Portland based motivation project paper and presentation

Running head: FLOW THEORY AND UMDZE TRAINING 1

The Implementation of Flow Theory and Mentors to Perpetuate Intrinsic Motivation in Umdzes

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Portland State University

FLOW THEORY AND UMDZE TRAINING 2

Abstract

At the Portland Shambhala Center a time keeper of a meditation session is known as an umdze

(oom-zay). Due to the number of skills it requires the process of becoming competent at this

volunteer position is rarely completed. Shortages are common. This becomes taxing for the few

experienced umdzes. To gain information three interviews were conducted. According to the

interviewees training is available but it does not follow them through the practice necessary to

gain the competency and confidence the position requires. More problems arise when

inconsistencies in the training leave trainees either intimidated by the details and formalities

required by the position or feeling unprepared due to a lack of instruction. An additional

complication occurred when two of the trainees responded differently to the same level of

formality in their training. This leads one to question how to create an effective training when a

technique inspires one individual but deters another. The end result of these issues diffuses the

intrinsic motivation that inspired them to volunteer. It will be suggested that experienced umdzes

mentor and implement Csikszentmihalyi’s Flow theory. Proper implementation of the theory will

result in a cycle of ability/challenge balance, leading to competency, leading to intrinsic

motivation (Eccles & Wigfield, 2002). This is a key strategy that will inspire trainees to reach

higher and higher levels of competency (Martin & Cutler, 2002).

FLOW THEORY AND UMDZE TRAINING 3

The Implementation of Flow Theory and Mentors to Perpetuate Intrinsic Motivation in Umdzes

A time keeper of a meditation session is known as an umdze (oom-zay). This is a

volunteer position whose overall responsibilities include: opening and closing the shrine, keeping

track of the temperature, orderliness, and lighting of the room, leading chants, and signaling the

alternating sessions of sitting and walking periods. Most importantly they sit in an elevated

visible position (on a small stage) and face all others to exemplify the dignity of the meditative

effort.

The Portland Shambhala Center regularly experiences a shortage of umdzes. The center

requires an umdze for every meditation session; typically there are one to two sessions daily.

Additionally there are weekend retreats that require extensive hours of guided meditation

practice all of which is lead by an umdze. Usually these needs are met by a handful of dedicated

members who volunteer. This can become taxing for these individuals.

Fortunately, with the umdze training that is currently available, there is a consistent

stream of interested people who want to become competent umdzes. Unfortunately issues with

scheduling logistics and the lack of confidence that accompanies the beginning of a new task

diffuses their efforts and keeps them from reaching their goals. The level of competency required

by the position to umdze regularly is rarely achieved.

The goal of this assessment is to provide recommendations founded in Flow theory in

order to create an environment to foster consistent opportunities for competency and intrinsic

motivation within inexperienced volunteers. To reach this optimal state the implementation of a

mentor to monitor this environment for each individual will be recommended. This is an

important strategy that will provide the long term motivation necessary to complete the process

required to become a regular umdze.

FLOW THEORY AND UMDZE TRAINING 4

Problem diagnosis

To gain foundational information about the barriers that inhibit the training process, three

separate interviews were conducted. Because it is important to obtain information from

volunteers who have different levels of experience, each of the interviewees was hand selected

is extensive (see Appendix C). She can umdze at all levels including some of the more difficult

A).

Additional interview information revealed a large discrepancy in the sophistication of the

think the training is too formal because one of the trainings is formality.” What became clear was

that each individual responded differently to the training creating different motivational issues

for each volunteer. This poses immediate difficulty in choosing an effective training program

when something like formality motivates one individual but is a deterrent for another.

However where all interviewees largely agreed was that all of them wanted to improve

doing it and would like to become more comfortable with the chants and gonging.

according to their level of experience. For example (Interview 3) experience and expertise as an umdze

performance oriented tasks such as chant leading. (Interview 2) umdzes sessions without chanting (see

Appendix B) and (Interview 1) has received training but has very limited experience (see Appendix

trainings. For example, (Interview 1) attended a casual form of training that was offered on the weekend

retreats and felt that it did not have enough detail. (Interview 3) and (Interview 1) attended a more formal

training. (Interview 1) indicated that it was formal to the point of intimidation. (Interview 2) thought “I don’t

their level of competency (confidence). For example (Interview 1) stated that she wanted “experience

in this type of leadership role” and saw it as an “opportunity to gain some confidence.” (Interview 2) felt

that “more confidence would help” (Interview 3) also mentioned that she has gained confidence through

FLOW THEORY AND UMDZE TRAINING 5

Other significant barriers that were mentioned were: time logistics, not enough time to

volunteer and/or incompatible schedules; lack of feed back, at this point there is little feedback

given; and chant leading, the chants are complicated and lengthy.

What was notably going well was that all interviewees were experiencing an inspiring

sense of relatedness as a result of volunteering (Deci & Ryan, 2000). Although this is positive

and helpful, it does not contribute enough motivation to counter the depleting effects that occur

as a result of inconsistencies in training and/or how each individual responds to training. The

ending consequence of the current training diffuses the volunteer’s efforts such that intrinsic

motivation dissipates, competence becomes lack of competency, and volunteers stop trying.

As stated this problem has many issues but due to time and resource limitations and

because everyone in the interview independently emphasized its importance, increasing

competency (see Appendix D) will be the most efficient way to develop more intrinsic

motivation and therefore will be the goal and focal point of this paper. Many of the other issues

will be addressed indirectly.

Theory

When considering options to address the aforementioned need for competency, it is my

belief that Flow theory is the best fit. Csikszentmihalyi defines flow as an immediate subjective

experience that occurs when people are engaged in an activity. The experience of flow is

characterized by: a feeling of immersion in an activity; a moment in time when awareness and

action merge; a clear focus of the task at hand; a lack of self-consciousness; and, most applicable

to this assessment, a feeling of being in control of the outcome of one’s actions and

environmental factors, i.e. competence (Eccles & Wigfield, 2002).

The experience of flow can only occur for the intrinsically motivated individual. Typical

volunteers have little exterior motivation. They choose to participate because they want to. This

FLOW THEORY AND UMDZE TRAINING 6

desire comes from internal sources and therefore is intrinsic motivation. Since intrinsic

motivation is the springboard for the flow experience and our volunteers fit the description

(Eccles & Wigfield), Flow Theory will generalize to umdze volunteers exceptionally well.

The flow experience is further described to be a reward in itself; but of equal importance

are the results of the flow experience. Competency is one of the results. Competency also

promotes intrinsic motivation (Deci & Ryan, 2000; Eccles & Wigfield, 2002) which is the

driving force that when combined with ability/challenge balance (a challenge that is neither too

difficult nor too easy), creates the supportive environment for the flow experience to occur. This

process becomes a cycle. It begins again when the results of the flow experience increases the

competency that becomes intrinsic motivation... (Martin & Cutler, 2002). This cycle perpetuates

itself and is how long term motivation will be achieved (see Appendix E).

Evidence

Theater actors were the subject of an exploratory study that observed the effects of Flow

theory as it pertains to acting. The study reported how often the state of Flow occurred for the

actors. Additionally prerequisite and environmental conditions associated with Flow were noted.

Understanding these conditions will allow us to recreate the state of flow for the trainees.

The role of the theater actor and umdze share many key skills. Both require the individual

to perform on a stage, memorize lines, and maintain unwavering focus for extended periods of

time. For these reasons the observations obtained in this study will generalize to umdzes (Martin

& Cutler, 2002).

What is specifically applicable to our situation is the way long term intrinsic motivation

is achieved. First, the actors had good amount of inherent intrinsic motivation; this is what

brought them to try acting in the first place. Next, the director implemented an appropriate

ability/challenge balance to increase the possibility that a state of flow would occur. The moment

FLOW THEORY AND UMDZE TRAINING 7

flow occurs so follows the development of intrinsic motivation. Although competency is not

directly stated, synonyms such as ‘sense of control’ and ‘accomplishment’ indicate that

competency does occur as a result of the flow experience (Eccles & Wigfield, 2002).

The following quotations show how the observations and information gained from the

exploratory study on theater actors were applied to increase long term intrinsic motivation.

Directors should take particular care to match role difficulty with actors’ skill levels and

provide actors with acting goals. Such practices should increase the probability of

achieving flow. Theater professionals and educators are interested in retaining students.

The results of the present investigation, although correlation suggest that purposefully

trying to create “ in-the-moment” flow experiences for actors also may have long-range

benefits through the development of intrinsic motivation (Martin & Cutler, 2002).

Intrinsic motivation coupled with feelings of efficacy, has been associated with increased

effort and persistence, particularly when faced with failure experiences (Martin & Cutler,

2002).

Proposed Solution

To best implement Flow Theory it is suggested that the center request experienced

umdzes mentor the inexperienced trainees. This should occur after trainees receive their initial

training. The main reason for mentorship is to steward the flow experience for the trainees. To

do this effectively it is recommended that the center have a specific informational session for

interested mentors that will provide them with a clear understanding of: 1) Flow experience;

what it is and its relationship to competency, 2) Competency; what it is (see Appendix D) and

how it promotes intrinsic motivation. 3) Intrinsic motivation and how to direct it and make the

most of it by creating the appropriate ability/challenge balance. 4) The ability/challenge balance;

FLOW THEORY AND UMDZE TRAINING 8

what it is, and how it creates the optimal environment for the flow experience to occur. 5) The

self perpetuating nature of the cycle is a tactile experience, for example: The flow experience

feels like your best day playing your favorite sport; you had focus, accuracy and no self doubts.

This gave you a feeling of mastery which leads to competence at your skill and as a desirable

consequence provided the motivation (intrinsic), that drove you to try your sport at a new level

of difficultly. Your coach suggested an appropriate challenge that allowed you to gain new skills

while still maintaining adequate control. Soon after followed the flow experience and the cycle

began again (see Appendix E).

A clear understanding of these key ideas will provide an effective strategy for creating

long term motivation (Eccles & Wigfield, 2002; Martin & Cutler, 2002). Also having a mentor

will inherently address some of the other issues that were mentioned such as: Too much or too

little formality, a mentor will be able to introduce formality in increments; scheduling, it is easier

to coordinate one on one; feed back, mentors will provide valuable feedback that will help

people know how they are doing and what needs work; and general support and assistance with

any other issues that can arise as the training progresses. It will also meet volunteers’ relatedness

needs on a more personal level (Deci & Ryan, 2000).

Conclusion

The original intrinsic motivation of our volunteers was strong enough to create the desire

to become and umdze. Working with a mentor who will implement flow theory will provide

volunteers with the opportunity to capitalize on their original intrinsic motivation. By creating

goals with the appropriate challenge required to experience incremental levels of mastery the

volunteers will reach their original goal of competency (Eccles & Wigfield, 2002; Martin &

Cutler, 2002).

FLOW THEORY AND UMDZE TRAINING 9

References

Deci, E. L., & Ryan, R. M. (2000). The" what" and" why" of goal pursuits: Human needs and the

self-determination of behavior. Psychological inquiry,11(4), 227-268.

Eccles, J. S., & Wigfield, A. (2002). Motivational beliefs, values, and goals. Annual review of

psychology, 53(1), 109-132.

Martin, J. J., & Cutler, K. (2002). An exploratory study of flow and motivation in theater

actors. Journal of Applied Sport Psychology, 14(4), 344-352.

FLOW THEORY AND UMDZE TRAINING 10

Appendix A

Interview 1

1) Rate your level of involvement in the center, one being that you just get emails and 10

being hired staff that also volunteers.

Three, I attend meditation practices, donate money to the center, and volunteer occasionally.

2) Where would you rate being a regular meditator and umdze?

A meditator would be a two. An Umdeze would be a four.

3) What do you see the umdze’s role as?

A meditation leader and an example of good meditation skills.

4) Do you think it is necessary to have one?

Yes.

5) What if there was not one how would the sit be different and does it matter?

Without one the sit would be more difficult. Because you are working with the vastness, fluidly,

and fickle nature of the mind Meditation can have a fleeting, dream like feeling, especially if you

are tired or especially distracted with a life issue. Anything that can help legitimize your practice

is helpful. The umdze does this in many ways.

6) Have you ever been an umdze?

Yes.

Did you like it? Why or why not?

It was a mixed bag. It was good in the sense that it helped me stay focused and sit still because I

was supposed to be providing the example. It was also stressful because of the protocol. I didn’t

want to make a mistake.

7) What inspired you to try it?

Two things, first I wanted to help out the center. Second, it seemed like an opportunity to gain

some confidence. The umdze is something of a meditation role model. I had hoped to gain

experience in this type of leadership role.

8) How was your experience? Did your feel comfortable doing it?

Again this was a mixed bag. I did gain some confidence and got more comfortable the more I did

it.

If so what was the most enjoyable part?

The feeling of confidence and knowing that I was helping out.

What would make the experience better?

Having a split shift or someway to make the sit not quite so long.

First Name

FLOW THEORY AND UMDZE TRAINING 11

If not what about it was unpleasant or difficult? If so what could help alleviate or eliminate

the issue?

The physical position is challenging to hold in example form for two 25min shifts in a row. Also,

I was never comfortable with leading the chants.

9) If there were something about the responsibilities of the umdze that you could change

what would it be?

Make it a chant optional position for beginner Umdzes or possibly break the position down into

umdze and chant leader.

10) Is being umdze something you want to do again?

Yes.

11) What are the 3 most significant reasons that prevent you from umdzing?

Time, to do a proper job you have to train and learn the chants.

The chants are difficult to learn and there are a lot of them, I mean have you ever paid attention

to just the pronunciation of some of them. I forget even the easy names like Alokeshvara the

language from Tibetan to English)

Also, I think I suffer from lack of confidence, which is ironic because the only I will get more

confidence is by doing it.

12) Is there anything, as you see it within the organization that prevents you from doing it

more often?

I am afraid of high standards and not being able to live up to them.

13) What are the 3 most significant reasons why you would do it again?

It makes me feel more connected with the center. Also, I get a lot out of feeling useful.

Confidence.

14) Is being an umdze helpful to your meditation practice? If so how?

Yes, definitely. When you are up there everything you do is amplified. If you are confident with

your skill level you get to feel more confident. Even if you are not at your best knowing that you

can weather being put on the spot builds confidence too.

15) Do your family and friends support your efforts to volunteer at the meditation center?

Yes.

16) Is there enough umdze training available at the center? No.

17) What did you think of your training? Do you need more? Do you think the training and

formality is a deterrent? If so how?

Bodisatfa Mahisatfa ... (Interview 1 went on about some of the difficulty in the translation of the

FLOW THEORY AND UMDZE TRAINING 12

My training was in depth, formal, and rigorous, especially the chants. I did appreciate the

structure of the training, however, I would be more likely to umdze if there was less pressure

(formality) placed on the training.

18) Would a less formal training and meditation session be good or bad? What can you for

see happening if some of the formality is dropped?

I would like a less formal training with possibly someone there to help with the chants.

19) What is currently being done to help the problem?

I don’t know.

20) What could be done to encourage people to become umdezes?

Have more non formal trainings available. Also, make sure people understand they can make

mistakes. My training was from Name ( Name is known for her precision and perfectionism).

FLOW THEORY AND UMDZE TRAINING 13

Appendix B

Interview 2

1) Rate your level of involvement in the center, one being that you just get emails and 10

being hired staff that also volunteers.

Four

What do you do at the center?

I am a volunteer at the weekend retreats. I also am a meditator and umdze.

2) Where would you rate being a regular meditator and umdze?

A meditator, maybe one or two, an umdze maybe five.

3) What do you see the umdze’s role as?

The umdzes role is to help provide a container for the meditators to sit in. Provide instruction as

to when to walk and sit, and to be an example .

4) Do you think it is necessary to have one?

Yes.

5) What if there was not one how would the sit be different?

The support staff (pause), its like yak oil candles. The butter or oil is put in a bowl with a wick to

create light. The light is the teachings. The umdze represents the bowl.

So you are saying it’s crucial and you cannot meditate without it? Well you can, but it’s not

nearly as powerful.

6) Have you ever been an umdze?

Yes.

Did you like it? Why or why not?

I liked it because you provide a sense of protection; I imagine the way a parent does for a child,

although not as extreme. It gets you out of your “poor me” all little me world. It pushes you to

put more effort into your meditation. It’s very dignified and gives you a sense of awareness of

your own dignity.

And what I don’t like about it is sometimes it is hard to be in front of a group of people. There

the fear of messing up. There is physical discomfort that I have to endure more of because I am

in front of people than I would if I was in the back row. Sometimes because I am put on the spot

the pain issues can be unbearable. And I also like it because there is a sense of giving back to

others.

7) What inspired you to try it?

(The answer is found in question 6)

8) How was your experience? Did your feel comfortable doing it?

First Name

FLOW THEORY AND UMDZE TRAINING 14

(This question was answered in question 6 above)

If so what was the most enjoyable part?

(This question was answered in question 6 above)

What would make the experience better?

Having a more limber body and a Buddha mind.

Is there something you can think of as far as the logistics of the position that could be made

easier like breaking up the shifts into shorter sessions and sharing the position with

someone else?

Breaking up the shifts would certainly make things easier.

Can you think of anything else? It would be nice if you got consistent instructions on how to

umdze. For example when you ring the gong do you let it ring or do you deaden it. Every center

has rules that are different for the position.

Is there anything else you can think of that could help alleviate or eliminate any unpleasant

issues?

More confidence would help. And how would you get more confidence? Meditate and continue

with Kasung training ( A kasung is another volunteer position who’s primary focus is to watch

over the meditation hall and monitor the area so that meditators can be relaxed knowing that

their property, coats and valuables, and anyone who has entered the center by mistake or other

motivation has someone to which they can direct their needs.)

9) If there were something about the responsibilities of the umdze that you could change

what would it be?

Are you also considering that the umdze is in charge of the chant leading?

Yes.

Yes, then I might releive the umdze of that responsibility because knowing what the names are

and the breathing is difficult. I would also be sure that the umdzes have consistent training.

10) Is being umdze something you want to do again?

Yeah.

11) What are the 3 most significant reasons that prevent you from umdzing?

Time, I don’t have enough of it. That would be the #1 reason. #2 would be that I am never asked

to umdze, and #3 would be physical discomfort.

12) Is there anything, as you see it within the organization that prevents you from doing it

more often?

No.

FLOW THEORY AND UMDZE TRAINING 15

13) What are the 3 most significant reasons why you would do it again? (Due to time constraints the answer to this question will be derived from question 6)

14) Do you feel that being an umdze is helpful to your meditation practice? If so how?

(Due to time constraints the answer to this question will be derived from question 6)

15) Do your family and friends support your efforts to volunteer at the meditation center?

Yeah sure.

16) Is there enough umdze training available at the center?

I don’t know. I’ve seen it offered at every Shambhala level above level 3. (Shambhala is this

particular branch of Tibetan Buddhism and a ‘level’ refers to the incremental training session

offered at Shambhala centers worldwide)

17) What did you think of your training?

It was good but different from the training I received in Juneau.

Do you need more?

You always need more training it’s not unlike CPR, you don’t want to get rusty.

Do you think the training and formality is a deterrent?

What formality, do you mean having 20 mins of designated walking?

from how to hold the gong mallet, to how to stand while you wait for people to sit, to how to

breathe while chanting. It was overwhelming. Oh I see, I think I needed more of the formality because mine was so casual I don’t feel like I

knew what to do.

It sounds like you think consistency would be helpful.

Yes. A lot of the training I have seen has been the loosey goosey stuff.

18) Would a less formal training and meditation session be good or bad? What can you

foresee happening if some of the formality is dropped?

I think you would see more people doing it in a less formal way.

19) What is currently being done to help the problem?

I thought I saw an advertisement for umdze training.

20) Do you have any ideas of your own that you think would encourage people to become

umdzes?

Offer free food. I know at school when they offer free food at least the people who show up are

not as grumpy. Also, I have only seen them advertise training at the levels. I haven’t ever seen

them offer specifically for umdze training outside the levels. In other words they haven’t asked.

For example when I showed up to meditate on Tuesday night and the scheduled umdze was not

there someone asked me if I would step in and I said ‘yes’.

No, my training for example was given by Name, there was a formal way to do everything

FLOW THEORY AND UMDZE TRAINING 16

Appendix C

Interview 3

1) Rate your level of involvement in the center, one being that you just get emails and 10

being hired staff that also volunteers.

Well, I would put myself very high on that rating scale with either a 9 or a 10, now I do not get

any kind of compensation but the things that I have taken on and the responsibilities that I have,

have just grown and grown so if this were a working job and I was doing everything I was

committed to do I think I would be working maybe 20-30 hours a week.

So your like a twelve.

Well, (laughter) put me at a 9.

2) Where would you rate being a regular meditator and umdze?

Well, I would rate my umdze responsibilities at a 2 compared to my other responsibilities at the

center, I umdze about once a week. I don’t really understand the part about the mediator part.

Ok, what I am trying to do with rating these “positions” is to quantify effort. In other

words compared to being an umdze, which you rated at a 2, how much effort is required to

simply participate as a meditator?

(Somehow this did not get recorded, but from her low rating of the responsibilities of the umdze

it is safe to assume that the participant role is equal to or less than that of the umdze)

3) What do you see the umdze’s role as?

First I must show up reliably. I have to be familiar with the routine, which doors need to be

closed up, management of the shrine, that sort of thing and I have to be aware of the ritual. I see

the real job as holding the space for the people who come to meditate. Giving them a sense that

the person sitting in the umdze seat know what she is doing so that all they have to do it devote

themselves to their meditation. So that is a way of just holding the space for them.

Is this a responsibility that you find enjoyable?

Yes, I do, but for the longest time that was not the case, in the beginning it was a very anxiety

provoking activity and that eased quite quickly except for in the area of chanting. For a long,

long, long time wasn’t comfortable for me. Some of the more complicated gonging, I do Sundays

twice a month where there is something called a roll down (a specific gonging sequence), and

almost my entire areal of anxiety revolved around making this sound and the majority of my

anxiety is centered around either chanting or gonging.

4) Do you think it is necessary to have one?

I do. It is a focal point for people. Putting myself in just the role of a meditator one of the things

that I look for is that I am doing it with others. There is a power in that that is stronger than the

power of meditating by my self and meditating with others helps me keep my seat more firmly

than I am able to do it on my own. And so I think that it is the umdze that is the primary person

that helps people who come to meditate to think yes this is the place, this is the space, this is the

time to meditate.

5) What if there was not one how would the sit be different and does it matter?

It would change the experience of the people who meditate at the center.

6) Have you ever been an umdze?

First Name

FLOW THEORY AND UMDZE TRAINING 17

(The answer to this question can be found within question 3)

Did you like it? Why or why not?

(The answer to this question can be found within question 3)

7) What inspired you to try it?

I can’t remember, but I think I was interested and curious about getting more involved with the

center and had decided this was going to be my meditation home and was looking for ways to do

that. I don’t think that I had started some of my other volunteer activities yet, so it just seemed

like it might be an interesting thing to do.

8) How was your experience? Did your feel comfortable doing it?

(The answer to this question can be found within question 3)

If so what was the most enjoyable part and what would make the experience better?

Well, because my comfort level with the experience is at about 95%, I don’t feel the need to

make it better. It was not the ritual that made it uncomfortable, it was a very personal reaction to

any performance and for me the performance aspects are the chanting and gonging and I

understand that it is me who is classifying those as performances. So it is stage fright nothing

else, lighting the shrine, closing down the shrine, nothing else after the first two or three times

that I did it and figure out what was needed cause me any anxiety.

If not what about it was unpleasant or difficult? If so what could help alleviate or eliminate

the issue?

(Answer in question 8 above)

9) Is there any way that some of the anxiety that is caused by the chants and gonging can be

alleviated?

How I got over it was just by doing it. Initially what I wanted and never got was a recording of

someone, a good chanter, doing the chants. I see chanting as having a singing element and I have

never had any confidence in singing. I can sing if someone is leading or singing beside me but I

have no confidence in singing on my own. Having a recording would allow me to hear it over

and over in my head. It took me a long time to develop any confidence in chanting.

11) Can you think of any other areas that would deter you from umdzing.

What did deter me I was able to overcome by doing it so I am beyond deterrents.

12) Is there anything, as you see it within the organization that prevents you from doing it

more often?

No, but from my own life yes, I just have too much going on.

13) What are your best reasons for doing it?

At this point being a umdze is a reliable way to get me to the center to meditate. I’ll show up for

other people. I tend not to show up for myself.

14) Do you feel that being an umdze is helpful to your meditation practice? If so how?

It makes me visible in the center to the degree that I benefit from the sense of community.

15) Do your family and friends support your efforts to volunteer at the meditation center?

FLOW THEORY AND UMDZE TRAINING 18

The answer is a qualified yes. The qualification is that I have gotten myself over involved with

the center because of the level of responsibility that I have taken on and it creates some tension

within my home because I spend so much time on it and not enough time with my husband.

16) Is there enough umdze training available at the center?

For new umdzes I think not. For experienced umdzes I think yes because you can talk to other

people who umdze and ask questions. Because of this I am always learning something that I did

not know before. I don’t feel the need for additional training in a formal sense but as new umdze

I think very regular refreshers would be helpful.

formality is a deterrent? If so how?

think that for us westerners the idea of formality is very off putting and I think there is a lot of

value in confronting what that is about, and developing some understanding about the purpose of

ritual because when you are doing it you aren’t just doing it for yourself, your doing it for the

other people in the room. So I don’t think the training is too formal, I don’t think the training is

too demanding, I do think there needs to be more training available especially early on. I do

think there needs to be regular refreshers so that people can brush up their skills and ask

questions.

18) Would a less formal training and meditation session be good or bad? What can you for

see happening if some of the formality is dropped?

(This question is answered in question 17 above)

19) What is currently being done to help the problem?

I’m sure she is meeting it whole heartedly.

contact)

20) What could be done to encourage people to become umdezes?

Besides what I have already mentioned what needs to happen is people have to do it, over and

over to get comfortable with it. So they need to be reminded of that. Is there anything you would

like to mention that I have missed?

No, no, I think you’ve got it.

17) What did you think of your training? Do you need more? Do you think the training and

I don’t think the training is too formal because one of the trainings is formality. (Interview 3 had her training from Name who gave the most formal and rigorous training of the teachers at the center). I

I’m not sure, I’m kind of out of the loop with that. I do know that Name is in charge of that and

(Name is the same person I have attempted to interview two times and have not been able to

FLOW THEORY AND UMDZE TRAINING 19

Appendix D

There is an important distinction that needs to be made regarding the definition of

competency. There are two types of competency that can be achieved. First, competency is an

innate need that can be considered to be an ultimate reason for survival (Deci & Ryan, 2000).

The drive behind this type of competency is what brought the volunteers to the original training

session. The second is viewed as result of exploration or play. This is the type that is typically a

result of flow (Eccles & Wigfield, 2002). This type is our goal.

FLOW THEORY AND UMDZE TRAINING 20

Appendix E

Cycle of Long Term Intrinsic Motivation

Flow Experience

Intrinsic Motivation

Ability/Challenge

Balance

Competency