Against a backdrop of mighty oaks in their fall glory, Mind & Life’s “Envisioning the Future of Contemplative Research” event on October 28-31 invited roughly 50 established and emerging scholars and contemplatives to step away from their daily demands to ponder the future of the field.
In his opening remarks, education scholar Ed Taylor introduced the metaphor of a forest to help us think about the shape of the days ahead. His remarks brought to mind what Suzanne Simard wrote about the secrets that trees revealed to her in the introduction to Finding the Mother Tree: Discovering the Wisdom of the Forest: “I discovered that they are in a web of interdependence, linked by a system of underground channels, where they perceive and connect and relate with an ancient intricacy and wisdom that can no longer be denied.”
The Mind & Life event invited us to explore, not only the ancient wisdom traditions that underpin contemplative research, but the web of interdependence that supports and fosters its growth: the interdependence of people and ideas, and the world in which we flourish.
Rather than being asked to share, defend, or explain our deep, but often specialized areas of expertise, as typically happens at research-centered events, on that first afternoon we were urged to explore our perceptions and intricate connections with joy, compassion, and curiosity—and to stay open to possibility by entering into a space of not knowing.
This was what compelled me to say “yes” to attending the meeting in the first place. The invitation to explore the evolution and future of contemplative research without any pressure to come prepared with the (or any) answer to a question was liberating. How joyful to have the occasion to pursue questions fundamental to contemplative research and human flourishing for four days with some of the best minds and practitioners in the field.
The invitation to explore the evolution and future of contemplative research
without any pressure to come prepared with the (or any)
answer to a question was liberating.
As a philosopher who enjoys both raising and exploring questions—and questioning answers—this immediately appealed. The prospect of “creating a space for collaboration, shared sense-making, and the emergence of new ideas that build on our past and shape our future” was exciting and welcome.
In our first shared practice on the opening evening, led by Indigenous scholar Yuria Celidwen, we were invited into connection, contemplation, and love. This expansive, generous love echoed, for me, the kind of interdependence Ed evoked in his remarks about the forest. Yuria invited us to sense into not just our minds in the coming days, but also our hearts and bodies— to embody that curiosity and deep heart-centered connectedness, of all beings and our world and the wish for flourishing.
Our work together over the following days began in earnest with invitations from contemplative social scientist Eve Ekman and neuroscientist Sará King to consider how contemplative research might address what they called the “polycrisis of our world.” We were encouraged to bring beginners’ minds to the questions we’d be discussing—to let go and see freshly the future of our collective work.
Echoing the forest metaphor, we reflected on the seeds we might want to plant together in our contemplative research to best address the needs of our time. To explore these needs and the field, we gathered in small groups to discuss 14 key questions (see box) that emerged from a pre-event participant survey.
1. What are the possibilities for contemplative research to interface with emerging trends in technology and artificial intelligence?
2. What are the possibilities for contemplative research to interface with research on psychedelics?
3. What are the possibilities for contemplative research to explore our interconnection with nature?
4. What are the possibilities for contemplative research to support wisdom and healthy dialogue in the face of political polarization and extremism?
5. What are the possibilities for contemplative research to increase our understanding of subtle body/energy systems?
6. What are the challenges and opportunities involved in leveraging contemplative research into systems change?
7. What are the challenges and opportunities as we consider scaling promising interventions?
8. What are the challenges and opportunities in sustaining our community’s professional advancement?
9. What are the challenges and opportunities in fostering greater diversity in contemplative research (generational, geographical, cultural, racial/ethnic, gender/identity)?
10. How can we measure the impact of our collective work in contemplative research in the world?
11. How are ethics conceptualized and centered in contemplative research?
12. How can we clarify the definition of “contemplative” as the work broadens into broader domains and touches more diverse ways of knowing?
13. What are the challenges and opportunities in defining standards of rigor as contemplative research expands into broader domains?
14. What are the challenges and opportunities for expanding this work to include other spiritual traditions?
And then, as the seeds planted in the not knowing began to bear fruit, on the second evening a new question emerged, which grew out of the history of Mind & Life and the philosophical work and vision of one of its founders, Francisco Varela: How to (re)incorporate first person phenomenology into our work? Or, in other words, what does it mean to take subjective experience seriously, and how can this be incorporated deeply with the more objective approaches of modern research? The lively discussion reminded us all of the importance of these approaches and how science and the humanities can support and inform each other.
Over two full days we iterated the questions, excitedly yet thoughtfully and purposefully moving from one question to another to another and back again in small groups. Each time we created new interconnections with each other and between ideas and possible actions. We also came together as a whole group—both in conversation and in contemplative practice. What stood out for me were two things. First, across many of the questions, discussions, and practice, I noticed a desire, and sometimes even a call, to expand our understanding not only of one another, but of contemplative traditions and practices beyond Buddhism.
Second, even amid moments of generative tension, vulnerability, and courageous honesty, I felt a desire for connection and understanding in order to serve and promote flourishing. This wasn’t always smooth or easy—but I was struck by the remarkable openness and trust in the room. Everyone tried to listen deeply from a place of openness and non-attachment. It was in this spirit that Yuria Celidwen encouraged us to “compost our persons to become nourishing beings for all others,” letting go of our disciplinary or personal preferences and leaning into curiosity.
Finally, we were encouraged to begin brainstorming next steps. These included the creation of working groups, more clearly defining terms, pursuing funding to deepen this inquiry, generating more research and discussion, and fostering deeper-level community engagement and collaborations, to name just a few.
One hazard of academic work is that we are often isolated in our own disciplines, and unaware of the perspective of other approaches. In addition to the possible actions that grew organically out of our time together, something that has stayed with me since the event is just how deeply contemplative research is inherently interdisciplinary, and how vital it is that we spend time together in joyful, curious, passionate conversation and dialogue, even when it is messy.
For the future of contemplative research—and for our collective flourishing—if we are to meet this moment of societal challenge, these inter- and cross- and multidisciplinary conversations, with students, scholars, practitioners, and teachers, are necessary to deepen our web of interdependence for the benefit of all.
Erin McCarthy, PhD, is a Professor Emerita at St. Lawrence University, where she previously taught Philosophy. She uses eastern and western philosophies to practice and teach mindfulness directed towards improving human flourishing. She is also a founding executive member of the International Society for Contemplative Research, where she now serves as the Director of Humanities.
