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Cited by 92Mindfulness and Compassion InterventionsIndian and Buddhist StudiesPhilosophy and Theoretical Science

How does mindfulness transform suffering? II: the transformation of dukkha

Teasdale, John D., Chaskalson (Kulananda), Michael·2011·Contemporary Buddhism
DOI 10.1080/14639947.2011.564826
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Abstract

Mindfulness transforms suffering through changes in what the mind is processing, changes in how the mind is processing it, and changes in the view of what is being processed. The ‘bearing in mind’ aspect of mindfulness is important in understanding these changes, and is discussed in terms of working memory. The Interacting Cognitive Subsystems perspective recognizes two kinds of meaning, one explicit and specific, the other implicit and holistic. We suggest that mindfulness is a configuration of mind in which working memory for holistic implicit meanings plays a central role. It is here that the processing and view of experience are transformed by the creation of new patterns of implicit meaning. This analysis is applied to mindfulness practice, mindfulness as a way of being, the training of instructors and the use of mindfulness with respect to different aspirations.

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  • The focus on positive health-related benefits represents only a narrow selection of possible effects that have been acknowledged within Buddhist traditions both past and present.

    “While these sources are often assumed to be indicative of “the effects of meditation,” the focus on positive health-related benefits represents only a narrow selection of possible effects that have been acknowledged within Buddhist traditions both past and present.”

    From The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists (2017) · cites this paper as [24]

  • Given that both MBIs and Buddhist meditation centers are based on Buddhist theory and practice, and given that these same sources describe the possibility of periods of challenge or difficulty associated with practice, it makes sense that MBI providers and meditation teachers would be familiar with these challenges and know how to manage them.

    “Given that both MBIs and Buddhist meditation centers are based on Buddhist theory and practice [24, 25], and given that these same sources describe the possibility of periods of challenge or difficulty associated with practice, it makes sense that MBI providers and meditation teachers would be familiar with these challenges and know how to manage them.”

    From The varieties of contemplative experience: A mixed-methods study of meditation-related challenges in Western Buddhists (2017) · cites this paper as [24]

  • MBCT for recurrent depression is oriented around a cognitive model of depressive relapse and how mindfulness can free the mind from engrained patterns of depressive rumination.

    “For example, MBCT for recurrent depression is oriented around a cognitive model of depressive relapse and how mindfulness can free the mind from engrained patterns of depressive rumination (Teasdale & Chaskalson, 2011).”

    From What defines mindfulness-based programs? The warp and the weft (2017) · cites this paper as Teasdale & Chaskalson, 2011

  • Mechanisms through which mindfulness skills might benefit health are not related to the change in the experience itself, but to the change in one's relation to experiences, i.e., with a more accepting and open perspective.

    “It has been suggested that mechanisms through which mindfulness skills might benefit health are not related to the change in the experience itself, but to the change in one’s relation to experiences, i.e., with a more accepting and open perspective [26].”

    From Dispositional mindfulness, anticipation and abstinence symptoms related to hypnotic dependence among insomniac women who seek treatment: A cross-sectional study (2018) · cites this paper as [26]

  • In populations with anxiety and substance dependence, mindfulness increases awareness of triggers of automatic reactions and trains individuals to disengage from unhelpful thoughts, allowing more skillful choices to cope with challenges.

    “In populations with anxiety and substance dependence, mindfulness increases awareness of triggers of automatic reactions, such as anticipatory rumination [24] or substance use [25], and trains individuals to disengage from unhelpful thoughts, thus allowing them have more skillful choices to cope with challenges [26].”

    From Dispositional mindfulness, anticipation and abstinence symptoms related to hypnotic dependence among insomniac women who seek treatment: A cross-sectional study (2018) · cites this paper as [26]

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Authors
Teasdale, J. D., & Chaskalson (Kulananda), M.
Venue
Contemporary Buddhism
Publisher
Informa UK Limited
Published
2011-05-01
Volume
12
Issue
1
Pages
103-124
ISSN
  • 1463-9947 (ISSN-L)
  • 1476-7953
DOI
10.1080/14639947.2011.564826
OpenAlex
W2034819052
Cited by
92
References
21
Citations by year
2026: 2 · 2025: 10 · 2024: 6 · 2023: 5 · 2022: 6 · 2021: 7 · 2020: 7 · 2019: 5 · 2018: 11 · 2017: 6 · 2016: 8 · 2015: 9 · 2014: 5 · 2013: 3 · 2012: 1
FWCI
3.45
Type
journal article
Language
en
Open access
closed
Locations
Contemporary Buddhism (publishedVersion)
Topics
  • Social Sciences › Psychology › Clinical Psychology › Mindfulness and Compassion Interventions
  • Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
  • Social Sciences › Psychology › Experimental and Cognitive Psychology › Philosophy and Theoretical Science
Keywords
mindfulness, dukkha, suffering, working memory, implied meaning, Buddhist psychology, mindfulness practice, transformation of experience

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