Van Gordon, W., Shonin, E., Griffiths, M. D., Singh, N. N. (2014). There is only one mindfulness: Why science and Buddhism need to work more closely together. Mindfulness, In Press.

Mindfulness:In Press (2014)

Abstract

The paper by Monteiro, Musten and Compson (2014) is to be commended for providing a comprehensive discussion of the compatibility issues arising from the integration of mindfulness – a 2,500-year-old Buddhist practice – into research and applied psychological domains. Consistent with the observations of various others (e.g., Dunne, 2011; Kang & Whittingham, 2010), Monteiro and colleagues have not only highlighted that there are differences in how Buddhism and contemporary mindfulness interventional approaches interpret and contextualize mindfulness, but there are also differing interpretations of mindfulness within Buddhism. These apparent differences within Buddhism are arguably more noticeable when making comparisons across Buddhist vehicles (i.e., Theravada, Mahayana, Vajrayana), but to a lesser extent intra-vehicular differences can also be said to exist (i.e., differences between Buddhist traditions of the same vehicle). This commentary investigates the validity of some of these different Buddhist constructions of mindfulness, and then discusses how a better understanding of their scriptural and conceptual soundness (or lack thereof) may help to reconcile some of the actual and perceived incompatibility between Buddhist practice and contemporary secular mindfulness-based approaches.

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Author Profiles

Mark Griffiths
Deakin University
Edo Shonin
Nottingham Trent University

References found in this work

Toward an Understanding of Non-Dual Mindfulness.John Dunne - 2011 - Contemporary Buddhism 12 (1):71--88.
Freedom From the Known.J. Krishnamurti - 1969 - New York: Harper & Row.
The Development of" Mappō" Thought in Japan (II).Michele Marra - 1988 - Japanese Journal of Religious Studies 15 (4):287-305.
The Development of Mappō Thought in Japan (I).Michele Marra - 1988 - Japanese Journal of Religious Studies 15 (1):25-54.

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