Contemplative Psychotherapy
Origins
Contemplative Psychotherapy emerged from a rich dialogue in Boulder, Colorado between Tibetan Buddhist master Chögyam Trungpa Rinpoche and a group of curious Western psychologists, therapists, and psychiatrists. These conversations laid the groundwork for what would become a formal program founded in 1978 by psychiatrist Ed Podvoll. Rooted in both ancient Buddhist wisdom and Western psychological insight—particularly Humanistic psychology—the approach reflects a mindful meeting of East and West.
“Contemplative psychotherapy may be said to have two parents: the 2,500-year-old wisdom tradition of Buddhism and the clinical traditions of Western Psychology, especially the Humanistic school. Like all offspring it has much in common with both of its parents and yet is uniquely itself at the same time.”
Brilliant Sanity
Also called basic goodness, brilliant sanity is the belief that each of us has an innate wisdom, clarity, and dignity at our core—no matter how much we may be suffering. Our natural state is inherently compassionate, open, and fresh.
Suffering often arises from the ways we—and the collective systems we’re embedded in—learn to turn away: from ourselves, from each other, from our true nature, and from the reality of life as impermanent, interdependent, and ego-less. When we turn away, we may obscure or lose touch with our brilliant sanity, but we never lose it.
Contemplative psychotherapists work from the understanding that brilliant sanity is always present. The work lies in helping clients rediscover and rest within it, even when things feel unbearable. This is not a passive stance. In fact, it’s precisely by not turning away that we begin to see clearly what causes harm—to ourselves, to others, and to our communities. Seeing clearly is the first step toward wise, compassionate action.
Maitrī
Maitrī (pronounced my-tree), often translated as loving-kindness, is the radical practice of meeting ourselves and others with unconditional friendliness. Love may mean something different to everybody. This kind of love doesn’t rely on liking or preference for something; it’s about benevolence, curiosity, and having an active interest.
Though the term may sound unusual or “woo-woo” to some, the principles behind maitrī are well-supported by research. In every tradition of psychotherapy, we see that self-aggression—self-criticism, shame, harsh judgment—perpetuates suffering and impedes healing. Whether through IFS, CBT, ACT, or other models, how we relate to ourselves becomes central to the work.
The practice of maitrī is about bringing kindness and curiosity to our experiences, even the ones we’d rather avoid. We don’t have to like what we find—or force ourselves to—but we learn to meet ourselves with clarity, warmth, and respect.
We could keep investing in self-contempt—or turning that contempt outward—but at some point we have to ask: does this actually work?
Mindfulness Practices
Mindfulness is not just something contemplative psychotherapists offer to clients—it’s something we practice ourselves, continually. We study our own minds and meet our own suffering with the same tools we share with others.
The foundational practice is shamatha-vipashyana meditation: learning to rest the mind on the breath, noticing when it wanders, and gently returning. It’s a practice of simplicity—sitting in an upright, relaxed-but-alert posture, anchoring in the present moment, and labeling wandering thoughts simply as “thinking” before returning to the breath.
This is not about escaping thoughts or bypassing pain. In fact, contemplative therapy emphasizes that stories and emotions do matter. Our practices help us distinguish between the stories we’ve been conditioned to believe and the direct experience of the present moment. From there, we can choose how to relate to ourselves with greater clarity, compassion, and intention.
Not all contemplative psychotherapists use formal meditation in sessions. Some offer other ways of inviting mindfulness and presence, depending on what is most supportive to the client and their unique path.
Now for the West
Contemplative psychotherapists also draw deeply from Western clinical traditions. The therapeutic relationship is central: trust, honesty, warmth, and respect are essential to healing. We aim to embody these values in every session—not just as techniques, but as part of the way we relate to each other as humans.
And yes, mindfulness has become a bit of a buzzword. But while it's now validated by growing research and labeled “evidence-based,” its roots go back thousands of years. What’s new is not the practice—it’s the growing acknowledgment that these ancient practices are profoundly effective when applied with integrity.
Contemplative psychotherapists are also trained in a range of Western approaches and draw on them as needed. In Chelsea’s work, that includes:
Acceptance and Commitment Therapy (ACT)
(itself inspired by Buddhist principles)Cognitive Behavioral Therapy (CBT)
Exposure and Response Prevention (ERP)
Somatic interventions
Internal Family Systems (IFS)
Contemplative psychotherapy integrates ancient wisdom and modern clinical insight, making room for the full complexity of human experience—individual and collective, emotional and systemic. It’s not about fixing or transcending ourselves, but about staying present with what’s here and choosing how we want to relate to it.
“Whatever approach is being used in your session, you can trust that your contemplative therapist will never lose sight of your basic goodness.”