddhism are changing American culture, and how Buddhism is being transformed in return. Plus it's fun to read!

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Nick Y.

2.0 out of 5 stars Not Bad! Some good points. Disappointing overall.Reviewed in the United States on March 31, 2015
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PROs:

- Claims to be an objective study;
- Plenty of facts and observations;
- Mentions many books that can orient one's research;
- Addresses an important social phenomenon;
- Quotes diligently various significant authors;
- The first two chapters are most informative.

CONs:

- Although the author claims to be objective (p.11: "In this book, I do not attempt to push a hard sell for any particular viewpoint on any particular part of the mindfulness movement, or the movement as a whole"), the overall tone is a slightly sarcastic one, and clearly but subtly leaning against the social value of mindfulness.

- Many inconsistencies. Very often it is hard to understand what Wilson is trying to say. I understand the need to be objective, and I certainly appreciate it, but clarity seems to suffer at the expense of the so-called "objectivity."

- Misunderstanding of mindfulness itself. For example, on page 118, Wilson quotes the Satipatthana, and openly demonstrates a misunderstanding of the quote: "In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, hearts, liver, diaphragm, etc... In this way he abides contemplating the body as a body internally, externally, and both internally and externally... And he abides independent, not clinging to anything in the world." Wilson interprets this quote as follows: "This traditional source for mindfulness practice advocates viewing the body as impure, full of guts and disgusting substances, and recommends detachment from - not love for and acceptance of - the body." Wilson clearly misses the point of the quote he himself mentions, which, rather than expressing aversion towards the body promotes equanimity. BIG difference.

- Overall, I found myself confronted with two alternating scenarios:
1. Ambiguity when the author tries to be "objective";
2. Gentle sarcasm when the author expresses his own opinions.

- One of Wilson's main point can be roughly expressed as follows: The mindfulness movement is a sneaky phenomenon that, although originates in Buddhism, seeks to deny its origins for marketing purposes.

It is a good book to read for the serious student of Mindfulness, the student who is planning on reading all the books there are on the subject, but it is certainly a waste of time if you are new to the subject. Most of the ideas could have been expressed in less than half the amount of words used.

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WH
3.0 out of 5 stars Readable but by no means a classic.Reviewed in the United Kingdom on June 29, 2015
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A slightly strange book in that its written by an academic really for academic consumption but will of course I suspect be ended up read mostly by practitioners of mindfulness themselves... so the readership will probably be keen practitioners, the author more ambivalent towards mindfulness.

On the plus side, this is a readable work with good chapters on how mindfulness reached America/the west from Asia and towards the end an excellent chapter on Morals and Values - including politics. It does sag however in the middle somewhat and tends towards a repetitive tone with 4 chapters looking respectively at Mystifying, Mecalising, Mainstreaming and Marketing Mindfulness - The language is big on the word 'appropriation' i.e. how mindfulness has been 'appropriated' in America... and mystified - when most would say 'demystified'. Of the three main streams of American mindfulness the author mentions - Jon Kabat-Zinn, Thich Nat Hanh and neo-Theravada (Vipassana, IMS, Sprit Rock etc) - The latter is largely ignored (perhaps because it might undermine his general thesis) and the most time is spent on MBSR with an emphasis on 'consumer mindfulness'. So one might argue that much of this book is taken up with the lighter end of the mindfulness spectrum - which I sense is probably intentional given the authors semi-critical stance.

On the whole I would have preferred more scope and less repetition but a worthy effort nonetheless on a subject that has not been greatly written about yet in academia or religious studies field.
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Mindful America: The Mutual Transformation of Buddhist Meditation and American Culture
by Jeff Wilson
 3.68  ·   Rating details ·  56 ratings  ·  11 reviews
Thirty years ago, mindfulness was a Buddhist principle mostly obscure to the west. Today, it is a popular cure-all for Americans' daily problems. A massive and lucrative industry promotes mindfulness in every aspect of life, however mundane or unlikely: Americans of various faiths (or none
at all) practice mindful eating, mindful sex, mindful parenting, mindfulness in the office, mindful sports, mindfulness-based stress relief and addiction recovery, and hire mindful divorce lawyers. Mindfulness is touted by members of Congress, CEOs, and Silicon Valley tech gurus, and is even being
taught in public schools, hospitals, and the military.

Focusing on such processes as the marketing, medicalization, and professionalization of meditation, Jeff Wilson reveals how Buddhism shed its countercultural image and was assimilated into mainstream American culture. The rise of mindfulness in America, Wilson argues, is a perfect example of how
Buddhism enters new cultures and is domesticated: in each case, the new cultures take from Buddhism what they believe will relieve their specific distresses and concerns, and in the process create new forms of Buddhism adapted to their needs. Wilson also tackles the economics of the mindfulness
movement, examining commercial programs, therapeutic services, and products such as books, films, CDs, and even smartphone applications.

Mindful America is the first in-depth study of this phenomenon--invaluable for understanding how mindfulness came to be applied to such a vast array of non-religious concerns and how it can be reconciled with traditional Buddhism in America.
(less)
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Published August 1st 2014 by Oxford University Press, USA (first published July 1st 2014)
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Carolyn Harris
Aug 09, 2022Carolyn Harris rated it really liked it
Shelves: healthy-living, philosophy, audiobooks
Thought provoking analysis of how Buddhist spiritualism developed into current ideas of mindfulness and how mindfulness has been interpreted in a variety of different contexts including healthy eating and workplace culture. The writing style is quite dense but covers a wide range of topics. The audiobook is well read.
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Chanelle
Oct 06, 2017Chanelle rated it liked it
This book was very informative but also highly critical of the modern Mindfulness Movement. While I agree with Wilson's perspective on the watering down of Buddhist practices to fit into the American mainstream, I'm not so sure I agree with his generally negative view of the overall impact. I would, however, recommend this title to anyone interested in the roots of the Mindfulness Movement (especially MBSR and other related programs). (less)
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Robert
Jun 06, 2019Robert rated it really liked it
Shelves: health
Meditation is becoming more and more popular in the US. Not only is it recommended by mainstream self-help gurus like Tim Ferriss, it is increasingly recognized by the medical community as a useful treatment for stress and PTSD.

I am a meditator too. I started experimenting with meditation about 2 years ago and I still try to meditate every day but before reading this, all the books I'd read on meditation were written to encourage Americans to meditate, e.g:

-Catching the Big Fish by David Lynch

-The Art of Living by S.N. Goenka

-Strength in Stillness by Bob Roth

-Where ever you go, there you are by Jon Kabat-Zinn

Wilson is not against meditation, but he does not advocate for it either, he only focuses on examining the spread of meditation in the US as a social phenomenon.

Some things I learned:

(1) He makes a big point of emphasizing meditation's Buddhist roots. Most Americans know that meditation has some vague religious roots, but books targeted towards Americans typically don't mention religion at all.

Wilson argues that meditation is very much an intrinsically Buddhist practice and that the fact that meditation popularizers don't mention this is very deliberate.

(2) It was extremely interesting seeing how Buddhism was packaged and sold to Americans.
-Aspects of Buddhism that were "weird" were deemphasized.
-Aspects of Buddhism that seemed "scientific" were emphasized.
-Meditation is presented as the ultimate self-help tool: something that will make you slimmer, happier, richer and all other desirable things.

(3) I was really surprised to learn that for most of history Buddhists thought of meditation as a difficult advanced technique meant for monks trying to achieve nirvana, not something easy for every housewife and office drone trying to manage their stress.

(4) I was very intrigued by the idea that "American Buddhism" is changing "Original Buddhism". The popularity of the American spin on Buddhism is filtering back to the source and is changing how Buddhism is practiced in Asian Buddhist communities.

Will meditation continue to increase in popularity in the US?

Will Americans become more familiar with "original buddhism" and correspondingly change their values?
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Russell Eric Dobda
Oct 27, 2020Russell Eric Dobda rated it liked it
Shelves: philosophy
Densely written book explores how Buddhism has been appropriated into America's "Mindfulness" movement through a systematic approach: Mystifying Mindfulness to strip it of religion and its Buddhist Roots so as to attract a wider audience, including Christians who think yoga is of the devil; Medicalizing Mindfulness to break its benefits down into digestible pieces with "scientifically proven benefits" that can be more easily consumed in the world of "self help," Mainstreaming Mindfulness to make it appeal to the middle class by even going so far as the concept of "mindful consumption" and "mindful luxury" or any other mainstream activity. Marketing Mindfulness gets the word out through western marketing methods, and Moralizing Mindfulness to tie the processes into western world views and even push some of them forward. The one part they left out is what this book is: Academicizing Mindfulness -- this is a very academically written book, but the concepts are enlightening and it's a good read for anyone in the "Mindfulness Industry" whether they by yoga teachers, youtube stars preaching mindfulness, or practitioners like myself who sell meditation albums that "distill" ancient practices into pieces more suited for western consumption. (less)
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ジェイミー
Sep 04, 2018ジェイミー rated it it was amazing
Shelves: psychology, religion-philosophy
"It's about time somebody wrote this!" - Not Jon Kabat-Zinn

The book is a thoughtful counterweight to the dominant influence of mindfulness in American culture. The author asks the reader to reflect on the cultural context and values from which mindfulness was originally derived in light of its contemporary usage. I think the book is important b/c it essentially highlights the mutual transformation of two societies and the incentives that keep those within each group from evaluating the consequences of such actions. As a psychologist and researcher of psychotherapies that incorporate Kabat-Zinn technology, I found Wilson's evaluation to be fair and, if anything, too kind to the possible consequence of what it means to extract core beliefs from a group of people while simultaneously diminishing elements it dislikes. (less)
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Shaun Terry jr.
Aug 26, 2017Shaun Terry jr. rated it it was amazing
This book should be required reading for anyone who wishes to take up mindfulness, meditation, Buddhism, or even just yoga. It does an excellent job of pointing out how it is that many of the very problems that mindfulness attempts to solve are actually made worse by the deployment of mindfulness. I've read no book that's clearer—or more interesting—on theses subjects. ...more
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Elizabeth
Jun 17, 2022Elizabeth marked it as to-read
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kylie (allegedly) 
Aug 05, 2019kylie (allegedly) rated it it was amazing
Shelves: research
jeff wilson TY!! ur gonna be bright big star in the dark dark night of my research paper
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Danny Stofleth
Sep 30, 2014Danny Stofleth rated it liked it
In his book, Wilson does a great job of critiquing the commercialization of mindfulness and sketching a history of the evolution of the concept. I particularly enjoyed his discussion of the rhetoric of science being applied in the Western world as a selling point.

However, there were many inconsistencies in the book that were frustrating. Wilson is a religious scholar and has significant knowledge in Buddhist studies, so it puzzles the reader when he seems to be ignorant about the most basic connections in Buddhist thought (for instance, that desire and insecurity are considered inherently linked rather than being separate concepts altogether, pg. 167).

I was also surprised at how poorly he misrepresented his argument about it being only Western mindfulness leaders pushing the "science" of mindfulness. This is definitely worthy of investigation, but in his quest to defame these leaders, he misrepresents the evidence by not citing non-Western authors, including the Dalai Lama's numerous commentaries on this exact point. He did such thorough research, but I got the impression he was purposefully ignoring evidence - in several cases - simply to further his arguments. He also cites random "mindfulness teachers" to support his points or poke fun at their "ridiculous" words, many times without explaining who they are or why their comments are relevant.

In general, it seemed like a very condescending attempt at a take-down of mindfulness, with particular defaming (and often puzzling) words aimed at popular mindfulness teachers, such as Thich Nhat Hanh, Jack Kornfield, and Jon Kabat-Zinn. There were parts where I wondered, "Why is this relevant?" On pg. 140, he attacks Jon Kabat-Zinn for posting his academic credentials in a bio on a book sleeve.

There are definitely some interesting parts to this book and some useful history. But having seen how often Wilson misrepresents the evidence, I'm hesitant to believe much of what I read, without authenticating it all through other sources. (less)
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Sarah
Oct 21, 2015Sarah rated it liked it
Shelves: read-in-2015
While this is largely an academic text (i.e. dry and sleep-inducing in several parts), the description of the evolution of the mindfulness movement in the US was thoroughly informative and interesting.



===
Journal of Global Buddhism Vol. 17 (2016): 25-31
Corresponding author: Per Drougge, Dept. of Social Anthropology, Stockholm University, per@drougge.eu
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International
License. http://creativecommons.org/licenses/by-nc/4.0/ ISSN 1527-6457 (online).
B o o k R e v i e w
Mindful America: The Mutual Transformation
of Buddhist Meditation and American Culture
By Jeff Wilson. Oxford: Oxford University Press, 2014, 280
pages. ISBN 978-0-19-982782-7 (hardcover), $29.95; ISBN
978-0-19-982782-4 (eBook)
Reviewed by Per Drougge, Stockholm University
he first thing to be said about Jeff Wilson’s latest book is that its appearance was
extremely well-timed. While several trend-spotting journalists and other
observers of the psycho-spiritual marketplace dubbed 2014 as “the year of
mindfulness,” the last couple of years have also seen an upsurge in critical engagement
with the mindfulness phenomenon. The number of lively debates provoked by articles
published in popular media also indicates a growing willingness—as well as the need—to
think critically about mindfulness and the global mindfulness industry. Mindful America is
the first book-length study of mindfulness as a social and cultural phenomenon, and with
its wide scope and accessible style, it is likely to become an important reference for
further discussions on the subject.
Wilson does not spend much time dealing with the various criticisms that have been
directed at the mindfulness movement by Buddhists, scholars, and theorists over the
years. In fact, he goes to great pains avoiding anything resembling a polemical stance.
The book is nevertheless structured around two basic assumptions on which not
everyone will agree. The first is that we can meaningfully talk about a singular
mindfulness movement, encompassing everything from the docile pieties of Thich Nhat
Hanh to masturbation manuals and MindfulMayo™. The second is that the proliferation
of mindfulness-labeled products and services is a paradigmatic example of how
Buddhism adapts to and gains mass appeal in a new host-culture by offering practical or
worldly benefits.
While certainly not unproblematic, I find these approaches to the subject matter both
refreshing and illuminating, for a number of reasons. The extremely inclusive view
(anyone using the word “mindfulness” for marketing purposes belongs to Wilson’s
mindfulness movement), effectively avoids the normative trap of deciding what is
proper or authentic mindfulness. Placing mindfulness firmly in the context of North
American Buddhism also brings into focus the close connections between “religious”
Buddhism and “secular” mindfulness and the many similarities which easily become
T
Per DROUGGE | 26
JOURNAL OF GLOBAL BUDDHISM | Vol. 17 (2016): 25-31
obscured by both the bells and smells of the former and the increasingly medicalized
language games of the latter. (Wilson does not explicitly make the point, but many of his
examples suggest that much of the mindfulness movement could be seen as extreme
forms of “modernist” Buddhism.)
The Introduction opens with a few examples illustrating how deeply mindfulness has
penetrated North American mainstream culture, followed by a discussion of how this
success story can be seen as the most recent example of the selective adaptations and
modifications by which Buddhism moves into new cultures. Drawing parallels both to
pre-modern China and contemporary Japan, Wilson emphasizes the importance of
practical benefits in these processes, and points out the peculiar irony at work in the
case of mindfulness. While sutra chanting and lucky charms have played an important
role for the dispensation of security, health, and prosperity among Asian Buddhists for
centuries, few contemporary North Americans have much faith in their power. Instead
they turn to meditation—a practice which only recently was divorced from a monastic
context and a rhetoric of asceticism, other-worldly aspirations, and magic.
As someone thoroughly exposed to the afterglow of the “reflexive turn” in the social
sciences, I was a little puzzled by the three-page section called “A Personal Reflection”
where the author describes the aims of his study and position vis-à-vis the mindfulness
movement. Wilson insists that he is “neither an advocate for nor an opponent of
mindfulness” (10) but a “chronicler and analyst,” (11) and he does this in a way which
seems to suggest that his theoretical commitments, biases, and personal reactions are
both unproblematic and irrelevant for his results. Although I sympathize with the refusal
both to define mindfulness (linked with the inclusive view mentioned above) and
evaluate its efficacy, I fail to understand how one could make a selection of empirical
material (most of it consisting of books, articles, and various electronic media)—much
less attempt an analysis of that material—without making judgments affected by such
factors as commitments, biases, and reactions. Or, to put it slightly differently, “trends”
and “storylines” do not simply “present themselves,” as Wilson suggests (12). Having
made this obnoxiously obvious point, I hasten to add that I often found the examples and
storylines in Mindful America both compelling and thought-provoking.
The rest of the book consists of six thematically arranged (and wittily alliterated)
chapters, followed by a Postscript. Each chapter focuses on a particular adaptation
process, and although these tend to overlap somewhat, resulting in some repetition, the
outline is generally clear and easy to follow.
Chapter one, “Mediating Mindfulness,” provides a historical background, highlighting a
few trends, events, and people of particular importance. The chapter begins with an
account of how the slightly quaint word “mindfulness” came to be the preferred
translation of sati/smṛti, followed by a description of how both the concept and practice
of mindfulness were understood within North American Buddhism prior to the 1970s.
The concluding sections focus on key individuals paving the ground for the subsequent
mindfulness boom (a handful of meditation teachers associated with the Insight
Meditation Society, Thich Nhat Hanh [whose best-selling The Miracle of Mindfulness was
first published in 1976], and Jon Kabat-Zinn) and swiftly summarizes how “mindfulness”
Review: MINDFUL AMERICA | 27
JOURNAL OF GLOBAL BUDDHISM | Vol. 17 (2016): 25-31
went from being part of a relatively obscure sub-cultural jargon to something very
different: a “basic part of the spiritual landscape of North America; authorized by
science, endorsed by Oprah, marketed by Buddhists, appropriated by self-help gurus”
(40). Here and throughout the book, Wilson provides the reader with an almost
mind-numbing abundance of examples of books (including Mindful Knitting) and other
commodities, such as Jurisght® (“the mindfulness-based teaching developed specifically
for law students and lawyers”). While such litanies can be an effective stylistic device,
they also tend to become tedious.
The chapter traces early western interest in mindfulness and Buddhist meditation back
to the lay-oriented reform movements in Southeast Asia known as modernist (or
Protestant) Buddhism, via figures like Nyanaponika Thera, Walpola Rahula, and various
teachers in the lineages of Ledi Sayādaw and Mahāsī Sayādaw. While this genealogy is
well-known to students of western Buddhism, it is a most welcome corrective to the all
too common claim that MBSR (Mindfulness Based Stress Reduction) and other forms of
mindfulness represent the “essence” of the Buddhist tradition as a whole. I was both
surprised and a little disappointed, however, that Wilson avoids the important question
as to why and how the particular interpretation of sati/mindfulness as “non-judgmental
awareness” and “bare attention” came to be dominant, and why it is so enormously
attractive today. While idea(l)s of pure apprehension and “living in the here and now”
were important features of Buddhist modernism (and fit nicely with both the
perennialism and the anti-intellectualism that are strong undercurrents of
contemporary “spirituality”), they are deeply problematic and have been criticized on
both epistemological and ethical grounds, from without and within the Buddhist
tradition.
Chapter 2, “Mystifying Mindfulness,” begins the book’s extended discussion of how this
particular understanding of a technical term in the Pali canon became such a powerful
floating signifier in late capitalism. The word “mystification” is not used in a Marxist
sense here, however, but refers to the way “Americans alter, diminish, obscure,
eliminate, or simply ignore the historic connection between Buddhism and mindfulness”
(44). A succinct summary of how this works is presented in the chapter’s conclusion:
 Buddhism is first made palatable via mindfulness in order to sell Buddhism.
 Mindfulness is then made palatable via eliminating Buddhism in order to sell
mindfulness.
 Mindfulness is finally made so appealing and denatured that it can be used to sell
virtually everything (including financial services and products like
MindfulMayo™.
A few examples of this mystification are discussed in some detail. Certain aspects of
Buddhist cosmology have been ignored or radically re-interpreted by proponents of
mindfulness, typically in the psychologizing way here exemplified by the way notions of
preta or “hungry ghosts” have become a widely used trope within mindfulness-related
discourses of addiction and eating habits. The process by which Buddhist meditation
Per DROUGGE | 28
JOURNAL OF GLOBAL BUDDHISM | Vol. 17 (2016): 25-31
practice has been transplanted from its pre-modern, monastic context is shown to have
had significant consequences for popular understanding of both mindfulness and
Buddhism in general. The ideal of renunciation has become thoroughly marginalized,
and even the intensive meditation retreat (still a common practice among lay-followers
of modernist forms of Buddhism) is extremely uncommon in the practice of secular
mindfulness (which, on the other hand, has created a market for books with titles like
5-Minute Mindfulness: Simple Daily Shortcuts to Transform Your Life). A final example is the
even more radical removal of any Buddhist context in the packaging of mindfulness—a
move which typically takes one of two distinct forms: either mindfulness depicted as a
core feature of any and all religious or spiritual traditions, or mindfulness presented as a
fundamental human faculty which, in itself, has nothing to do with any form of religion.
This final form of mystification is an important theme in Chapter 3, “Medicalizing
Mindfulness,” where the essential humanity of mindfulness is linked to an equally
radical re-contextualization of mindfulness “as a psychological technique intended to
provide physical and mental benefits” (76). Both strategies were necessary (if not
sufficient) for the remarkably successful infiltration of what is arguably a form of crypto
Buddhism into ostensibly secular spheres, such as public schools and hospitals.
Reasonably enough, the chapter focuses on the case of Jon Kabat-Zinn and the MBSR
technique, although the latter’s many offshoots (DBT, ACT, MBCT, MB-EAT, MBAT, MBRE,
et cetera) are also mentioned.
The ambiguous relation between (secular, medicalized) mindfulness and (religious)
Buddhism raises many interesting issues, including some that challenge the distinction
itself. The almost universal acceptance of MBSR as a biomedical, psychological technique
becomes even more striking when considering how up-front Kabat-Zinn has been with
his (crypto) Buddhist aspirations, and how shot-through the MBSR discourse is with an
eclectic, Buddhist jargon. Wilson does not follow this particular line of thought, but I
would suggest that this can, at least partly, be explained by two closely related
phenomena: current western buddhaphilia and the century-old idea that Buddhism is
less a “religion” than a kind of “science” (miraculously always in sync both with current
interests, e.g., evolutionary theory, quantum mechanics, or neuro science, as well as with
white, middle-class norms and values). Wilson does bring up a related point, though:
Kabat-Zinn (like quite a few other western Buddhists) seems to be fond of making a
subtly chauvinistic distinction between a naturalized “true Dharma” and “Buddhism”,
where the latter is seen as an inferior, distorted expression of the former, contaminated
by (Asian) cultural accretions.
Chapter 4, “Mainstreaming Mindfulness,” brings to the fore Wilson’s general point that
the current proliferation of mindfulness, in all its forms, is an example of how Buddhism
moves into new socio-cultural contexts and is itself changing in the process. By focusing
on the way a few, culture-specific issues haunting North American middle classes
(particularly eating and sex) are targeted by the mindfulness industry, Wilson
simultaneously demonstrates both the absurdity of the claim that mindfulness is a
timeless, universal practice and how fundamental Buddhist teachings can be
mainstreamed into almost complete inversions of their traditional forms.
Review: MINDFUL AMERICA | 29
JOURNAL OF GLOBAL BUDDHISM | Vol. 17 (2016): 25-31
Two examples stand out here: first is how an explicit suggestion to “heal one’s soul” (sic)
by “giving it what it craves” (sic) has found its way into a popular book on “mindful
eating.” Second is how the Theravāda practice of systematic contemplation of body
parts, carried out in order to cultivate revulsion and detachment, is given a very different
spin by advocates of “mindful sex.” Less spectacular, but arguably more significant, are
the ubiquitous references to innate, positive qualities that can be actualized and made
manifest through mindfulness practice, and which seem to suggest a soul-like essence or
atman. Although this “theology of human nature” as “unambiguously good” (170) is
brought up in a later chapter, it is a subject which deserves a more thorough treatment
as it is closely linked to popular ideas of mindfulness (and Buddhist) practice as a process
of de-conditioning (bringing us back to a supposed original and pure nature), rather than
re-conditioning (merely replacing current conditioning with another, more palatable,
form).
Chapter 5, “Marketing Mindfulness,” focuses on the commodification of mindfulness and
the various marketing strategies utilized for selling it in an increasingly competitive
market. As the thing itself (if there is such a thing—here it is simply described as “the act
of awareness”) cannot be packaged and sold, peddlers of mindfulness have to sell either
auxiliary products or their own expertise (or, in some cases, a combination of both).
As an example of the first category, Wilson describes the supplies for sale by companies
like DharmaCrafts and Dharma Communications (a wide range of familiar Buddhist
paraphernalia including a sublimely absurd item which has been around for at least 25
years now: a CD recording consisting of nothing except a long period of silence followed
by three chimes of a bell indicating the end of a meditation session) as well as the niche
offerings from OneTaste (a “female genitalia-oriented mindful sexuality organization”).
Another section, “Showing What Can’t Be Seen,” is devoted to an iconographic
mini-study of mindfulness-related book and magazine cover art. The section on
mindfulness expertise returns to one of several threads running through Mindful America:
how the authority to define and to teach mindfulness have moved away from the
monastic community, via lay Buddhist teachers, into the hands of people with
increasingly diverse backgrounds. This section is followed by a few, relatively lengthy,
examples of niched and branded mindfulness, ranging from Momfulness to the
controversial Mindfulness-Based Mind Fitness Training™ developed specifically to be
used by the US military.
Chapter 6, “Moralizing Mindfulness,” deals with values and worldviews commonly
expressed by the mindfulness movement. Wilson demonstrates once again how it would
be both futile and misleading to uphold a clear distinction between “religious” and
“secular” registers within the context of mindfulness. Using numerous examples, he
shows how a significant segment of the mindfulness movement “continues to operate in
a religious or quasi-religious fashion, despite its advocates’ insistence that it is not (or, at
least, need not be) connected to religion” (161). Wilson also suggests that mindfulness
has come to function as a kind of civil religion, “written into the teleological evolution of
the human race itself, destined to flower in democratic, freedom-loving societies such as
America. So America leads to mindfulness, and mindfulness in turn will save America”
(179). Juxtaposed quotes from Kabat-Zinn and his student Congressman Tim Ryan are
Per DROUGGE | 30
JOURNAL OF GLOBAL BUDDHISM | Vol. 17 (2016): 25-31
quite revealing in this respect. (More than once, these pages made me think of Slavoj
Žižek’s famous dictum about the “meditative stance” of western Buddhism being the
“most effective way for us to fully participate in capitalist dynamics while retaining the
appearance of mental sanity”.
1
Mindful America ends with a brief but dense Postscript, part summary, part deepened
theoretical engagement, part suggestions for further research, where each of the three
main sections easily could function as a starting-point for a comprehensive study.
Other observers have noted the emergence of a generic, eclectic kind of “American” or
“Western” Buddhism but, as far as I know, Wilson is the first to stress how important the
mindfulness phenomenon has been in this formation. In the chapter on mystification he
makes the cogent observation that “Hinduism is appropriated as yoga, Islam as Sufi
poetry, Japanese folk healing as reiki, and Buddhism as mindfulness” (61). In the
Postscript, he persuasively suggests that this understanding is having a profound
influence on already existing forms of Buddhism. (One typical example is how
mindfulness-style meditation has been introduced in the Jōdo Shin Buddhist Churches of
America.)
In the second section, Wilson expands the theoretical frame by considering how the
mindfulness movement fits into the context of North American religion as a whole,
arguing that it can be understood as an example of Albanese’s category “metaphysical
religion.” It is also suggested that mindfulness is a descendant of 19th century
phenomena like spirituality and liberal religion. This assertion that mindfulness (or
“western Buddhism,” for that matter) seems to fit so suspiciously well with pre-existing
religious traditions will likely seem troubling to some of its advocates. Wilson, however,
asserts that not only has Buddhist mindfulness benefitted from being assimilated into
already existing ways of thinking; those ways of thinking influenced what elements of
Buddhism were appropriated, “and without them Buddhism might be so thoroughly
foreign as not to be capable of finding a place here” (192).
The short and aptly titled third section, “All Things to All People,” highlights the
seemingly endless adaptability and heterogeneity of the mindfulness phenomenon, as
well as its often contradictory and more or less grandiose claims. While some critics
(myself included) have contended that “mindfulness” is an empty or “floating” signifier,
Wilson declares this amorphous nature a demonstration of the “central Buddhist insight
that all things are empty of self-nature, including every single element of Buddhism and
the tradition as a whole” (195), before listing a number of possible outcomes of
mindfulness. (Clearly, like other human practices, mindfulness can be used for many
different ends. Whether it actually accomplishes what it purports to do is another
question altogether, and I can only guess to what extent this final litany was written
tongue-in-cheek.)

1
Žižek, 2001, “From Western Marxism to Western Buddhism,” Cabinet Magazine, Issue 2
http://www.cabinetmagazine.org/issues/2/western.php, accessed 11/28/15].
Review: MINDFUL AMERICA | 31
JOURNAL OF GLOBAL BUDDHISM | Vol. 17 (2016): 25-31
Considering the amount of information packed into just under 200 pages of main text
(including a comprehensive list of suggestions for further research), it would be
uncharitable to complain about the inevitable lacunae. I have already mentioned a few
quibbles I have with Mindful America. A more substantial criticism has to do with its
impressionistic style. The book as a whole tends to stay on a descriptive level, and while
there are many interesting observations, these are often left undeveloped. I could be
wrong, of course, but I suspect Wilson’s non-judgmental, “objective” stance is to blame
here, as it is likely inhibiting a more far-reaching analysis.
Nevertheless, that last critique does not detract from the importance of this work.
Mindful America will be valuable not only for anyone interested in the mindfulness
phenomenon, but also for students of North American Buddhism and religious
appropriation in general.