Reflections On The Potential Growth of Mindfulness Meditation in The Law

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WILLIAM GOLDMAN
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10/3/2011
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REFLECTIONS ON THE POTENTIAL GROWTH OF..., 7 Harv. Negotiation L....
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\u169\'3f 2011 Thomson Reuters. No claim to original U.S. Government Works.
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7 Harv. Negotiation L. Rev. 109
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Harvard Negotiation Law Review
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Spring 2002
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Mindfulness in the Law and ADR
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REFLECTIONS ON THE POTENTIAL GROWTH OF MINDFULNESS MEDITATION IN THE LAW
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Douglas A. Codiga
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Copyright \u169\'3f 2002 Harvard Negotiation Law Review; Douglas A. Codiga
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I. Introduction
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In his article, \u8220\'3fThe Contemplative Lawyer: On the Potential Contributio
ns of Mindfulness Meditation to Law Students, Lawyers and their Clients,\u8221\'
3f
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Professor Leonard Riskin candidly states that he does not know whether recent e
fforts to introduce mindfulness meditation to lawyers and law students are \u822
0\'3fharbingers of a larger movement or a few flashes in a few pans.\u8221\'3f
}
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If the potential benefits of mindfulness meditation described by Professor Risk
in are real, and if the efforts to bring these benefits to the legal profession
signal a larger movement, then mindfulness meditation may become a significant f
orce for positive change in legal education and the practice of law. This potent
ial will be lost, however, if these efforts are indeed merely a few isolated, if
inspired, ventures. It is therefore worthwhile to better understand key misconc
eptions about mindfulness meditation that may limit its appeal to lawyers.
\par
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}
}
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In this essay, I suggest that recent efforts to introduce mindfulness to the leg
al community may continue to be little more than \u8220\'3fa few flashes in a fe
w pans\u8221\'3f unless three potential misconceptions about mindfulness meditat
ion, lawyering and the teachings of Buddhism are firmly laid to rest. First, law
yers must understand that there is nothing mystical or otherworldly about mindfu
lness meditation.
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Both the theory and practice of mindfulness meditation are
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founded on, and compatible with, reason, analysis, and skepticism. Thus, attorn
eys who practice mindfulness meditation each morning before going to the office,
and at brief moments throughout the workday, are training their minds in a mann
er consistent with the use of reason and legal analysis in practicing law. Secon
d, it must be clear that the practice of mindfulness meditation requires no comm
itment to Buddhism.
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In his article, Riskin explains that although mindfulness meditation is based o
n the teachings of the Buddha, it can be undertaken with no commitment to Buddhi
st doctrine or ritual.
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This is true, as far as it goes, but for a lawyer considering mindfulness medit
ation this may not go far enough. It must be clear that there is no inherent con
flict between mindfulness meditation and pre-existing religious beliefs and orie
ntations, and that attorneys who go to church or to synagogue can also integrate
mindfulness meditation into their professional and religious lives with little
or no difficulty.
\par
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Finally, it must be equally clear that mindfulness meditation offers something m
ore than stress reduction and improved lawyering skills. Interested lawyers must
appreciate that mindfulness meditation is a proven method for cultivating deepe
r insights that touch upon the whole of a lawyer\rquote s life.
}
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For many lawyers, there must be convincing proof of the practical benefits of m
indfulness meditation before they will sit down in a quiet room and give it a tr
y. These practical benefits--whether stress reduction or improved listening and
negotiating skills--are tremendously important. Yet they may not be enough to st
imulate sustained and widespread interest in mindfulness meditation, especially
among already successful lawyers who may be skeptical about stress reduction met
hods and wary of what they perceive as another top-down professionalism initiati
ve.
\par
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}
}
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My purpose in this essay, then, is to build on Riskin\rquote s path-breaking and
astute exposition of mindfulness meditation in the law by clarifying these thre
e potentially limiting views about the relationship between mindfulness meditati
on, lawyering, and the teachings of Buddhism. I offer these reflections as a law
yer and law professor with relevant experience in law and contemplative practice
. This experience includes extensive involvement with the Law Program of the Cen
ter for Contemplative Mind in Society, a non-profit
}
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*111
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organization that has hosted a number of mindfulness meditation retreats for la
wyers and law students over the past several years,
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and personal experience as a law professor, lawyer, and former law student who
has maintained a regular meditation practice over the last fifteen years.
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Although my comments in this essay may be of interest to law students and law p
rofessors, they are directed primarily to practicing lawyers, especially those w
ho integrate methods of alternative dispute resolution (\u8220\'3fADR\u8221\'3f)
and negotiation in their law practices. There are strong indications that lawye
rs who practice ADR may be more open than others to considering the possible val
ue of mindfulness meditation.
}
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II. Mindfulness Meditation and Legal Reasoning
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In my work with the Contemplative Law Program, I have raised the topic of contem
plative awareness and meditation with a number of lawyers. Although many are rec
eptive and genuinely interested in learning more about meditation, the dominant
preconception I encounter is that meditation and lawyering are startlingly incon
gruous activities. I have found that the root of this reaction is the perception
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*112
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that meditation involves what may be described as \u8220\'3fclosing your eyes a
nd escaping to an imaginary place far removed from daily experience.\u8221\'3f

\par
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In his article, Riskin depicts mindfulness meditation as not only very different
from this but also as something that may improve one\rquote s lawyering skills.
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Nevertheless, lawyers may remain doubtful about mindfulness meditation--perhaps
rightly so--unless they are convinced that there is nothing otherworldly about
it, and that practicing mindfulness meditation is entirely consistent with the u
se of reason in the law. Simply put, mindfulness meditation must be thoroughly d
emystified to avoid this potential barrier to more widespread acceptance.
\par
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The Buddhist teachings underlying mindfulness meditation make it clear that mind
fulness meditation is this-worldly, discourages mystical states of mind, and is
compatible with the use of reason.
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Recourse to these teachings is appropriate because
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*113
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mindfulness meditation draws heavily from the Buddhist tradition,
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a large body of teachings exists,
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and as Riskin reports, mindfulness meditation has been used extensively in earl
y efforts to date to introduce meditation to the legal community.
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A. Mindfulness Meditation is Consistent with Legal Reasoning
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The use of reason in the law, or legal reasoning,
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is fundamental to the study and practice of law in our legal system. Although t
his proposition provokes little controversy, the nature and meaning of legal rea
soning is subject to extensive academic debate.
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}}}
}
This debate reaches far beyond the scope of this essay. For purposes of this di
scussion, I will broadly define legal reasoning as the use of analogical, deduct
ive, moral or other forms of reasoning to apply legal rules to facts to obtain l
egal results. Stated otherwise, legal reasoning is the general process of derivi
ng inferences from the general application of general propositions to particular
s.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F17289391248_ID0EMA}{\*\bkmkend co_footnoteRe
ference_F17289391248_ID0EMA}
17
}}}
}
Of significance here is that this
}
{\i1 \fs20 \cf20 \f2 \b1
*114
}
}
definition of legal reasoning does not equate legal reasoning with scientific s
yllogistic logic.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F18289391248_ID0EVA}{\*\bkmkend co_footnoteRe
ference_F18289391248_ID0EVA}
18
}}}
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0E3AAE_1}{\*\bkmkend co_g_ID0E3AAE_1}
Even this relatively non-controversial definition of legal reasoning, however, m
ay strike many lawyers as being at odds with the common perception that all medi
tation involves the deliberate cultivation of otherworldly, mystical states of m
ind. These otherworldly mental conditions, it is thought, seek to leave behind o
r transcend the world of ordinary experience and are the result of deliberate ef
forts in meditation to supplant ordinary experience with fantasy and paranormal
experiences. The sacred is considered not to be immanent, or found within daily
life experience, but transcendent or something beyond the here-and-now. This und
erstanding accords with the general perception that meditation is a means of sli
pping the bounds of reason.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F19289391248_ID0EMB}{\*\bkmkend co_footnoteRe
ference_F19289391248_ID0EMB}
19
}}}
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0ETBAE_1}{\*\bkmkend co_g_ID0ETBAE_1}
Buddhist teachings, however, mark the essential compatibility of mindfulness med
itation and reason through important attitudes and themes such as intellectual a
nd analytical ability, empiricism and experiential knowledge, and skepticism. Al
though one does not think and reason while practicing mindfulness meditation, a
keen intellect and sharp analytical abilities are valued. The early canonical te
achings emphasize that the purpose of meditation is to cultivate mental qualitie
s such as concentration, awareness, intelligence and the analytical faculty.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F20289391248_ID0EBC}{\*\bkmkend co_footnoteRe
ference_F20289391248_ID0EBC}
20
}}}
}
Meditation students are encouraged to simply observe, watch and examine their m
ental phenomena, and to refrain from criticizing or discriminating. \u8220\'3fYo
u are . . . a scientist. . . . Thus
}
{\i1 \fs20 \cf20 \f2 \b1
*115
}
}
you become detached and free, so that you may see things as they are.\u8221\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F21289391248_ID0EZC}{\*\bkmkend co_footnoteRe
ference_F21289391248_ID0EZC}
21
}}}
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj

{\*\bkmkstart co_g_ID0EADAE_1}{\*\bkmkend co_g_ID0EADAE_1}
Buddhist teachings similarly place high value on verifying religious experience
through empirical knowledge. Insights must be experienced and not taken on faith
. This \u8220\'3fscrupulous empiricism\u8221\'3f in Buddhism is compatible with
the pragmatic tenor of Western culture.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F22289391248_ID0EOD}{\*\bkmkend co_footnoteRe
ference_F22289391248_ID0EOD}
22
}}}
}
The Buddha constantly urged his followers to never adopt his teachings uncritic
ally, but to fully investigate them.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F23289391248_ID0ETD}{\*\bkmkend co_footnoteRe
ference_F23289391248_ID0ETD}
23
}}}
}
He insisted that his disciples test everything he taught them against their own
experience and take nothing on hearsay.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F24289391248_ID0EYD}{\*\bkmkend co_footnoteRe
ference_F24289391248_ID0EYD}
24
}}}
}
Skepticism toward Buddhist teachings was sanctioned and even encouraged.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F25289391248_ID0E3D}{\*\bkmkend co_footnoteRe
ference_F25289391248_ID0E3D}
25
}}}
\par
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \ql \fs20 \cf1 \f2 \li0 \b1
{\*\bkmkstart co_g_ID0EDEAE_1}{\*\bkmkend co_g_ID0EDEAE_1}
B. Mindfulness Meditation is Not Otherworldly or Mystical
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0ENEAE_1}{\*\bkmkend co_g_ID0ENEAE_1}
Although it differs radically, lawyers new to mindfulness meditation may conflat
e it with the conception that meditation is otherworldly and mystical. There may
be several reasons for the persistence of this view of meditation. Lawyers, lik
e others in society, may simply lack exposure to basic ideas about what meditati
on is.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F26289391248_ID0E2E}{\*\bkmkend co_footnoteRe
ference_F26289391248_ID0E2E}
26
}}}
}
The word \u8220\'3fmeditation\u8221\'3f is broad enough to accommodate several
}
{\i1 \fs20 \cf20 \f2 \b1
*116
}
}
different meanings.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F27289391248_ID0EFF}{\*\bkmkend co_footnoteRe
ference_F27289391248_ID0EFF}
27
}}}
}
The media may perpetuate the view of meditation as otherwordly and mystical. Th
e popularity of various forms of yoga, some of which involve meditation, may con
tribute to this perception. Whatever the cause, for many lawyers the act of \u82
20\'3fgathering in dimly lit rooms\u8221\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F28289391248_ID0EOF}{\*\bkmkend co_footnoteRe
ference_F28289391248_ID0EOF}
28
}}}
}
to meditate is considered the polar opposite of sitting down in a brightly lit
office or courtroom to do legal work.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F29289391248_ID0ESF}{\*\bkmkend co_footnoteRe

ference_F29289391248_ID0ESF}
29
}}}
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EZFAE_1}{\*\bkmkend co_g_ID0EZFAE_1}
Buddhist teachings underlying mindfulness meditation indicate that the goal of m
indfulness meditation is to \u8220\'3fsee the nature of things as they are,\u822
1\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F30289391248_ID0EIG}{\*\bkmkend co_footnoteRe
ference_F30289391248_ID0EIG}
30
}}}
}
however, rather than to cultivate a mystical or otherworldly mental condition.
As Walpola Rahula has explained, mystic states cultivated in meditation that are
\u8220\'3fmind-created, mind-produced, conditioned . . . have nothing to do wit
h Reality, Truth, Nirvana.\u8221\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F31289391248_ID0EZG}{\*\bkmkend co_footnoteRe
ference_F31289391248_ID0EZG}
31
}}}
}
Mindfulness meditation, a core discipline of the Buddhist path, rejects the cul
tivation of mystical, otherwordly states of mind as the goal of meditation pract
ice. Contemporary American teachers of Buddhism echo this skepticism toward myst
ical powers:
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
Astral travel, psychokinesis, and telepathy are just some powers that are often
described as being developed through spiritual practice. Astral travel, though,
will not end your suffering, and even the greatest psychic healer must eventuall
y get sick and die . . . . Omniscience and even omnipotence are associated with
some great saints and yogis and hence many people expect these as necessary resu
lts of spiritual development . . . . Not only are these powers different from wi
sdom, but they often become blocks to insight and understanding.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F32289391248_ID0EPH}{\*\bkmkend co_footnoteRe
ference_F32289391248_ID0EPH}
32
}}}
\par
}
}
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EZHAE_1}{\*\bkmkend co_g_ID0EZHAE_1}
In short, Buddhist teachings--from those of Siddhartha Gautama in India 2500 yea
rs ago to contemporary American teachers--clearly do
}
{\i1 \fs20 \cf20 \f2 \b1
*117
}
}
not support the common perception that meditation involves mystical, otherworld
ly experience. Although mindfulness meditation can be practiced with little or n
o knowledge of these teachings, they should help to dispel the doubts of lawyers
concerned that mindfulness meditation involves, in essence, \u8220\'3fclosing y
our eyes and escaping to an imaginary place far removed from daily experience.\u
8221\'3f
\par
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \qc \b1
{\*\bkmkstart co_g_ID0EVIAE_1}{\*\bkmkend co_g_ID0EVIAE_1}
III. Mindfulness Meditation Requires No Commitment to Buddhism
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0E6IAE_1}{\*\bkmkend co_g_ID0E6IAE_1}
Lawyers may also be unwilling to try mindfulness meditation unless it is clear t
hat it is compatible with pre-existing religious beliefs and orientations, and r
equires no commitment to Buddhism.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F33289391248_ID0EHJ}{\*\bkmkend co_footnoteRe
ference_F33289391248_ID0EHJ}

33
}}}
}
Thus far, the relationship between mindfulness meditation and Buddhism has been
deemphasized in efforts to introduce mindfulness to the legal community. Althou
gh there are valid and useful reasons for this,
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F34289391248_ID0ENJ}{\*\bkmkend co_footnoteRe
ference_F34289391248_ID0ENJ}
34
}}}
}
the lack of clarity may make some lawyers uncomfortable and reluctant to try mi
ndfulness meditation. Buddhist teachings, however, clearly demonstrate that it i
s compatible with other religious orientations. Moreover, mindfulness meditation
also does not conflict with other religious traditions insofar as it is a part
of an emerging form of agnostic or secular Buddhism that favors reason over fait
h and places little or no emphasis on religious beliefs, Buddhist or otherwise.
\par
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \ql \fs20 \cf1 \f2 \li0 \b1
{\*\bkmkstart co_g_ID0E3JAE_1}{\*\bkmkend co_g_ID0E3JAE_1}
}
{\i1 \fs20 \cf20 \f2 \b1
*118
}
}
A. Teachings of Buddhism
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EKKAE_1}{\*\bkmkend co_g_ID0EKKAE_1}
Buddhist teachings affirm that subscribing to Buddhist beliefs is not a prerequi
site to practicing mindfulness. This is consistent with the emphasis on individu
al effort in Buddhist teachings.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F35289391248_ID0EVK}{\*\bkmkend co_footnoteRe
ference_F35289391248_ID0EVK}
35
}}}
}
The goal in Buddhist thought is wisdom, and this wisdom is not necessarily achi
eved through belonging to a particular group, including a Buddhist group. As Rob
ert A.F. Thurman explains:
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
[I]n Buddhist . . . thought in general, delusion is the root cause of suffering,
and wisdom is the antidote for delusion, hence the root cause of liberation. Wi
sdom . . . is not accumulated instrumental knowledge, but is a special kind of s
uper-knowing, a knowing by becoming the known, by transcending the subject-objec
t dichotomy. Thus, liberation is achieved not by believing, not by participating
in any ceremony or belonging to any group, but by understanding in the deepest
possible way.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F36289391248_ID0EOL}{\*\bkmkend co_footnoteRe
ference_F36289391248_ID0EOL}
36
}}}
\par
}
}
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EYLAE_1}{\*\bkmkend co_g_ID0EYLAE_1}
A person practicing Buddhism can therefore practice other faiths without violati
ng any principle of Buddhism.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F37289391248_ID0EAM}{\*\bkmkend co_footnoteRe
ference_F37289391248_ID0EAM}
37
}}}
}
As one scholar explains, \u8220\'3f[a] person\rquote s theology was a matter of
total indifference to the Buddha. To accept a doctrine on somebody else\rquote
s authority was, in his eyes, an \u8216\'3funskillful\u8217\'3f state, which cou
ld not lead to enlightenment, because it was an abdication of personal responsib
ility.\u8221\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F38289391248_ID0ERM}{\*\bkmkend co_footnoteRe
ference_F38289391248_ID0ERM}

38
}}}
}
In short, the Buddha \u8220\'3fsaw no virtue in submitting to an official creed
.\u8221\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F39289391248_ID0E5M}{\*\bkmkend co_footnoteRe
ference_F39289391248_ID0E5M}
39
}}}
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EFNAE_1}{\*\bkmkend co_g_ID0EFNAE_1}
The compatibility of Buddhism and mindfulness meditation with other religious tr
aditions is further reflected in the number of publications devoted to this topi
c and in the experience of many who have tried mindfulness meditation. There is
a large and growing number of books and publications examining and relating Budd
hism to Christianity
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F40289391248_ID0EON}{\*\bkmkend co_footnoteRe
ference_F40289391248_ID0EON}
40
}}}
}
and Judaism.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F41289391248_ID0ETN}{\*\bkmkend co_footnoteRe
ference_F41289391248_ID0ETN}
41
}}}
}
These materials suggest the Buddhist tradition can be practiced alongside other
religious traditions. In
}
{\i1 \fs20 \cf20 \f2 \b1
*119
}
}
addition, mindfulness meditation can be and has been practiced by many who do n
ot embrace Buddhism as a religion. For example, the Chicago Bulls are not a Budd
hist organization, even though their former head coach, Phil Jackson, is widely
known to incorporate mindfulness in his coaching exercises.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F42289391248_ID0EDO}{\*\bkmkend co_footnoteRe
ference_F42289391248_ID0EDO}
42
}}}
}
Riskin chronicles a host of law students, professors and attorneys who have tak
en up mindfulness meditation in this manner.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F43289391248_ID0EIO}{\*\bkmkend co_footnoteRe
ference_F43289391248_ID0EIO}
43
}}}
}
And to date the Law Program has hosted five law retreats led exclusively by tea
chers of Buddhism who taught mindfulness meditation from the Buddhist tradition
to individuals with a variety of religious orientations.
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EROAE_1}{\*\bkmkend co_g_ID0EROAE_1}
The Law Program endorses and uses mindfulness meditation in part because lawyers
who participate in its law retreats can practice it without making a commitment
to becoming a Buddhist. The Center is not a Buddhist organization.
}
{\i0 \fs16 \cf1 \f2 \b0
44
}}}
}
It employs a variety of contemplative practices to encourage contemplative awar
eness in business and academics. The goal of the Center is to:
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
}
{\i1 \fs20 \cf20 \f2 \b1
*120
}
}
integrate contemplative awareness into contemporary life in order to help creat
e a more just, compassionate, and reflective society. The Center teaches contemp
lative practice at retreats and meetings in secular settings to help people chan
ge the way they understand the world and move toward more compassionate action .
. . . It is the Center\rquote s hope that these actions will increase the visib
ility and reveal the value of contemplative practice to greater society.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F45289391248_ID0EWP}{\*\bkmkend co_footnoteRe
ference_F45289391248_ID0EWP}
45
}}}
\par
}
}
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EAQAE_1}{\*\bkmkend co_g_ID0EAQAE_1}
In a correspondingly broad manner, the Center defines \u8220\'3fcontemplative pr
actice\u8221\'3f as:
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
an attempt to quiet the mind in the midst of the stress and distraction of every
day life in order to cultivate a personal capacity for deep concentration and in
sight. Although usually practiced in silence, examples of contemplative practice
include not only sitting in silence but also many forms of single-minded concen
tration, including meditation, contemplative prayer, mindful walking, focused ex
periences in nature, yoga and other contemplative physical or artistic practices
. We also consider various kinds of ritual and ceremony designed to create sacre
d space and increase insight and awareness . . . to be forms of contemplative pr
actice.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F46289391248_ID0EZQ}{\*\bkmkend co_footnoteRe
ference_F46289391248_ID0EZQ}
46
}}}
\par
}
}
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EDRAE_1}{\*\bkmkend co_g_ID0EDRAE_1}
The Center has used mindfulness meditation, which can be practiced with no parti
cular commitment to Buddhism, in each of the five law retreats to date because i
t is consistent with the Center\rquote s goals and its encompassing definition o
f contemplative practice.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F47289391248_ID0EKR}{\*\bkmkend co_footnoteRe
ference_F47289391248_ID0EKR}
47
}}}
\par
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \ql \fs20 \cf1 \f2 \li0 \b1
{\*\bkmkstart co_g_ID0ERRAE_1}{\*\bkmkend co_g_ID0ERRAE_1}
}
{\i1 \fs20 \cf20 \f2 \b1
*121
}
}
B. Rise of Agnostic or Secular Buddhism
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0E6RAE_1}{\*\bkmkend co_g_ID0E6RAE_1}
Mindfulness meditation also does not conflict with other religious traditions in
sofar as it is a part of an emerging form of agnostic or secular Buddhism that e
ven more strongly favors reason over faith and places little or no emphasis on r
eligious beliefs, Buddhist or otherwise. In recent years, proponents of \u8220\'
3fBuddhism without beliefs\u8221\'3f have written about and promoted what they t
erm an \u8220\'3fagnostic\u8221\'3f form of Buddhism that, in their view, is con
sistent with but does not rely on Buddhist doctrine or ritual.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F48289391248_ID0EKS}{\*\bkmkend co_footnoteRe
ference_F48289391248_ID0EKS}

48
}}}
}
This form of Buddhism is claimed to be more accessible to Westerners and more c
onsistent with the Western canon and its reliance on reason and logic. This view
is also reflected in the Dalai Lamas\rquote s recent efforts to develop and pro
mote an ethical system that is based on reason and not religious dogma.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F49289391248_ID0ERS}{\*\bkmkend co_footnoteRe
ference_F49289391248_ID0ERS}
49
}}}
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EYSAE_1}{\*\bkmkend co_g_ID0EYSAE_1}
This perspective suggests two things to lawyers who may consider practicing mind
fulness meditation. First, there are those within the Buddhist tradition (from w
hich mindfulness meditation is derived) who depict the tradition as one that rad
ically de-emphasizes beliefs. This lack of emphasis on beliefs further reduces p
otential conflicts between practicing mindfulness meditation and following other
religious paths. Second, the movement toward a \u8220\'3fBuddhism without belie
fs\u8221\'3f signals the rise of new forms of religiosity in the west that are a
menable to spiritual practice that may not be tied to specific religious traditi
ons.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F50289391248_ID0EIT}{\*\bkmkend co_footnoteRe
ference_F50289391248_ID0EIT}
50
}}}
\par
}
}
}
}
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{\ri0 \i0 \fs20 \cf1 \f2 \li0 \qc \b1
{\*\bkmkstart co_g_ID0EPTAE_1}{\*\bkmkend co_g_ID0EPTAE_1}
IV. Mindfulness Meditation and the Cultivation of Insight
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EZTAE_1}{\*\bkmkend co_g_ID0EZTAE_1}
A friend once asked Gandhi if his aim in settling in a poor rural village in Ind
ia to serve the villagers as best he could was purely humanitarian. Gandhi repli
ed, \u8220\'3fI am here to serve no one else but myself, to find my own self-rea
lization through the service of these
}
{\i1 \fs20 \cf20 \f2 \b1
*122
}
}
village folk.\u8221\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F51289391248_ID0ESU}{\*\bkmkend co_footnoteRe
ference_F51289391248_ID0ESU}
51
}}}
}
As Robert Aitken has explained, this question--which was not asked without mali
ce--goes to motivation.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F52289391248_ID0EXU}{\*\bkmkend co_footnoteRe
ference_F52289391248_ID0EXU}
52
}}}
}
The questioner voices the conventional suspicion of humanitarian generosity, an
d implies that Gandhi is really serving his own needs by behaving altruistically
. Gandhi replies from an unconventional point of view. As Aitken notes, \u8220\'
3f[f]or the questioner, humanitarianism seems unrealistic, and in effect, Gandhi
acknowledges this, agreeing in order to make a deeper point.\u8221\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F53289391248_ID0ELV}{\*\bkmkend co_footnoteRe
ference_F53289391248_ID0ELV}
53
}}}
}
Gandhi\rquote s deeper point is that the villagers clearly are serving him, and
that he is finding his own self-realization through his work with the villagers
.
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EUVAE_1}{\*\bkmkend co_g_ID0EUVAE_1}
Gandhi\rquote s response is instructive for lawyers who are interested in taking

up mindfulness meditation but who may misapprehend it as simply a tool for stre
ss reduction or improved listening and negotiation skills. While mindfulness med
itation may provide these and possibly other pragmatic benefits, it also offers
something more: the chance to cultivate self-realization through serving clients
and practicing the law.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F54289391248_ID0E6V}{\*\bkmkend co_footnoteRe
ference_F54289391248_ID0E6V}
54
}}}
}
The deeper appeal of mindfulness meditation to lawyers is its potential to conn
ect the day-to-day work of lawyering with insights that provide lasting meaning
into perennial questions about human existence.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F55289391248_ID0EEW}{\*\bkmkend co_footnoteRe
ference_F55289391248_ID0EEW}
55
}}}
}
Like Gandhi serving the villagers, these insights come not from metaphysical sp
eculation but through mindful legal work grounded in regular meditation practice
. For mindfulness meditation to be more widely embraced throughout the professio
n, this dual potential--pragmatic benefits plus deeper insights--must be clearly
understood and appreciated.
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EQWAE_1}{\*\bkmkend co_g_ID0EQWAE_1}
}
{\i1 \fs20 \cf20 \f2 \b1
*123
}
}
This deeper potential of mindfulness meditation comes into relief when mindfuln
ess meditation is contrasted against the various \u8220\'3fvectors\u8221\'3f of
the comprehensive law movement described by Riskin.
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F56289391248_ID0E3W}{\*\bkmkend co_footnoteRe
ference_F56289391248_ID0E3W}
56
}}}
}
Although it is reasonable to conclude that each of these vectors affords some m
easure of insight, and may incorporate methods similar to mindfulness meditation
, none of these vectors is primarily a contemplative practice. Mindfulness medit
ation, in contrast, is not a vector of the comprehensive law movement, but a con
templative practice drawn from a wisdom tradition (Buddhism) that has taken root
in the larger, non-legal society.
}
While many non-lawyers practice mindfulness meditation, only lawyers and those
in the law are likely to devote effort to therapeutic jurisprudence, collaborati
ve law, or any of the other vectors. The potential of mindfulness meditation to
touch the whole of a lawyer\rquote s life sets it apart from these vectors, and
suggests its unique potential.
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EOXAE_1}{\*\bkmkend co_g_ID0EOXAE_1}
Similarly, it must be clear to interested lawyers that the potential depth affor
ded by mindfulness meditation resonates with deeper ideals in the law such as ju
stice and equality. One of the aims of the Contemplative Law Program is to allow
lawyers to reconnect with ideals of social and environmental justice through co
ntemplative practice. Such lofty ideals, which may have motivated one to enter l
aw school, can grow dormant on entering the profession. Stress reduction methods
and improved listening and negotiating skills, although valuable, may be percei
ved as lacking the depth and gravitas that corresponds to the recovery of these
ideals.
\par
}
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \qc \b1
{\*\bkmkstart co_g_ID0EDYAE_1}{\*\bkmkend co_g_ID0EDYAE_1}
V. Conclusion
\par
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0ENYAE_1}{\*\bkmkend co_g_ID0ENYAE_1}
Oliver Wendell Holmes remarked long ago that \u8220\'3fthe only cosmic possibili
ties I know anything about are the actualities.\u8221\'3f
}
{\i0 \fs16 \cf1 \f2 \b0
{\*\bkmkstart co_footnoteReference_F57289391248_ID0E5Y}{\*\bkmkend co_footnoteRe
ference_F57289391248_ID0E5Y}
57
}}}
}
For today\rquote s lawyers, mindfulness meditation provides a straightforward,
practical method for the essential work of recovering deep meaning amidst the \u
8220\'3factualities\u8221\'3f of a busy work life, while at the same time delive
ring
}
{\i1 \fs20 \cf20 \f2 \b1
*124
}
}
practical benefits for individual well-being and improved lawyering skills. Ris
kin\rquote s article provides a comprehensive and valuable overview of this exci
ting development in the law. He has shown that a number of lawyers and law stude
nts have already embarked on an exploration of law and contemplative practice, a
nd that it is reasonable to conclude that their efforts will continue to yield p
owerful practical benefits.
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0ESZAE_1}{\*\bkmkend co_g_ID0ESZAE_1}
Yet lingering doubts about the implications of taking up mindfulness meditation
may prevent interested lawyers from delving further into this topic. It is possi
ble that the current blossoming of interest in mindfulness meditation will indee
d turn out to be little more than \u8220\'3fa few flashes in a few pans,\u8221\'
3f yielding altogether little light. Thus, it must be clear to interested attorn
eys that mindfulness meditation is not mystical or otherworldly, that one need n
ot become a Buddhist, and that, ultimately, mindfulness meditation allows for th
e cultivation of deep insights into fundamental questions about human life--in a
ddition to stress reduction and improved lawyering skills.
\par
}
}
}
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\ri0 \i0 \fs20 \cf1 \f2 \li0 \b0 \qj
{\*\bkmkstart co_g_ID0EN1AE_1}{\*\bkmkend co_g_ID0EN1AE_1}
A young law student\rquote s struggle to reconcile contemplative practice and li
fe as a lawyer points to the ultimate goal of current efforts to bring mindfulne
ss meditation into the law. Following a period of silent meditation at a recent
law retreat, the student shared with the other law retreat participants that he
was puzzled over how to \u8220\'3fapply\u8221\'3f contemplative practice to his
life as a future lawyer. As a lawyer, how do you apply mindfulness meditation to
your work? His epiphany was the realization that the goal is the reverse of thi
s. Rather than to apply mindfulness meditation as another skill or ability, the
goal is to fundamentally establish oneself in mindful awareness and then practic
e law from that place. This opportunity and challenge--for it is both--lies at t
he heart of current efforts to integrate law and contemplative practice by expos
ing lawyers to the practice of mindfulness meditation.
\par
}
}
}
}
}{
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Footnotes
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}\i0 \ri120 \fs20 \ql \cf1 \f2 \li120 \b0 \intbl \cell \intbl
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Visiting Assistant Professor, William S. Richardson School of Law, University of
Hawaii Manoa; M.A., 1991, Religion (Asian Religions), University of Hawaii Mano
a; J.D., 1994, William S. Richardson School of Law, University of Hawaii Manoa;
LL.M., 1999, Yale Law School; consultant and former Director, Contemplative Law
Program, Center for Contemplative Mind in Society. I wish to thank Damien P. Hor
igan, Steven Keeva, Heidi Norton, and Luci Yamamoto for their helpful comments a
nd suggestions.
\par
}
}
}
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\intbl
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Leonard L. Riskin, The
}
dType=Y&serNum=0289391244&pubNum=111958&originationContext=document&vr=3.0&rs=cb
lt1.0&transitionType=DocumentItem&contextData=(sc.Search)" }{\fldrslt
Contemplative Lawyer: On the Potential Contributions of Mindfulness Meditation t
o Law Students, Lawyers and their Clients, 7 Harv. Negot. L. Rev. 1 (2002)
[hereinafter Riskin, Contemplative Lawyer].
\par
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}
}
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
dType=Y&serNum=0289391244&originationContext=document&vr=3.0&rs=cblt1.0&transiti
onType=DocumentItem&contextData=(sc.Search)" }{\fldrslt
Id. at 45.
\par
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}
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\intbl
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3
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
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See infra notes 11-32 and accompanying text.
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\par
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
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See Riskin, Contemplative Lawyer, supra note 1, at 32.
\par
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}
}
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\par
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7
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
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I participated in the first-ever mindfulness meditation retreat for law students

, or law retreat, in October 1998 while a student in the LL.M. program at the Ya
le Law School. I subsequently served as the part-time Director of the Law Progra
m from 1999-2001 and currently am a consultant to the program. The views express
ed in this essay are mine alone and do not necessarily reflect the views of the
Center for Contemplative Mind in Society. The Law Program and law retreats are c
ited throughout Riskin\rquote s article. See, e.g., Riskin, Contemplative Lawyer
, supra note 1, at 34, 45.
\par
}
}
}
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8
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I began Zen Buddhist meditation practice in 1986 with Robert Aitken Roshi and th
e Diamond Sangha and have maintained a regular practice of daily meditation and
annual or semi-annual intensive retreats since that time. Prior to entering law
school in 1991, I completed a Masters degree in Asian Religions, with a focus on
Buddhist environmental ethics. I have been in private practice with full-servic
e law firms since 1994, concentrating in environmental law and civil litigation.
I have taught various environmental law courses and legal methods at the Willia
m S. Richardson School of Law, University of Hawaii Manoa, since 1996. I also te
ach meditation to inmates as a volunteer at a local correctional facility.
\par
}
}
}
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9
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Riskin\rquote s efforts to introduce mindfulness meditation to ADR lawyers have
met with significant interest. See Riskin, Contemplative Lawyer, supra note 1, a
t 36. Gandhi, perhaps one of the greatest exemplars of law and contemplative awa
reness, was a strong proponent of what is now termed ADR. See John Leubsdorf,
}
dType=Y&serNum=0112849740&pubNum=2999&originationContext=document&vr=3.0&rs=cblt
1.0&transitionType=DocumentItem&contextData=(sc.Search)#co_pp_sp_2999_925" }{\fl
drslt
Gandhi\rquote s Legal Ethics, 51 Rutgers L. Rev. 923, 925 (1999)
(noting Gandhi\rquote s \u8220\'3fdevotion to alternative dispute resolution\u8
221\'3f and quoting Gandhi who wrote that \u8220\'3fa large part of my time duri
ng the twenty years of my practice as a lawyer was occupied in bringing about pr
ivate compromises of hundreds of cases. I lost nothing thereby--not even money,
certainly not my soul.\u8221\'3f). Gandhi later urged the implementation of Arbi
tration Boards, which were to dispense \u8220\'3fpure, simple, home-made justice
,\u8221\'3f as part of a political boycott of the British-imposed Indian court s
ystem.
}
Id. at 930.
\par
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj

Riskin, Contemplative Lawyer, supra note 1, at 48-60.
\par
}
}
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11
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Scholars and commentators frequently acknowledge that there is a question as to
whether Buddhism is a religion or a philosophy and practical way of life. The ex
istence of this question itself strongly suggests Buddhist meditation practice m
ay have more to do with cultivating awareness in daily life than achieving mysti
cal states. Riskin notes that \u8220\'3fthe teachings on which mindfulness is ba
sed are as much a philosophy or a psychology as a religion.\u8221\'3f Riskin, Co
ntemplative Lawyer, supra note 1 at 32.
\par
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
The Thai legal scholar Sompong Sucharitkul acknowledges this question at the out
set of his study of law and Buddhism:
\par
}
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
The first question relates to Buddhism itself as a religion. Most Buddhists rega
rd the teachings of the Buddha as their religious guidance and principles to obs
erve. Some consider Buddhism as a philosophy, a practical way of life.
}
Although Buddhism may be different from other religions of the world in that the
conception of a supreme being such as God is singularly absent from the central
theme of the Buddha\rquote s teachings, nonetheless, Buddhism is generally rega
rded as a religion by historians and missionaries alike.

\par
}
}
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Sompong Sucharitkul,
}
1.0&transitionType=DocumentItem&contextData=(sc.Search)#co_pp_sp_1433_69" }{\fld
rslt
Thai Law and Buddhist Law, 46 Am. J. Comp. L. 69, 69-70 (1998)
[hereinafter Sucharitkal, Thai Law].
\par
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Buddhism is generally viewed in American law as a religion, despite lacking a no
tion of \u8216\'3fGod\u8216\'3f similar to that found in Judaism, Christianity,
and Islam. See, e.g.,
}
dType=Y&serNum=1970134245&pubNum=780&originationContext=document&vr=3.0&rs=cblt1
.0&transitionType=DocumentItem&contextData=(sc.Search)#co_pp_sp_780_358" }{\fldr
slt
Welsh v. U.S., 398 U.S. 333, 358 n.8 (1970)
(Harlan, J., concurring);
}
slt
U.S. v. Seeger, 380 U.S. 163, 174 (1965)
;
}
slt
Torcaso v. Watkins, 367 U.S. 488, 495 n.11 (1961)
; see also
}

.0&transitionType=DocumentItem&contextData=(sc.Search)" }{\fldrslt
Cruz v. Beto, 405 U.S. 319 (1972)
(per curiam); Damien P. Horigan, Of
}
drslt
Compassion and Capital Punishment: A Buddhist Perspective on the Death Penalty,
41 Am. J. Juris. 271, 273 (1996)
.
\par
}
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
The Buddhist scholar Robert A.F. Thurman argues that \u8220\'3f[s]ince wisdom is
the ultimate cause of awakening ... from ignorance, then [Buddhist] disciplines
and practices are educational in the classical sense.... No God can awaken some
one. No belief can awaken someone. No meditation can awaken someone. The individ
ual\rquote s transformative understanding is their [sic] awakening.\u8221\'3f As
such, the Buddhist tradition should be viewed \u8220\'3fessentially as an educa
tion tradition. In its essence and beginnings, it is not too religious in the us
ual sense of that word, i.e., focused on the transcendent, the sacred, concerned
with ultimate realities, warrants of meaning.\u8221\'3f Robert A. F. Thurman, M
editation and Education: Buddhist India, Tibet and Modern America 4 (1996) [here
inafter Thurman, Meditation and Education].
\par
}
}
}
}
}
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{\i0 \fs20 \cf1 \f2 \b0
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12
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
\par
}
}
}
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\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
rslt
13
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Buddhist scriptures, written in various Asian languages, are voluminous and take
up several shelves in a library. Most of these texts are written in Pali, a nor
th Indian dialect. About one hundred years after the death of the historical Bud
dha, Siddhartha Gautama, his followers recorded oral teachings from memory. Thes
e teachings became known as the Pali Canon or Tipitaka (or, \u8220\'3fThree Bask
ets,\u8221\'3f because when they were written down they were kept in three diffe
rent receptacles): (1) the Sutta Pitaka, or discourses, which consists of five c
ollections of sermons delivered by the Buddha; (2) the Vinaya Pitaka, or Book of
Monastic Discipline, which codifies the rules of the Buddhist Order, and (3) th
e Abhidhamma Pitaka, which is concerned with philosophical and doctrinal analyse
s. See Karen Armstrong, Buddha xiii-xvi (2001).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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14
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See Riskin, Contemplative Lawyer, supra note 1 at 33-45.
\par
}
}
}
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15
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
I use the phrases \u8220\'3fthe use of reason in the law\u8221\'3f and \u8220\'3
flegal reasoning\u8221\'3f synonymously. Although the former conveys the intende
d broad notion of reason in the law, the latter is less cumbersome and the accep
ted shorthand.
\par
}
}
}
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\intbl
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{\i0 \fs20 \cf1 \f2 \b0
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16
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
For a useful overview of this debate, especially as it relates to the method of
analogy, see Emily Sherwin, A
}
1.0&transitionType=DocumentItem&contextData=(sc.Search)#co_pp_sp_3039_1180" }{\f
ldrslt
Defense of Analogical Reasoning, 66 U. Chi. L. Rev. 1179, 1180-85 (1999)
. As described by Sherwin, analogical reasoning operates as follows: \u8220\'3fc
onfronted with an unsettled question, the judge surveys past decisions, identifi
es ways in which these decisions are similar to or different from each other and
the question before her, and develops a principle that captures the similaritie
s and differences she considers important. This principle in turn provides the b
asis for the judge\rquote s own decision.\u8221\'3f
}
}
Id. at 1179-80.
\par
}
}
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\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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17
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
David R. Samuelson,
}

drslt
Introducing Legal Reasoning, 47 J. Legal Educ. 571, 585 (1997)
[hereinafter Samuelson, Legal Reasoning].
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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18
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Critics of the method of analogy contend that \u8220\'3f[l]egal reasoning is not
hing more than reasoning ... about legal materials[.]\u8221\'3f Alan D. Hornstei
n, The Myth of Legal Reasoning,
}
dType=Y&pubNum=1187&cite=40MDLREV338&originationContext=document&vr=3.0&rs=cblt1
.0&transitionType=DocumentItem&contextData=(sc.Search)#co_pp_sp_1187_339" }{\fld
rslt
40 Md. L. Rev. 338, 339 (1981)
. Stated otherwise, \u8220\'3f[l]aw requires reasoning, but of perfectly ordinar
y kinds.\u8221\'3f Larry Alexander, The
}
drslt
Banality of Legal Reasoning, 73 Notre Dame L. Rev. 517, 533 (1998)
. This view seems to foreclose attempts to equate legal reasoning and purely mat
hematical reasoning. See
}
drslt
Russell L. Caplan, Book Review, 93 Harv. L. Rev. 817, 830-31 (1980)
(reviewing Neil MacCormick, Legal Reasoning and Legal Theory (1978)) (explainin
g that MacCormick steers \u8220\'3fbetween the Scylla of ultrarational naturalis
m and the Charybdis of irrational emotivism. If there are no absolutely right an
swers hanging from chains of pure deduction, there are at least rational argumen
ts governed by a definite sequence of intellectual operations.\u8221\'3f). See a
lso Samuelson, Legal Reasoning, supra note 17, at 585.
\par
}
}
}
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\intbl
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{\i0 \fs20 \cf1 \f2 \b0
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rslt
19
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
For example, Deepak Chopra, who has sold over ten million books on spiritual the
mes, claims that people can levitate and that he has flown a distance of over fo
ur feet while sitting in meditation. David Beers, It\rquote s All Good: The Appe
al of Deepak Chopra (May 10, 2001) at http:// www.salon.com/people/feature/2001/
05/10/allgood/index.html. \u8220\'3fWhat pulls people toward Chopra is their yea
rning to pull free of scientific rationality, or, more accurately, to escape the
unenchanted world that two centuries of the Age of Reason has bequeathed us.\u8
221\'3f Id.
\par
}
}
}
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\intbl
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{\i0 \fs20 \cf1 \f2 \b0
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20
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See Walpola Rahula, What the Buddha Taught 68 (1958).
\par
}
}
}
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\intbl
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{\i0 \fs20 \cf1 \f2 \b0
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21
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Id. at 74.
\par
}
}
}
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\intbl
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22
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Armstrong, supra note 13, at xxvi.
\par
}
}
}
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23
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Religious thinkers--including Buddhists--are often not considered to be paragons
of reason. See, e.g., Christopher Hitchens, Letters to a Young Contrarian 22 (2
001) (criticizing the Dalai Lama\rquote s argumentation on grounds that \u8220\'
3fthere is not even a strand of chewing gum to connect the premise to the conclu
sion\u8221\'3f). The emphasis on dispassionate observation and analysis in the B
uddhist tradition mitigates this general criticism of religious thought.
\par
}
}
}
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24
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Armstrong, supra note 13, at 101.
\par
}
}
}
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{\i0 \fs20 \cf1 \f2 \b0
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25
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
The international scholar Johann Galtung once related an anecdote that confirms
this strain of skepticism in Buddhism. Galtung held a temporary appointment at a
university in Singapore. Although he was not a Buddhist and not interested in b
ecoming a Buddhist, he was interested in learning more about the religion. He th
erefore began to drop by a Buddhist temple in his neighborhood during lectures a
nd services. He sat in the back and kept to himself. After some time had passed,
a temple member approached him and asked what he was doing there. Galtung expla
ined (quite candidly, he felt) that he was not interested in joining the Buddhis
t religion but only in investigating the teachings and learning about what they
were doing. The temple member responded, \u8220\'3fOh, so you are a Buddhist.\u8
221\'3f Johann Galtung, Lecture, Honolulu Diamond Sangha (1990).
\par
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
For an argument that Buddhism should not be classified as philosophical skeptici
sm because it emphasizes the limitations of the various sources of knowledge, in
cluding reason and perception, see David J. Kalupahana, Buddhist Philosophy: A H
istorical Analysis 19 (1976).
\par
}
}
}
}
}
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26
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
One prominent scholar of history and comparative literature has observed that \u
8220\'3fmany Americans have little understanding of what is meant by meditation.
\u8221\'3f Brian Stock, The Contemplative Life and the Teaching of the Humanitie
s 3 (1996).
\par
}
}
}
w }
\intbl
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{\i0 \fs20 \cf1 \f2 \b0
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27
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Webster\rquote s Third New International Dictionary defines \u8220\'3fmeditate\u
8221\'3f as \u8220\'3fto ponder or reflect on; muse over.\u8221\'3f Webster\rquo
te s Third New International Dictionary of the English Language 1403 (1971). Sim
ilarly, the Oxford Paperback English Dictionary and Thesaurus defines \u8220\'3f
meditate\u8221\'3f as: \u8220\'3fengage in (esp. religious) contemplation.\u8221
\'3f Oxford Paperback English Dictionary and Thesaurus 2001, at http://www.askox

ford.com/dictionary/meditate (last visited Feb. 15, 2002).
\par
}
}
}
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\intbl
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28
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
\par
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29
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
At least some Buddhists would concur that law and meditation are opposites. Walk
ing across campus on my way to my first day of classes as a first year law stude
nt at the University of Hawaii law school, I ran into a local Buddhist priest. T
he priest, an Asian immigrant who knew me as a graduate student in the Religion
Department and from local Buddhist circles, was on his way to a language class.
When I explained that I had enrolled in law school, he drew back and exclaimed,
\u8220\'3fOh! Buddha\rquote s law is not like American law!\u8221\'3f
\par
}
}
}
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30
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Rahula, supra note 20, at 68.
\par
}
}
}
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31
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Id. at 68.
\par
}
}
}
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\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
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32
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Jack Kornfield, Living Dharma: Teachings of Twelve Buddhist Masters 5 (1995).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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33
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Issues of identity in such areas as gender, race, and religion are notoriously c
omplex. Rather than draw from resources from other academic disciplines such as
religious studies, sociology, cultural studies, and anthropology, for purposes o
f this essay I will focus on commitment to Buddhist teachings and rituals rather
than identification (self-identification or sociological typing) as \u8220\'3fB
uddhist.\u8221\'3f For recent views on Buddhist identity in America, see Daniel
Coleman, The New Buddhism: The Western Transformation of an Ancient Tradition (2
000) (sociological study of American-born converts to Buddhism identifying \u822
0\'3fNew Buddhists\u8221\'3f as those patronizing four types of Buddhist groups:
Zen centers, Tibetan Buddhist centers, vipassana, or \u8220\'3finsight meditati
on,\u8221\'3f centers and unaffiliated, nonsectarian centers); see also Stephen
Prothero, Boomer Buddhism (Feb. 26, 2001) at http:// www.salon.com/books/feature

/2001/02/26/buddhism/index.html (describing and criticizing American Buddhists a
s modern-day Puritans and American Buddhism as banal).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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34
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
In his article, Riskin correctly deemphasizes without obscuring the relationship
between mindfulness meditation and Buddhist teachings. That is, he provides amp
le background and key ideas and teachings from the Buddhist tradition to explain
and illuminate mindfulness meditation, but does not attempt an exhaustive overv
iew that may unnecessarily complicate matters. This section is intended for lawy
ers who wish to know more about the relation of mindfulness meditation to other
religious practices and orientations.
\par
}
}
}
w }
\intbl
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35
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj

Rahula, supra note 20, at 1-3.
\par
}
}
}
w }
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{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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36
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Thurman, Meditation and Education, supra note 11, at 5.
\par
}
}
}
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\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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37
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See Sucharitkul, Thai Law, supra note 11, at 70; see also David Van Biema, Buddh
ism in America, Time (Oct. 13, 1997) at http:// www.time.com/time/magazine/1997/
dom/971013/cover3.html (noting that \u8220\'3fsome Western observers see Buddhis
m as a philosophy or even a psychology. By the same logic, employed optimistical
ly by Jewish, Protestant and Catholic Buddhists of the late 20th century, Buddhi
st practice can be maintained without leaving one\rquote s faith of birth.\u8221
\'3f).
\par
}
}
}
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{\i0 \fs20 \cf1 \f2 \b0
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38
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Armstrong, supra note 13, at 101.
\par
}
}
}
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\intbl
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39
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Id.
\par
}
}
}
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\intbl
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40
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See, e.g., Robert Aitken & Brother David Steindl-Rast, The Ground We Share: Ever
yday Practice, Buddhist and Christian (1996); Buddhists Talk About Jesus, Christ
ians Talk About the Buddha (Rita M. Gross & Terry C. Much eds., 2000); Dalai Lam
a, The Good Heart: A Buddhist Perspective on the Teachings of Jesus (1998); Rich
ard Henry Drummond, A Broader Vision: Perspectives on the Buddha and the Christ
(1995); Carin Dunne, Buddha and Jesus: Conversations (1994); Robert Elinor, Budd
ha & Christ: Images of Wholeness (2000); Hugh Fincher, The Drum of Immortality (
1998); The Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist an
d Christian Monastics (Donald W. Mitchell & James A. Wiseman eds., 1999); Thich
Nhat Hanh, Going Home: Jesus and Buddha As Brothers (2000); Thich Nhat Hanh, Liv
ing Buddha, Living Christ (1995); Jesus and Buddha: The Parallel Sayings (Marcus
Borg ed., 1997). See generally Journal of Christian-Buddhist Studies at http://
muse.jhu.edu/journals/bcs/ (last visited Jan. 16, 2002). The Center for Contempl
ative Mind in Society features Contemplative Outreach, a Christian contemplative
order, on its website. See Center for Contemplative Mind in Society, available
at http:// www.contemplativemind.org/resources/links.html (last visited Feb. 11,
2002).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See, e.g., Sylvia Boorstein, That\rquote s Funny, You Don\rquote t Look Buddhist
: On Being a Faithful Jew and a Passionate Buddhist (1997); David A. Cooper, Thr
ee Gates to Meditation Practice: A Personal Journey into Sufism, Buddhism, and J
udaism (2000); Rodger Kamenetz, The Jew in the Lotus: A Poet\rquote s Rediscover
y of Jewish Identity in Buddhist India (1997); Alan Lew, One God Clapping: The S
piritual Path of a Zen Rabbi (2001); Judith Linzer, Torah and Dharma: Jewish See
kers in Eastern Religions (1996); Rosie Rosenzweig, A Jewish Mother in Shangri-L
a (1998); Rabbi Zalman Schachter-Shalomi, with Tetsugen Glassman Roshi, Torah &
Dharma (1994).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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42
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
\par
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}
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\intbl
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See id. at 33-38.
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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44
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
This is explained in an FAQ (frequently asked question) on the Center\rquote s w
ebsite:
\par
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Is the Center a Buddhist organization?
\par
}
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
No, we are not a Buddhist organization, although we do value many of the teachin
gs and methods which are a part of Buddhism, such as insight meditation and lovi
ng-kindness meditation. We also employ several leading Buddhist teachers at our
retreats due to their expertise in forms of meditation which we practice and tru
st. However, we remain a secular organization committed to the value and insight
s of all the religious and spiritual traditions and their associated forms of co
ntemplative practice.
\par
}
}
}
}
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See Center for Contemplative Mind in Society, available at http:// www.contempla
tivemind.org/about/faq.html (last visited Feb. 4, 2002). It is worth noting that
the current Director of the Contemplative Law Program, Heidi Norton, is a lifel
ong member of the Society of Friends and her contemplative practice draws heavil
y on Quaker traditions of silent worship and sharing from silence. Id. at http:/
/www.contemplativemind.org/about/staff.html#heidi (last visited Feb. 4, 2002).
\par
}
}
}
}
w }
\intbl
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Id. at http://www.contemplativemind.org/about/mission.html (last visited Feb. 4,
2002).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
Id. at http://www.contemplativemind.org/practices/ (last visited Feb. 4, 2002).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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47
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
This approach results in a corresponding de-emphasis on Buddhist teachings in th
e Center\rquote s promotional materials. For example, the Law Program held its f
irst-ever contemplative law retreat in October 1998. To solicit student particip
ation, two faculty members circulated an eight-page flyer announcing and describ
ing the \u8220\'3fYale Law School Contemplative Practice Retreat.\u8221\'3f The
flyer contains no direct reference to Buddhism but states: \u8220\'3fContemplati
ve practice builds upon a 2500 year tradition of meditative awareness that invol
ves non-judgmental observation of the body-mind process.\u8221\'3f Flyer, Yale L
aw School Contemplative Practice Retreat (Oct. 1998) (on file with the author).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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48
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See Stephen Batchelor, Buddhism Without Beliefs: A Contemporary Guide to Awakeni
ng 17 (1998) (arguing that \u8220\'3fthe dharma [i.e., Buddhist teachings and pr
actice] is not something to believe in but something to do\u8221\'3f and that if
Buddhist teachings are to offer an effective alternative to mainstream thought
and values, they must be represented in a purely secular mode and divested of re
ligious connotations); see also Stephen Batchelor, The Awakening of the West: Th
e Encounter of Buddhism and Western Culture (1994).
\par
}
}
}
w }
\intbl
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{\i0 \fs20 \cf1 \f2 \b0
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49
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See His Holiness the Dalai Lama, Ethics for the New Millenium 19-33; 219-21 (199
9).
\par
}
}
}
w }
\intbl
{\ri120 \i0 \ql \fs20 \cf1 \f2 \li120 \b0
{\i0 \fs20 \cf1 \f2 \b0
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
For discussions of the differences between religion and spirituality, see id. at
22-23; Lucia Ann Silecchia,
}
drslt
Integrating Spiritual Perspectives with the Law School Experience: An Essay and
an Invitation, 37 San Diego L. Rev. 167, 176-81 (2000)
; Calvin G. C. Pang,
}
drslt
Eyeing the Circle: Finding a Place for Spirituality in Law School Clinic, 35 Wil
lamette L. Rev. 241, 254-55 (1999)
.
\par
}
}
}
w }
\intbl
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51
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj

Robert Aitken, The Mind of Clover: Essays in Zen Buddhist Ethics 168 (1984) (quo
ting Jag Parvesh Chander, Teachings of Mahatma Gandhi 375 (1945), in Unto Tahtin
en, Non-violence as an Ethical Principle 93 (1964)).
\par
}
}
}
w }
\intbl
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See Aitken, supra note 51, at 168.
\par
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}
}
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
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Id.
\par
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{\i0 \fs20 \cf1 \f2 \b0
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
The Center\rquote s programs, which incorporate mindfulness meditation, are aime
d at something more than stress reduction. As the Center\rquote s Executive Dire
ctor, Mirabai Bush, explains, \u8220\'3fThere are thousands of stress reduction
methods in business ... meditation practice leads to a whole different path of a
wareness, allowing people to think in different ways. Over and over I\rquote ve
seen people have moments of awakening about their lives. What we can do is to cr
eate an environment in which people are more likely to wake up, to make wholesom
e choices and to act compassionately.\u8221\'3f See Center for Contemplative Min
d in Society, available at http://www.contemplativemind.org/programs/business/ (
last visited Feb. 11, 2002).
\par
}
}
}
w }
\intbl
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
One apt formulation of these perennial questions comes from Paul Gauguin, who, i
n a painting by the same title, asks: \u8220\'3fD\rquote ou Venons Nous ... Que
Sommes Nous ... Ou Allons Nous?\u8221\'3f (\u8220\'3fWhere do we come from ... W
hat are we ... Where do we go?\u8221\'3f). Diane Kelder, The Great Book of Frenc
h Impressionism 377-78 (1980).
\par
}
}
}
w }
\intbl
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{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
{\ri20 \i0 \fs18 \cf1 \f2 \li20 \b0 \qj
See Riskin, Contemplative Lawyer, supra note 1, at 48. Riskin\rquote s view is t
hat mindfulness meditation is not a separate vector of the comprehensive law mov
ement but that it may help lawyers to carry out the aspirations of the movement.
I share this view, and also hold out the possibility that in the future mindful
ness meditation may both contribute in this manner and also evolve into a separa
te vector. This vector may develop as more lawyers take up mindfulness meditatio
n and further develop and refine methods for incorporating mindfulness into dail
y work life. See Lewis Richmond, Work as a Spiritual Practice: A Practical Buddh
ist Approach to Inner Growth and Satisfaction on the Job (1998).
\par
}
}
}
w }
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Justice Holmes to Doctor Wu 14 (1947), in Fred R. Shapiro, Oxford Dictionary of
Legal Quotations 184 (1993).
\par
}
}
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End of Document
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Reflections On The Potential Growth of Mindfulness Meditation in The Law

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nd escaping to an imaginary place far removed from daily experience.\u8221\'3f

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Gandhi\rquote s response is instructive for lawyers who are interested in taking

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I participated in the first-ever mindfulness meditation retreat for law students

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rded as a religion by historians and missionaries alike.

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\'3f Oxford Paperback English Dictionary and Thesaurus 2001, at http://www.askox

Prothero, Boomer Buddhism (Feb. 26, 2001) at http:// www.salon.com/books/feature

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