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Jane - This autoethnographic personal narrative follows my spiritual journey as a secular mindfulness teacher, from the beginning stages of suffering with Post -Traumatic Stress Disorder due to a burn injury, which in turn led me to meditation as a response to symptoms, to the uncovering of the theoretical and religious underpinnings of secular mindfulness as an MSc student: (Studies in Mindfulness), and how exposure to these early foundational teachings shaped and continue to shape my experience as not only a practitioner, but as a mindfulness teacher. The account begins in the ‘wilds’ of Canada, leads into rural Catholic Ireland and dips in and out of a Tibetan Buddhist monastery in Southern Scotland, all the while analysing and discussing the various methodologies I meet and are practised throughout the disciplines of Secular mindfulness and the contemplative religious meditative trainings of Tibetan Buddhism and Catholicism: the social environments in which I encounter, inhabit and am influenced by. What I have found is that, ultimately, since the beginning of time, man has been moving towards relieving suffering by searching for a path to the natural state of resting, unencumbered by ego, in full awareness, beyond mind. Both Tibetan Buddhism and Christianity describe this space as a destination, something to work towards where one will be rewarded for their hard work. This place is called Nirvana or Buddha Essence within Buddhism, and Heaven or communion with God in Christianity. However, in the Secular world, governed by psychological science, this space is simply known resting in full awareness. Regardless, whatever belief system one may follow, the human condition is to suffer, and in turn to search for a way to prevent and prohibit that suffering.  

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Jane - This autoethnographic personal narrative follows my spiritual journey as a secular mindfulness teacher, from the beginning stages of suffering with Post -Traumatic Stress Disorder due to a burn injury, which in turn led me to meditation as a response to symptoms, to the uncovering of the theoretical and religious underpinnings of secular mindfulness as an MSc student: (Studies in Mindfulness), and how exposure to these early foundational teachings shaped and continue to shape my experience as not only a practitioner, but as a mindfulness teacher. The account begins in the ‘wilds’ of Canada, leads into rural Catholic Ireland and dips in and out of a Tibetan Buddhist monastery in Southern Scotland, all the while analysing and discussing the various methodologies I meet and are practised throughout the disciplines of Secular mindfulness and the contemplative religious meditative trainings of Tibetan Buddhism and Catholicism: the social environments in which I encounter, inhabit and am influenced by. What I have found is that, ultimately, since the beginning of time, man has been moving towards relieving suffering by searching for a path to the natural state of resting, unencumbered by ego, in full awareness, beyond mind. Both Tibetan Buddhism and Christianity describe this space as a destination, something to work towards where one will be rewarded for their hard work. This place is called Nirvana or Buddha Essence within Buddhism, and Heaven or communion with God in Christianity. However, in the Secular world, governed by psychological science, this space is simply known resting in full awareness. Regardless, whatever belief system one may follow, the human condition is to suffer, and in turn to search for a way to prevent and prohibit that suffering.  

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David - The use of substances to become better in sport's contests has been documented since the ancient Greeks. Recently, the science of human performance has evolved, and new pharmaceutical drugs and blood infusions may be available to athletes to improve physical efficiency. A general estimation may indicate that the cases of athletes using Performance-Enhancing Drugs may be higher than the several detected by doping controls. The immersion of athletes in the competitive environment may encourage the use of drugs to improve their results.We conducted a cross-sectional study to try to determine if self-compassionate Ironman athletes have a lower propensity to use doping substances to increase performance in sports. Self-compassion understood as the capacity to comprehend one's pains and limitations, accept them and awake the desire to bring about an end to that suffering.We surveyed 137 Ironman triathlon participants, with various degrees of racing experience. We passed two questionnaires, one to help us determine the attitude of the athletes toward doping substances and the other to detect the degree of self-compassion. We compared and contrasted the two results and investigated the correlation coefficient of the two sets of data.Our findings show a small inverse correlation among the two groups of information, meaning that athletes having a higher propensity to use doping substances may present a lower self-compassion ability.

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David - The use of substances to become better in sport's contests has been documented since the ancient Greeks. Recently, the science of human performance has evolved, and new pharmaceutical drugs and blood infusions may be available to athletes to improve physical efficiency. A general estimation may indicate that the cases of athletes using Performance-Enhancing Drugs may be higher than the several detected by doping controls. The immersion of athletes in the competitive environment may encourage the use of drugs to improve their results.We conducted a cross-sectional study to try to determine if self-compassionate Ironman athletes have a lower propensity to use doping substances to increase performance in sports. Self-compassion understood as the capacity to comprehend one's pains and limitations, accept them and awake the desire to bring about an end to that suffering.We surveyed 137 Ironman triathlon participants, with various degrees of racing experience. We passed two questionnaires, one to help us determine the attitude of the athletes toward doping substances and the other to detect the degree of self-compassion. We compared and contrasted the two results and investigated the correlation coefficient of the two sets of data.Our findings show a small inverse correlation among the two groups of information, meaning that athletes having a higher propensity to use doping substances may present a lower self-compassion ability.

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Marta - Despite the possibility of the presence of stress in the top management, little of any mindfulness programme has been designed for them to reduce stress. Directors working for different kind of organisations took part in an online and brief mindfulness-based programme. Each week, during six consecutive weeks, they were asked to listen to two short guided meditation sessions twice a day using a website (no more than 5 minutes each session). A pre-post-test was used to assess changes in perception of stress and work-related stress over the course of the intervention. Data were collected using self-report questionnaires at week 1 (t1) and week 6 (t2) and examined using a Student t test to compare the means of the two groups (t1 and t2).The results showed that perception of stress and work-related stress (demands, control, managers' support, peer support, relationships, role, change) decreased for all directors throughout the intervention although the effect size was small. This research contributes to the field of online mindfulness programme introducing a new mindfulness-based intervention specifically designed for top managers.

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Marta - Despite the possibility of the presence of stress in the top management, little of any mindfulness programme has been designed for them to reduce stress. Directors working for different kind of organisations took part in an online and brief mindfulness-based programme. Each week, during six consecutive weeks, they were asked to listen to two short guided meditation sessions twice a day using a website (no more than 5 minutes each session). A pre-post-test was used to assess changes in perception of stress and work-related stress over the course of the intervention. Data were collected using self-report questionnaires at week 1 (t1) and week 6 (t2) and examined using a Student t test to compare the means of the two groups (t1 and t2).The results showed that perception of stress and work-related stress (demands, control, managers' support, peer support, relationships, role, change) decreased for all directors throughout the intervention although the effect size was small. This research contributes to the field of online mindfulness programme introducing a new mindfulness-based intervention specifically designed for top managers.

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Pat - Most westernised mindfulness programmes present themselves as secular. While many UK providers subscribe to the British Association of Mindfulness-Based Approaches (BAMBA, 2019) guidelines, they contain little explicit recognition of ethical frameworks. The guidelines only suggest mindfulness teachers apply the ethical frameworks of their own profession to their mindfulness teaching.The contention, as argued by McIntyre (1985), is that developing secular mindfulness programmes separate from a Buddhist ethical system, has cast their moral frameworks adrift.Some argue, that as secular programmes largely use the same material as the explicitly titled ‘Buddhist’ programmes', they carry an implicit, ethical message (Kabat-Zinn, 2011). It is suggested the separation from these Buddhist origins has been a deliberate decision, allowing a greater acceptance of mindfulness by Western institutions (Purser, 2018). This omission also re-focusses mindfulness from its original intentions of personal growth and community engagement (McCown, 2013) to promoting popular benefits. Purser (2019) argues this opens mindfulness programmes to use in less than ethical ways. This is considered in the context of newer mindfulness developments of Christian and stoic mindfulness.The claimed implicit intention of ‘suffusing’ a ‘stealth Buddhism’ to create a ‘universal dharma’ (Kabat-Zinn, 2011) is discussed in relation to evidence of possible negative consequences for some (Chen and Jordan, 2020).It is concluded that a way forward is to examine more closely the development of a specific ethical framework for secular mindfulness programmes and whether this should be made explicit to all participants.Keywords: Mindfulness; Secular; Buddhist Ethics; Implicit; Explicit; Intentions

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Pat - Most westernised mindfulness programmes present themselves as secular. While many UK providers subscribe to the British Association of Mindfulness-Based Approaches (BAMBA, 2019) guidelines, they contain little explicit recognition of ethical frameworks. The guidelines only suggest mindfulness teachers apply the ethical frameworks of their own profession to their mindfulness teaching.The contention, as argued by McIntyre (1985), is that developing secular mindfulness programmes separate from a Buddhist ethical system, has cast their moral frameworks adrift.Some argue, that as secular programmes largely use the same material as the explicitly titled ‘Buddhist’ programmes', they carry an implicit, ethical message (Kabat-Zinn, 2011). It is suggested the separation from these Buddhist origins has been a deliberate decision, allowing a greater acceptance of mindfulness by Western institutions (Purser, 2018). This omission also re-focusses mindfulness from its original intentions of personal growth and community engagement (McCown, 2013) to promoting popular benefits. Purser (2019) argues this opens mindfulness programmes to use in less than ethical ways. This is considered in the context of newer mindfulness developments of Christian and stoic mindfulness.The claimed implicit intention of ‘suffusing’ a ‘stealth Buddhism’ to create a ‘universal dharma’ (Kabat-Zinn, 2011) is discussed in relation to evidence of possible negative consequences for some (Chen and Jordan, 2020).It is concluded that a way forward is to examine more closely the development of a specific ethical framework for secular mindfulness programmes and whether this should be made explicit to all participants.Keywords: Mindfulness; Secular; Buddhist Ethics; Implicit; Explicit; Intentions

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Lisa- This research will look at whether an online Mindfulness intervention can benefit secondary age pupils during the lockdown/ home schooling situation.  There will be two strands: a) how young people will respond  to a digital intervention, as we tend to assume that young people love all things digital b) whether mindfulness will benefit young people during this tumultuous time. The MBLC-YA course will take place weekly over Microsoft Teams and qualitative data will be collected in the form of interviews conducted pre and post intervention. These interviews will then be thematically analysed. Pupils are often made to take part in school mindfulness programmes, however this one will be voluntary, hopefully meaning that young people from a range of backgrounds and stages take part.

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Lisa- This research will look at whether an online Mindfulness intervention can benefit secondary age pupils during the lockdown/ home schooling situation.  There will be two strands: a) how young people will respond  to a digital intervention, as we tend to assume that young people love all things digital b) whether mindfulness will benefit young people during this tumultuous time. The MBLC-YA course will take place weekly over Microsoft Teams and qualitative data will be collected in the form of interviews conducted pre and post intervention. These interviews will then be thematically analysed. Pupils are often made to take part in school mindfulness programmes, however this one will be voluntary, hopefully meaning that young people from a range of backgrounds and stages take part.

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Colin - A qualitative study, using a phenomenological approach to understand the first-person experience of participants during a four-week course combining mindfulness and expressive writing practices. The research thematically analyses writing samples collected from six participants to elicit key themes which allows for a wider conceptual exploration of the rationale, theory, practice and first-person experience combining mindfulness and expressive writing. Data is also drawn for an online questionnaire which the six participants completed one week after the course. This questionnaire provides further descriptive data to support the dissertations conclusions.

The study will also briefly highlight the relationship between mindfulness, expressive writing and poetry, and the importance of creative texts, such as poetry or excerpts from literature, to support learning, communicate ideas, articulate concepts, evoke and embody experience, and provide a rich source of reflection, contemplation and experiential learning. Finally, the findings will be consolidated into a poetic enquiry. Poetic enquiry does not seek to emulate traditional scientific method or present information numerically or statistically but seeks to communicates key themes and results in a way that facilitates understanding and supports learning using an innovative artistic and creative method.

This thematic analysis of first-person writing samples has informed critical reflect on the practice and theory behind mindfulness and expressive writing, allowing for the redesign and reappraisal of the mindfulness and expressive writing course curriculum. This study highlights an opportunity that hitherto has not been overlooked by leading mindfulness organisations to combine expressive writing practices more explicitly with mindfulness practices, particularly those with educational, therapeutic or artistic, as a robust technique to support achieves those outcomes.

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David (Hi Graeme, I will be there a little after 5pm tonight as on Kristine's course)

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David (Hi Graeme, I will be there a little after 5pm tonight as on Kristine's course)

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Are you conscious just now, as you read or hear this? You may say YES! BUT, what where you conscious of before this question?

Thinking about consciousness can give rise to the same awe and wander we get from contemplating the universe, or the moment matter and energy first sprang into existence, or the nature of mind, all equally invoking deep curiosity about the world around us and ourselves.

Coming from a multidisciplinary working group, the human mind was defined by Siegel as “a relational and embodied process that regulates the flow of energy and information”. The mind is trillions of threads carved into a beautifully morphing complex sculpture by ever changing and restless flows of energy and information; indeed, the brain is so complex it staggers the minds own imagination.

Regarding the construct of consciousness, this thesis will consider two main frameworks.

The first core higher order framework is Tononi’s quasi-panspychic Integrated Information Theory (IIT) which has spun out from Edelman and Tonini’s Dynamic Core Hypothesis. Unlike many other theories which build up from reductionist lower orders and the “brain” side of the divide, involving complexity and diversity as their starting point, IIT considers the unity of consciousness and our tautological conscious experience as the starting point.

The second is Integrative Cognitive Subsystems (Teasedale) which provides a comprehensive framework for understanding the relationship between thought or cognition and emotion or affect; as such it models the processing of information and meanings (or higher order concepts) in mental activity.

With a comparative analysis, speculation and postulation, it may be possible the frameworks proposed above can be complimentary and support the theory presented in the Secular Mindfulness Course (Uni and MA). In addition, the models can provide secular evidence based support for the practice approach taught on the course and a rationale grounded in consciousness theory as to why such practices can promote wellbeing and indeed, although contentiously, even develop the quality and quantity of our conscious experience. Furthermore, such models may well provide a predictive ability about the nature of meditation practice and experience, and if so, it may then be possible to provide further hypothesis to practice. To provide a qualitative comparison, a micro-phenomenological study of an adept meditator’s experience of consciousness will also look for any reported correlates or not to the predictive power of the theory framework reviewed above.

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Stephen - "He/She is so Mindful" - How do we know that? An investigation of Mindfulness Measures using a systematic review process.

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Stephen - "He/She is so Mindful" - How do we know that? An investigation of Mindfulness Measures using a systematic review process.

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This dissertation has the aim to identify, map and compare all known measures of mindfulness. Both Quantitate and Qualitative measures will be investigated. A systematic review process using the PRISMA method will be utilized  to organize the work.

This research will start by exploring what is it we are measuring. This requires first of all to define what Mindfulness is. It will also explore the commonly used differentiation of Mindfulness as 'traits' and as 'states' and how that impacts the measurement of mindfulness. It will also explore why it is we are pushed or drawn to measure Mindfulness.

With a clear understanding of what is being measured, this research will then detail of mindfulness measures found and organize them so that the reader can easily gain overview and insight into the range of possible measures. It will also describe and compare the strength of the supporting research for the measure and their relative uses, strengths and weaknesses. It will also look to identify any gaps in measures types.

Finally, this research will look to offer guidance on how to select a mindfulness measure for a particular use case.

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To explore the experiences of participants attending an online one-day mindfulness course during the COVID-19 Pandemic.

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To explore the experiences of participants attending an online one-day mindfulness course during the COVID-19 Pandemic.

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Abstract (Sandra)

The purpose of the study was to explore participants expectations and perceptions of mindfulness courses that had changed from a face to face format to an online one as a result of COVID-19. A qualitative approach was taken with the use of semi structured interviews and questionnaires undertaken. The literature search using key words and phrases such as ‘online learning’, ‘mindfulness online learning’+ perceptions+ advantages + disadvantages highlighted several themes. These themes identified advantages such as accessibility, not being real time dependant, flexibility, whilst some disadvantages highlighted was loss of social interaction, need for technology and reliable internet connectivity. The study identified some consistent themes as highlighted in the literature such as increase in accessibility. It identified surprise by participants the effectiveness of online mindfulness, such as sense of connection to other participants and their ability to gain benefit that they normally associate with F2F courses. A consistent theme was cost savings both in time but also in accommodation and travel costs. However, several participants expressed the challenges of being in their own homes, which for some created conflicting priorities on their time. Overall there was a positive response to attending a one-day online mindfulness course but a consensus that for longer courses/retreats face to face attendance was preferred or the ability to have the option. Recommendations from this study would be when the COVID-19 pandemic lockdown is eased mindfulness learning is offered both in a face to face format, as well as an online version, to increase accessibility and choice for students.

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Christine Abstract:

As a child I inhabited my own world. It was a world of the mind and imagination. Playtime felt more comfortable alone than interacting with others. It was a world of thinking and doing (art, crafts, sewing, making things from cloth, paper or twigs) and rarely being.  Children would on occasion say mean things about me being alone. I had my imaginary friends spoken to with a dialogue in my mind but I was largely non-verbal myself.  Their games were childish. Largely I felt I didn’t care and definitely I put on a face of not caring. From age twelve I began to meet more grown-ups, who would speak to me adult like. New opportunities to make friends presented. However, an outing with people non like minded-people would leave me feeling completely overwhelmed.

Then came mindfulness. My research includes an auto-ethnographic narrative, from the viewpoint of the 100% happy adult of, using mindfulness and different meditation practices to sense my unfolding life and deal with repressed feelings in the body. The literature review draws on the works of Reginald Ray, Rob Preece, Larry Rosenberg and others, as well as Freudian and Jungian psychology to review research on issues surrounding suppression of feelings in the body and how meditation can help. It asks what does it really mean to be embodied?  …to meditate with the body?  Why is it important? And have other practitioners found it useful?

Qualitative research to looks for common themes from body scan, meditating with the body, embodiment is used. Per Reginald Ray with the body we are in a presence of a force and intelligence that is filled with wisdom, that is loving, flawlessly reliable and worthy of our deepest devotion.  The research will focus on traders in my company and if they can rely in some way on embodied meditation practice and the benefits of that.

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How may mindfulness practitioners in certain parts of the UK experience different spaces during practice?

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How may mindfulness practitioners in certain parts of the UK experience different spaces during practice?

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Serena

This research investigates UK mindfulness practitioners' relationships to meditation spaces and how this may affect their practice. Existing literature identified various dynamics between mindfulness practice and spaces. However, very little is known about practitioners’ practice spaces and how they experience them.

The research follows an Interpretative Phenomenological Analysis [IPA] approach, exploring the lived experiences of four practitioners of secular mindfulness. The participants practiced a twenty-minute self-guided Settling, Grounding, Resting and Support [SGRS] mindfulness practice twice per two different spaces within their homes. They documented practices through diary entries and accompanying photographs of the space. Each participant took part in a one-hour long semi-structured interview.

The project uncovered that nature and open vistas were conducive to mindfulness practice. Different types of sound were experienced as either supportive to practice or a distraction. A sense of responsibility within certain spaces made it hard for practitioners to settle easily and their relationship to others in shared spaces also determined how easy or difficult it was to settle into practice. Individual cases uncovered that a space’s energy, purpose, character, contents, sense of safety, familiarity with or memories within a space, and the impact of lockdown all impacted the practice.

The conclusion made by all participants was that their state of mind, such as expectations and assumptions of how the space may impact practice affected their practice more than the space itself. All participants were able to settle into practice, regardless of the space they occupied.

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KEYWORDS

Mindfulness and space, mindfulness and environment, mindfulness and sensory awareness, mindfulness, spatial perception, phenomenology

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What role does the practice of regular mindful breathing have in caring for employee digital wellbeing?   (Alex)

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What role does the practice of regular mindful breathing have in caring for employee digital wellbeing?   (Alex)

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The purpose of this study is to evaluate the impact of practicing regular mindful breathing on the outcomes for leaders engaging in a programme of healthy digital leadership. This programme aims to provide individual and cultural behaviour change to create a healthier digital culture for enhanced wellbeing and performance. Constant connection to technology is having a significant impact in the workplace. Research from Microsoft has shown that short 5 minute breaks between video calls reduces stress, yet many people experience long periods of the day with back to back calls. There have been a range of surveys over the last year showing that remote work and hybrid work has exacerbated feelings of burnout, blurred boundaries and overload. Can mindfulness provide a counterbalance to the challenges of a ‘constantly connected’ workplace and play a positive role in both individual and team digital habit change?

This will be a mixed methods survey. The number of breathing practices performed by participants will be tracked and measured as they undertake a Live More Offline 8 week Leadership in a Digital Age course. One cohort will be instructed to do regular short mindful breathing periods throughout the day. The other cohort will not receive this guidance. At the end of the 8 week course, outcomes will be measured and the two groups compared to see the impact that mindful breathing had on participant wellbeing and habit change. A third group will only be instructed to practice mindful breathing during the 8 week period and not receive the digital habit teachings of the 8 week course.

This will contribute to the literature in an emerging area of growing importance as societal focus turns to how workplaces can support employee wellbeing in the future of work.

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Amanda's Abstract :  Can Somatic Meditation influence Burnout in Health Care Workers? An Autoethnographic Study

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Amanda's Abstract :  Can Somatic Meditation influence Burnout in Health Care Workers? An Autoethnographic Study

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Burnout is a common stress related disorder in Health Care Workers which results in high monetary costs to healthcare organisations as well as a high cost in human suffering. Yet, the term is not well defined or well understood, and there is a general reluctancy to investigate the more personal aspects which may impact on the condition such as early developmental and childhood experiences, for example. There is consensus that a key element of Burnout is related to emotions and emotional exhaustion. Somatic Meditation is a body-based Mindfulness approach with has been shown to impact on the emotional self-regulation neural networks through interoception. The belief is that the body stores emotions which have not achieved biological completion, and using interoception through Somatic Meditation, the neural networks involved in suppression of emotions are able to ‘uncouple’. This can free network resources involved in transformation and increased agency, which enables the emotional exhaustion aspect of Burnout symptoms to be resolved. An autoethnographic study was conducted from thematic analysis of journal recordings of experiences during a 10-week Somatic Meditation course which was able to show a transformative, if at times emotionally and physically painful journey, which resulted in increased emotional self-regulation and agency, and decreased emotional exhaustion and Burnout symptoms.

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Can mindfulness support the role and functions of social work supervision, enhance connection with the core role of social work and underpinning values and is there support for a mindful supervision programme?

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Can mindfulness support the role and functions of social work supervision, enhance connection with the core role of social work and underpinning values and is there support for a mindful supervision programme?

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The importance of supervision in social work is widely recognised and in Scotland, it is enshrined in professional codes of practice. Supervision has managerial, educational and supportive functions but it is accepted fact that in many instances, managerialism dominates supervision, influenced by public enquiries resulting in risk-averse practice, not conducive to the reality of social work practice and furthermore influenced by resource management. This has contributed to a dichotomy between supervision and the value- and relationship-based nature of social work. Concern exists about a lack of support of social workers faced with increasing demands, affected by decreases in public spending and increasingly complex work. Burnout is high amongst social workers and concern exists around worker retention.

While supervision models exist, there is little validated support for specific models

Employing a qualitative approach, thematic examination of literature establishes elements of positive supervision that is supportive of social workers, nurtures resilience and which takes cognisance of the value- and relationship-based nature of social work practice. This was followed by further analysis drawing on grounded theory, which suggests that these elements align with mindfulness. The research further identifies mindfulness practices aligning with and supportive of these elements, which have been identified as embodied presence, acceptance and empathy.

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Abstract
A phenomenological inquiry: What is the lived experience for Person-centred therapists practicing mindfulness?

Mindfulness is increasingly entering the domain of psychotherapy. The person-centred counselling approach is perceived by a significant number of theorists as having a synergetic relationship with mindfulness. However, little qualitative research appears to have been conducted examining this relationship.

Employing an Interpretative phenomenological Analysis approach, interviewing three person-centred therapists who practice mindfulness, this piece of research intends to explore the lived experience for PC therapists practicing mindfulness, with an interest in the impact of mindfulness on both their personal and therapeutic lives.

Currently, the findings support the literature. A superordinate theme is emerging which suggests that the participants perceive mindfulness and the PCA as a catalytic, symbiotic  and virtuous process. A further theme is arising around mindfulness cultivating the Therapist offered conditions of the approach.  All three participants also named challenges within the relationship between mindfulness and the PCA which warrant further investigation.

Recommendations arising from the research are that mindfulness training could enhance person-centred therapists embodied awareness and presence which could in turn develop the fundamental, attitudinal qualities of empathy, congruence and Unconditional Positive Regard. This may be considered in the training of counsellors or in qualified therapists professional development.

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Asha’s Abstract -  Mindfulness Based Programmes (MBPs) still find themselves in a ‘cross current of divergent criticism—too Buddhist for some and not Buddhist enough for others’ (Crane, 2017, p. 588).  As a practising Tibetan Buddhist and psychologist, I’m mindfully aware of the predominant ethical concerns regarding the relationship between the Buddhist framework of ancient contemplative teaching, which includes meditative practices, and modern secular mindfulness, associated with the Western scientific perspective within fields such as psychology, medicine and education. When exploring the role of ethics that underpin mindfulness, it is important to clarify to what degree mindfulness is considered to be ‘religious’ or ‘secular’ and the ‘bridge’ between the two. Furthermore, whether ‘ethics of/in mindfulness’ in MBPs are implicit (implied) or explicit (made clear)?     Buddhist practitioners argue that the absence of explicit Buddhist ethics in secular mindfulness impacts on the authenticity of MBPs being taught. Conversely, secular practitioners argue that making Buddhist ethics explicit would itself result in ethical difficulties. A term that highlights the separation of secular mindfulness from its original Buddhist ethical foundation is “McMindfulness.” Some argue McMindfulness is a watered-down version of traditional mindfulness that has been decontextualized from its religious/spiritual roots and ethics. Whilst others questions whether the growth of MBP’s really is secular or instead a “stealth Buddhism” meaning that Buddhists may be secretly imposing their religious views under the umbrella of psychology and healthcare. To gain insight into this on-going ‘ethical debate’, though a interpretivist lens, this autoethnographic narrative has navigated and analysed my personal journey as a Buddhists training to teach secular mindfulness, and the ethical issues and/or challenges that were encountered on route. Themes within the data collected were identified by combining methods such as research journaling, contemplative practice and critical reflection. I believe the ethical debate will continue, although for this mindfulness teacher, my lived experience as lead me to this junction. Regardless of my spiritual beliefs and interpretation of ethics, when delivering mindfulness training it is paramount that I authentically embody what I teach, and remain mindful of my intention and motivation: which is to continue to cultivate compassion for self and others – that is where I stand ethically as a warrior of compassion. Keywords: Mindfulness, Training, Ethics, Buddhists, Secular, McMindfulness, Stealth, Compassion.

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Asha’s Abstract -  Mindfulness Based Programmes (MBPs) still find themselves in a ‘cross current of divergent criticism—too Buddhist for some and not Buddhist enough for others’ (Crane, 2017, p. 588).  As a practising Tibetan Buddhist and psychologist, I’m mindfully aware of the predominant ethical concerns regarding the relationship between the Buddhist framework of ancient contemplative teaching, which includes meditative practices, and modern secular mindfulness, associated with the Western scientific perspective within fields such as psychology, medicine and education. When exploring the role of ethics that underpin mindfulness, it is important to clarify to what degree mindfulness is considered to be ‘religious’ or ‘secular’ and the ‘bridge’ between the two. Furthermore, whether ‘ethics of/in mindfulness’ in MBPs are implicit (implied) or explicit (made clear)?     Buddhist practitioners argue that the absence of explicit Buddhist ethics in secular mindfulness impacts on the authenticity of MBPs being taught. Conversely, secular practitioners argue that making Buddhist ethics explicit would itself result in ethical difficulties. A term that highlights the separation of secular mindfulness from its original Buddhist ethical foundation is “McMindfulness.” Some argue McMindfulness is a watered-down version of traditional mindfulness that has been decontextualized from its religious/spiritual roots and ethics. Whilst others questions whether the growth of MBP’s really is secular or instead a “stealth Buddhism” meaning that Buddhists may be secretly imposing their religious views under the umbrella of psychology and healthcare. To gain insight into this on-going ‘ethical debate’, though a interpretivist lens, this autoethnographic narrative has navigated and analysed my personal journey as a Buddhists training to teach secular mindfulness, and the ethical issues and/or challenges that were encountered on route. Themes within the data collected were identified by combining methods such as research journaling, contemplative practice and critical reflection. I believe the ethical debate will continue, although for this mindfulness teacher, my lived experience as lead me to this junction. Regardless of my spiritual beliefs and interpretation of ethics, when delivering mindfulness training it is paramount that I authentically embody what I teach, and remain mindful of my intention and motivation: which is to continue to cultivate compassion for self and others – that is where I stand ethically as a warrior of compassion. Keywords: Mindfulness, Training, Ethics, Buddhists, Secular, McMindfulness, Stealth, Compassion.

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My Abstract – Carol Carr

My autoethnography will seek to show how the deliberate cultivation of compassion-based mindfulness can help to alleviate much of the suffering associated with transgender prejudice.

As a cis gendered woman, my commitment to exploring the above in this context, has been motivated by my ongoing experience of recognising allowing, investigating, non-identifying with and nurturing various challenging elements of my own life’s journey. This in tandem with my former 20-year marriage to, now a dear friend who 10 years ago, came out as transgender, and my recent experience of teaching mindfulness and compassion with groups from the LGBT plus community, has not only broadened my own awareness including my awareness of human ignorance and suffering,  but also continues to reinforce the profound importance of cultivating, practicing and experiencing loving-kindness, compassion and equanimity in a world that often feels hostile, prejudicial and terrifying to so many. Within this context embodying our common humanity has never seemed more relevant.

My first encounter with mindfulness at Scotland’s Samye Ling Monastery in the 1980s, introduced me to the possibility that with loving kindness, it might be possible for all of us, to accept ourselves as who we truly are – rather than destructively punishing, alienating, - even ‘othering’ ourselves - from ourselves, while simultaneously isolating from so-called ‘others’. This disembodiment and sense of alienation from self is an experienced shared by many in the ‘trans world.’

My autoethnography will be driven by a narrative which explores how mindfulness has enabled me to come to terms with my own traumatic childhood experiences, and ensuant, challenging life events, which in many cases, would seem to relate directly to the heart-felt issues at the core of the trans experience.

In my experience so far, the transgendered people, who have come to my courses have welcomed the opportunity to be in a safe, accepting, largely unthreatening place. Here they are invited to explore and establish the foundations of compassion-based mindfulness which, to date seems to have a useful role in supporting those who may yet lack the initial courage and the confidence to step out into the wider world as their true selves. My research will build on this exploring the specific challenges that certain mindfulness practice can pose in this context along with the merits and wide-ranging benefits.

Key Words

Mindfulness, compassion, transgender, other, prejudice