On the Contemporary Applications of Mindfulness: Some Implications for Education

Abstract

Interest in the Buddhist concept of mindfulness has burgeoned over the last few decades as a result of its application as a therapeutic strategy in mind-body medicine, psychotherapy, psychiatry, education, leadership and management, and a wide range of other theoretical and practical domains. Although many commentators welcome this extension of the range and application of mindfulness-drawing parallels between ancient contemplative traditions and modern secular interpretations-there has been very little analysis of either the philosophical underpinnings of this phenomenon or of its implications for education. This article examines the new interpretations of mindfulness in the following areas-meaning and definition, ethical foundations and spiritual ethos-in an attempt to gain a clearer understanding of what is involved inthe process of reconstructing the concept of mindfulness. In conclusion, some implications for learning and education are examined in the light of these recent re-interpretations of mindfulness principles and practices. A central thesis throughout is that-although there are many educational benefits of mindfulness in the areas of moral, affective and spiritual education-such potential gains require the maintenance of organic connections between contemporary practices and their foundations in secular Buddhism.

Mindfulness in and as education: A map of a developing academic discourse from 2002 to 2017

“…• Reviews/meta-analyses (Zenner et al, 2014) • Conceptual (Hyland, 2015) • • Empirical (Jennings et al, 2017) • Personal-narrative/self-studies (Holland, 2004) • Descriptive (Hyland, 2015) • Methodologydistinguished between four possible research approaches…”

“…• Qualitative (Burrows, 2017) • Quantitative (Jennings et al, 2017) • Mixed (Ancona & Mendelson, 2014) • Conceptual (Hyland, 2015) Mindfulness in and as education 765 • Buddhism: framing mindfulness in Buddhist concepts, sutras, interpretations (Orr, 2002) • Psychological: framing mindfulness within a variety of psychological/ health/clinical constructs usually associated with Jon Kabat-Zinn's work (Jennings et al, 2017) • Wisdom traditions: framing mindfulness not just within Buddhism, but also within other East-Asian traditions (e.g., Taoism, Yoga) (Orr, 2002) • Epistemological: mindfulness framed as a method of inquiry or 'way of knowing' sometimes referred to as 'contemplative inquiry' (Roth, 2006) • Ellen Langer's non-meditation-based mindfulness: following exclusion criteria, this category never appears as a standalone (Borker, 2013) • Secular/spiritual/post-secular: framing that discusses mindfulness in relation to an explicit conception of secularity/ spirituality (Roeser, 2013) • Western philosophy : frames mindfulness within western philosophical schools of thought (e.g., existentialism) (Todd, 2015) 766 O. Ergas and L. L. Hadar • Self-awareness was coded 'socialemotional learning' when framed in a social context and as a skill, and 'selfknowing' when it appeared as a trait and/or as an experience evoked within the process of teaching or learning mindfulness…”

“…viewed as a subtype of previous category, particularly aimed at socially-engaged ethics (Magee, 2016) • Behaviour and conduct (Singh et al, 2013) • Education in the professions: mindfulness is specifically framed as part of professional education (e.g. social work, teachers) (Magee, 2016) • Spirituality: mindfulness applied towards aims such as human connection, empathy and self-knowing, which were specifically framed within 'spirituality' (Wong, 2004) Mindfulness in and as education 767 • Study effects and/or feasibility (Flook et al, 2010) • Justify/legitimise (Hyland, 2015) • Critique of mindfulness (O'Donnell,…”

Reuniting Virtue and Knowledge

“…The outcome is the development of an awareness of one's authentic self and relationship to the universe and a more ethical and better person (Culham, ). Buddhists hold a similar view regarding the role of meditation in contributing to these outcomes (Hyland, ; Vokey, ). The learning of and application of learned knowledge while important, is viewed as significantly less important than the development of self‐awareness through inner training.…”

“…Hyland () cites a number of studies that demonstrate correlation between a secular from of Buddhist contemplative practice known as mindfulness and factors important to teachers such as: ‘improving focus and awareness, increasing responsiveness to student needs, enhancing classroom climate—and [to] students, in supporting readiness to learn, strengthening attention and concentration, reducing anxiety and enhancing social and emotional learning’ (pp. 170).…”