Mutually Exclusive Approaches I had begun writing a question, but it was so long I needed to re-frame it simply in fewer words. The basic theme of my question was: aren't some Buddhist techniques mutually exclusive? 

The simplest idea which comes to mind is traditional techniques of avoiding and analyzing detrimental states (e.g. Vitakka-Santhana Sutta) versus the modern notion of mindfulness (e.g. Jon Kabat-Zinn). I feel it is difficult to combine these two aspects.

Similarly, I thought the way of emptiness as found, for example, in the Dalai Lama's book The Middle Way alters completely all reference for reality. With Nagarjuna's philosophy, nothing exists intrinsically in itself, but as dependently originated. Dhammas as ultimate and essential realities are invalidated. 

I cannot help but feel all these aspects of Buddhism are somewhat exclusive, to a degree. I could conceive their unity through a kind of symbiotic compromise, but I have trouble understanding at a mundane level (i.e. conventional reality) how these can interact.

Thank you for your time.
There are many techniques that were taught by the Buddha and also later, other techniques were developed by Buddhist teachers over history, that are based on the Buddha's teachings. You are right that some of these techniques may be mutually exclusive to each other.

However, we must understand that each technique is used for a particular purpose, for a particular situation, to cater for a particular need.

It is just like how a master chef uses various techniques to craft the best results based on the needs. Sometimes you need to boil, sometimes you need to bake, sometimes you need to fry and sometimes you need to sautee. These techniques are mutually exclusive but used at different times to achieve different results.

I'm not sure, but I guess Kabat-Zinn's mindfulness is similar to insight meditation (vipassana). You can find guidance on the basics of insight meditation in the booklet entitled "How To Meditate" by Ven. Yuttadhammo. This technique is used to gain insight into the workings of dependent origination. Also read "The Way of Mindfulness" by Ven. Soma Thera, which is an essay that discusses the Satipatthana Sutta.

But you can't progress in insight meditation, if you are strongly assailed by the five hindrances. To solve this, one technique is in the Vitakka-Santhana Sutta which teaches the forceful removal of unskillful thoughts. Forceful removal of thoughts is not part of insight meditation, but if you are too disturbed by unskillful thoughts, then you need to forcefully remove it.

To eradicate the hindrance of ill-will, you can use Loving Kindness (metta) as the technique for eradication. Intentionally generating thoughts of loving kindness is also not part of insight meditation.

For overcoming lust (as a hindrance of sensual desire), you can use the contemplation on unattractiveness (see this question). But too much of it may lead to negative thoughts of suicide, in which case, use the mindfulness of breathing (see this answer) to counter it. Intentionally contemplating on unattractiveness, is also not part of insight meditation.

Also, samatha meditation (see the article entitled "Entering the Jhanas" by Leigh Brasington) is yet another technique used to calm the mind, and create focus and concentration. This is yet another technique that could help insight meditation. But it can be developed on its own too.

If you are continuously disturbed in every way in meditation and cannot progress further, then the technique to solve this, is the development of virtue (sila) outside of meditation - see this answer for details.

So, although different approaches appear to be mutually exclusive, they are actually complementary. The Buddha taught the practitioner to be multi-skilled. That's why there's the Noble Eightfold Path, rather than a Noble One Single Technique to End Suffering. No one technique is sufficient to achieve the results.



I'm not sure what did you consider as being mutually exclusive concerning emptiness. Philosophically, emptiness is defined differently in the Theravada and Mahayana traditions. You can find out about it in this question. Emptiness in the Theravada tradition is about the five aggregates and in fact all phenomena, being empty or devoid of a self. This is relevant for insight meditation, in the contemplation of mental objects (dhammas) i.e. for the fourth foundation of mindfulness.