Introduction to mindfulness, as a technique for improving the well-being of employees in the workplace
Hi, everyone:
Today, I'd like to talk about one psychological technique that can be useful for improving the well-being of human capital in the workplace: Mindfulness.
Practicing mindfulness can
bring a lot of benefits: boosting our immune system, improving sleep quality,
increasing positive emotions while reducing negative emotions and stress,
increasing density of gray matter in brain regions linked to learning, memory,
emotion regulation, and empathy while improving our memory, attention skills
and decision – making. Mindfulness affects the way we see ourselves, acquiring
a stronger sense of self, acting more in line with our values; having a
healthier body image, a more secure self–esteem and being more resilient. It
can improve confidence, creativity, and help us to avoid cognitive biases
(Greater Good Science Center, n.d.).
These are findings that need more extensive studies, in order to delimitate true scientific science from speculation (as warns Jazaieri, 2017), but only focus on what impedes us to recognize the main issue. Mindfulness means maintaining a moment–by–moment awareness of our thoughts, feelings, bodily sensations, and surrounding environment, through a gentle, nurturing lens (Greater Good Science Center, n.d.).
In this context, you can approach mindfulness according to four stereotypes: the scientist, the monk, the ninja, and the zombie. The scientist represents the tendency to see mindfulness as a neurophysiological phenomenon or as a psychotherapeutic protocol. The monk represents a more spiritual and reverential approach, seeing mindfulness as a practice that can transform the practitioner, aiming for the habit of compassion, self – reflection, and ethical development, with the ultimate purpose of addressing the general and the universal problem of suffering in the world. The ninja represents the vision of mindfulness as a technique to cultivate discipline, awareness, and skill, about how to enhance concentration and focus, a continuous practice (under an accomplished teacher) that leads to greater mental tranquility, while enabling the ability to perform intricate skills with calm discipline. Finally, the zombie sees mindfulness as mindlessness, representing the fear that mindfulness is really indoctrination, a way to tranquilize people into docility and acceptance that actually prevents people from taking control of their lives and acting positively in the world, converting them into extremely passive individuals (Goto–Jones, 2016).
Which of these four stereotypes means most to me? I identify myself more with the ninja, which I feel is most similar to my own opinions about mindfulness (with a little bit of the scientist and some of the monk), while I am definitely furthest away from the zombie approach. Mindfulness is not a religion; it is more a tool, who help us to live our lives as if really mattered, moment–by–moment, using techniques – obviously inspired in oriental traditions – with great emphasis on techniques of meditation (Kabat–Zinn, cited by Greater Good Science Center, n.d.).
In this way (using the ninja approach), for me, mindfulness is a technique (or set of techniques), or if you want to see it in that way, a weapon, which is not good or bad in itself. So, the way we use it allows us to achieve the goal according to its essence, during and because of diligent training, conveyed in one single moment (the Sati, or Satori, according to Buddhist and Zen tradition) by which past, present and future moments arise and cease as momentary sense impressions and mental phenomena, without judgment.
Now, getting more into developing the technique, we must notice that mindfulness considers a range of different intellectual, spiritual,
and religious tradition that incorporates something that resembles mindfulness.
Mindfulness derives from
Sati, awareness of reality, where you can understand sense perceptions are mere
illusions, arising, therefore, the true nature of things, as an essential part of
Buddhist practice. Accordingly, mindfulness is the basic human ability to be
present, fully aware of where we are and what we are doing, and not overly
reactive or overwhelmed by what is going on around us. Every human being
already possesses mindfulness as a quality. Therefore, it is not that you have
to conjure up, it is something that you just have to learn (rediscover) how to
access (Mindful Staff, 2020).
However, mindfulness is not only Buddhist. The sense inherent to Sati (bringing to mind, and keeping in mind; Goto-Jones, 2016) joining attention and memory in one instant, and one only; is common to other oriental traditions. Zen Buddhism offers a wide range of highly evolved meditation techniques, combined with physical training (martial arts).
On his side, Taoism (Daoism), a Chinese philosophical tradition emphasizes living in harmony with the Tao, the principle that is the source, pattern, and substance of everything that exists. Taoism does not put emphasis on rigid rituals, instead, it focuses on achieving perfection by becoming one with the Tao or The Way, becoming in an individual living and cultivating the Tao (the active expression of Tao: Te or De). Finally, Taoist ethics emphasize Wu Wei (action without intention), an idea very appealing to mindfulness for the purposes of the technique.
In the West, we can compare the above with Stoicism, a metaphysical approach that many consider a Greek version of Taoism. This is not true, but in fact, there are many points of convergence (at least from the standpoint of ethics) between Stoicism and Buddhism, Confucianism, and Taoism.
Stoicism and Taoism concern themselves with how to handle uncertainty, and particularly with things that are out of our control. But, while Taoism aims at Ming (the illumination of the obvious), by emptying one’s mind and letting go of things; Stoicism focuses on things, paying particular attention to what we are doing here and now, without emptying oneself or who I am. Apart from that, there is another relevant difference: for Taoists, the body is the central space to occupy, fundamentally connected to growth and change (and thus, with the Tao itself), that needs continuous cultivation and nourishment in order to thrive. For Stoics, the body is something that should be cultivated because it allows us to navigate life, but that is not who we truly are.
These subtle contrasts are relevant to the
acceptance of mindfulness to Westerners because Stoicism has a strong influence
on Christian and Catholic philosophy (Pigliucci, 2020). It is not gratuitous
the coincidence between the four Stoic virtues (wisdom, justice, courage, and
moderation) and the Three Great Treasures of Taoism (Simplicity, Patience, and
Compassion). Going with the flow and letting go, are Taoist approaches that can
be cultivated in order to achieve Harmony (Dienstman, 2018), all of them,
precisely, through mindfulness.
Taking all of this into account, before speaking about its potential applications in the workplace environment, we need to recognize that the relationship between commercialization and mindfulness is truly controversial. In my opinion, the commercialization of mindfulness is a great way to assist and support people in the psychology practice, and a legitimate way to support productivity in corporations and businesses. However, we must be aware that irresponsible commercialization of mindfulness can be a form of exploitation of vulnerable populations (clinical and non-clinical).
As said earlier, mindfulness can be very useful as a way to reduce stress, anxiety, and
depression, and to improve well-being for employees, the so-called human
capital of organizations. Knowing that mindfulness is essentially a cognitive
skill and therefore possible to be improved through training. However,
mindfulness can be, more than just a way to relieve symptoms in psychotherapy,
be part of a positive psychology movement in its capacity to improve well-being
and to enhance cognitive functioning. However, there is still much research to
be done, in order to fully understand the potential (and limitations) of the technique
(that has not for promoting productivity and engagement, via well-being,
happiness, and positivity (Hyland, Lee & Mills, 2015; Peters, 2018;
Kersemaekers, Rupprecht, Wittman, et al, 2018).
The main issue with mindfulness
is that nobody knows what it really is. There is not a unique definition of
mindfulness, affecting the validity of studies, and even conveying dangerous
generalizations. True, it is useful for coping with anxiety, depression, or
stress, but it is unclear which type of mindfulness or meditation the right one
to address a specific problem. Moreover, maybe the supposed benefits of
mindfulness to working memory, quality of sleep, improving the state of mind
and attention, etcetera, are not so fully understood or verified, as argue many
enthusiasts (Van Dam & Haslam, 2018). Nevertheless, mindfulness is useful,
promising, and deserves much more studies and attention, which is the final
purpose of this reflection.
References:
Adam Smith, J. (2015, December 2) Mindfulness at work is not mind control. Retrieved from: https://greatergood.berkeley.edu/article/item/mindfulness_at_work_is_not_mind_control
Dienstman, A. (2018, January
30) These 4 teachings of Daoism will help you navigate life. Retrieved from: https://www.goodnet.org/articles/these-4-teachings-daoism-will-help-you-navigate-life
Goto–Jones, C. (2016) De–Mystifying Mindfulness. Module One: What is this thing called Mindfulness? Retrieved from: https://d3c33hcgiwev3.cloudfront.net/_39a8b132666c600a175d9ad2de41f8e8_DM_Module1_Reading.pdf?Expires=1608508800&Signature=czyTx5Hh1g5fXkzN01~9An2nKCDqLHHdPUCRuDWDBB3YLK92jz2p6V~5u25WTK4f99c1AxdM7VjVfetv9RxnoZ5XH~HcsT4q-GZerOA-Y6dgpwzfpFq97wq9WcKa9UK0iDd3Pw18wXdqpV6WgMil04819DTvJ3OS1cq3IdprSXY_&Key-Pair-Id=APKAJLTNE6QMUY6HBC5A
Goto–Jones, C. (2016) De–Mystifying Mindfulness. Module Three: Philosophy of/& Mindfulness? Retrieved from: https://d3c33hcgiwev3.cloudfront.net/_d8e952d444f72a5b6cadc85f64079862_DM_Module3_Reading.pdf?Expires=1608595200&Signature=WMheSRToAqUIzAvvcCJRHmPX3bPEEYkQ5ffntb0EbZRqyHtKMdjNPC5o1rluYFjYOdPzRQFHvbQXQJPlzZVA~gRRNZLedpRekhH4dnKKSYcxW9kDACGKjOPVt227IAjT1DbAnkfcKFcgCTpN1QcUIHMfNz1xmV81MruUPnMJ-Ak_&Key-Pair-Id=APKAJLTNE6QMUY6HBC5A
[Greater Good Science Center] (n.d.) What is Mindfulness? Retrieved from: https://greatergood.berkeley.edu/topic/mindfulness/definition
[Greater Good Science Center] (n.d.) Why practice it? Retrieved from: https://greatergood.berkeley.edu/topic/mindfulness/definition#why-practice-mindfulness
[Greater Good Science Center] (n.d.) How do I cultivate it? Retrieved from: https://greatergood.berkeley.edu/topic/mindfulness/definition#how-cultivate-mindfulness
[Greater Good Science Center] (2010. April 14) Jon Kabat – Zinn: What is Mindfulness? [Video file] Retrieved from: https://www.youtube.com/watch?v=xoLQ3qkh0w0&feature=youtu.be
Hyland, P., Lee, R., Mills,
M. (2015, December) Mindfulness at work: A new approach to improving individual
and organizational performance. Industrial and Organizational Psychology, 8
(4), 576 – 602. Retrieved from: https://pdfs.semanticscholar.org/3097/6a1ad823574c0deaa447aa78bb0306e1ce08.pdf
Jazaieri, H. (2017, February 7) What we still don’t know about mindfulness meditation. Retrieved from: https://greatergood.berkeley.edu/article/item/what_we_still_dont_know_about_mindfulness_meditation
Kersemaekers, W.,
Rupprecht, S., Wittmann, M., et Al (2018, February 28). A workplace mindfulness
intervention may be associated with improved psychological well-being and
productivity. A preliminary field study in a company setting. In Frontiers in
Psychology. 2018; 9: 195. Retrieved from: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5836057/
[Mindful Staff] (2020. July
8) What is Mindfulness? Retrieved from: https://www.mindful.org/what-is-mindfulness/
Peters, F. (2018). Mindfulness
at work: Assessing the impact of practicing mindfulness in the workplace on
engagement, wellbeing, happiness and positivity. Edith Cowan University.
Retrieved from: https://ro.ecu.edu.au/cgi/viewcontent.cgi?article=3140&context=theses
Pigliucci, M. (2020, June
15). Stoicism and Daoism: a comparison. Retrieved from: https://medium.com/the-philosophers-stone/stoicism-and-daoism-a-comparison-a240625ad1d3
Van Dam, N., & Haslam, N. (2018, January 6) ¿Qué es el “mindfulness”?
Nadie lo sabe realmente, y eso es un problema. Retrieved from: https://elpais.com/elpais/2017/12/18/ciencia/1513610540_122339.html
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