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.

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.

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. 

 

 

 

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

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. 

 

 

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.

 

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. 

 

 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.

Mindfulness, compassion, transgender, other, prejudice