Abstract
Emptiness is a fundamental Buddhist principle that refers to the fact that phenomena are devoid of intrinsic existence. This absence of intrinsic existence refers as much to the true and absolute nature of the individual that practices mindfulness, as it does to the present moment they are supposed to be observing. Therefore, if an individual is to become accomplished at the practice of mindfulness, they must familiarize themselves with the absolute mode in which the present moment abides. Following an explication of the emptiness principle, this chapter elucidates the practice of mindfulness of emptiness and includes a discussion of (i) its theoretical and scriptural provenance, (ii) how to practice mindfulness of emptiness, and (iii) its role in the wider context of the Buddhist path to spiritual awakening. The final part of the chapter addresses the fact that mindfulness itself is also empty of intrinsic existence and discusses the risks associated with developing attachments to Buddhist concepts and practices.
This is a preview of subscription content, log in via an institution.
Buying options
Tax calculation will be finalised at checkout
Purchases are for personal use only
Learn about institutional subscriptionsReferences
Bowen, S., Witkiewitz, K., Dillworth, T. M., Chawla, N., Simpson, T. L., Ostafin, B. D., et al. (2006). Mindfulness meditation and substance use in an incarcerated population. Psychology of Addictive Behaviours, 20, 243–347.
Chiesa, A. (2010). Vipassana meditation: Systematic review of current evidence. Journal of Alternative and Complementary Medicine, 16, 37–46.
Chiesa, A., Calati, R., & Serretti, A. (2011). Does mindfulness training improve cognitive abilities? A systematic review of neuropsychological findings. Clinical Psychology Review, 31, 449–464.
Dalai Lama. (2004). Dzogchen: Heart essence of the great perfection. New York: Snow Lion.
Dalai Lama, & Berzin, A. (1997). The gelug/kagyu tradition of Mahamudra. New York: Snow Lion.
Digital Sanskrit Buddhist Canon. (2014). Located. at: http://www.dsbcproject.org/.
Eberth, J., & Sedlmeier, P. (2012). The effects of mindfulness meditation: A meta-analysis. Mindfulness, 3, 174–189.
Fjorback, L. O., Arendt, M., Ørnbøl, E., Fink, P., & Walach, H. (2011). Mindfulness-based stress reduction and mindfulness-based cognitive therapy—A systematic review of randmized controlled trials. Acta Psychiatrica Scandinavica, 124, 102–119.
Gampopa. (1998). The jewel ornament of liberation: The wish-fulfilling gem of the noble teachings. New York: Snow Lion.
Gelek, R. (2009). The four mindfulnesses. Ann Arbor: Jewel Heart Transcripts.
Griffiths, M. D. (2005). A components model of addiction within a biopsychosocial framework. Journal of Substance Use, 10, 191–197.
Harvey, P. (2015). Mindfulness in Theravāda Samatha and Vipassanā meditations, and in secular mindfulness. In E. Shonin, W. Van Gordon, & N. N. Singh (Eds.), Buddhist foundations of mindfulness. New York: Springer.
Kabat-Zinn, J. (1990). Full catastrophe living: Using the wisdom of your body and mind to face stress, pain and illness. New York: Delacourt.
Kabat-Zinn, J. (1994). Wherever you go, there you are: Mindfulness meditation in everyday life. New York: Hyperion.
Michalon, M. (2001). “Selflessness” in the service of the ego: Contributions, limitations and dangers of Buddhist psychology for western psychotherapy. American Journal of Psychotherapy, 55, 202–218.
Ñanamoli B., & Bodhi, B. (2009). Majjhima Nikaya: The middle length discourses of the Buddha (4th ed.). Massachusetts: Wisdom.
Nhat Hanh, T. (1999). The heart of the Buddha’s teaching: Transforming suffering into peace, joy and liberation. New York: Broadway Books.
Norbu, C., & Clemente, A. (1999). The supreme source: The fundamental tantra of the Dzogchen Semde. New York: Snow Lion.
Shonin, E., & Van Gordon, W. (2013a). Searching for the present moment. Mindfulness, 5, 105–107.
Shonin, E., & Van Gordon, W. (2013b). A close truth. Located at: http://edoshonin.com/2013/04/11/a-close-truth/.
Shonin, E., & Van Gordon, W. (2014a). Dream or reality? Philosophy Now, 104, 54.
Shonin, E., & Van Gordon, W. (2014b). Can a person be ignorant and intelligent at the same time? Located at http://edoshonin.com/2014/06/11/can-a-person-be-ignorant-and-intelligent-at-the-same-time/.
Shonin, E., & Van Gordon, W. (2014c). Using mindfulness and insight to transform loneliness. Mindfulness, 5, 771–773.
Shonin, E., & Van Gordon, W. (2014d). False spiritual economy: Why an “I Want it All and I Want it Now” attitude doesn’t promote spiritual growth. Located at http://edoshonin.com/2014/12/12/false-spiritual-economy-why-an-i-want-it-all-and-i-want-it-now-attitude-doesnt-promote-spiritual-growth/.
Shonin, E., & Van Gordon, W. (2015). The lineage of mindfulness. Mindfulness. doi:10.1007/s12671–014-0327-x.
Shonin, E., Van Gordon W., & Griffiths, M. D. (2013). Buddhist philosophy for the treatment of problem gambling. Journal of Behavioural Addictions, 2, 63–71.
Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014a). The emerging role of Buddhism in clinical psychology: Toward effective integration. Psychology of Religion and Spirituality, 6, 123–137.
Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014b). 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. (2014c). Are there risks associated with using mindfulness for the treatment of psychopathology? Clinical Practice. doi:10.2217/CPR.14.23.
Sogyal, R. (1998). The Tibetan book of living and dying. London: Rider.
Thānissaro, Bhikkhu. (2012). Right mindfulness: Memory and ardency on the Buddhist path. e-book available at: http://www.accesstoinsight.org/lib/authors/thanissaro/rightmindfulness.pdf.
Trungpa, C. (2002). Cutting through spiritual materialism. Boston: Shambala.
Trungpa, C. (2006). The fourth moment. Shambala Sun, 14, 44–45.
Urgyen, T. (1995). Rainbow painting. Hong Kong: Rangjung Yeshe.
Urgyen, T. (2000). As it is. Hong Kong: Rangjung Yeshe.
Van Gordon, W., Shonin, E., Griffiths, M. D., & Singh, N. N. (2015a). There is only one mindfulness: Why science and Buddhism need to work together. Mindfulness. doi:10.1007/s12671–014-0379-y.
Van Gordon, W., Shonin, E., Griffiths, M. D., & Singh, N. N. (2015b). Mindfulness and the four noble truths. In: E. Shonin, W. Van Gordon, & N. N. Singh (Eds.), Buddhist foundations of mindfulness. New York: Springer.
Williams, P. (2008). Mahayana Buddhism: The doctrinal foundations. London: Routledge.
Zadra, A., & Donderi, D. C. (2000). Nightmares and bad dreams: Their prevalence and relationship to well-being. Journal of Abnormal Psychology, 109, 273–281.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2015 Springer International Publishing Switzerland
About this chapter
Cite this chapter
Shonin, E., Van Gordon, W., Singh, N., Griffiths, M. (2015). Mindfulness of Emptiness and the Emptiness of Mindfulness. In: Shonin, E., Van Gordon, W., Singh, N. (eds) Buddhist Foundations of Mindfulness. Mindfulness in Behavioral Health. Springer, Cham. https://doi.org/10.1007/978-3-319-18591-0_9
Download citation
DOI: https://doi.org/10.1007/978-3-319-18591-0_9
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-319-18590-3
Online ISBN: 978-3-319-18591-0
eBook Packages: Behavioral ScienceBehavioral Science and Psychology (R0)