A Second Generation of Mindfulness-based Intervention

A Second Generation of Mindfulness-based Intervention

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In one of our research papers that was published this summer in the journal Mindfulness, we identified and discussed a recent development in mindfulness research and practice. Until a few years ago, mindfulness research within psychology has primarily focussed on what have been termed First Generation Mindfulness-Based Interventions (FG-MBIs). FG-MBIs refer to interventions such as Mindfulness-Based Stress Reduction (MBSR) developed by Kabat-Zinn in the late 1970s and Mindfulness-Based Cognitive Therapy (MBCT) developed by Segal, Williams, and Teasdale in 2002. According to Professor Nirbhay Singh and colleagues, one of the primary purposes and achievements of FG-MBIs has been gaining acceptance of mindfulness within Western clinical and scientific domains.

However, due to the speed at which mindfulness has been integrated into western research and public healthcare settings, concerns have been raised by scientists and Buddhist teachers regarding the ‘authenticity’ of FG-MBIs and whether they actually teach mindfulness in a manner that still bears any resemblance to the traditional Buddhist model. These concerns do not detract from the fact that there is a growing evidence-base that supports the efficacy of FGMBIs as clinical and behavioural interventions, but they give rise to a number of questions that have important implications for mindfulness research and practice:

  1. If mindfulness is efficacious when it is taught in isolation of many of the practices and principles that are traditionally deemed to make it effective, then how much more effective will it be when taught in a manner that includes and embodies these supporting elements?
  2. Is it ethically correct to inform service users and members of the public that they are receiving training in a method that is grounded in Buddhist practice (a claim often made about FG-MBIs), when in fact this is not the case?
  3. Is it essential to “de-spiritualise” psychological interventions before they can be used in clinical contexts, or – based on a “what-works approach” – can interventions that are openly spiritual in nature be considered as viable and mainstream public healthcare treatments?

In an attempt to overcome some of the above issues concerning FG-MBIs, efforts have been made in recent years to formulate and empirically evaluate a second generation of mindfulness-based interventions. Second Generation Mindfulness-based Interventions (SG-MBIs) are still intended to be used in public healthcare contexts (i.e., they are still secular in nature)  but – as explained in the following quote from our recently published Mindfulness paper – they are openly spiritual in nature and are more traditional in the manner in which they construct and teach mindfulness:

Due to the suggestion that some individuals may prefer to be trained in a version of mindfulness that more closely resembles a traditional Buddhist approach, recent years have witnessed the development and early-stage evaluation of several Second Generation Mindfulness-Based Interventions (SG-MBIs) … Although SG-MBIs still follow a secular format that is suitable for delivery within Western applied settings, they are overtly spiritual in aspect and teach mindfulness within a practice infrastructure that integrates what would traditionally be deemed as prerequisites for effective spiritual and meditative development. At the most basic (but by no means the least profound) level, such prerequisites include each element of the Noble Eightfold Path. The Noble Eightfold Path comprises each of the three quintessential Buddhist teaching and practice principles of (i) wisdom (i.e., right view, right intention), (ii) ethical conduct (i.e., right speech, right action, right livelihood), and (iii) meditation (i.e., right effort, right mindfulness, right concentration). Each of these three fundamental elements (Sanskrit: trishiksha – the three trainings) must be present in any path of practice that claims to expound or be grounded in authentic Buddhadharma and they apply to (and form the basis of) the Fundamental or Theravada vehicle just as much as they do the Mahayana and Vajrayana Buddhist vehicles. Thus, for mindfulness practice to be effective, it must be taught as part of a rounded spiritual path and it must be taught by a spiritual guide that can transmit the teachings in an authentic manner.

The development and empirical evaluation of a second generation of mindfulness-based intervention appears to represent an emerging trend in mindfulness research. Outcomes from our own research work with the eight-week SG-MBI known as Meditation Awareness Training (MAT) suggest that SG-MBIs may have applications in the treatment of (i) workaholism, (ii) work-related stress, (iii) stress, (iv) anxiety, (v) depression, (vi) schizophrenia, and (vii) pathological gambling. Recent MAT studies that we have conducted have also demonstrated that SG-MBIs can help to improve work effectiveness, decision-making competency, and leadership/management skills more generally. SG-MBI studies by other researchers also indicate a range of clinical and non-clinical applications for SG-MBIs. For example, studies led by Professor Nirbhay Singh indicate that SG-MBIs may have utility as (i) a smoking cessation program for individuals with mild intellectual disabilities, (ii) an anger regulation method for individuals with schizophrenia, and (iii) a training and support program for parents in order to reduce the aggressive and disruptive behaviour of their children/adolescents. However, it needs to be remembered that research into SG-MBIs is still at a very early stage and so although the abovementioned outcomes are promising, further empirical investigation is obviously required. Furthermore, it is our view that rather than directly compete with FG-MBIs, SG-MBIs simply provide an alternative approach to practising mindfulness that – for some individuals – may be more appealing.

Please note: This article provides a summary of, and is adapted from, a discussion that first appeared in a paper we published in the journal Mindfulness.

 Ven Edo Shonin & Ven William Van Gordon

Further Reading

Carrette, J., & King, R. (2005). Selling spirituality: The silent takeover of religion. New York: Routledge.

Kabat-Zinn, J. (1994). Wherever you go, there you are: Mindfulness meditation in everyday life. New York: Hyperion.

McWilliams, S. A. (2014). Foundations of Mindfulness and Contemplation: Traditional and Contemporary Perspectives. International Journal of Mental Health and Addiction, 12, 116-128.

Rosch, E. (2007). More than mindfulness: when you have a tiger by the tail, let it eat you. Psychological Inquiry, 18, 258-264.

*Shonin, E., & Van Gordon, W. (2014) Manager’s experiences of Meditation Awareness Training. Mindfulness, DOI: 10.1007/s12671-014-0334-y. [Source Article].

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2013a). Mindfulness-based interventions: Towards mindful clinical integration. Frontiers in Psychology, 4, 1-4. DOI: 10.3389/fpsyg.2013.00194.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014c). The treatment of workaholism with Meditation Awareness Training: A case study. Explore: The Journal of Science and Healing, 10, 193-195.

Shonin, E., Van Gordon, W., Dunn, T., Singh, N., & Griffiths, M. D. (2014d). Meditation Awareness Training for work-related wellbeing and job performance: A randomized controlled trial. International Journal of Mental Health and Addiction,  DOI 10.1007/s11469-014-9513-2.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014e). Cognitive Behavioral Therapy (CBT) and Meditation Awareness Training (MAT) for the treatment of co-occurring schizophrenia with pathological gambling: A case study. International Journal of Mental Health and Addiction, 12, 181-196.

Shonin, E., Van Gordon W., & Griffiths M. D. (2013). Meditation Awareness Training (MAT) for improved psychological wellbeing: A qualitative examination of participant experiences. Journal of Religion and Health, 53, 849-863.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Singh, J. Curtis, W. J., Wahler, R. G., & McAleavey, K. M. (2007). Mindful parenting decreases aggression and increases social behavior in children with developmental disabilities. Behavior Modification, 31, 749-771.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Karazia, B. T., Singh, A. D. A., Singh, A. N. A., & Singh, J. (2013). A mindfulness-based smoking cessation program for individuals with mild intellectual disability. Mindfulness, 4, 148-157.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Karazsia, B. T., & Singh, J. (2014a). Mindfulness-Based Positive Behavior Support (MBPBS) for mothers of adolescents with autism spectrum disorders: Effects on adolescents’ behavior and parental stress. Mindfulness, DOI: 10.1007/s12671-014-0321-3.

Singh, N. N., Lancioni, G. E., Myers, R. E., Karazsia, B. T., Winton, A. S. W., & Singh, J. (2014b). A randomized controlled trial of a mindfulness-based smoking cessation program for individuals with mild intellectual disability. International Journal of Mental Health and Addiction, 12, 153-168.

Singh, N. N., Lancioni, G. E., Karazsia, B. T., Winton, A. S. W., Singh, J., & Wahler, R. G. (2014c). Shenpa and compassionate abiding: Mindfulness-based practices for anger and aggression by individuals with schizophrenia. International Journal of Mental Health and Addiction, 12, 138-152.

Van Gordon, W., Shonin, E., Sumich, A., Sundin, E., & Griffiths, M. D. (2014b). Meditation Awareness Training (MAT) for psychological wellbeing in a sub-clinical sample of university students: A controlled pilot study. Mindfulness, 5, 381-391.

Van Gordon, W., Shonin, E., Zangeneh, M., & Griffiths, M. D. (2014). Work-related mental health and job performance: Can mindfulness help? International Journal of Mental Health and Addiction, 12, 129-137.

Van Gordon, W., Shonin, E., & Griffiths, M. D. (2015). Mindfulness and the Four Noble Truths. In: Shonin, E., Van Gordon W., & Singh, N. N. (Eds). Buddhist Foundations of Mindfulness. New York: Springer.

Shonin, E., & Van Gordon, W. (2013). Searching for the present moment, Mindfulness, 5, 105-107.

Shonin, E., Van Gordon, W., Compare, A., Zangeneh, M., & Griffiths, M. D. (2015). Buddhist-derived loving-kindness and compassion meditation for the treatment of psychopathology: A systematic review. Mindfulness, 6, 1161-1180.

Van Gordon, W., Shonin, E., & Griffiths, M. (2015). Towards a second-generation of mindfulness-based interventions. Australia and New Zealand Journal of Psychiatry, 49, 591-591.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2013). Meditation as medication: Are attitudes changing? British Journal of General Practice, 63, 654.

Shonin, E., & Van Gordon, W. (2015). The lineage of mindfulness. Mindfulness, 6, 141-145.

Una nuova generazione di interventi basati sulla Mindfulness

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In uno dei nostri documenti di ricerca che è stata pubblicata questa estate sulla rivista academica Mindfulness, abbiamo identificato e discusso un recente sviluppo nella ricerca e nella pratica della mindfulness Fino a pochi anni fa, la ricerca di mindfulness all’interno della psicologia si è concentrata principalmente su ciò che sono stati definiti Interventi di Prima Generazione cioè First Generation Mindfulness-Based Interventions (FG-MBIs). FG-MBI si riferisce a interventi quali Mindfulness-Based Stress Reduction (MBSR) sviluppato da Kabat-Zinn alla fine del 1970 e Mindfulness-based Cognitive Therapy (MBCT) sviluppato da Segal, Williams e Teasdale nel 2002. Secondo il professor Nirbhay Singh e colleghi, uno degli scopi e conquisti principali di FG-MBI è stato di ottenere l’accettazione della mindfulness all’interno dei domini clinici e scientifici occidentali.

Tuttavia, a causa della velocità alla quale la mindfulness è stato integrato nella ricerca occidentale e nelle strutture sanitarie pubbliche, le preoccupazioni sono state sollevate da scienziati e insegnanti buddisti per quanto riguarda il ‘autenticità’ di FG-MBI e se insegnano effettivamente mindfulness in un modo che ancora oggi porta qualsiasi somiglianza con il modello tradizionale buddista. Queste preoccupazioni non toglie il fatto che vi è una crescente evidenza empirica che sostiene l’efficacia di FGMBIs come interventi clinici e comportamentali, ma danno luogo a una serie di domande che hanno importanti implicazioni per la ricerca e la pratica della mindfulness:

  1. Se la mindfulness è efficace quando si è insegnato in isolamento di molte delle pratiche e principi che sono tradizionalmente considerati a renderla efficace, allora quanto più efficace ne sarà quando insegnato in un modo che include e incorpora questi elementi di supporto?
  2. È eticamente corretto a informare gli utenti del servizio e membri del pubblico che essi ricevono una formazione in un metodo che è radicato nella pratica buddista (un’affermazione spesso fatta dai FG-MBI), quando in realtà questo non è il caso?
  3. È necessaria che gli interventi psicologici vengono “de-spiritualizzate” prima di poter essere utilizzati in contesti clinici, o – basati su un approccio “ciò che funzione” – possono gli interventi che sono apertamente spirituali nella loro natura essere considerati come trattamenti sanitari pubblici attuabile, accettabile e affermati?

Nel tentativo di superare alcune delle questioni di cui sopra riguardanti FG-MBI, si sono compiuti degli sforzi negli ultimi anni per formulare e valutare empiricamente una seconda generazione di interventi basati sulla mindfulness. Interventi basati sulla mindfulness di seconda generazione (SG-MBI) ancora sono destinati ad essere utilizzati in contesti sanitari pubblici (vale a dire, essi sono ancora secolari in natura) ma – come spiegato nel seguente citazione tratta dal nostro articolo recentemente pubblicato nella rivista academica Mindfulness -sono apertamente spirituale in natura e sono più tradizionali nel modo in cui costruiscono e insegnano la mindfulness:

Grazie al suggerimento che alcuni individui possono preferire di essere formati/addestrati in una versione della mindfulness che assomiglia più ad un approccio tradizionale buddista, negli ultimi anni si è assistito alla valutazione di sviluppo e le fasi iniziali di diversi interventi basati sulla mindfulness di seconda generazione (SG-MBI) … Sebbene SG-MBI seguono ancora un formato secolare che è adatto per essere insegnato in tutta una gamma di impostazioni psicologiche, sono apertamente spirituale in aspetto e insegnano la mindfulness dall’interno di un’infrastruttura di pratica che integra quello che è tradizionalmente considerata come prerequisiti per un effettivo sviluppo spirituale e meditativo. Al livello più basilare (ma non il meno profondo), tali prerequisiti includono ogni elemento del Nobile Ottuplice Sentiero. Il Nobile Ottuplice Sentiero comprende ciascuno dei tre quintessenziale principi delle pratiche e degli insegnamenti buddisti di (i) la saggezza (cioè la retta visione, la retta intenzione), (ii) il comportamento etico (cioè la retta parola, la retta azione, il retto sostentamento), e (iii) la meditazione (cioè, il retto sforzo, la retta mindfulness, la retta concentrazione). Ciascuno di questi tre elementi fondamentali (sanscrito: trishiksha – i tre addestramenti) devono essere presente in qualsiasi percorso di pratica che pretende di esporre o di essere radicati nella autentica Buddhadharma e sono applicabili a (e costituiscono la base del) veicolo fondamentale o Theravada tanto quanto sono applicabili ai (e costituiscono la base dei) veicoli Mahayana e Vajrayana buddista. Così, per la pratica più efficace della mindfulness, essa deve essere insegnato come parte di un percorso spirituale comprensivo e deve essere insegnato da una guida spirituale che può trasmettere gli insegnamenti in modo autentico.

Lo sviluppo e la valutazione empirica di una seconda generazione di interventi basati sulla mindfulness sembra rappresentare una tendenza emergente nella ricerca della mindfulness. I risultati dal nostro lavoro di ricerca con Meditation Awareness Training (MAT), un SG-MBI corso di otto settimane, indicano che SG-MBI possono avere applicazioni nel trattamento di (i) workaholism, (ii) stress legato al lavoro, (iii) stress, (iv) l’ansia, (v) la depressione, (vi) la schizofrenia, e (vii) il gioco d’azzardo patologico. Recenti studi MAT che abbiamo condotto hanno anche dimostrato che SG-MBI possono contribuire a migliorare l’efficacia al lavoro, competenza decisionale e capacità di leadership/gestione più in generale. Studi di SG-MBI da parte di altri ricercatori anche indicano una vasta gamma di applicazioni cliniche e non-clinici per SG-MBI. Ad esempio, studi guidati dal Professor Nirbhay Singh indicano che SG-MBI possono avere utilità come (i) un programma di cessazione di fumare per persone con disabilità intellettiva lieve, (ii) un metodo di regolazione ddella rabbia per gli individui con schizofrenia e (iii) un programma di formazione e sostegno per i genitori al fine di ridurre il comportamento aggressivo e dirompente di loro bambini/adolescenti. Tuttavia, è necessario ricordare che la ricerca di SG-MBI è ancora in una fase iniziale e quindi, anche se i risultati di cui sopra sono promettenti, ulteriori indagini empiriche sono ovviamente necessari. Inoltre, è nostra opinione che piuttosto che competere direttamente con FG-MBI, SG-MBI semplicemente forniscono un approccio alternativo alla pratica della mindfulness che – per alcuni individui – può essere più attraente.

Please note: This article provides a summary of, and is adapted from, a discussion that first appeared in a paper we published in the journal Mindfulness.

Ven Edo Shonin & Ven William Van Gordon

Ulteriori letture

Carrette, J., & King, R. (2005). Selling spirituality: The silent takeover of religion. New York: Routledge.

Kabat-Zinn, J. (1994). Wherever you go, there you are: Mindfulness meditation in everyday life. New York: Hyperion.

McWilliams, S. A. (2014). Foundations of Mindfulness and Contemplation: Traditional and Contemporary Perspectives. International Journal of Mental Health and Addiction, 12, 116-128.

Rosch, E. (2007). More than mindfulness: when you have a tiger by the tail, let it eat you. Psychological Inquiry, 18, 258-264.

*Shonin, E., & Van Gordon, W. (2014) Manager’s experiences of Meditation Awareness Training. Mindfulness, DOI: 10.1007/s12671-014-0334-y. [Source Article].

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2013a). Mindfulness-based interventions: Towards mindful clinical integration. Frontiers in Psychology, 4, 1-4. DOI: 10.3389/fpsyg.2013.00194.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014c). The treatment of workaholism with Meditation Awareness Training: A case study. Explore: The Journal of Science and Healing, 10, 193-195.

Shonin, E., Van Gordon, W., Dunn, T., Singh, N., & Griffiths, M. D. (2014d). Meditation Awareness Training for work-related wellbeing and job performance: A randomized controlled trial. International Journal of Mental Health and Addiction,  DOI 10.1007/s11469-014-9513-2.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014e). Cognitive Behavioral Therapy (CBT) and Meditation Awareness Training (MAT) for the treatment of co-occurring schizophrenia with pathological gambling: A case study. International Journal of Mental Health and Addiction, 12, 181-196.

Shonin, E., Van Gordon W., & Griffiths M. D. (2013). Meditation Awareness Training (MAT) for improved psychological wellbeing: A qualitative examination of participant experiences. Journal of Religion and Health, 53, 849-863.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Singh, J. Curtis, W. J., Wahler, R. G., & McAleavey, K. M. (2007). Mindful parenting decreases aggression and increases social behavior in children with developmental disabilities. Behavior Modification, 31, 749-771.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Karazia, B. T., Singh, A. D. A., Singh, A. N. A., & Singh, J. (2013). A mindfulness-based smoking cessation program for individuals with mild intellectual disability. Mindfulness, 4, 148-157.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Karazsia, B. T., & Singh, J. (2014a). Mindfulness-Based Positive Behavior Support (MBPBS) for mothers of adolescents with autism spectrum disorders: Effects on adolescents’ behavior and parental stress. Mindfulness, DOI: 10.1007/s12671-014-0321-3.

Singh, N. N., Lancioni, G. E., Myers, R. E., Karazsia, B. T., Winton, A. S. W., & Singh, J. (2014b). A randomized controlled trial of a mindfulness-based smoking cessation program for individuals with mild intellectual disability. International Journal of Mental Health and Addiction, 12, 153-168.

Singh, N. N., Lancioni, G. E., Karazsia, B. T., Winton, A. S. W., Singh, J., & Wahler, R. G. (2014c). Shenpa and compassionate abiding: Mindfulness-based practices for anger and aggression by individuals with schizophrenia. International Journal of Mental Health and Addiction, 12, 138-152.

Van Gordon, W., Shonin, E., Sumich, A., Sundin, E., & Griffiths, M. D. (2014b). Meditation Awareness Training (MAT) for psychological wellbeing in a sub-clinical sample of university students: A controlled pilot study. Mindfulness, 5, 381-391.

Van Gordon, W., Shonin, E., Zangeneh, M., & Griffiths, M. D. (2014). Work-related mental health and job performance: Can mindfulness help? International Journal of Mental Health and Addiction, 12, 129-137.

Van Gordon, W., Shonin, E., & Griffiths, M. D. (2015). Mindfulness and the Four Noble Truths. In: Shonin, E., Van Gordon W., & Singh, N. N. (Eds). Buddhist Foundations of Mindfulness. New York: Springer.

Mindfulness meditation as medication: An identity crisis?

Mindfulness meditation as medication: An identity crisis? 

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Several of the posts on our blog have referred to the marked increase of scientific research into mindfulness meditation that has occurred over the course of the last decade. Applications for mindfulness meditation are being identified in increasingly more walks of life including clinical, educational, forensic, and occupational settings. Based upon a recent comprehensive systematic literature search we conducted utilising the major electronic academic databases, over 600 scientific papers concerning mindfulness were published in 2013. This is more than the entire number of scientific papers concerning mindfulness published between 1970 and 2000. Results from our literature search suggest that mindfulness is one of the fastest growing areas of psychological empirical enquiry.Although mindfulness is fast becoming a buzzword in psychology, the ongoing roll-out of mindfulness into real-world settings is not without its problems. Recently, we were joined by our friend and research colleague Prof Mark Griffiths in writing a paper where we outlined and discussed some of these teething and integration issues. The paper is published in the journal ‘Frontiers in Psychology’ and is entitled ‘Mindfulness-based interventions: Towards mindful clinical integration’. Today’s post duplicates a short section of the article that discusses whether mindfulness, in terms of its use in Western psychological contexts, is currently experiencing an identity crisis. The article is an open access paper (with the copyright belonging to the authors) and the full-reference is as follows:

‘Shonin, E., Van Gordon, W., & Griffiths, M.D. (2013). Mindfulness-based interventions: Towards effective clinical integration, Frontiers in Psychology, 4, 1-4, doi: 10.3389/fpsyg.2013.00194.’

The full text can be downloaded for free by following the below link and anybody wanting to know more about the paper is welcome to contact us at the following email address:

Email: meditation@ntu.ac.uk

Full-text: http://www.frontiersin.org/Journal/10.3389/fpsyg.2013.00194/full

Note on abbreviations: MBI = Mindfulness-based interventions, MBSR = Mindfulness-Based Stress Reduction; MHF = Mental Health Foundation

 

Mindfulness meditation as medication: An identity crisis?

Recently, Williams and Kabat-Zinn (both leading proponents in the field of MBIs), have referred to mindfulness as “awareness itself”, a form of “innate capacity” that is “virtually transparent to us” (2011, p. 15). The same authors also refer to secular programs such as MBSR as “Dharma-based portals” (“Dharma” is an explicitly Buddhist term used to refer to the teachings of the Buddha, p. 12). However, such spiritually-laden language appears to be incongruent with the general presentation and conceptualization of MBIs in relation to their operationalization within clinical settings. Thus, the identity of MBIs as well as their primary underlying “intention” (i.e., a means of improving psychosomatic well-being or a tool for spiritual development) appears to be slightly confused, and this is potentially confusing for service-users.

“Intention” underlying mindfulness practice happens to be one of the principal factors that differentiates mindfulness as taught in MBIs from its Buddhist construal. Within Buddhism, rather than psychosomatic symptom relief, mindfulness is generally practiced for the primary purpose of long-term spiritual development. In addition to what is known as ‘right intention’ and according to the Buddhist view, mindfulness only becomes fully effective when subject to a process of cross-fertilization with numerous other practices and perspectives (Shonin et al., 2013a). Such perspectives include a profound understanding of concepts pertaining to (1) wisdom (i.e., impermanence, non-self, and suffering—known as the three Dharma “seals”), (2) meditation (including both concentrative and insight techniques), and (3) ethical awareness. These three core elements (i.e., wisdom, meditation, and ethical awareness—known in Buddhism as the “three trainings”) provide a platform for the effective development of mindfulness and are relatively undersold in the delivery of MBIs (Van Gordon et al., 2013).

Williams and Kabat-Zinn assert that rather than a “decontextualization” of mindfulness, MBIs such as MBSR execute more of a secular “recontextualization” of the Buddhist teachings in all of their “essential fullness” (2011, p. 15). However, and for the reasons outlined above, the accuracy of such assertions is highly questionable because even by flexible criteria, MBIs do not (and need not) represent a complete, rounded, and authentic path of Buddhist practice (secularized or otherwise). Consequently, concerns are increasingly being raised that relate to the general identity and credibility of MBIs, and the need for a unified operational approach (e.g., Rosch, 2007; Singh et al., 2008; Howells et al., 2010; McWilliams, 2011; Shonin et al., 2013b; Van Gordon et al., 2013).

Arguably the most important of these concerns are those with ethical implications for service-users. If, unbeknownst to service-users, MBIs are in fact attempting to teach Buddhism in reconstituted form within healthcare settings, then it is imperative to make this absolutely clear. Alternatively, given that MBIs claim a certain ‘grounding’ in Buddhist philosophy, if their primary intention is geared toward improving service-user psychosomatic well-being, then there is still a need for clarity regarding what is actually implied by such a ‘grounding’. In other words, service-users should be made aware that mindfulness as currently operationalized in MBIs is by no means congruent with the traditional Buddhist perspective.

A further concern relates to the credibility and aptitude of MBI facilitators (Shonin et al., 2013c). Whilst referring to the stream of mindfulness teachings formulated by the likes of Kabat-Zinn (i.e., the teachings currently imparted by MBI instructors), Cullen (2011) states that MBIs are “their own new lineage” (p. 186). Lineage is another important concept within Buddhism and essentially refers to the “authenticity” of Buddhist teachers. In addition to receiving direct transmissions from an accomplished meditation teacher, authentic Buddhist masters generally undergo decades of focussed meditation training with the aim of relinquishing attachment to worldly concerns such as wealth, career, or renown (Shonin et al., 2013a). This is in contrast to MBI instructors who may have as little as 1 year’s mindfulness experience following completion of a single 8-week course (Mental Health Foundation, 2010). Therefore, claims that MBIs constitute an authentic lineage in the traditional Buddhist sense are unrealistic.

Conclusions

Interest and supporting evidence for the clinical application of MBIs has increased substantially in the last decade. MBIs appear to represent cost-effective, acceptable, and non-invasive means for treating a broad spectrum of psychological and somatic illnesses. However, future studies should address some of the methodological issues that significantly limit the validity of findings at present. More importantly, service-users are potentially exposed to oversights or misappropriations concerning the general presentation of MBIs. Whilst a certain degree of porosity between the boundary of clinical and spiritual practice does not present a problem in itself, there is a need and duty to make service-users (and the wider scientific community) fully aware of the underlying intentions of MBIs and/or of the extent to which it can realistically be said that MBIs are actually grounded in traditional Buddhist practice.

References

Cullen, M. (2011). Mindfulness-based interventions: an emerging phenomenon. Mindfulness 2, 186–193.

Howells, K., Tennant, A., Day, A., and Elmer, R. (2010). Mindfulness in forensic mental health: does it have a role? Mindfulness 1, 4–9.

McWilliams, S. A. (2011). Contemplating a contemporary constructivist Buddhist psychology. J. Constr. Psychol. 24, 268–276.

Mental Health Foundation. (2010). Mindfulness Report. London: Mental Health Foundation.

Rosch, E. (2007). More than mindfulness: when you have a tiger by the tail, let it eat you. Psychol. Inq. 18, 258–263.

Shonin, E., Van Gordon, W., and Griffiths, M. D. (2013a). Meditation Awareness Training (MAT) for improved psychological wellbeing: a qualitative examination of participant experiences. Journal of Religion and Health. doi: 10.1007/s10943-013-9679-0.

Shonin, E., Van Gordon, W., and Griffiths, M. D. (2013b). Buddhist philosophy for the treatment of problem gambling. Journal of Behavioural Addictions 2, 63-71.

Shonin, E., Van Gordon, W., Slade, K., and Griffiths, M. D. (2013c). Mindfulness and other Buddhist-derived interventions in correctional settings: a systematic review. Aggression and Violent Behavior 18, 365-372.

Singh, N., Lancioni, G., Wahler, R., Winton, A., and Singh, J. (2008). Mindfulness approaches in cognitive behaviour therapy. Behav. Cogn. Psychother. 36, 1–8.

Van Gordon, W., Shonin, E., Sumich, A., Sundin, E., and Griffiths, M. D. (2013). Meditation Awareness Training (MAT) for psychological wellbeing in a sub-clinical sample of university students: a controlled pilot study. Mindfulness. doi: 10.1007/s12671-012-0191-5.

Williams, J. M. G., and Kabat-Zinn, J. (2011). Mindfulness: diverse perspectives on its meaning, origins, and multiple applications at the intersection of science and dharma. Contemporary Buddhism 12, 1–18.