IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Hearts Grow: Contemplative Learning for Inner Stability Development inFemale Prison Inmates

Somsit Asdornnithee & Proetphan Daensilp
Mahidol University, Thailand

179

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Abstract
Regarding the research questions of how the contemplative learning process is appropriate forThai female prison inmates and how it can transform the learners, the objectives of the project
were to study the learning process facilitation appropriate for the inner stability developmentof female prison inmates, and to explicate their inner experiences found during and after thecompletion of the program. The methodologies used were action research andphenomenological research. The obtained data were then qualitatively analyzed. The
phenomenological result showed significant inner changes in the participants. These included
the more inclusive perspectives one possessed, i.e. the ability to make more sense regarding
the interconnectedness between oneself and surrounding people. Meanwhile, each participant
could view herself more self-authoring and more responsible for her own actions. Besides,
Meditation had become a useful tool allowing them to mindfully take care of themselves fromwithin. All these phenomena corresponded with the results found during the eight rounds ofthe learning process. As for the learning process facilitation appropriate for such inner
development, it consisted of 14 key components within sufficient length of time, while theprocess itself showed three distinctive phases.
Keywords: female prison inmates; contemplative education; inner stability; action research.

180

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Introduction
According to the 2010 report of the Department of Corrections, Ministry of Justice, mostfemale prison inmates in Thailand, while imprisoned for trivialities due to economic stress,
suffered depression, anxiety, and fear. They were also at great risk of suicide. Many projects
have been introduced to make a change in the quality of life in prisons, such as “Narratives
from the gallows project”, “To become the editors of Jit-seri newspaper project”, etc.
(Contemplative Education Center, 2015). The results showed that the participants in suchprojects had improvement in self-esteem, daily time use, relationships, attitudes, andworldviews. In other words, projects for inmates which are significant in the long-term
development of the life quality, with the decrease in recidivism rate, are those associated with
the inner dimension. These may include self-reflection, cultivation of inner stability, selfacceptance and self-esteem, and right attitudes towards life, surrounding people, and the world.
Inner stability is considered as one of the important qualities signifying spiritual wellbeing. It
gives rise to values, happiness, and strengths that one, as a human being, could embody andhence becomes a critical factor for determining the positive outcome and success of such works.
In this sense, contemplative learning-based training programs may appropriately serve thispurpose, providing the learners direct experiences so that they can develop the inner qualities
at their own pace. Likewise, the process for transformation rooted in the inner dimension canalso impact learners to their core and is irreversible (Asdornnithee & Phukrongnak, 2012;
Thongtavee, et al., 2008). Such success results from the expansion of the person’s frame ofreference to accommodate more reality, allowing the consciousness to be more inclusive anddiscernable, thus be able to make more sense of the world. The outcomes are also thoserecognizable in behaviors in everyday life as they seem to be more authentic, right, anddesirable (Mezirow, 2003; Kitchenham, 2008). Apparently, to apply contemplative learning
processes with female prison inmates in Thailand is an innovative and also a promising training
project where a sustainable inner transformation in learners like stability and spiritual
wellbeing can be expected. Moreover, this learning project, when its outcomes have beenshown and publicized, could further influence related communities and society so that thesocial policies regarding punishment and imprisonment would be revised in a more
understanding way.
Literature Review
Contemplative education in Thailand arose a decade ago from the attempt to solve crises in
education which has been clinging tightly to the positivist paradigm and materialism(Asdornnithee, 2011). In brief, it is to get over the limitations resulting from such thought
patterns by coming back to pay heed to the importance of the inner entities where the true
operation of learning is taking place. Palmer (1998, 2004), an American educator gives thesimilar concept of education by indicating that the true learning originates from the innerpractices as one sets foot on one’s own spiritual journey towards becoming more authentic.
Contemplative education in Thailand was framed within three main principles: religious studies,humanism, and holism. To fruitfully carry it out, the preparation of one’s own mind, especiallythe power of mindfulness and the appropriateness of attitudes, is also necessary. In addition,
supporting a way of life that allows the learner to commit herself in her path of spiritual practice
is important, too. And there are two significant outcomes: transformation, and emancipation(Asdornnithee, 2011).

181

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Due to the broad epistemic sense of contemplative education, variety of the nature ofknowledge and multiple ways of knowing are well accepted. In other words, the epistemology
of contemplative education opens up a wider space for acquiring knowledge in the following
aspects: subjectivity, multiplicity, and indefiniteness (Asdornnithee, 2011). To simplify this,we may say that contemplative education employs tools like meditation, as well as heartfelt
contemplation, with the inner conditions of relaxation, intimacy, expansive love, openness, andself-awareness, to allow the learner to gain back her own wholeness and insight of being able
to see the authentic state of all things.
Different from other typical ways of learning, contemplative education aims to work upon the
innermost nature of the learner’s self, resulting in the transformation of one’s meaning-making
process or frame of reference. Therefore, with this sense, contemplative education istransformational by dismantling old meaning perspectives with the uses of critical discourseand critical self-reflection. Then this leads to the self-generation in a new and higher order ofconsciousness which allows the learner to create new reality according to its new meaning
perspective (Thongtavee et al., 2008; Kitchenham, 2008). Mezirow, who is widely recognized
as the founder of the concept of transformative learning, defines it as learning that transforms
frames of reference, or the seemingly fixed belief system, which used to be problematic andlimiting, into a more open and inclusive ones. Such new frames of reference are better because
they are more likely to generate meanings that are more true and justified (Mezirow, 2003).
As critical self-reflection is considered as one of the indispensable learning capabilities that
contribute to transformation, Kegan (1982) identifies this as the capability of mind to viewthings objectively. What actually happens is that after one’s mind can see itself embedding ina big assumption, or a belief system, it will be aware of new possibilities getting itself out ofthat old assumption. This results in being able to take new and better actions. Kegan says that
this process is the transformation of consciousness, which in all consists of five orders. Throughone life time, people develop their own consciousness from that of less complexity to more
complexity, designated as impulsive mind, imperial mind, socialized mind, self-authoring mind,
and self-transforming mind, respectively (Kegan, 1982).
One way to make a transformation happen is to experience and participate in a process oflearning which contains a number of appropriate contributing factors. Framed within thehumanistic values and holistic paradigm, a successful contemplative facilitation must have thefollowing learning components: contemplation, compassion, connectedness, confronting
reality, continuity, commitment, and community, or in short, the 7 C’s principle (Nilchaikovit& Jantarasuk, 2009). All these components are carefully considered when designing andfacilitating a learning process to make sure that none of them is missing but appropriatelyintertwined to build up a process suitable for each group of the learners. Thus, the person who
knowingly designs and carries out such learning process, i.e. a facilitator, has to embody thecorresponding qualities and fulfill the duties, such as creating a safe learning space, asking selfinquiry questions, listening deeply, reading the group’s energy, being aware of group
domination, communicating properly, and inviting people to face their edge to thrive(Kuenkaew, 2012).
Methodology
Regarding the research questions of how the contemplative learning process is appropriate forThai female prison inmates and how it can transform the learners, this research aimed to work
upon the female inmates’ quality of life in two prisons, Chiangmai Woman Correctional

182

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Institution and Khonkaen Central Prison, where the cultivation of inner stability would be
mainly emphasized. The two prisons were purposively selected and the criteria were about
those of their own interests and availability. The research, run in parallel in the two prisons,has two objectives: 1) to study the learning process facilitation appropriate for the innerstability development in female inmates, and 2) to explicate the female inmates’ innerexperiences found during and after the completion of the program. For the maximal
effectiveness, the number of participants from each prison was limited to 30.
The study employed action research and phenomenological research as its main methodologies,
where semi-structured interview, in-depth interview, focus group interview, and nonparticipatory observation were the tools used. All the data qualitatively collected fromfacilitators, inmates, as well as documents, were analyzed and interpreted to elucidate thereflection and action regarding the learning process and facilitations that could successfully
lead to the development of inner stability. They were also analyzed to reveal the phenomena
and dynamic of inner experiences of female prison inmates who have fully participated in thisprogram.
Learning Process Design
There are four pillars that make up the entire learning process: Self-awareness, Meditation,
Social structure, and Transformative learning, all of which are rooted in the Contemplative
Education developed in Thailand’s educational institutes in the past 10 years (Asdornnithee &Phukrongnak, 2012). Self-awareness and Meditation are the major elements of contemplativeeducation in which the learners must cultivate the strength of mindfulness and use it to explore
and see deeply within themselves their own pattern (of thoughts, feelings and actions),
prejudice, and worldview. Meditation also plays an important role in creating time and spacefor serenity and peace, so allowing ones to be able to come back to look after themselves fromwithin and build up their own inner stability even when their life is in much turmoil. Social
structure contributes a major component to the content of knowledge that the program would
provide the learners in order to raise up their awareness regarding relationships and social
systems. Ranks, classes, power, consumerism, gender, and spiritual feminism, all of these are
the topics to be contemplated and worked out together in the group so that their life’s
difficulties would be unfolded and rightly understood. Lastly, Transformative learning works
with the inner-most nature of a person, the frame of reference, in the way that the consciousness
is developed to a higher stage where such person gains new capacity to perceive, understand,and be able to cope with the surrounding world with more complexity (Kitchenham, 2008).
Once the DNA of the entire learning process has been established as mentioned above, thencome the four areas of content where all are interconnected. These are Individuality,
Relationships, Social systems, and Spirituality. All are weaved into the whole process whereas
Contemplation remains the center of all (Suthontanyakorn, 2014).

183

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Individuality
pattern, prejudice,personality

Relationships

Contemplation

trust, empathy,
communicationin thoughts, feelings,
and actions

Social systems
power, gender,
consumerism

Spirituality
mindfulness,compassion, inner
peace

Figure 1: Four areas of content of the contemplative learning process.
In the learning program, there were altogether eight rounds within a 10-month span. Each roundlasted for four consecutive days. The contents, activities, and tools used in all eight rounds ofthe program are summarized in Table 1 below.
Table 1: Summary of contents, activities, and tools used in the program.
Round
1st
2nd
3rd
4th
5th
6th
7th
8th

Contents
Empowerment, attunement,
and coexistence
Self-esteem and relationshipSelf-understanding and indepth personality
Creative&
mindfulcommunication
Self-contemplation throughgender and culture
Embracing oneself by writing
and drama
Self-contemplation throughconsumerism,
andcontemplative arts
Conclusion and life design

Activities
Icebreaker,
Dialogue,
Deeplistening/perception,
Different
forms of Self-awareness, Selfreflection, Self-acceptance andEmpowerment, Cultivation ofLove, Compassion, Integrity, andother desirable qualities, etc.

184

Tools / Materials
Group process, Group sharing,
Drawing/Painting, Journaling,
Comprehension/Questioning,
CriticalThinking,
Filmwatching, Meditation, etc.

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Results
Opening Rounds
Although all participants were selected on a voluntary basis, many of them, initially, did not
feel very clear about what the learning program was for, or wondered what the program andfacilitators did want from them. On the other side, due to the strictness of prison life, mostjoined in the activities as a good girl, trying to say just nice things, complying with all rules,
and not revealing what really was in their mind. Building up trust seemed to be the first taskfor everybody.
During the first self-introduction, many participants looked somewhat nervous andtense. But after they did some movement, all seemed to be more relaxed and joyful.
Many participants said that they had fun and felt very happy. They liked to run
around and shouting out loud because they were normally not allowed doing so inthe prison area.
When asked to do self-introduction with a picture they drew to describe about themselves forthe very first time, many just briefly said their name but were too shy to talk more. However,facilitators’ welcoming words and spending time with the artworks helped soothe theatmosphere. When the group came up with the common agreements, there was one who said,“Just do whatsoever that somebody has told you to!” The facilitators then suggested to thegroup some more friendly examples, like non-judgmental open space, respect, voicing innerexperiences, and confidentiality.
In the following days, different games were introduced to challenge the group. Many of themwere not played just for fun, but to induce cooperation and the coherent power of the team. As
life in prison taught people to always perform strictly according to the instructions, participants,
once instructed, would absolutely get the task done by whatsoever way. When problems arose,they tended to do some things, like projection or even cheating the game to avoid being caught
as a faulty person. Some of the essential data from non-participatory observation are presented
below.
Many tried to participate in the game, while some looked unconcerned and did
whatsoever as somebody spoke up. The unsuccessful techniques were repeated over
and over and argument broke up. No one really listened to one another but the
dispute was still not severe. … Hours had passed, everyone seemed to be exhausted,
tense, and bored. Many blamed others while some started to ask for extra helps orsought for new solutions like open a serious discussion. When participants settled
down in smaller groups and began to share things mindfully, they learned that asthey focused on the goal only, they have missed many untold voices and overlookedso many things along the way. They did not really see their friends in the team. The
team went back to game with more receptivity and peaceful attitude with noticeably
less blaming. More sacrifice and less projection finally led the group to success.
Trust among each other and the feeling of safety began to build up slowly as participants got
to know one another closely, with the assistance of activities like movement, icebreakers, groupsharing, deep listening, role-play, and journal writing. One thing which was very much against
the custom here was to voice and talk things out without any judgment. Another significant
helper was the Meditation, as facilitators found that to introduce participants to some easy

185

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

practices like breathing meditation that they could make use of in daily life really made things
different.
Being bold and strong is very much like a core value here. So sharing deep down
and touching the vulnerable things inside was almost impossible at first, not tomention about crying. When Dialogue was seriously practiced in a small group, it
was a good opportunity for anyone to be like a receptive container. When one
person started to let her heart break open, another followed and the whole group
was filled with calmness and ready to listen deeply. The group could then welcome
more and more things including tears. Suffering seemed to reduce whenauthentically shared. Some dared to talk about her own mistakes in the past, somewere fully active in role-play, and some began to ask more questions to learn aboutothers’ perspectives. Many could experience, though a short one, a serene momentand felt relieved after the sharing and breathe work.
Life in prison is an extraordinary one in the sense that suffering and difficulties, both physicaland mental, seem to be everywhere and, for many times, they look sort of overloaded. Things
like this inevitably affected the learning process, too. Therefore, what the facilitators needed to
do more to help the process to run smoothly was to work with the context and the involved
people. Some of our facilitators approached warders and prison officers in a gentle andcooperative manner to gain trust and mutual understanding. Once during the process, anactivity was spontaneously carried out to catch up with the upcoming national traditional
festival of Loi Krathong (a Thai festival celebrated annually in a full moon evening of the 12thmonth in the Thai lunar calendar). In the festival, people float a banana-leaf cup decorated withflowers, incense sticks, and a candle, in a river to pay respect to the water spirits, let go of all
one’s defilements and bad luck, and give thanks to the Goddess of Water), allowing participants
to enjoy giving and receiving presents, as well as performing meritorious deeds and removing
one’s bad fortune.
Another activity that played such an important role to yield understanding and acceptancedeeply within oneself and others was the Celtic Wheel. By simply categorizing personalities
into four different types (Fire, Water, Earth, and Air), participants could see clearly how eachtype’s inner world functioned and eventually came up with the heartfelt appreciation in humandiversity.
Outside, I see myself as a Fire because I am short-tempered. When I am in here, I
can no longer be like that but have to control and be more patient. It’s not
worthwhile to fight so I see no reason to remain short-tempered. I now see myself
more like an Earth here. …
I feel so curious. I was born with all types, I guess. I like this activity because it
makes me know more about myself.
I’ve got my own mirror. I have all types in me, though a little each. It’s alsosituational.
I can see more about myself. And to make any changes, it has to start first with myown way of thinking, which may take the whole life to do so.
I analyze and understand my surrounding friends more and will improve my own
habits.
Thanks to all types, we are all the same, having pros and cons. It’s more important
than how we make use of them.

186

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Approaching Half Way
After the first three rounds of the program, participants could now feel more of the intimacy
and trust, as well as being accustomed to listening and sharing about inner experiences. The
learning then shifted a little towards some content regarding outer issues, like gender, to raiseawareness of social belief systems, especially those imposed on women. Necessary informationand facts were presented to show how the society framed and affected the wellbeing of both
men and women, and then brain-storming was welcome. Meanwhile, self-reflection, including
Dialogue, art works, and drama works, were carried out at times to ensure that each participant
did not lose connection with oneself.
Most participants were eager to speak and share their own stories, partly because it
was so familiar and directly affected their life. And when the gender box was clearly
illustrated, some could realize the inequality and see its impacts. They came up withwords saying how they truly felt when they themselves or their people of either
gender had fallen victim to this. Some stories were cruelly hurt, and some were
helpless but unavoidable. …
Out there, if you are a woman you have to be pretty. That’s what I believe. I eventook drugs to keep my figure good, to make my body slim.
Ever since I could remember, I saw my dad hit my mom. He had many wives, hurt
my mom bringing those women into our house. I felt very angry and thought that if
I ever had husbands like my dad, I could kill them all. One day, I had a very good
husband, however I could never fully trust in him. I couldn’t stay with him long andfelt guilty that it’s me who was his curse.
Seeing the oppression on one side, many participants began to understand the problems anddifficulties encountered by her party on the other side, too. Moreover, they realized moreclearly both positive and negative impacts of the gender box, and admitted that they wanted to
become a new person, going freely out of the box.
Empathy and mutual understanding slowly emerged during today’s talk. There wasno criticism, outcry, or projection. The process itself was very much like healing
one another, although there was one girl who was intensely shaken due to her own
defense mechanism against the hatred for her father. She wept and felt disappointed
that she was not able to forgive. She was approached attentively by facilitators andthe healing for her seemed to take some more time. …
The program also invited some (female) guest speakers to join the sessions uncovering totally
everything about their own past experiences. Some were abused because of the cultural belief
that favored men over women. Some shared about their pressure of being homosexual. As thetrue stories had been sincerely told, this became such an inspiring and powerful example,
showing how women could liberate themselves from the old belief systems, be more open, andempower themselves to face up their problems with more faith and awareness.
Social issues like gender and sexuality allowed each participant to come back to deeply see her
own wound which had then determined her life ever since. Many had gained understanding,relief, and forgiveness, while others were still being trapped but able to recognize that state ofmind and became more accepting. Time could help but the attitude of non-judgment, no-advice,and no-conclusion yet would also contribute to the true liberation afterwards. Again,
Meditation helped essentially keeping balance between the outer and the inner world.

187

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

At the end of the sixth round, one could apparently notice the light, relieved, and relaxed
feelings in many participants. Many had known the way to be aware of and release whateveremotion stuck in a truthful and desirable way, and at the same time, be able to spiritually takecare of themselves. Mindfulness, formerly installed, now became such a spiritual device that
one could make use of it whenever needed. After a session of Meditation, one participant said:
When I think of the light, I smile. The light makes me feel valuable for everybody.
I feel calmer, more discernable, and more acceptable. I try not to think too much.
I have switched my bedroom. I adjusted myself once again. It’s easier this time. …
Tired but fun. Yesterday, I lost my fan. I was angry with myself for not being
mindful enough, still angry at the moment!
I miss my friends. … I do sitting meditation everyday sending them all my best
wishes.”Great! I could spend time with trees.
Closing Rounds
The last two rounds were devoted to the cultivation of long-term stability. This was achieved
mainly by mindfulness, seeing one’s own meaning in life, and self-contentment. A participantreflected after contemplating what is precious in life:
Before, I never thought of loving myself. I hurt myself when angry. I felt satisfied
when it hurt. Now, I learn to love myself more.
… I told my mother that I love her. I have never said this to her before.
The activity regarding consumerism allowed participants to realize that money orbenefits could, many times, break the relationships apart, cause avarice, and makepeople compete.
A life of running after every wanting is an exhausting one. Now I know what
sufficiency is like. After I go out, I will change my way of life.
A great example showing what participants finally learned was when one said, “The real
problem is in here, my mind. If my mind becomes weak, or loses willpower, then things getworse. What really shakes me is from inside. Sometimes it’s overwhelming, though. The mostimportant thing is in here, if I have inner stability, then nothing can make me shaken.” Indeed,
the problems could be resolved just when we look back deeply inside and not outside.
To emphasize such importance, the inner stability could be created in many more ways, as
facilitators introduced other forms of Meditation such as hand movement, walking, singing, orjust bringing awareness back home, the breathing, whenever needed. Moreover, group
counseling was also practiced to help open more space for sharing and supporting each other.
Now they knew how to embrace one another’s feelings and help them getting through withtruthful and non-judgmental manner. By the way, “Being Mindful” or “Embracing” naturally
became a catchword of the group.
By the completion of the learning program, changes in participants apparently noticed byfacilitators (based on the data presented above) are summarized below:

188

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

1. Becoming more aware of oneself, feeling more calmness and serenity from within,and having better skill in Meditation and being able to make use of mindfulness indaily life to sustain inner stability and reduce stress.
2. Having more of relaxed, trustful, welcoming, and caring atmosphere in
relationships, including being able to deeply listen, as well as to sincerely voice.
3. Transcending one’s old frame of reference into a broader and more relevant one
with more capacity of making sense of the world, including being less judgmental.
4. Unfolding one’s own problem to see more of ways out, self-emancipating, andgaining back self-esteem and vital force.
The inmates’ personal inner experiences inquired from interviews and journal writing also
show similarity with those observed during the learning process. The phenomena found can be
described in four aspects as follows.
The Mind Becomes More Stable
This started when participants could be aware and see more clearly their own inner world, nomatter how good or bad it was. They can now delicately touch all those feelings with lessresistance, at the same time, they feel more of happiness arising from self-acceptance, serenity,
caring and supports from family and friends, as well as self-confidence and the commitment tomake change in themselves.
The program has changed my heart into a caring and tender one. … It’s warm.
Besides, there are many other warm hearts, too, my friends’. When I realize this, I
know that I am no longer alone. There is no point to be inferior any more. Yes, mylife is happy, it is indeed. Before, I didn’t see this just because of my own negative
attitudes.
There are a lot in here I can’t describe. I only know that right now I am happy, andknow how to make the rest of my life happy.
I was bored to death when first attending this training. I didn’t know how to be withmyself. It’s completely impossible for me. But when I learned more, I started to likeit. Seeing myself being more calm, and more mindful, I now can come back to lookat myself, pay more attention to myself, and most importantly, I now love myself
much more than I used to do.
Many voices say not only that they are happy during the learning program, but also with muchconfidence that they, in the future, won’t go back to be in trouble like before. This implies
stability of mind and that the lessons in the past become like their immunity.
There Are Signs of Spiritual Growth
One important ability is self-awareness that leads to the acceptance in one another. Difference
and diversity are appreciated, interconnectedness is seen, and responsibility in all actions of
one’s own is recognized. Such growth then makes lives more authentic and meaningful,allowing one to be able to make more contributions needed for others’ wellbeing, and also to
inspire others to grow.
I see a little girl in me who needs cares and warmth. She now has a stronger heart
which is ready to share warmth for others, too.

189

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

I am proud that my story can help a girl to stand up again. The power that energizes
her seems to energize me, too. Now my heart, once halved, is full.
When I start to get angry, I come back and say to myself, “You are now angry,
aren’t you. Your heart is beating harder. Anger is coming, anger is coming. Only
then, I can feel lightness. …
As seen in many quotes, spiritual experiences help one to become freer, less attached, andeasier to let go things. Also, some have faith in something higher than their own selves,
meanwhile, many can now seek happiness from within.
The View of Life Becomes Expansive
The content of social systems introduced in the program resulted in broadening participants’views, and also, showed the healing effect. They become more objective, moreover, theyrealized that one’s own life can never be cut off from others and society. They are all connected,
including whatever suffering they have at the moment. This new understanding leads to
opening to other people’s perspectives and to liberating oneself out of the trap. Moreover, nonjudgmental attitude, forgiveness, and inspiration for a better life are now possible.
We certainly don’t live alone. Everyone influences one another. … Friends canalways show me ways. …
I feel more relieved. From now on, I’ll be careful not to judge anyone again,
especially those things about gender. Now, I can be myself fully. I am proud ofwhat I am without blaming anyone.
I want to understand the man I love, my husband, more. I want to listen to what hesays, and accept more about what he is.
The lessons learned, if not healing them completely, can help participants to realize their own
feelings more clearly and see deeply to the origin of the problems, which make them in betterbalance.
Meditation Has Naturally Been Integrated into Life
Being still and serene has more become very much like a familiar state of mind in many
participants. Many have applied different ways of Meditation they have learned from theprogram to cope with various difficult situations in reality. Therefore, this is the essential wayof how to take care of oneself in the long-run and to be able to remain calm and stable fromwithin even when life is facing difficulties.
Recently, I am quite emotional, can’t really sit (sitting Meditation), however, I try
to sit every day. I believe that my mind will be restored to calmness soon.
What I get most from the program is the mindfulness. I see my surrounding friends
with mindfulness. When they are sad, I mindfully listen and pay attention to them.
If I can suggest them something, then I’ll do, if not, I just cheer them up, and sharewhatsoever good.
I really like when I can be aware of my mind. I am practicing it at the moment.
Before, my mind was really like a monkey. But now, if I see that I will bring it backto myself.

190

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

After the 10-month long learning, participants feel grateful for what they have experienced,
realizing by themselves their own inner changes, the feelings of joy and happiness, and the
expansion of their heart and perspectives.
Behind the Scene
There are many components both within the inmates themselves and in the learning programfacilitation, including qualities and competency of facilitators, which affect the outcome of thisprogram. Very grievous and traumatic backgrounds in many female inmates, the pressurizing
and oppressive atmosphere of the prisons, as well as the characteristics and nature of mind ofparticipants certainly affect the facilitation in many ways.
In brief, action and reflection throughout all the eight rounds of learning in both areas areanalyzed and interpreted to obtain 14 key components which contribute to the success of thisprogram facilitation. Those key components are as follows:
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.

Mindfulness: All activities are based on mindfulness approach, which is done
through different ways of Meditation.
Inner Teacher: The direction of learning is to bring people back to their inner selves.
The final “A-ha” must come from within.
Contemplation: The learning allows learners in their own sufficient space and timeto inquire deeply.
Experience-based Validation: The authentic learning must come from direct
experiences people have encountered.
Trust: The learning is made possible in the atmosphere of relaxation, safety, and nonjudgmental and non-marginalized manner.
Delicate Participation: The learning is made possible by the attitude of compassion,
empathy, intimacy, and gently attentive manner.
Holistic Approach: The learning process is done through all channels, including
sensation, feeling, thinking, and intuition.
Interconnectedness: The learning must be connected with all aspects of the learners’
lives across all time.
Commitment: The learning makes learners hold on to long term and regular practices.
Continuity: The learning must take place over a sufficiently extensive length of time.
Fluidity: For the sake of learners’ benefits, the learning can compromise the fixed
goals.
Contextual Work: The learning process has to also work out with the learners’ life
context.
Community: Not for individual, but the learning needs help and support from thegroup to bring about the collective growth.
Aim of Transformation: The learning process works with the learners’ frame ofreference in order to let them go beyond their edge and open up their new perspectives
and worldviews.

All the comprehensive 14 components described above become a good mirror to reflect all theimportant facets of a process when one facilitates. Likewise, the qualities of such facilitators
must also be relevant. Easygoing, gently attentive, respectable, sensible, aware, decisive,
pointed, profound, receptive, etc.; all these attributes are certainly required for a successful
facilitator. Nevertheless, what lies beneath such successful appearances is the fundamental
belief that says, “All humans are equal in dignity. Everybody has compassion and a seed to191

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

grow all the same. And all can always change.” One last, but not least, finding regarding thecontemplation-based facilitator is from a quote in the final focus group interview, saying that:
The spiritual growth of learners is inevitably related to the spiritual growth offacilitator him / herself, too. To bring down oneself, in an egoless manner, to learn,
to listen, and not to attach to what one has learned before, together with to cooperatewith teamwork, is the real key to success.
Conclusion
The objectives of the project were to study the learning process facilitation appropriate for the
inner stability development in female prison inmates, and to explicate their inner experiences
found during and after the completion of the program. After all eight rounds of the learning
process, the results showed significant inner changes in the participants. These included theintegration of mindfulness practices and Meditation into their daily life, having more healthy
relationship skills and the recognition of interconnectedness, the broader frame of reference
which became more inclusive and self-authoring, and having more inner stability allowing
them to be able to gain back their values and vital forces.
As for the learning process facilitation appropriate for such inner development, it consisted of
14 key components within the sufficient length of time as described above, while the processitself showed three distinctive phases where one would respectively lead to another. It beganwith the preparatory phase when participants started to build up relationship, gained trust,learned how to create an open, safe space without judgment, and familiarized themselves withmindfulness practices. The middle phase was the work upon perspectives and worldviews as
participants learned to free themselves from the old frame and be aware of social impacts. The
last one, the long-term stabilizing phase, happened when participants came back to practicetheir inner work earnestly and see how to sustain the inner peace for the rest of their life. As aresult, the female prison inmates’ inner transformation apparently happened and its stepwise
dynamic could be elucidated as:
Trust gaining à Mind opening à Accepting and understanding à Unfolding à
Setting free à Having faith in one’s own life
The outcome of this study was presented to public in the two-day event of a prison visit which
followed shortly afterwards, and the achievement implied that the implementation of thisinnovative learning in wider contexts was positive.
Acknowledgements
A previous version of this article was included in the proceedings of The IAFOR Asian
Conference on Education & International Development 2017: Asdornnithee, S. & Daensilp, P.
(2017). Hearts Grow: Contemplation-Based Inner Stability Development in Female Inmates.
The Asian Conference on Education & International Development 2017. Art Center Kobe,
Kobe, Japan. March 26–29, 2017. Proceedings, pp. 11-23. ISSN: 2189-101X.
http://papers.iafor.org/conference-proceedings/ACEID/ACEID2017_proceedings.pdf

192

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

References
Asdornnithee, S. (2011). Epistemology of contemplative education in Thailand. (Master’s
thesis). Mahidol University, Bangkok.
Asdornnithee, S., & Phukrongnak, K. (2012). An analytical study of knowledge incontemplation-oriented transformative learning for cultivating integrity. (Unpublisheddocument). The Committee of Religion, Morality, Ethics, Arts, and Culture, The Senate,
and Contemplative Education Center, Mahidol University.
Contemplative Education Center. (2015). From hearts to hearts project: With authentic values,
happiness, and inner strengths for cultivating inner stability in female prison inmatesusing contemplative learning process. (Unpublished document). Thai Health Promotion
Foundation.
Creswell, J.W. (2007). Qualitative inquiry and research design: Choosing among five
approaches. (2nd ed.). Thousand Oaks, CA: Sage.
Kegan, R. (1982). The evolving self: Problem and process in human development. Cambridge,
MA: Harvard University Press.
Kitchenham, A. (2008). The evolution of John Mezirow’s transformative learning theory.
Journaloftransformativeeducation,
6(2),
104–123.
https://doi.org/10.1177/1541344608322678
Kuenkaew, U. (2012). A path towards transformation: Gender and justice on spiritual basisand heartfelt learning. Bangkok, Thailand: Foundation for Women.
Lee, E. (2013). Los Angeles intervention program provides model for other nations. Retrieved
August 27, 2017 from http://www.voanews.com/content/los-angeles-gang-interventionprogram-provides-model-for-other-nations/1703711.html
Mezirow, J. (2003). Transformative learning as discourse. Journal of transformative education,
1(1), 58–63. https://doi.org/10.1177/1541344603252172
Moustakas, C. (1994). Phenomenological research methods. Thousand Oaks, CA: Sage.
https://doi.org/10.4135/9781412995658
Nilchaikovit, T., & Jantarasuk, A. (2009). The art of facilitation in transformative learning
process:Contemplation-based facilitator manual. Nakorn Pathom, Thailand:Contemplative Education Center, Mahidol University.
O’Brien, R. (1998). An overview of the methodological approach of action research. Retrieved
August 27, 2017 from http://www.web.ca/~robrien/papers/arfinal.html
Palmer, P. (1998). The courage to teach: Exploring the inner landscape of a teacher’s life. San
Francisco: Jossey-Bass.
Palmer, P. (2004). A hidden wholeness: The journey toward an undivided life. San Francisco:
Jossey-Bass.
Reimer, J., Paolitto, D. P., & Hersh, R. H. (1990). Promoting moral growth: From Piaget toKohlberg. (2nd ed.). Long Grove, IL: Waveland Press.

193

IAFOR Journal of Education

Volume 5 – Issue 2 – Summer 2017

Saurez, A., Lee, D. Y., Rowe, C., Gomez, A. A., Murowchick, E., & Linn, P. L. (2010).
Freedom project: Nonviolent communication and mindfulness training in prison.
(Unpublished document).
Suthontanyakorn, A. (2014). Interconnectedness between feminist practice and the inner
growth. (Master’s thesis). Mahidol University, Bangkok.
Tangsangob, M. (2013). Experiences and process of transformation in Baan Kanchanapisek’s
youth. (Master’s thesis). Mahidol University, Bangkok.
Thongtavee, C., Pongpakatien, J., Temudom, T., Tantirittisak, P., & Ratanapojanart, S. (2008).
Jittapanya Prueksa: Exploration and knowledge synthesis of fundamental contemplativeeducation. Bangkok, Thailand: Research and Knowledge Management in Contemplative
Education Project, Thai Health Promotion Foundation, and Contemplative Education
Center, Mahidol University.
Corresponding author: Somsit Asdornnithee
Email: returnee95@yahoo.com

194