Mindfulness and Nondual Well-Being – What is the Evidence that We Can Stay Happy?

Abstract

Research into subjective well-being (SWB) focuses on conducive life conditions, healthy cognitive-affective processes and adaptive behaviours, however, in this model, well-being fluctuates based on changing mental and physical phenomena. This inquiry explores the possibility that we can have a nondual experience of well-being that is unaffected by such movements and investigates if the literature supports this. The assertion in traditional mindfulness that the sense of self is constructed and responsible for such fluctuations is explored, along with what evidence there is that mindfulness practices deliver relevant cognitive and behavioural correlates associated with such a way of being. Proposed preconditions include (a) nondual awareness or the perception of no-self; (b) increased positive affect, decreased negative affect, and increased self-lessness; (c) increased capacity to maintain (or protect) well-being including heightened emotional self-regulation and resilience to aversive stimuli. Research findings provide some evidence that the sense of self can be both constructed and deconstructed, and that mindfulness training may target psychological dimensions that could contribute to an experience of well-being that transcends the impact of life conditions. Recommendations are made for a collaborative relationship between SWB research and mindfulness to expand the inquiry into possible causes and conditions of ‘nondual well-being’.

Nondual Well-Being - The Evolution of Happiness

“…What is clear is that practitioners in the fields of religion and psychology, when it comes to happiness, have conducted their investigations with little attempt at translation, and as such their relative insights or claims require further investigation. As such a more multidisciplinary is recommended so that any relevant constructs seen as fundamental to the attainment of happiness, are integrated into the psychological literature [96]. Whilst some work has been done such as the integration of mindfulness and cognitive-behavioural therapy [97], investigation into the theory and practices of nondualism is critical.…”