Could Mindtraining for Life be the long-awaited new dawn for contemplative science?
Most meditation scientists agree that significant progress is needed if contemplative practices are to meet the claims made for their benefits over the last 70 years. Medicalised mindfulness has established a role as a practice that can reduce stress, anxiety, and, in some instances, cognitive dysfunctions. While its clinical applications, especially in protocols like Mindfulness-Based Cognitive Therapy (MBCT), have gained some traction, a growing body of critique highlights its limitations: conceptual vagueness, inconsistent outcomes, and detachment from its philosophical roots.
Robust correlations between regular spiritual meditation practice and improved happiness and wellbeing continue to be observed in peer-reviewed literature and society more generally. Psychology has been attempting to harness the curative power of spiritual meditation for over 70 years.1 It seems that whenever meditation and mindfulness are converted to mechanistic practices, and subject to empirical evaluation, most of the health and wellbeing benefits simply dissolve. In experiments, we frequently see modest changes used as ‘evidence’ that medicalised meditation and mindfulness work (an estimated 97% of mindfulness experiments lack adequate controls).

It’s probably not possible or desirable to prescribe religious practices as health interventions; that’s not how the spiritual path works. However, there is evidence that secular forms of meditation could still play a significant role in tackling the mental health crisis unfolding across many advanced economies. Medicalised meditation has consistently failed to establish the active cognitive components present in traditional meditation training. In my own private practice, Mindtraining for Life (MfL), we use rationales consistent with nondual Buddhism and psychology, and the benefits to clients’ happiness, wellbeing and success are clear.
Of course, MfL is one of several emerging frameworks that appear to offer a more structured, cognitively rigorous alternative to medicalised meditation. Its unique element is its integration of profound nondual knowledge outside of an explicitly Buddhist context.

At its core, MfL reframes mental resilience not as a passive state of “non-reactivity,” but as an active, trainable skillset grounded in attentional control, cognitive flexibility, and strategic self-regulation. Unlike medicalised mindfulness, which often relies on Westernised dualistic meditation, materialistic concepts of self and other, and ambiguous notions of “present moment awareness,” MfL emphasises goal-directed mental rehearsal, cognitive reframing, emotional regulation, and a basic training in nondual compassion. These techniques are not only more objectively measurable than current medicalised equivalents but also more compatible with neuropsychological models of executive function and emotional regulation.
From a scientific standpoint, this shift matters. Medicalised mindfulness has struggled with reproducibility, standardisation, effect size variability across populations and the concept of nonduality. Meta-analyses reveal modest benefits despite the creation of hundreds of mindfulness variants. Moreover, reliance on fragmented understandings of introspective phenomenology makes mindfulness impossible to standardise across clinical trials and other experiments. MfL’s protocols can be broken down into discrete cognitive tasks, such as attentional switching, scenario visualisation, nondual progression, and resilience scripting; these are likely more amenable to both behavioural and neuroimaging studies. By focusing on individual client needs as a starting point, MfL has retained the holistic and curative value of traditional nondual practices, complemented by reliable neuropsychology. From this platform, a degree of standardisation and operationalisation is likely. Another way to think about this, is in terms of a bottom-up model for contemplative science. After more than a decade of research in this field, I’m certain medicalised meditation needs a more reliable theoretical framework. By creating successful secular equivalents of nondual practices on a one-to-one basis, then scaling them up, we may be seeing the science of meditation turned on its head.
Another advantage of MfL lies in its philosophical neutrality. Medicalised mindfulness often inherits Western interpretation of Buddhist metaphysics (e.g., non-self, impermanence) without critical examination. It then seeks to place these concepts within psychology’s dualistic framework, leading to ontological confusion. Mindtraining sidesteps this by focusing on cognitive processes rather than spiritual insight. This makes it more accessible to diverse populations and more adaptable to transdisciplinary and interdisciplinary research.

Importantly, mindtraining also addresses a key critique of mindfulness: its tendency to individualise systemic stress. By equipping individuals with tools to observe first and then strategically engage with psychological suffering, thus mind training fosters agency and contextual awareness. This aligns with contemporary models of psychological resilience, which emphasise dynamic interaction between person and environment.
In summary, while mindfulness meditation has opened the door to contemplative science, its medicalised form may have reached a conceptual plateau. Mindtraining, as exemplified by the WfL model, offers a promising evolution, one that is cognitively precise, empirically tractable, and philosophically grounded. For scientists and clinicians seeking robust and scalable interventions to work with, it may be time to shift their focus from passive awareness to active mental agility.
1 Morris, Stephen Gene (2024) The Scientific History of Mindfulness: 1938 to 2020. University of Kent,. (doi:10.22024/UniKent/01.02.106240) (KAR id:106240). https://kar.kent.ac.uk/106240/
Dr Stephen Gene Morris is a Consultant in Applied Neuropsychology and the founder of Mind Training for Life.

