I can remember coming home from my first Mindfulness Retreat. I was excited about this quiet internal space capable of so many positive things, Yet I could not ignore the accompanying feelings of anxiety. I garnered enough courage to call my religious leader. And he was not a local guy either. I got the big wig in the nation’s capital, DC. I would see him on the roster of Buddhist and sometimes Mindfulness conferences sitting on panels representing diverse Buddhist traditions.

I confessed, “I went to a Mindfulness Retreat, and I loved it. I want to continue but I don’t want to switch to another Buddhist sect.” He seemed puzzled, asking why I felt I had to choose. “Well, because they gave these Dharma talks and what they were discussing… It was related but it wasn’t the same as what we practice. For example, they talked about extinguishing desire, when we use desire as a fundamental tool for our spiritual growth.” He asked, "Did you go to a Mindfulness Retreat or a Buddhist retreat?" I thought for a moment and responded, “I guess it was both.”

For me that is the crux of the matter. What are we attending, practicing, proselytizing, marketing? Buddhism or Mindfulness. Are the two inextricably linked never to be separated? Why do they seem to come in the same package? Even if indirectly?

With further research I learned that in the retreat I attended many of these Mindfulness teachers practiced a form of Buddhism with roots in Burma. In that tradition contemplative practices had been preserved, handed down believer to believer, from generation to generation. Does this mean they own them? Are contemplative practices, mindfulness, observance of breath and self, found in other traditions? Emphatically yes, not only in Buddhist traditions but in pretty much all religions and spiritual traditions of the world. And on top of that, in traditions that are purposefully not religious. Practices like self-reflection and self-observation through meditation.

I remember studying how Jesus spent 40 days and nights in the garden, meditating and fasting along with his spiritual prayers. There are other examples. Native American ceremonies of fasting, dancing and sweat lodges, with deep meditation. The Aborigines of Australia have dream art that comes from deep contemplation, the Rastafarians hold meditative drumming Nyabinghi ceremonies and Quakers practice silence as an integral part of their lives and spiritual practices. So, perhaps, one could argue, the roots of Mindfulness go deeper than religious practice into the practice of being human. Perhaps this ancient activity has been forgotten in our modern age along with other practices and things we no longer remember. Maybe that’s why contemplation is so universally accessible to all kinds of people, no matter their gender, ethnicity, age, education or financial status.

As we move forward in this movement of mindfulness and contemplation. As these become common practices within our human culture, we may need to take a step back and breath, doing our best to not have it owned by any particular ancestor or tradition. Let’s marvel and give deep thanks that contemplation, in the form we study today has been preserved, in part, because of Buddhist traditions. Let’s appreciate that the Mindfulness pedagogy we commonly use in the west provides a common language that allows dialogue across multiple dialects, cultures, and contemplative practices. Let’s explore and be delighted in humankind’s use of contemplation through the ages, refusing to let it die. Perhaps this knowledge has reemerged now because it is so sorely needed. However, for those who we introduce Mindfulness to, let’s not ask them to become Buddhists directly or indirectly. Why? Because it alienates my friends that are Christian, Islamic and practitioners of other traditions, as well as those who do not have spiritual customs. And, because it lumps all Buddhists together into one generic monolithic pot of identity.

Mindfulness is an exciting and promising tool being re-introduced in our world. Let us find the brilliance of the tool itself without the westernized spiritual wrappings and trappings. This is especially important for those of us who live and practice in conservative areas. It allows more space to introduce these tools without the recipient being fearful of us seeking to convert their spirituality.

I’d like to make a comparison. As a musician I have played, performed and taught African djembe drumming and culture for over 30 years. Djembe drumming is considered one of the first instruments and music forms of human culture. In most western countries djembe drumming was outlawed for fear of slave uprisings. But a few kept the teachings, generation after generation, holding on to them until it could safely resurface. Today you find the artform and pedagogy all over the United States. In western countries you also find derivatives of drumming having creatively emerged from its suppression; tap dance, steelpans, jazz, some even say spoken word. Did you know drumming is found in every culture around the world? Does African drumming own drumming? Though it is imperative that we honor and respect lineage, I would offer drumming is a human activity.

To me this is similar to the case I make of Mindfulness pedagogy practiced in mainstream America. Its lineage must be honored and celebrated. And I repeat, through this westernization a common language has been established that can be used across diverse contemplative traditions. I look forward to the day there is a standard required course, The Buddhist Roots of Mindfulness in the United States and other Western Cultures MLD:101. Let us recognize and give thanks without feeling the need to join the sect, unless that is the program’s intent. Which is fine if it’s made clear.

These things must be sorted out as Mindfulness becomes increasingly mainstream, and its uses become more striated into education, healing, sports, arts and business. As the Mindfulness movement spreads into more communities of color, we cannot ignore that in these cultures, contemplative practices have held intrinsic community roles since ancient times. However, it was not called “Mindfulness” (except in ancient Yoga, the origin of the term Mindfulness). It is imperative to be culturally responsive, recognizing these multiple pedagogies at humanity’s Contemplative Supper Table. I do believe this would make for a much more interesting Eating Meditation.

Now, back to my story. In case you’re curious what my leader told me. He offered, “When I wake up at night and I can’t go back to sleep I do a body scan. When I get up in the morning and do my prayers, I chant Nam MyoHo Renge Kyo. I don’t see a conflict. My religious practice is my prayers. The body scan is not.” I have carried and pondered his response since I began my Mindfulness journey some 20 years ago and as his words have sat in community with my Buddhist practice of 50 years. Perhaps, at another time I will share more on these contemplative ponderings.

We Want a Seat at the Mindfulness Supper Table

How We Speak……. (Part 3 of the Black Woman’s Voice trilogy)