IntroductionMusic therapy literature affirms that adolescence can be a transformational stage between discovery and disorientation (McFerran, 2010), questioning self-identity, society, and issues of independence (Derrington, 2005). Moreover, adolescence can be a time for novelty-seeking and risk-taking behaviors, experimentation, and emotional responses to stress due to rapid changes in the limbic system and the frontal lobes (Lahey, 2004; Spear, 2000), areas of the brain involved in emotion and regulating emotion. Research suggests that music plays a major role in shaping the impressionable adolescent mind (McFerran, 2010; Levitin, 2006), opening up new doors for discovery, expression, creativity, and connectedness (Aldridge, 1996; Henderson, 1991; Robbins & Robbins, 1991; Lefebvre, 1991; Dvorkin, 1991).Taking this literature into consideration, an integrative mindfulness-based receptive music therapy listening experience of one of Luigi Nono's most demanding compositions (Morton, 1996), Fragmente-Stille, an Diotima, was conducted with Nancy, a motivated, artistically curious, intelligent, and novelty-seeking adolescent female patient diagnosed with depression and post-traumatic stress disorder. Luigi Nono's string quartet was perceived by Nancy as being something elusive, indescribable, and transient, associating the music with the impermanence of her own memories and thoughts. Here, unexpectedly, when deeply listening to Luigi Nono's music, Nancy was experiencing the beginning of a spiritual or transpersonal awakening, concerning the impermanence of all things, a therapeutic and insightful teaching found in Buddhism (Yen, 1993).Buddhism and ImpermanenceBuddhist teachings on impermanence are profound and reveal a unique way of understanding phenomena as something arising, dwelling, and passing away (Schmidt, 2002). Buddhist scriptures conclude that all phenomena are impermanent and are subject to constant change (Walshe, 1995). When examining human psychology from a Buddhist perspective, Wallace (2007) reveals that the ordinary human mind is dysfunctional, prone to conative, attentional, cognitive, and affective imbalances. The mind is in constant flux, able to move from sadness, happiness, and/or anger as quick as a flash of lightning. According to Buddhist teachings, suffering is the result when one attempts to cling to impermanent emotions, feelings, thoughts, and/or memories as something permanent or fixed (Walshe, 1995). Moreover, we lose the true meaning of the present moment when we compare it to memories of past experiences, engrossed in defining, naming, and analyzing the here and now (Fenner, 2007). Furthermore, one is in a delusional state of mind when concluding that memories are permanent, existing in the present moment (Wallace, 2007). Watts (1951) equates memories to a corpse of an experience, from which the life has vanished (p. 92).Various psychotherapists who have incorporated Buddhist philosophy into clinical practice reveal some interesting insights regarding the patient's emotional distress due to their attachment to past experiences. For example, Epstein (2007), a psychiatrist who has written extensively about Buddhism and psychotherapy, reveals that when a patient is emotionally and physically immobilized due to having fixed ideas about past events, especially past tragic life experiences, they become victim to the ignorant mind. Here, the patient is falsely experiencing memories as something permanent, lasting, and unchanging, having a substantial existence of their own (Fenner, 2007). Moreover, when the patient accustoms his/herself to understanding the present in terms of memory, the more unfulfilled and joyless life becomes, causing the patient to live in a delusional, dualistic state of mind (Welwood, 2003; Berkow; 2003), because they are missing the beauty of this present moment (Hunt, 2003, pp.164-184; Hunt, 2007, pp.99-120), where the unconditioned mind is able to experience a state of absolute and total simplicity (Fenner, 2003; Prendergast, 2003; Prendergast & Bradford, 2007). …
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