3. Overview of mindfulness

similar vein, a psychological agency (e.g., personal self-efficacy for academic learning) to optimize cognitive functioning may stimulate intrinsic motivation, mental strength, personal resolve, and effort expenditure. An effective educational agency (e.g., the use of an appropriate instructional design), likewise, may instead stimulate intrinsic motivation, effective function-

Our theorization of the concept of optimization, expanding on from our original Framework of Achievement Bests, suggests that unlike associative (i.e., r) and predictive (i.e., β) effects, the impact of optimization would result in a person experiencing some form of 'energy', which then could enable the achievement of optimal functioning. One interesting facet for consideration is whether and to what extent we could actually 'quantify' the process of optimization. The quantification of optimization, from our point of view, considers the magnitude (or strength) of a person's experience of energization. In our recent work [3, 8], for example, we introduced the concepts of intensity of optimization (i.e., defined as the amount of resources that would be needed to optimize a person's level of functioning) and scope of optimization (i.e., defined as the amount of time and effort that would be needed to optimize a person's level of functioning). The magnitude of optimization, in this case, is postulated to encompass both intensity and scope. A level of optimal functioning that is relatively simple from a current level is likely to require minimal optimization. In contrast, however, a level of optimal functioning that is more complex (e.g., L1T1: knowing how to solve equations with one unknown, x: <sup>x</sup> + 52 <sup>=</sup> �<sup>10</sup> ! L2 T2: knowing how to solve quadratic equations with two unknowns, <sup>x</sup> and

<sup>2</sup> = 4 and �4<sup>x</sup> + 10<sup>y</sup> = 20) would require a greater amount of optimization.

With the possible quantification of optimization, we consider a related theoretical concept, which we coin as the index of optimization. We propose that the index of optimization, denoted as γ, is intricately associated with the difference between a person's current level of functioning and his/her level of optimal functioning (i.e., ΔL21). The quantification of the index of

where γ = index of optimization, AE = activation and enactment of psychological, educational, and psychosocial agencies, E = the experience of energization, which consists of the stimulation and buoyancy of motivation, personal resolve, effective functioning, mental strength, and

This postulation regarding the index of optimization and, more importantly, the quantification of optimization is innovative, as it connotes that, likewise, it is possible to measure, assess, and quantify a person's level of optimal functioning. The index of optimization, in this case, reflects the totality of AE, E, and AIS, and equates to a person's experience of flourishing—that is, γ ≈ ΔL21. In other words, from our theoretization, a person's energy is likely to assist and result in a level of optimal functioning. At this stage, however, we recognize one notable issue that is unresolved: the calculation of the index of optimization. Despite this uncertainty, we argue that our expanded theorization of optimization is effectual for its explanatory account of a person's state of flourishing. The acquisition of a source of energization, in this case, is of interest for us to discuss in detail. The psychological agency, as we explained [7], may serve as a major source

γ ¼ AE þ E þ AIS (1)

ing, and effort expenditure.

44 Educational Psychology - Between Certitudes and Uncertainties

y: (x + y)

optimization, from our proposition, is as follows:

effort expenditure, and AIS = arousal, intensity, and sustainability.

Mindfulness is a psychological process that emphasizes on a person's meditational state. It is defined as "the unfailing master key for knowing the mind and is thus the starting point; the perfect tool for shaping the mind, and is thus the focal point; and the lofty manifestation of the achieved freedom of the mind, and is thus the culminating point" [32]. In other words, as Kabat-Zinn [32] explains, mindfulness is concerned with a person's moment-to-moment, nonjudgmental self-awareness, which is cultivated by his/her directed attention towards the present moment, non-reactively and non-judgmentally. An envisage of mindfulness as a meditational practice suggests a state of consciousness and self-awareness that may be strengthened over the course of time [33].

The psychological construct of mindfulness is postulated to closely associate with the positive psychology paradigm [1, 4, 34] for its characteristics and emphasis on positive yields. Central to this theoretical contention is the fact that mindfulness is meaningful, and contradicts with the negativities that may exist in life such as pessimism and mindlessness [35]. Mindfulness, in this sense, is a feat of human agency that reflects to a large extent the essence of a person's temperament, personality, and state of mind. Engaging in the meditational practice of mindfulness produce two important yields [36–40], namely:


Engagement in mindfulness practices, in this sense, emphasizes personal experience both the present moment and the future state of functioning. The two aforementioned yields signify and support the use of mindfulness theories [41–43] in educational and non-educational contexts. Educationally, in this case, it has been noted that there are a number of educational programs for usage in the practice of mindfulness (e.g., Master Mind Program: [44], Mindfulness Education: [45]). For example, Schonert-Reichl and Lawlor [45] recently explored the effectiveness of the Mindfulness Education (ME) program, which involves a universal teacher-taught preventive intervention that focuses on "facilitating the development of students' emotional and social competence via a series of lessons in which 'mindful attention awareness' is taught and practiced, and in which students engage in lessons designed to promote optimism and positive affect" (p. 138). The results of the study showed, for example, that adolescents who participated in the ME program improved on their optimistic beliefs.

Meiklejohn et al.'s [33] in-depth review is also interesting, indicating the effectiveness of mindfulness programs for both teachers and students, alike. A number of programs have been developed from different countries to teach and facilitate engagement in mindfulness practices (e.g., Inner Kids Programs from the United States for Pre K-8; Mindfulness in Schools Project (MiSP) from England for children aged 14–18 years; Sfat Hakeshev (The Mindfulness Language) from Israel for children aged 6–13 years). The results arising from implementations of these programs indicate, for example:

4. Mindfulness from an Eastern perspective

4.1. A proposed model of mindfulness

Figure 2. Conceptualization of mindfulness.

The preceding section has described the concept of mindfulness. However, we argue that existing research from Western scholars, placing emphasis on the psychological nature of mindfulness alone is somewhat confined. We make this argument consequently as a result of our own research development into this matter, which takes into account the importance of Taiwanese philosophical beliefs, meditation practices, professional and personal experiences, and Buddhist wisdom and knowledge. Our professional development, especially for authors 3, 4, 5, and 6 includes in-depth knowledge and teaching of Asian philosophies to postgraduate students, extensive research undertakings in the area of mindfulness, teaching meditation to undergraduate students, and daily practice of rituals pertaining Buddhism. Our theoretical positioning of

The Importance of Mindfulness in the Achievement of Optimal Functioning: Conceptualization for Research…

http://dx.doi.org/10.5772/intechopen.79938

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A model of mindfulness that we want to consider is shown in Figure 2. This proposed model, which we recently described [3], reflects an integration of both Western and Eastern ideas, knowledge, and philosophical beliefs. Our conceptualization posits mindfulness as a hierarchical and multifaceted structure that encompasses three major components: psychological component, philosophical component, and spiritual component. We contend that this conceptualization of mindfulness is more inclusive, taking into account Eastern ideas, understanding, and philosophical beliefs and the premise of Buddhism. Furthermore, from our proposition, each major component of mindfulness espouses specific attributes—(i) the psychological component espouses the

mindfulness is more inclusive and proposes a holistic model for consideration.


The above mentioning provides empirical grounding for further rigorous scientific research development into the efficacy of interventions and programs into mindfulness. According to Meiklejohn et al. [33], there are three major reasons as to this research inquiry is needed, namely: (i) validating the effectiveness of interventions and programs into mindfulness, (ii) how and why the intervention works, and (iii) predictive effects and under what conditions the intervention would be effective. This recommendation from a psychological point of view is valid, and has credence for implementation. Any theoretical orientation in social sciences, for that matter, requires a cogent conceptualization, which is then followed by strong high-quality empirical evidence for efficacy and effectiveness. The authors, for example, recommend the following issues for guidance in the advancement of mindfulness as a distinct theoretical orientation: establish a theory of change for mindfulness-based programs, expanding the evidence-based for mindfulness-based programs, development and validation of appropriate outcome measures, assess socially valid outcome measures, and address school-based implementation barriers.

A persuasive argument could lend itself in terms of providing a conceptualization that focuses on the relationships between mindfulness and levels of personal functioning. This consideration is insightful, aligning to Meiklejohn et al.'s [33] contention for further research development into the operational nature (i.e., predictiveness) of this theoretical construct. The argument here, in this analysis, is that mindfulness could play a central role in the achievement of optimal functioning. Specifically, as discussed in the subsequent sections of this article, it is argued that meditational practice of mindfulness could result in the activation of a series of sub-processes, which may then assist in the optimization of achievement of optimal functioning.
