Don't have time to watch right now, but, as with many other criticisms, it appears that speaker is not well informed about how such techniques are actually applied by Dhamma practitioners. I've copied the introduction from Youtube below, and, on the basis of that, I'm afraid I'm not particularly hopeful that that the talk will be of interest to serious Dhamma practitioners.
Perhaps in the talk he actually points out that Ven Mahasi (and the related monastic and lay teachers who take the Dhamma seriously) in fact spend a lot of time at retreats talking about Buddhist doctrine, the importance of sila, about right effort, etc, etc?
And that the problem he sees is with some secular Western misinterpretations that overlook tjese teaching.
If so, I'll watch it later. If not, it's probably not worth wasting 30 minutes on.
Buddhist scholars have shown that the form of "mindfulness meditation" (sometimes called satipatthāna or vipassanā meditation) that has become popular in the West is, at least in part, a relatively modern phenomenon; it can be traced to Burmese Buddhist reform movements that date to the first half of the twentieth century.
The features that made Burmese mindfulness practice—notably the form taught by Mahasi Sayadaw (1904-1982)—so attractive to a Western audience are precisely those features that rendered it controversial in the Buddhist world. For example, Mahasi's technique did not require familiarity with Buddhist doctrine (notably
abhidhamma), did not require adherence to strict ethical norms (notably monasticism), and promised astonishingly quick results.
This was made possible through interpreting sati as a state of "bare awareness"—the unmediated, non-judgmental perception of things "as they are," uninflected by prior psychological, social, or cultural conditioning. This notion of mindfulness is at variance with premodern Buddhist epistemologies in several respects.
Traditional Buddhist practices are oriented more toward acquiring "correct view" and proper ethical discernment, rather than "no view" and a non-judgmental attitude. Indeed, the very notion of an unmediated mode of apperception is, in many traditional Buddhist systems, an oxymoron, at least with respect
to anyone short of a Buddha. (Indeed, it is a point of contention even in the case of a Buddha.) It is then not surprising that the forms of Burmese satipatthāna that established themselves in the West have been targets of intense criticism by rival Theravāda teachers in Sri Lanka and Southeast Asia.
This doesn't mean that modern forms of "bare awareness" practice are without historical precursors. Both Tibetan Dzogchen and certain schools of Chinese Chan were, at least at first glance, similarly oriented toward inducing a mental state that was "pure," "unconditioned," "non-judgmental," and so on. Not surprisingly, these traditions were also subject to sharp criticism; they too were accused of heterodoxy—of promoting practices that contravened cardinal
Buddhist principles and insights. My paper will begin with the parallels between the teachings and practices of these three traditions, and suggest that some of these parallels can be explained by historical and sociological factors. I will then move on to the philosophical, psychological, ethical, and soteriological objections proffered by rival Buddhist schools.