Monday, April 10, 2017


An article in The Sydney Morning Herald's The Good Weekend on Mindfulness triggered a follow up to my post on this topic.

A note I sent to one of our paid Christians on this topic:

Dear Filburt,

There was an article on 'mindfulness' in the Good Weekend on Saturday. If you've not seen it, I've attached it, as I recall that you extolled the virtues of this practice in a sermon some months ago.

I've been long acquainted with 'mindfulness' and related practices, and have pondered the nature of the approach to meditation that it represents.

As the article points out, the roots are in Buddhist practice. It therefore has to do with the Buddhist conception of the world. It follows, to my mind, that the preoccupation of mindfulness with the self in isolation has less to do with the world as the Bible portrays it: characterised in 'concrete reality', and more to do with the Eastern characterisation of reality as very much not concrete; rather, chimerical! Thus it harks to an dissolution of the individual in the amorphous depersonalised emptiness cooked up by Buddha and his demons.

I wonder, then, at the intended purpose of mindfulness in your reference to it and the positives of the practice that would displace (or even augment) God's provision in his word.

David enjoins us to mediate on the law; Yeshua to be in the personal presence of the Father in dependence upon him; Paul encourages us to pray without ceasing (for others).

These are entirely at odds with the solopsistic self-absorption of Buddhist/Zen/Hindu meditation, which seeks to produce a benefit by denying what is real, trapped in the ignorance of the Buddhist 'doctrine of creation' and its necessary flight from reality (contrast the Biblical doctrine of creation): that is, that we are persons in the image of God who is love (i.e., to be other-directed/in communion), called to fill our minds with his word.

There is a vast tradition of Christian 'mediation', which, as a writer in the Melbourne Anglican put it " an explicit form of prayer, not a conversation with the self, based on the conviction that salvation comes from God and not from ourselves. Christian mindfulness, by definition, is entry into the saving presence of the God, the holy Trinity".

Far better, I think, to teach and encourage spiritual engagement (as, for example in the long standing tradition of a 'quiet time') than a risky spiritual disengagement that could open the door to all sorts of indicated by some of the research mentioned in the article.

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