6. Conclusion and research development for consideration

Optimal functioning is an important facet of the totality of human agency. This theoretical concept of optimal functioning reflects the tenets of the paradigm of positive psychology [1, 2]. The study of optimal functioning has, to date, been substantive with research undertakings in the fields of Education, Psychology, and Health Sciences. Our research development, international in scope, has been substantial, especially in terms of our theoretical, methodological, and empirical contributions [3, 26]. One major contribution, which commenced in 2015, consisted of our development of a theoretical model that we argued could explain the achievement of optimal functioning. The Framework of Achievement Bests [7, 8], in this case, emphasizes the importance of optimization, an underlying process that may explain and facilitate the experience of flourishing. We advance this theorization by proposing a revised conceptualization, by which we detail the intricate operational functioning of the process of optimization.

Another important contribution, arising from our recent collaboration, consists of the proposition and development of a hierarchical, multifaceted structure of mindfulness, which places emphasis on the positive psychological, philosophical, and spiritual nature of a person's mindset. Mindfulness is more than just concentration, self-awareness, and/or a relaxed, nonjudgmental state. For us, mindfulness is closely associated with Buddhism and more importantly, the achievement of a Buddha-like stature. When experience a state of mindfulness, via means of meditation, we ultimately achieve the experience of enlightenment. Indeed, we argue that our proposed model of mindfulness is innovative for its inclusiveness of both Western and Eastern ideas, knowledge, and philosophical viewpoints. This development of an alternative model has also led us to consider mindfulness, in its totality, as a psychological agency that could operate to optimize a person's state of functioning.

Hence, from the preceding section, mindfulness could serve to optimize a person's cognitive growth. At the same time, of course, we contend that as a psychological agency, mindfulness could also optimize physical (e.g., a healthy lifestyle), emotional (e.g., happiness), and social (e.g., social relationship and friendship) functioning. Considering that ultimately mindfulness is concerned with enlightenment, we argue that the positive psychological, philosophical, and

i. Instill confidence and efficacy for one to live life to the fullest, regardless of existing and/ or potential health issues. Life, at the present moment, is concerned with personal enjoyment and appreciation of the fact that one is living, and to recognize there is a karmic cycle

ii. A person to learn to place emphasis on the notion of 'nothing'—that is, nothing in the world matters other than the achievement of continuous inner happiness by fulfilling one's own desire to help others reach a state of nirvana. Negative emotional functioning has no

iii. A person to willingly relate to others within the contextual environment. It is poignant for a person to view the world with a sense of unity. The world, from the view of Buddhism, is a holistic entity with no distinction between us, animals, and nature, in general.

Optimal functioning is an important facet of the totality of human agency. This theoretical concept of optimal functioning reflects the tenets of the paradigm of positive psychology [1, 2]. The study of optimal functioning has, to date, been substantive with research undertakings in the fields of Education, Psychology, and Health Sciences. Our research development, international in scope, has been substantial, especially in terms of our theoretical, methodological, and empirical contributions [3, 26]. One major contribution, which commenced in 2015, consisted of our development of a theoretical model that we argued could explain the achievement of optimal functioning. The Framework of Achievement Bests [7, 8], in this case, emphasizes the importance of optimization, an underlying process that may explain and facilitate the experience of flourishing. We advance this theorization by proposing a revised conceptualization, by

which we detail the intricate operational functioning of the process of optimization.

Another important contribution, arising from our recent collaboration, consists of the proposition and development of a hierarchical, multifaceted structure of mindfulness, which places emphasis on the positive psychological, philosophical, and spiritual nature of a person's mindset. Mindfulness is more than just concentration, self-awareness, and/or a relaxed, nonjudgmental state. For us, mindfulness is closely associated with Buddhism and more importantly, the achievement of a Buddha-like stature. When experience a state of mindfulness, via means of meditation, we ultimately achieve the experience of enlightenment. Indeed, we argue that our proposed model of mindfulness is innovative for its inclusiveness of both Western and Eastern ideas, knowledge, and philosophical viewpoints. This development of an alternative

existence, as all positive attributes of Buddhism take precedence.

6. Conclusion and research development for consideration

spiritual nature of a person's mindset would help:

52 Educational Psychology - Between Certitudes and Uncertainties

(i.e., samsāra).

We recognize that there are some major complexities, which pose difficulties in the assessment and measurement of the conceptualization that is depicted in Figure 3. Social sciences research would require rigorous methodological designs that enable, for example, the quantification of variables and statistical inferences of their relationships [50]. From a Western perspective then, as we previously described, researchers have focused on the factorial structures of mindfulness (e.g., [47, 48]). In this analysis, researchers have varied in their conceptualizations and the subsequent results found from factor analyses—from a one-factor model [51] through to a sixfactor model [52]. The issue, however, is that our proposed model of mindfulness is nonconventional, and takes into account Buddhism as an underlying focus of inquiry. How do we measure and assess Buddhism in its entirety? More importantly, referring to our proposition, how do we measure and assess the extent to which one has reached a state of enlightenment? We contend that the notion of spirituality, which is one main component of mindfulness, is extremely difficult to gauge at and/or to measure and assess. Delving into the nature of a person's contemplation, reflection, and his/her true faith in Buddhism, we contend, is not an easy task to determine. A traditional methodological approach that consists of the use of a Likert-scale measure is somewhat problematic and/or limited, as a subject's response may not necessarily indicate his/her 'inner' feeling and experience of enlightenment.

From our theoretical positioning, enlightenment upon successful meditation would enable a person to experience a Buddha-like stature that, in this sense, reflects contentment, prosperity, happiness, peace and harmony. Some Buddhist nuns and monks, likewise, would argue that in-depth practice of meditation would also enable some to experience transcendence—the perceived ability of a person to exist in another realm that is outside the existing time-space realm. Hence, in a similar vein, we gather that it is non-feasible and non-viable to consider the use of the traditional methodological approaches. In this analysis, it would be more enriching and insightful if we could develop non-traditional methodological means to seek understanding into the nature of our proposed model of mindfulness. As practicing Buddhists, for example, Authors 3, 4, 5, and 6 of this chapter have considered the potentiality of methodological designs that the natural laws of physics may not be able to explain. How this is possible is beyond the scope of our understanding at the present time.

In a similar vein, we recognize the complexity of mindfulness as a psychological agency of the process of optimization. This conceptualization, indeed, is complex and difficult to validate, especially when we consider the limitations of traditional quantitative methods. Notwithstanding the obstacles that we have discussed, over the past couple of years we have explored an interesting line of inquiry, namely, the proposition and development of 'methodological conceptualization' that could address a particular area of research. This research-based approach is innovative as emphasis is placed on a researcher's synthesis of existing studies, in-depth knowledge, and strongly rationalized postulation. The main focus of this discourse is to initiate social dialogs, and to encourage researchers to make theoretical, methodological, and/or empirical contributions to the conceptualized inquiry. A proposition, we contend from our research-based discourse, may be accepted, advanced, and/or revised. Other researchers, for example, may offer their interpretations, viewpoints, and alternatives to a postulation that we propose. Hence, from this personal contention, we argue that our proposed theoretical-conceptual model may have plausible credence, despite its complexity. In particular, aside from mindfulness, we recap and highlight the following inquiries for researchers to explore the following:

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