Profound education for Sustainability: A review and a proposal of methods to create motivation and action plan

Written by Ali Beryani*

* Sustainable Development Researcher; Environmental Activist and Engineer

  ABSTRACT                                                                                                       

In this article, first, a review is presented on the existing challenges on the way of education for achieving sustainable development (SD) goals and the new-emerged, hybrid methodologies that have been trying to surmount those challenges. Most of these hybrid approaches have more focused on the contemplative techniques where self-development is a key to achieve an effective education for sustainability. However, there might still be missing links between the awareness-shifted stage and taking actions for sustainability. Therefore, in the second part of the article, a new set of practices is proposed so that addresses and attempts to eliminate this attitude-behaviour gap. In combination with the conventional education themes of SD, the method suggested is able to motivate us to take actions for SD in different levels from individual to organizational and of course, can be specially designed for and implemented in various contexts such as schools and institutions. However, more case studies on this set of practices are needed to understand a whole picture of the processes and feedbacks that they are really moving towards sustainability.

  KEYWORDS                                                                                                      

Sustainable development, Meditation, Self-awareness, Mindfulness, Loving-kindness, Nature, Organization

  1.    INTRODUCTION                                                                                          

1. 1. CHALLENGES IN EDUCATION FOR SUSTAINABILITY

The Sustainable Development Goals (SDGs) or Global Goals are a collection of 17 interlinked global goals designed (set in 2015) to be a plan to achieve a better and more sustainable future for all (UNDP, 2017). The SDGs are intended to be achieved by the year 2030, known as Agenda 2030 (UNDP, 2017). Knowing and understanding sustainable development (SD) targets is important, but obviously not sufficient to empower people to really change their routinized life patterns and established behaviours (McGregor, 2005). As Albert Einstein once stated, one(s) cannot solve the problems by using the same kind of thinking that was used when one(s) created them. Discovering inclusive and effective ways of promoting SDGs is an ongoing subject of urgency (UN, 2017). This crucial demand has been reflected in the SDG 4 (Quality Education), itself. The SDG 4.A points out the provision of

learning environments that are safe, non-violent, and effective. Other targets of SDG 4 are the need to substantially increase the number of young people and adults in education and training (4.4), and the bold goal to ensure that all learners are capable of contributing to sustainable development (4.7). Delivering these targets requires teaching and learning environments that are based on ethical principles (non-violence, equity, and respect) and furthermore, they should enhance the quality of learning processes, and provide safe spaces to critique development pathways and their sustainability impacts (Frank et al., 2019).

Many educational systems only invest in cultivating people’s mental understanding of the need for systemic approaches in the use of natural resources and reformulation of social and economic structures. However, some studies found these investments could not sufficiently motivate people to stem the tide of unsustainable living (Maiteny, 2005). Education in general, and education for sustainable development (ESD) in particular, need transformed or even alternative ways to increase the efficiency of learning and understanding through whole human potentials rather than just intellectual learning. To overcome the knowledge/attitude–behaviour gap, educational approaches for SD should refrain from focusing on cognitive learning goals and the development of abstract knowledge only, but also a socio-emotional and a behavioural domain (UNESCO, 2017; Leicht et al., 2018).

1. 1. HYBRID APPROACHES IN EDUCATION
      1. Contemplative techniques

The contemplative component of a practice can be understood as intentional and structured means of investigating and relating to one’s experiences (Shapiro et al., 2014). Contemplation is often practiced in the context of formal sitting, standing, or walking meditations. However, one may also practice contemplation by focusing on a specific object (manmade or natural), spending time in silence in nature, and engaging in art or other social activities (Shapiro et al., 2014).

Meditation training can be classified into two categories: (i) classical mindfulness meditation (e.g. Zen, Vipassana and other contemplative practices), and (ii) modern, secular mindfulness-based interventions (MBIs) (Chiesa and Malinowski, 2011). Classical mindfulness meditation techniques originate from about 2500-year-old Buddhist practices and have become a popular topic not only in a variety of societal and scientific areas but also the educational field (Frank et al., 2019). They explicitly work on cognitive aspects like attention/conscious awareness, socio-emotional intelligence and ethical qualities, such as altruism and compassion that are rooted in Buddhist philosophy (Nilsson, 2016). MBIs such as mindfulness-based stress reduction (MBSR) with the same origin were introduced to the western culture and scientific society in the past few decades (Kabat-Zinn 1990 and 2003). MBIs can improve a variety of human’s mind states and functions, such as health and well- being, emotional regulation, memory, attention and cognitive performance, interpersonal qualities such as compassion and prosocial behaviours, and, more recently, ethical virtues like patience or equanimity (Kabat-Zinn, 1990; Burke, 2010; Meiklejohn et al., 2012; Eberth and Sedlmeier, 2012; Zenner et al., 2014; Grossman, 2015; Luberto et al., 2017). For these reasons, over the recent decade the meditation practices have been receiving more attention in the field of education.

In the search for new pedagogies and innovative approaches to the mainstream education, mindfulness has gained significant attention and acceptance in recent decades (Schonert-Reichl and

Roeser 2016). MBIs have been applied in educational programs and shown to have a positive influence on some cognitive, emotional, and social behaviours in both children and adolescents, both students and teachers (Grossman, 2008; Burke, 2010; Meiklejohn et al., 2012; Eberth and Sedlmeier, 2012; Zenner et al., 2014; Böhme et al., 2018; Frank et al., 2019). Meditation practices in education have been primarily proposed and applied with several intentions: (i) to positively change behavioural disorders such as violent and maladaptive classroom behaviours [clinical benefit] (Franco et al., 2016); (ii) to support individual resilience to stress to cope with the demands and hardships along the educational path [personal health] (Meiklejohn et al., 2012); (iii) to develop students’ academic performance by raising their awareness and concentration [grade improvement] (Beauchemin et al., 2008); (iv) to equip learners with social-emotional skills for a better training environment [social health] (Schonert-Reichl & Roeser, 2016); and (v) to cultivate broader ethical merits and transformation through criticising, challenging and clarifying social values [moral virtue] (Simpson, 2017).

Moreover, recently, the abovementioned educational surveys on meditation practices (e.g. mindfulness techniques) have caught the interest of practitioners, researchers, and policymakers in ESD. Particularly, cultivating ethical merits through such contemplative approaches has been recently discovered as a potential application, with implications for sustainability (Frank et al., 2019).

1. 1. 1. Nature-based learning

Many environmental, humane and character educators try to encourage a belief in the intrinsic value of nature and a respect for non‐human life among students. “Deep ecology” is an environmental theory based on a view on the interrelatedness and the intrinsic value of all environmental entities (Devall & Sessions, 1985). The belief in the interrelatedness of all environmental entities acknowledges the findings of the science of ecology that the earth is best understood as a complete system or a whole (usually referred to Gaia). Moreover, interconnectedness of nature have been recognized by conventional ecology scientists more and more (Barabasi, 2002; Van Ham, 2018). The extreme form of the belief in the intrinsic value of all environmental entities is ecological equality; every entity, regardless of sentience, is to be regarded in morally equal terms. Fortunately, deep ecologists allow humans to intervene in nature to satisfy their vital needs (Devall & Sessions, 1985). In less extreme forms, deep ecology simply advocates the recognition of the intrinsic value of non- humans. Many environmental educators promote deep ecology and believe students’ acceptance of these views are essential for the development of an environmentally sustainable society (Orr, 2002). Humane and character educators are also concerned with fostering respect for non-human life forms among students and by doing that, they hope to reduce overall aggression in students by instilling a sense of moral obligation and respect for all living creatures. (Helton W. and Helton N., 2007).

The deep ecology theory is immanent in both the moral and environmental education communities. Both environmental and moral educators hope to assist their students and society as a whole in reaching moral maturity. The most developed stage of moral development (gradual transition from an immature self-centred perspective based on the individual’s immediate needs and fears to a mature principle-centred perspective based on the understanding of universal moral principles) entails the extension of moral consideration to others based on universal principles of justice. However, deep ecology’s value claims, such as intrinsic value of non-humans, are not clearly identifiable as science but appears to be moral, religious, or cultural in character. There have been a fear of conflicting

students' religious beliefs when environmental and humane educators teaching students to respect non‐human life and nature (Marangudakis, 2001). However, a study by Helton W. and Helton N. (2007) showed that these values do exist more or less similarly in students’ perspective, regardless of having religious beliefs. The intrinsic value of nature may be a universally agreed upon principle of the earth’s major religions. It is also considered as a stage of both individual and societal moral growth in which moral principles are extended beyond the confines of the human species (Bell, 2004).

Environmental (nature-based) education has been highlighted as a relevant tool to modify individuals’ attitudes and behaviours towards more sustainable ones (Michelsen and Fisher, 2017). From the perspective of individual advantages, studies have shown that exposure to nature improves individuals’ (specially children’s) mental and physical health, ameliorates their stress levels, improves self-discipline, increases students’ motivation and engagement in school activities, enhances cooperative relations among peers and academic learning, and fosters personal development, such as better critical thinking and problem solving (Collado et al., 2020). Regarding the environmental point of view, direct contact of children with nature is associated with a stronger emotional affinity towards nature, connection to nature and interest towards nature, pro-ecological beliefs, awareness about the importance of nature for people’s lives, and a sense of morality towards the environment (Cheng et al., 2012; Collado et al., 2013, 2019, and 2020). Many have argued that combining the provision of information with direct experience with nature should have a stronger impact on pro-environmentalism than just providing information (Zhang et al., 2019; Collado et al., 2019 and 2020). For instance, recent empirical findings by Collado et al. (2020) on the effects of a nature-based environmental education (NBEE) on primary school students revealed that the promotion of a nature-based pedagogy in formal education enhances children’s environmental attitudes. Environmental attitudes are understood as a “collection of beliefs, affect, and behavioural intentions a person holds regarding environmentally related activities or issues”. However, environmental behaviours (which refers to actions that contribute to the sustainability of nature) in children did not changed significantly during the time (Collado et al., 2020).

1. 1. CONTEMPLATIVE APPROACHES IN EDUCATION FOR SD

Some initiators have been recently searching for and promoting newer methodologies to develop the effectiveness of ESD. It is now well understood that the interdisciplinary or hybrid education is essential, rather than only segmented knowledge learning, for fostering scientific and cultural understanding so that they lead to socio-ecological changes and thereafter to highly motivated actions. Contemplative teaching methods have explicitly been promoted as a new way to both individually and collectively address socio-ecological challenges, lifestyles and consumption systems, and behaviours for climate change mitigation, adaptation and resilience (Gugerli-Dolder et al. 2013; Sol and Wals 2015; Wamsler et al., 2017; Fischer et al., 2017; Geiger et al., 2017; Böhme et al., 2018).

Earlier evidence of MBIs applications on raising awareness, (self-) reflection, and ethical values among people can be promising that these approaches potentially advance learning processes in ESD and support behaviour transformation aligned with sustainability (Böhme et al., 2018). Recently, researchers have argued that contemplative methods such as mindfulness meditation can improve sustainability institutions and curricula (Frank et al., 2019). For instance, an important impact that mindfulness can potentially have on the promotion of sustainable consumption (SC) is its capability to disrupt routines and automatic actions, increase coherence between attitudes and behaviour,

enhance non materialistic values, promote wellbeing, and leverage pro-social behaviour and compassion (Fischer et al., 2017). In addition, mindfulness meditation techniques in ESD can open up opportunities for “collective transformations” in human and nature connection, interaction with others, organizational management and social justice, as well as in thoughtful and adaptive public responses to climate change (Wamsler et al., 2017; Wamsler, 2019). As an illustration, the movement of “mindful climate action” has been introduced as one of the measures and strategies to reduce the causes of climate change (Barret et al., 2016). Another study on students by Böhme et al. (2018) revealed the strong impacts of an adapted form of MBI on pre-stages of sustainable consumption behaviours (i.e. awareness and reflection), whereas their intention to change the actual consumption behaviour was not affected significantly. Moreover, further indirect effects detected in this study including self-reflection, mindful eating, communication, and interaction are potentially important for, a behaviour change towards sustainability (Böhme et al., 2018). Nevertheless, compared to other fields of education in general, self-awareness methods such as mindfulness meditation has not caught enough attention in sustainability educational programs and so, there is still a lack of sufficient empirical evidence on their effectiveness (Wamsler et al. 2017).

Another example of such interdisciplinary education is the newly-emerged notion of “ecological mindfulness” which cultivates a different way of learning the scientific understanding and action (Mueller and Greenwood, 2015). Ecological mindfulness aims the integration of thought, rather than its separation, in sustainability education. In this context, Chinn (2015) argues that the establishment of ecological mindfulness is more crucial in teachers who are inspiring students about nature–society relations, and suggests that it requires integrating sustainable knowledge and indigenous cultural practices within the existing scientific frameworks. Besides, researchers considering mindfulness as a tool in ESD propose to investigate more diverse target groups and apply more sophisticated approaches including mixed methods and intervention designs to diminish existing methodological flaws in former studies (Fischer et al., 2017).

1. 1. EXAMPLES OF CONTEMPLATIVE PEDAGOGIES IN EDUCATION FOR SD

Influential organizations such as UNESCO have intended to openly support better discovery of cognitive, socio-emotional and behavioural aspects of learning in education related to SDGs (Rieckmann et al., 2017). In this regard, recently, four innovative programs for creating deep learning systems and systematically integrating contemplative practices such as mindfulness and hybrid approaches into ESD can be found at Lund Universities (in Sweden), and Uppsala Universities (in Sweden), Technical University of Berlin and Leuphana University Lüneburg (in Germany), and the worldwide community of University of Life and Peace (in Myanmar). In this section, these relevant examples are introduced briefly.

1. 1. 1. LUCSUS

“Contemplative Sustainable Futures Program” was established in 2015 at the Lund University Centre for Sustainability Studies (LUCSUS), Sweden, to discover the role of inner dimensions and transformation for SD. It aims to make closer connections between sustainability and humanities (e.g., philosophy, theology, spirituality) by creating space and opportunities for education, networking, and knowledge development on this theme. The Program consists of different building blocks, including research and teaching activities (Wamsler, 2019). The results of this program have

so far included the establishment of (i) a new Masters-level course on “Sustainability and Inner Transformation”, (ii) an Experimental Learning Lab on mindfulness in sustainability science, practice, and teaching, in specific fields including sustainable climate change mitigation, adaptation and risk reduction, (iii) a professional knowledge database and network, and (iv) different research studies and resultant frameworks for future, more integrated research (Wamsler, 2019).

The integration of mindfulness into existing courses includes, for instance, a written reflection on students’ learning in relation to the five key aspects of mindfulness (observing, describing, acting with awareness, non-judgement, and reactivity), encouraging mindful interactions during listening, debating, reflecting, and working together, and voluntary mindfulness sessions (Wamsler, 2019). The LUCSUS’s approach is an innovative example from academia that has shown influences on people’s perceptions of climate change and risk, their motivation to support climate policies and the kinds of actions that are (not) taken (Wamsler, 2019; Wamsler and Brink, 2018).

1. 1. 1. BiNKA

The transdisciplinary research project BiNKA (German abbreviation for: Education for Sustainable Consumption through Mindfulness Training) is part of a larger program called Sustainable Consumption & Sustainability Communication (SuCo2), an interdisciplinary research group at Wageningen University (The Netherlands) with team members from Arizona State University (USA) and Leuphana University Lüneburg (Germany). The main aim of the project is to reinforce the effectiveness of Education for Sustainable Consumption (ESC). From a scientific perspective this will include conceptualizing and measuring the relationship between mindfulness and sustainable consumption. Strengthening the cognitive, emotional and spiritual behavioural preconditions for sustainable consumption might enhance and deepen previous ESC approaches in a meaningful way (SuCo2, 2021). In the BiNKA project, three different target groups are addressed: adolescents at school, university students, and employees.

The trainings were conducted and analysed with participants from small and medium sized companies, schools and universities (SuCo2, 2021). BiNKA is carried out by the Technical University of Berlin in association with the Leuphana University, the MBSR Institute Freiburg and the Berlin Centre for Mindfulness and Health (AGES). In this empirical project, the potential influences were investigated through an eight-week consumer-focused mindfulness course to foster sustainable consumption (Stanszus et al., 2017). Most of the reported effects related to changes in attitudes, intentions and the ability to observe inner states and processes linked to consumer behaviour, and also a reduced focus on material values (Geiger et al. 2018; Böhme et al., 2018).

Furthermore, the BiNKA project has inspired some other educational activities at Leuphana University. One illustration is the seminar “Transformation toward sustainable consumption: Individual and personal perspectives” in which students were taught mindfulness to sensitize their inner conditions as part of the process of consciously transforming their consumer behaviours (Frank and Stanszus, 2019). Courses in sustainability science program offered at Leuphana University are also experimenting two, new pedagogical approaches integrating mindfulness practice: (i) reflexive knowledge generation, and (ii) self-inquiry- and self-experience-based learning (Frank et al., 2019; Frank and Stanszus, 2019). The goal is to make students aware of the non-intellectual roots that often unconsciously influence their response manners in dealing with new information and arguments. . By implementing this, students are laying the ground for more open, unselfish and decent reasoning

processes and are engaged in an individual transformation for sustainability that aims to encourage them to perceive and reflect on their subjective experience (Frank et al, 2019; Frank and Stanszus, 2019).

1. 1. 1. ULP

The University for Life and Peace (ULP), in Myanmar, is a higher education institute designated to bring the awareness of interconnectedness and interdependent diversity on the planet. In practice, academic programs will aim at sustainability and the restoration of a healthy planet as well as engaging students to be immersed in education on peace and love with a view of loving-kindness and professional knowledge in resolving global crises, particularly conflicts and warfare (ULP, 2021). ULP will initiate interdisciplinary collaboration among and in-depth study on the natural sciences, social science, humanities and religions. The curricula are designed in association with scholars and professionals from various countries. A path of healing and restoration of Earth resources is tended to emerge for students and members through the education on environmentalism and sustainability (ULP, 2021).

The Winter School initiative is one of the educational platforms designed and organized by ULP over the last three years. The winter school implements a multi-layered pedagogy to encourage both personal and social experiences/ observations on sustainability by including international cooperation and communication among students and mentors, group discussions, group projects, lecture giving and scientific writing, meditation practices, and off-site activities or visiting natural resources and the places concerning the topic of the winter school. The ULP winter schools, by gathering students and professionals together from all over the world, has so far brought up several new ideas solutions and strategies addressing the deep roots of the ecological crisis, transformative actions for ecology and technology, and decision making in view of the urge for ecological implementation.

1. 1. 1. SWEDESD

The Swedish International Centre of Education for SD (SWEDESD) has been established at Uppsala University, Sweden. The centre arranges high-level panels, research seminars and conferences, workshops and forums for practitioners, research circles and various venues for dialogue and collaboration around SD topic. It also offers training courses, for active teachers in schools and at universities, as well as for teacher educators, policy makers and project leaders dealing with wicked problems. In partnership with Uppsala University, the centre hosts the Campus Gotland ESD Learning Lab which is a platform for developing ESD, creating knowledge about learning, and facilitating transdisciplinary education in relation to the sustainability field. The ESD Learning Lab contributes  to  overcome   challenges   of   inter-   and   transdisciplinary   learning   and   encourage collaboration and joint exploration of alternative problem-solving (SWEDESD, 2021).

1. 1. OBJECTIVES

2.2 METHODOLOGY

1. Self-awareness developing

Mindfulness meditation techniques can be used for developing individuals’ self-awareness in accordance with the age category and the type of a community. The meditation technique adopted should be able to make the practitioners become aware of and sensitive to the physical reactions throughout the body and their relationships with emotional and mind states. These experiences will soon entail the perception of the fundamental elements/qualities of the body and mind. Afterwards, a sense of flowing or impermanence nature of the experiences (law of nature) will flourish in the frame of the body that can play a key role in sustainability actions. In order to achieve a higher effectivity in the practice, a silent and simple form of meditation is recommended here with no religious tendencies so that the participants consider it as a neutral practice and a natural way of self- development in daily life.

1. 1. 1. Loving-kindness and gratefulness

The idea of loving-kindness and gratefulness meditation is to cultivate loving-kindness thorough several meditative practices and by doing so, to remind ourselves the sense of connectedness towards the whole ecosystem: essence/elements of self, other humans and nature. This meditation can be accomplished in many different ways. However, it is recommended to be combined at the following of the self-awareness development practice because the compassionate intentions are rooted in an inner peace of mind and a relaxed body normally re-established during or after practicing self- awareness meditation techniques.

The practice starts with self-loving (feeling perfect love for myself and being grateful for all that I am). Once being totally absorbed in these feeling, one will bring other people from his/her life friends, family members, neighbours, colleagues, people who you are in conflict with) into his/her awareness, one by one, and imagine them having the same feelings of inner peace, wellness and love. The practitioner may even include all people around the globe, no matter from what culture or group they are (universal love and connection). Some positive spontaneous reassuring phrases may follow the deep love feelings towards all beings (e.g. May all being be happy and peaceful, May all understand and respect each other, May all become get liberated from their sufferings, etc.). The loving-kindness practices can also be extended to the natural elements of material and energy (Air, Water, Soil, Fire, etc.) by generating a deep sense of reverence and simply thanking for these life- giving resources followed by setting an intention for being responsible and wise towards their use or consumption. Using other objects such as imagery, or art, or other design elements around your space that remind individuals of loving-kindness can be also helpful to maintain the greater sense of connection and regularly remind them of our shared humanity, common interests with others. These self-practices are empowered by the methods below by which individuals apply loving-kindness in reality.

1. 1. 1. Human-Nature grafting activities

Here, the idea is to directly keep individuals in touch with Nature and its fundamental elements. The practices that can be used are regular out-door educational activities on SD topics in combination with active forms of meditation such as walking mindfulness, and also objective meditation on the natural elements and phenomena happening in the surrounding environment. Some examples are observing and hearing the sound of water, touching the soil, feeling and hearing the wind, observing the movement of trees and animals, smelling thing, etc. These activities can also be designed and applied in many different ways, depending on the age category and education context.

1. 1. 1. Service-giving events in the form of teams

At the stage of taking action for sustainability, many service-giving activities can be taken according to the situation and context of community. Some examples here suggested are workshops on sustainable consumption of resources (opportunities and challenges), environmental clean-up programs, fund-raising for helping a sustainability project, holding public awakening events on resource problems-and-solutions for ecological conservation by using online and/or in-person platforms such as workshops, photo gallery, and film/documentary making, peer-teaching courses, idea sharing meetings, and so many other innovative ways.

  3.    DISCUSSION ON THE PROPOSED  APPROACHES                                          

In this section, the functional mechanisms of the approaches suggested in section 2 will be discussed with more emphasis on the role of self-awareness development practices in ESD.

1. 1. TRANSFORMATION OF SEPARATION TO INTERCONNECTEDNESS

Many philosophers and spiritual teachers have mentioned that the separation mind-set is one of the greatest illusions in the world. Not only has this taken people apart from each other, but also led them to a state of mentality that they harm their surrounding environment consciously or unconsciously. “Dualistic view of nature which has shaped current societies has set humans apart from and above nature by virtue of our unique mental faculties, such as intellect or reason. Though humanity may have evolved from lower forms of life, our unique form of mentality elevates us above mere nature, enabling and entitling us to use it as we see fit”, Prof. Freya Mathews, the environmental philosopher, stated. According to Buddha’s teachings (Digha Nikaya, 1998), it can be seen as a result of “suffering”. Therefore, to cure the separation mind-set, we need to perceive the cause, nature, and cure of suffering. The cause of suffering lied in basic mental and behavioural patterns/reactions when prompt us to experience pleasant senses more or in its other form, get rid of the unpleasant ones (Harari, 2011). Surprisingly, getting to know thyself or so called “inner world”, which is the process of experience, awareness, and pure observation of the body and mind and its sufferings, has been considered in various spiritual teachings as the fundamental way to realise and overcome suffering, the root of separation mind-set, and to become aware of a close consistency between inner the outer world (experiencing the sense of interconnectedness). As a result of the self-awareness development, for instance, environmentalists try to overturn and replace that dualistic perspective with “environmental ethics” and also, pioneers in environmental science and planning attempt to bring up the important role of ecological conservation in human life, e.g. by setting the global goals or SDGs.

Podger et al. (2010) noted that the results of self-awareness is fundamental to sustainability, because it is a mode of inner force and determination towards appropriate and effective service. On this basis, the supplementary methods suggested here for ESD, can be one of the reliable options that create a self-motivated action plan not harming the ecology. In other words, these methods will help humanity in relating his/her essence to the living environment via the new-born sense of interconnectivity created by the self-awareness.

1. 1. SELF- AND SOCIAL-INQUIRY ON CHANGING HABITUAL BEHAVIOURS

The process of self-awareness improvement will naturally put individuals in a positive sceptical stage where they start questioning a majority of their beliefs and norms, mostly those having been unconsciously/systematically given to us by the surrounding society. These questions can cover a wide spectrum from the most fundamental dilemmas that humanity has ever faced with to the smallest choices in our every-day life, for example:

• Who am I, how much do I know myself and what is my goal as a living being?
• What is my true purpose in life as a social being?
• How much am I aware of the relationships between me and the living environment?
• Am I free to choose my relationships and life’s situations?
• Am I really taking care of or just damaging myself in my choices and circumstances?
• Why do many people and I suffer from stress and anxiety in social spaces like workplace?
• Why are many of the relationships and activities accompanied with fear, toxic competition and harming other people/companies/countries?
• Why do some people tend to ignore the social or environmental equilibrium for gaining more personal benefits?
• Why don’t many people and organizations have enough power to accept and to be confronted with their mistakes jeopardising people and environment?
• What do the problems which cause suffering in me and other people originate from?
• Are these problems formed by the systematic structures?
• How can individuals or organizations deal with their unbalanced issues?

In addition to this kind of questions, the biggest one may arise: “How can I answer to these questions?”. Surprisingly, the process of self-awareness development itself may propose appropriate responses to these questions, because through the related practices, it can improve an ability to look deeply into the stream of cause and effect in all phenomena. The questions can be also pre-designed and incorporated in ESD programs to trigger the practitioners’ awareness, as in LUCSUS and BiNKA projects, for example. Self- and social inquiries enable individuals to see the causes of suffering not only in the framework of their own body and mind but also in their social life systems. They also can generate an intention and a cognitive power which are necessary to diminish those causes in the form of so called self-caring. Only a conscious mind about the why and what behind doings can change the habitual thought forms governing the choices and lifestyles in a bigger picture and so, motivate him to take harmless actions based on morality with a deep insight towards SD. As Dr. Ronald Purser stated, “De-automatizing our habitual routines and making a high wisdom organization grounded in strong ethical intentions are new interventions we need to develop in the society”. Studies on the effects of mindfulness, as a self-awareness developing method in ESD, showed that it enhances introspective capacities of individuals, thus providing the field for changing previously-unconscious habits, it helps to illuminate and reduce unconscious, non-sustainable consumption choices, or even to support non-materialistic values (Fischer et al., 2017).

1. 1. ECOLOGICAL CARE IN RELATION WITH SELF AND ENVIRONMENTAL AWARENESS

To the best knowledge of author, there is still a lack of methods in ESD that reinforce the links between human and nature in a very deep level. Self-awareness developing practices initially enable individuals to feel and be more aware of their own physical sensations and subtle emotions and thoughts that are always going on. As a result of developing this ability, they can be more sensitive in feeling the nature’s fundamental elements and understanding their surrounding environment. This favourable effect can be accelerated by making an environment for ESD in which the sense of union between individuals and the environment is easier to achieve. Being in Nature directly keeps human in touch with its fundamental elements and provides favourable conditions to go deeper in their feelings, rather than urban areas having a lot of disturbing factors. For example, Eco therapy, rewilding and natural mindfulness that have been mostly known as physical and mental self-care activities can also be applied for encouraging people to form a new relationship between nature and human. Therefore, human-nature grafting practices suggested in this study, in the following of self- awareness developing methods can boost the environmental awareness and care as one basis for sustainable actions.

Moreover, during human-nature grafting practices, direct experience or contact with the subject of the education (ecology) can also potentially strength the learning memory through other senses rather than just imagination sitting in the classroom. The complementary meditative practices given can also leverage the efficiency of education by illuminating the connections between the human body and the natural components, as well as harmonizing the emotional and mental states of the individuals. Furthermore, in an institutional context, these out-door activities and practices will be probably applicable for self-caring programs in order to foster human resources’ overall health and creativity, in addition to common organizational successes.

1. 1. TAKING ACTION BASED ON RESPONSIBILITY AND NOT FEAR

Studies have shown that some psychological and social factors, such as personal and social norms, beliefs, and emotions control pro-environmental and pro-social behaviours (Böhme et al., 2018). Mustakova-Possardt (1998) investigated the ontogenesis of moral consciousness and revealed that without the cultivation of moral motivation and emphasis on the role of self-understanding, systemic critical thinking cannot automatically lead to a socially responsible action. Furthermore, imperative social rules and penalty-based regulations, without raising self-awareness in people will create fear and anxiety and keep them unaware of the meaning-full facts behind the values. In other words, rules are usually associated with a mind resistance followed by anxious states. These anxious resisting states can be the main source of anti-social traits such as aggressions, violence, and eventually fulfilling personal interests in the society. On the other hand, learning processes assisted by self- awareness development result in a mind clarity which promotes a sense of necessity or responsibility in the individuals and organizations. This paradigm shift from current status of ESD (lack of self- awareness developing methods) to a self-motivated responsibility for SD can significantly improve sustainability practices. Recent findings claim that, for instance, mindfulness practices explicitly increase pro-social behaviour and that, in turn, positively related to pro-environmental intentions and actions (Fischer et al., 2017).

1. 1. FORMULA OF DEEP LEARNING: “MIND+ HEART+ WILL= ACTION”

There is a remarkable difference between the depth of learning in intellectual education and those accompanied with deeper understanding through self-awareness, direct experience, and passion. For instance, mindfulness meditation techniques, as a self-awareness developing practice in ESD, is associated with a capacity to make congruent choices that may narrow the attitude–behaviour gap, and support more sustainable consumption patterns (Frank et al., 2019). Previous findings show that education plans using the whole-person approaches based on human’s awareness, motivations and higher order dispositions will cultivate an integrated development of the capability of heart, mind, and will (Podger et al., 2010). In this way, the learners may manifest a growing consistency between what they know and comprehend, what they care about and love, and what they choose in daily life. This integrated development of human potentials is a key point in creating and accelerating inclusive ESD. Clearly, human has an intrinsic biological machinery for taking generous-hearted decisions but of course, he/she does not always act on this instinct. Radically generating the sense of gratefulness towards the biosphere (the so called universal love) through self-awareness and loving-kindness practices in an ESD program may invigorate individuals’ will for taking kind decisions and wise actions later which are more aligned with the SDGs’ view of environmental conservation and supportive social connections.

1. 1. POWER OF LEARNING BY DOING AND SHARING

By engaging individuals through service-giving practices, the learning process of ESD will be powered by doing and sharing experiences where the common goal among team members overcomes the difficulties usually existing on the way of an individual in taking the first steps and influencing others by his/her sustainability initiatives (improving self-confidence and will power for sustainable actions). A collective service action for sustainability (particularly without expectations in return) will itself become a confirmation of the sense of social interconnectedness in reality which may

reduce probable interpersonal conflicts rather than smaller individual actions. Furthermore, the team collaborations create an opportunity for individuals to test and expand their endeavours in self- awareness development to the next level where they can cultivate their social intelligence and communication skills in practice. Those can be ethical qualities such as civility, respect, interpersonal trust and humility, art of conscious listening, fair leadership abilities, etc. that are essential for healthy relationships, in particular when it comes to the social aspects of sustainability.

  4.    CONCLUSION                                                                                              

With the rise of the ecological crisis and their complexities, interdisciplinary approaches has been needed in education systems more than ever in human history. Human’s past knowledge on self- development in combination with technological innovations have been recently shown as a potential to contribute to SDGs, particularly SDG 4. A literature review on contemplative and other hybrid teaching methods such as nature-based experiences revealed that they have been promoted as a new form of education, as well as ESD, in a few places around the world to both individually and collectively address socio-ecological challenges, lifestyles and consumption systems, and behaviours related to climate change mitigation, adaptation and resilience. The use of such practices can accelerate the education effectiveness by involving an inner (personal) and outer (social) transformation in individuals. Nevertheless, contemplative methods such as mindfulness meditation should not be considered as the single cure for the field of ESD, but rather as supplementary tools. Also, initiators should not only focus on the optimistic views and simplify their concepts because that may even cause a social rejection in the current ideologies and educational systems. Much more research and case studies are needed to discover the whole side-effects of such hybrid methods on ESD and actions for SD in real world. It is very important that the hybrid educational methods are well adapted to the context of application for sustainability in a specific community.

According to the literature review accomplished, it is clearly predictable that using hybrid and interdisciplinary approaches continue to grow in the education mainstream and particularly in the field of ESD. It can be concluded from the previous studies, that only focusing on contemplative (such as mindfulness) or nature-based approaches in ESD may not have an effective education so that results in taking actions for SD (a gap between attitude and behaviour). Thus, there is still a need for methods that “actively” reinforce the links between individuals, society, and the environment. Considering the existing gaps in using contemplative methods in sustainability education, a new set of supplementary approaches for ESD was proposed in this article. Therefore, in addition to the normal educational themes for SD, the given methodology suggests a deeper education based upon the human’s meditative and experiential features that can be linked to ESD.

Hence, four consecutive practices were suggested to develop (i) self-awareness (e.g. by silent mindfulness meditation techniques), (ii) loving-kindness and gratitude, (iii) human-nature grafting, and (iv) service-giving teamwork for SD. This set of practices attempts to open up and develop the whole potentials of individuals in various levels of action from personal to organizational and include the elements of nature in ESD through direct experiencing, a forgotten factor in education. The prospective effects of the practices (which are generally awakening the individuals’ motivations up until taking actions for SD) is expected to manifest in their best when the given order of implementation applied. Several influencing mechanisms have been supposed for that: