Sophie Berls

Writing 2

2/20/24

Allison Bocchino

Interdisciplinarily Framings of Mandala Use

I have always considered myself an avid doodler. Spirals, flowers, zen tangles, and

mandalas fill my notebooks, academic or otherwise. These mandalas, or intricate geometric

designs, historically with spiritual significance, have captivated human imagination for centuries,

embodying complex meanings in various cultural and psychological ways. In this paper, I will

delve into the scholarly interpretations of mandalas from the lenses of the disciplines of

psychology and religious studies. Through an exploration of "Modern Mandala Meditation:

Some Observations" by Gudrun Buhnemann and "Exploring Anima: A Brain-Computer

Interface for Peripheral Materialization of Mindfulness States during Mandala Coloring" by

Dauden Roquet, Corina Sas, and Dominic Potts, I will dissect the divergences of the two

disciplines’ methodologies, evidence, and ideologies which shape the discourse on mandalas. It

is clear through the two articles different uses of sources, jargon, and who they intend their

audience to be, that they belong to their respective disciplines.

In "Exploring Anima," Roquet, Sas, and Potts embark on an innovative journey merging

neuroscience and mindfulness practices through the utilization of brain-computer interfaces

during mandala coloring. The scholars argue that Anima, a technology aids the facilitation of the

peripheral materialization of mindfulness states, enhancing the therapeutic potential of mandala

engagement.1 Their argument, rooted in scientific research and technological advancements,

introduces a novel paradigm in understanding the psychological benefits of mandalas beyond

traditional contemplative practices. Through a blend of empirical evidence, neuroscientific

insights, and interdisciplinary collaborations, the authors advocate for a holistic approach to

studying mandalas, one that transcends conventional psychological methodologies.

Contrastingly, Buhnemann's "Modern Mandala Meditation" offers an exploration of

mandalas within the framework of the discipline religious studies and emphasizes their

historical, cultural, and spiritual significance. The scholar argues that mandalas serve as potent

tools for meditation and spiritual transcendence, rooted in ancient Eastern traditions yet evolving

in contemporary contexts. Through a nuanced, qualitative analysis of mandala practices across

diverse cultural landscapes, Buhnemann explains the transformative power of mandalas,

transcending individual belief systems to signify a more universal symbol of interconnectedness,

and even self-realization.

Roquet et al. employ a myriad of sources ranging from neuroscientific studies to

mindfulness literature, underscoring the interdisciplinary nature of their inquiry. The presentation

of evidence is meticulous, with a clear emphasis on scientific data and technological frameworks

supporting their argument. The authors strategically navigate through the benefits and drawbacks

of their sources, acknowledging the limitations of neuroscientific methodologies while

accentuating the potential advancements in understanding mindfulness states through

brain-computer interfaces.

1
Claudia Daudén Roquet, Corina Sas, and Dominic Potts, “Exploring Anima: A Brain–Computer Interface for
Peripheral Materialization of Mindfulness States during Mandala Coloring,” Human–Computer Interaction 38, no.
5–6 (November 16, 2021): 259–99, https://doi.org/10.1080/07370024.2021.1968864.
 The intended audience for "Exploring Anima" appears to be interdisciplinary,

encompassing researchers, clinicians, and technologists interested in the convergence of

neuroscience and mindfulness practices. It also seems to appeal to the general reader with a

personal anecdote situated in the introduction, to catch the interest of people like me with a keen

interest on the science and psychology behind mindfulness and mandalas. It explains niche

scientific jargon early on, essentially creating its own language that the reader must decode with

careful focus. For example, the authors refer to the phrase “focused attention mindfulness” as

FAM, writing out the full term just once in the paper.2 While the article does assume that one has

a certain level of familiarity with neuroscientific terminology, the authors strive to elucidate

complex concepts for a broader readership, in order to contribute to recent and ongoing

discussions surrounding the therapeutic efficacy of mandalas. The genre of writing falls under

the realm of cognitive psychology and neurotechnology, aiming to bridge the gap between

theoretical frameworks and practical applications.

It seems that the audience the authors envisioned for "Modern Mandala Meditation''

encompasses scholars and historians in religious studies, anthropology, and history, reflecting the

interdisciplinary nature of mandala studies within academic discourse. However, like “Exploring

Anima”, the style of writing allows for a curious mind of any level of academia to follow the

material. There is no curious jargon which is not subsequently explained. For illustration, the

author introduces several Sanskrit words, but provides the English translations. Buhnemman

writes, “Mandalas are visualised as part of tantric sādhanas, i.e. methods employed for the

worship of particular divinities”. A word unfamiliar to most English speakers is introduced, and

2
Claudia Daudén Roquet, Corina Sas, and Dominic Potts, “Exploring Anima: A Brain–Computer Interface for
Peripheral Materialization of Mindfulness States during Mandala Coloring,” Human–Computer Interaction 38, no.
5–6 (November 16, 2021): 259–99, https://doi.org/10.1080/07370024.2021.1968864.
then effectively explained. The genre of writing exemplifies historical, ethnographic research,

drawing on both experiences in the field as well as analyses of primary and secondary texts to

contextualize mandala practices within broader religious frameworks. This is effective because

Buddhism, and by extension mandalas, spread far and wide over history’s course.

Conversely, Buhnemann draws from a variety of sources, including religious texts,

historical accounts, and contemporary ethnographic studies to supplement her argument. The

presentation of evidence is told narratively, mimicking slightly the introduction of “Exploring

Anima”. The author weaves together anecdotal accounts and scholarly interpretations to lend to a

complete understanding of mandalas' spiritual significance. The evidence lacks the empirical

nature of psychological research; rather, Buhnemann explores the interpretative complexities of

mandala symbolism, inviting readers to engage with the many dimensions of spiritual

contemplation.

The articles "Exploring Anima" and "Modern Mandala Meditation" illustrate the

divergent methodologies and scholarly conventions within psychology and religious studies.

While Roquet et al. emphasize scientific research and technological innovation, Buhnemann

delves into historical narratives and cultural interpretations to convey the spiritual significance of

mandalas. The former adopts a quantitative approach, leveraging neuroscientific data and

technologies in order to explore the therapeutic potential of mandalas. Meanwhile, the latter

embraces a social perspective, foregrounding the cultural contexts and symbolic meanings

embedded within mandala practices.

Despite their methodological disparities, both articles contribute to our collective

understanding of mandalas, albeit from distinct disciplinary framings. Roquet et al. shed light on
the neurocognitive mechanisms which emerge when one engages and interacts with mandalas

creatively, offering insights into the physiological correlates of mindfulness states. Conversely,

Buhnemann situates mandalas within the broader tapestry of religious and cultural practices,

unveiling their symbolic meaning across diverse traditions and historical eras.

In conclusion, the juxtaposition of "Exploring Anima" and "Modern Mandala

Meditation" underscores the multifaceted nature of mandala studies, reflecting the

interdisciplinary dialogues and scholarly communities they encompass, within psychology and

religious studies. While divergent in their methodologies, subjects, and fields of study, both

articles enriched my understanding of mandalas as fortified symbols of both spiritual

contemplation and psychological well-being. By embracing the complementary perspectives

offered by these disciplines, one can appreciate and cultivate a truly holistic perspective of

mandalas, one which transcends disciplinary boundaries, to unravel the profound mysteries of

human consciousness and cultural expression. As I continue to absentmindedly draw mandalas, I

feel spiritually closer to those who participated in the same practice all across our shared

chronology.
 Works Cited

Bühnemann, Gudrun. “Modern Maṇḍala Meditation: Some Observations.” Contemporary

Buddhism 18, no. 2 (2017): 263–276.

Daudén Roquet, Claudia, Corina Sas, and Dominic Potts. “Exploring Anima: A Brain-Computer

Interface for Peripheral Materialization of Mindfulness States during Mandala Coloring.”

Human-computer interaction 38, no. 5–6 (2023): 259–299.