The Mindful Classroom: A Presentation for Faculty
Author Note
This presentation was created for
The Mindful Classroom: An Independent Study
Fall 2018
Introduction
I am not alone in saying that it is so important to give children a solid, healthy start in life. Elementary education is a huge part of that. Interacting with elementary students about important subjects in a context of mindfulness, to me, is a natural way to explore deeply important life skills such as self-regulation, self-awareness, empathy and compassion toward others – really, how to live in the world without getting trampled and defeated. I truly believe that the skills of mindfulness, even on a rudimentary level, can teach valuable life skills that have the potential to stay with students for their lifetimes. And that is why I chose to create a mindful education presentation for teachers and administrators at the local elementary school. This paper represents the rationale for what is presented. Throughout this paper I have relied heavily upon the work completed during an independent study of mindful education. In the course of that study, I explored the foundations, essentials, and challenges of mindful education, studied the elements of a mindful classroom, examined emotions, negativity, and the benefits of positivity for teachers and students, investigated the neuroscience and research surrounding mindfulness-based interventions, and compiled a review of the delivery methods of mindfulness education and curricula. Much of the content in this rationale is taken from my study blog and journal entries, as well as research notes and assorted commentary. My main motivation for creating and giving this presentation is to facilitate less suffering – through introducing mindfulness, I would like to help the students, teachers, and administration to suffer less.
Mindful Moment
Before starting to talk about mindfulness in detail, I feel it is important to give those in attendance a taste of mindfulness for themselves. Inviting attendees to sit comfortably and close their eyes, they will be guided to follow the sound of the bell until they cannot hear it any longer. This will facilitate acute focus on an experience in the present moment, similar to a mindfulness activity done with students during the opening of a mindfulness lesson. This activity will set a tone of mindful attention for the presentation and hopefully further understanding of how a mindful activity can feel – for them and their students.
What is Mindfulness?
Mindfulness can be described as the “particular state of consciousness that involves awareness and acceptance of whatever is happening in the present moment” (Jennings, 2015). In other words, intentional, non-judgmental, present-moment awareness of whatever is happening at the present moment – not considering or distracted with what happened earlier, or what may be approaching in the future. This includes both internal and external sensations and experiences. Therefore, mindful education can be described as building an environment – classroom or school-wide – that encourages intentional, present-moment awareness in administrators, teachers, students, and families. To create that environment, mindful teachers exhibit and model compassion, understanding, respect for boundaries, attention, intention, and authenticity – qualities that reflect respect, honesty, and availability.
Qualities of the mindful classroom
Mindful classrooms exemplify the qualities of respect, honesty and availability through emotional accessibility, mindful moments and transitions throughout the school day, mindful vocabulary, basic understanding of the brain, co-created agreements, non-hierarchical dialogue, and deep listening. These qualities provide a safe and open environment for students to learn and grow.
To build a mindful environment in the classroom, the first element is to introduce the concept of mindfulness. Mindful activities, such as attention to the breath, belly breathing, and following the sound of the bell, all teach students to become quiet and still while focusing their attention on the present moment. These mindfulness activities (mindful moments) can be used as transitions between activities or lessons, or when it seems prudent to bring some calm to the classroom environment. It is “beneficial to let students themselves ask for a mindful class moment before a test or whenever there is a lot of stress” (Rechtschaffen, 2014, p. 95). Students can feel a sense of agency when they can ask for a mindful moment when they are feeling a lack of control of the situation. “Scheduled around transitions, mindfulness practices can be helpful in bringing students back to a place of stillness throughout the day” (p. 97). In my own questioning of students as to how often they have opportunity to be still and quiet, the majority will say hardly ever – their lives are so busy, scheduled, and distracted. It is, therefore, important to give students the opportunity to feel what stillness and quiet can feel like in their bodies. Further, this can demonstrate to them in an experiential way that they can utilize mindfulness techniques for themselves when they are feeling overwhelmed or stressed.
In addition to mindfulness activities and transitions, teachers can model mindfulness in their interactions with students. “The greatest teaching impact comes through relationships – [the teacher’s] emotional accessibility and compassionate presence throughout the day supports the child’s ability to learn” (Rechtschaffen, 2014, p. 95). Mindful teachers are careful to create a ‘peaceful classroom’ by sitting in seats of the students to experience what they experience – they are interested in creating an environment that makes the “nervous system more relaxed and ready to learn” (p. 98).
Another element of a mindful classroom is a mindful vocabulary that gives students the language to express what they are experiencing. It helps “students speak articulately about their inner lives so they can communicate better with each other” and with the teacher or other staff (Rechtshaffen, 2014, p. 98). As students start to pay attention to various sensations and feelings/emotions arising in their bodies and environment, they will be developing an awareness of themselves, as well as seeing that everything arises and passes away; emotions can be understood as fleeting and temporary, rather than rigid and involuntary. This can enable self-awareness and lead to self-regulation.
Teaching basic knowledge of the brain structures responsible for emotional reactivity and executive function (learning, rational decision-making) to students gives them information to understand the foundation (origin) of their emotions – a key to self-awareness. Students easily understand Dan Siegel’s ‘hand-model of the brain’ (Siegel, 2011, p. 14-22) – as the palm faces you, the thumb folds inward toward the palm. The thumb represents the hippocampus (memory storage) and amygdala (fight-flight-freeze response to danger or threat). As the upper fingers fold over the thumb, they represent the prefrontal cortex responsible for executive function. When explained in this way, students often enjoy considering their own emotional reactivity when the amygdala takes over and they ‘flip their lid’ when the prefrontal cortex goes offline. This hand-model of the brain is an effective way to introduce how the brain functions during learning and emotional reactivity. This knowledge can help students (and teachers) feel more in control of their emotions (when they understand what is happening in the brain), thus encourages self-regulation and self-awareness.
Another element to facilitate self-regulation in the mindful classroom is with co-created class agreements. Rather than teacher-imposed rules, teacher and students discuss common values and ideas of acceptable behaviors in the classroom and consider what should happen if the rules are broken. These agreements are an ongoing conversation – if the class realizes the rules are not working, they can be adjusted with another class discussion. Students tend to be less resistant to rules if they take ownership in creating them. Further, as the class learns to self-regulate, each student learns to “cultivate their own inner regulation” (Rechtshaffen, 2014, p. 100).
The discussion(s) to create class agreements is a good example of ‘council practice,’ also known as non-hierarchical dialogue, or mindful dialogue. It can be used effectively to share discoveries, insights, questions, or challenges as they arise. Typically held in a circle, everyone (including the teacher or facilitator) is an equal member of the circle. Council practice can establish a safe, respectful, confidential space for authentic dialogue. This dialogue circle is begun with a repeated practice (a ritual such as a mindful bell or mindful moment) and utilizes a ‘talking piece’ such as a stick or simple toy (only the person with the talking piece can speak, everyone else listens carefully and respectfully with their full attention). Communication is key to building safety, security, and healthy relationships. This type of mindful dialogue gives students the opportunity to practice respectful communication with their peers, as well as the teacher, in a non-threatening environment. When students feel safe, they can experiment with and engage new ideas and concepts without fear.
Deep listening is an important part of mindful communication. Teaching deep and careful listening to students begins with the teacher modeling careful listening and caring responses. Further, I like to teach students that there are three ways to listen: 1) they can listen to sounds they hear with their ears, 2) they listen with their brain to understand the sounds they are hearing, and 3) they can listen with their heart when others are expressing emotions such as love or anger toward them. This type of mindful lesson encourages thoughtful consideration of how they listen, and how listening with those different areas of the body makes them feel. This is a lesson in the nuances of experience and self-awareness.
Is Mindfulness a Religion?
Recently the conservative watchdog group The American Center for Law and Justice (ACLJ) started a petition to “stop forced Buddhist meditation in schools” (Newsweek, 2018). They have already secured 50,000 signatures on this petition, claiming that “children in public schools across the US are being ‘indoctrinated’ by ‘Buddhist-based mindfulness methods’ in an ‘outright unconstitutional’ practice” (Newsweek, 2018). They have claimed that 12 states are ‘forcing’ students to practice mindfulness activities. [While the ACLJ’s mission is to ensure “religious groups have equal access to public facilities,” (aclj.org), it is clear that access only applies to those of the Christian tradition – they are advocating and defending Christian religious activities in public school[1].] In defense of mindfulness-based interventions and programs, psychologists and creators of mindfulness curricula insist they are intentionally secular, evidence-based, and beneficial – “a set of simple attention practices that promote full awareness of the present moment. These attention practices allow students to develop the capacity to sustain focus” (Newsweek, 2018). So, is mindfulness a religion?
In an article published by Tricycle (2016), Candy Gunther Brown and Saki Santorelli addressed both sides of the issue. Brown contended that there is no place in secular, public education for what she sees as “stealth Buddhism,” a “skillful means,” or a “Trojan horse” for mainstreaming the Buddhist teachings (Tricycle, 2016). She stated that “with its roots in religious tradition, teaching mindfulness in public schools violates the separation of church and state” (Tricycle, 2016), similar to what the ACLJ is claiming. It is true that laws require public education offer non-religious, secular instruction to best serve parents, teachers, and students from diverse cultural backgrounds. However, Santorelli argued that mindfulness practices are secular and non-religious and pointed out that it is “the conflation of mindfulness and religion” that is the problem. He explained that Buddhism “holds no exclusive claim” to mindfulness practices, nor does any other religious tradition.
Mindfulness-based interventions intended for public education (as well as clinical applications and healthcare) are intentionally secular and evidence-based (meaning interventions are founded on scientific research findings). Mindfulness is “nonreligious – mindfulness doesn’t ask anyone to adopt a predetermined belief system or dogma. In practice, mindfulness offers a method for investigating the nature of sentience and sanity” (Tricycle, 2016). Moreover, no one tradition or religious doctrine ‘owns’ contemplative practice; in fact, all traditions feature some sort of contemplative generically-human spirituality or practice (described by Santorelli as connecting the body-mind in the present moment that facilitates self-awareness and space to explore one’s feelings, emotions, and experiences). For example, the slide above features Christian prayer and meditation over biblical passages, a Muslim woman praying, two Jewish gentlemen meditating in ritual attire, a Native American contemplative practice of prayer and burning incense, a child doing yoga – a form of meditative movement, a Mormon woman meditating in nature, a couple engaged in secular mindful-meditative dialogue, and a musician playing a flute in nature representing the introspective endeavor of creating music and art. All of these forms of meditative, contemplative practice are no threat to any one religious tradition, but are a form of general human spirituality.
Kirke Olson clarified that “secular mindfulness is occasionally mistaken as part of religious ritual. However, it is actually a ‘state of mind that in one form or another has been defined and practiced by most of the major world religions for thousands of years” (Olson, 2014). Further, learning to pay attention to the present moment without judgment can improve one’s awareness of any preferred religious devotion, work-vocation, social relationships, and creative endeavors, as well as physical and mental wellbeing. The revered Buddhist monk and teacher Thich Nhat Hanh certainly practices mindfulness as a part of his religion. However, I don’t think he would affirm those who suggest that mindfulness taught to school students is a form of ‘stealth Buddhism,’ since Buddhism is not typically ‘forced’ onto others. He clearly stated that his purpose is to “offer effective methods for educators to apply mindfulness in their own daily lives and the lives of their colleagues and their students, helping to create a more loving, peaceful and supportive learning environment where there is mutual trust, communication, and understanding in classrooms, schools, and universities” (Hanh & Weare, 2017). Mindfulness practices can facilitate less suffering, better relationships, and more learning.
The question of whether mindfulness is a religion is a topic of concern and should be addressed with respect. According to Christopher Willard, “one of the most important things we heard from public meetings with parents and the community was to be sure the training is completely secular with no religiosity at all … mindfulness-based interventions and teaching should be based on emerging neuroscience and keeping all references to Buddhism, and words commonly used during yoga such as namaste, out of the school vernacular is crucial” (Willard, 2016). There is no secret agenda to convert school students or faculty to Buddhism, and the creators of mindfulness curricula are careful to ensure their offerings are secular and evidence-based. Respectfully, participation in mindfulness activities is always by invitation – never coerced, forced, or mandated.
So, the answer to the question is no – mindfulness-based interventions intended for public education are not religious, nor is it a violation of the separation of church and state. Ultimately, mindfulness practices are intended to teach valuable life skills such as self-awareness and self-regulation and possibly create a more calm, productive, and prosocial environment for learning.
Mindfulness & Social-Emotional Learning (SEL)
According to CASEL, the Collaborative for Academic, Social, and Emotional Learning, mindfulness is “often seen as the missing piece or key that can help ensure that the ambitious aims of social-emotional learning are realized” (casel.org). Mindful education can be viewed as a subset of social-emotional learning (Lawlor, 2016). Social-emotional learning (SEL) consists of five core competencies – the first two are addressed directly with mindfulness-based interventions, although mindfulness practices can influence the other competencies, as well:
· Self-awareness – the ability to accurately recognize one’s emotions, thoughts, values and how they influence behavior; ability to accurately assess one’s strengths and limitations, with a well-grounded sense of confidence, optimism, and a ‘growth mindset’
· Self-management – ability to successfully regulate one’s emotions, thoughts, and behaviors in different situations – effectively managing stress, controlling impulses, and motivating oneself; ability to set and work toward personal and academic goals
· Social awareness – ability to take the perspective and empathize with others, including those from diverse backgrounds and cultures; ability to understand social and ethical norms for behavior and to recognize family, school, and community resources and supports
· Relationship skills – ability to establish and maintain healthy and rewarding relationships with diverse individuals and groups; ability to communicate clearly, listen well, cooperate with others, resist inappropriate social pressure, negotiate conflict constructively, and seek and offer help when needed
· Responsible decision-making – ability to make constructive choices about personal behavior and social interactions based on ethical standards, safety concerns, and social norms; realistic evaluation of consequences of various actions, and a consideration of the wellbeing of oneself and others
Siegel described how mindfulness complements the core competencies of SEL by supporting “the integration of separated functional areas of the brain, linking them with synaptic connections. When mindfulness links the brain up in this way, the five competencies … naturally arise” (Rechtschaffan, 2014, p. 18). Building and sustaining brain integration supports social-emotional learning. Rechtschaffen explained that “instead of telling children to be kind, attentive, and balanced, practicing mindfulness actively fosters these qualities … and supports cognitive, emotional, physical, and relational aspects of learning” (p. 18). Mindfulness-based interventions can be integrated easily with SEL goals and curricula.
What’s happening in the brain?
As mentioned earlier, it is important to share information on how the brain works with students, so they can better understand arising emotions and where rational decision-making and learning takes place. For students, learning this through the simple hand-model of the brain is an easy way for them to understand rudimentary brain functionality. Moreover, Olson suggested that teachers need to understand “core circuits of the brain – not just the cognitive circuits [networks] but the relational and emotional circuits, as well” (Olson, 2014, p. 12). While it is important to recognize how children learn, it is also important to appreciate students holistically – as every teacher knows, student learning is greatly impacted by their relational and emotional states. Olson continued, “this knowledge can be applied to understanding how teaching and learning can be enhanced by the quality of our relationships with each other, and thus we can create a school culture that supports excellence” (p. 3).
Creating a positive classroom and school culture – positive psychology – sets the tone for relational interactions. Olson suggested “striving to encourage students to expand their strengths, interests, and passions” (2014, p. 12). Focusing on student (and teacher) strengths, rather than weaknesses, can help develop students’ self-esteem and sense of worth (and for teachers, a sense of efficacy), as well as supporting a growth mindset[2] (Dweck, 2006). Positive interaction with youth includes a focus on individual strengths and interests, encouraging problem-solving alternatives, and reassuring willingness to work through challenges. Students in this type of positive environment will benefit with increased resilience and self-confidence when faced with difficulties.
Mindfulness is the third piece of this focus on the brain – an understanding of the brain’s core circuitry (holistically) and the incorporation of positive psychology (along with encouraging a growth mindset) are supported by mindfulness-based practices which “strengthen neural capacity for caring relationships” (Olson, 2014, p. 12). In this type of learning environment teachers can
offer students the requisite experience of a safe interpersonal space to rewire their relationship to past stressors. The nervous system cannot learn a new way forward until it has had a true visceral experience of another way. The brain literally needs to be rewired, and this rewiring can only happen with repeated empathic interactions” (Rechtschaffen, 2014, p. 118).
Teachers and administrators can assist students who need support rewiring their brains in positive and mindful ways in a safe, caring environment that encourages prosocial behavior and builds resilience. Mindfulness-based interventions can play an important part in this process.
Recent Research Studies of Note
Mindfulness-based interventions and practices are based on contemplative research and neuroscience studies. I have chosen three recent studies of note to feature in this presentation.
Mindfulness-based interventions with youth: A comprehensive meta-analysis of group design studies. (Klingbeil et al., 2017)
A recent comprehensive meta-analysis of mindfulness-based interventions (MBI) with youth (Klingbeil et al., 2017) “confirmed and extended findings from previous meta-analysis, providing stronger evidence that MBIs have universally small, positive therapeutic effects across a variety of youth outcome domains” (p. 99). Those domains included self-awareness and self-management (i.e. reducing stress and controlling impulses). Further, findings indicated that “the treatment effects of MBIs obtained in school settings were on par with those obtained in clinical settings, suggesting that MBIs are just as functional in this context (p. 99). Together, these two findings “provide a sound scientific basis for school-based practitioners to adopt and implement MBIs” (p. 99).
Mindfulness goes to school: Things learned (so far) from research and real-world experiences. (Semple, Droutman, & Reid, 2017)
This review of mindfulness curricula for schools concluded that “fundamentally, every mindfulness curriculum includes components that cultivate attention and concentration” (p. 48). Despite the delivery differences and methods, the one thing they all share is a lack of rigorous evaluation, “random controlled trials, conducted by researchers independent of the program developers, sufficiently powered, controlled for implementation fidelity and threats to internal validity, and using reliable and externally valid outcome measures” (p. 49). That being said, they concluded that mindfulness programs implemented in schools have much potential of benefit and acceptance by administrators, teachers, and students. They list those benefits (and potential) as improved attention and executive function, increased social-emotional resiliencies, and assistance for teachers and students in management of stress.
Enhancing cognitive and social-emotional development through a simple-to-administer mindfulness-based school program for elementary school children: A randomized controlled trial. (Schonert-Reichl et al., 2015)
This randomized controlled trial recruited 4th and 5th grade participants in 4 different classrooms were randomly assigned “to receive the SEL with mindfulness program versus a regular social responsibility program” (p. 52). The participants who received the SEL program with mindfulness “improved more in their cognitive control and stress physiology; reported greater empathy, perspective-taking, emotional control, optimism, school self-concept, and mindfulness; showed greater decreases in self-reported symptoms of depression and peer-rated aggression; were rated by peers as more prosocial; increased in peer acceptance” (p. 52). The SEL program with mindfulness used in the study was the MindUp program. Researchers concluded that this study demonstrated evidence that “the inclusion of mindfulness practices in a classroom-based SEL program may represent a value-added component to the regular school curriculum” (p. 63) that could result in benefits that include opportunities for attention training, practice of optimism, gratitude, perspective-taking, and kindness. These benefits can lead to improvement in cognitive skills and significant increases in social and emotional competencies.
Research studies such as these three recent examples are the only way that mindfulness can enter into public education by providing evidence of application, benefit, and efficacy. It is through these empirical data (scientific study and findings), along with association with the social-emotional learning goals, that makes mindfulness-based interventions such a potential benefit to public education.
Bringing Mindful Education into the Classroom
Ultimately, the intention and purpose of mindful education is to teach fundamental skills of awareness that will allow the development of an integrated, attentive student. There are three different ways to deliver training in mindfulness. However, within these different methods are common elements of focus. And in the classroom, there are common elements that comprise a lesson.
Delivery methods
Training and Self-Care for Teachers – This type of mindfulness training is based on the belief that to teach mindfulness best, a teacher must be a trained practitioner of mindfulness. Their own mindful practice will impart a mindful demeanor and understanding that will influence and inform their teaching of both mindfulness and other subjects. Two such programs are Mindful Schools and CARE for Teachers (Henderson, 2018).
Curriculum-Based Programs - Another way to introduce mindfulness to the classroom is through designed curricula such as the Kindness Curriculum, MindUp, and Inner Explorer. Rechtschaffen explained that the lessons in this type of classroom curricula “are inherently supportive for the emotional, mental, and physical development of all children … even if coming from a teacher without thorough training” (2014, p. 22). Available in various formats, these curricula can be incorporated into the class schedules without a lot of cost or time commitment outside of class-time (Henderson, 2018).
Direct Service to Students (outside providers) - Similar to the preceding methods of bringing mindfulness to the classroom, these programs offer training direct to the student rather than the teacher or a curriculum. In this method of mindful education, training comes from an outside provider – usually a trained mindfulness practitioner. They could be therapists or counselors, work in a juvenile detention center, after-school program, or other youth-oriented organization. Providing training apart from the classroom setting could be somewhat disjointed for some youth, as Rechtschaffen noted, “often these amazing teachers open up new ways of seeing the world for kids, but then leave. There can be a lack of systemic change with direct service … if the classroom teacher is not supportive of mindfulness, then the outside provider’s lessons may be directly contrary to the way a teacher directs the class” (2014, p. 20-21). The best scenario would be that all adults and activities in a youth’s experience reflect the same methodology, but that is rarely the case. While direct service mindfulness training outside of school-directed activities may be somewhat problematic, the benefits to the student(s) may outweigh that risk (Henderson, 2018).
Elements of Mindfulness-Based Interventions
All mindfulness-based interventions and practices have common elements, and training usually proceeds in this order. They include embodiment (encouraging comfort and calm in the body), focused attention (to the breath or a sound), heartfulness (identifying and feeling emotions in the body), and interconnection (compassion toward self, family, friends, community, and world) of mindfulness practice (Henderson, 2018).
Outline of a Lesson Plan
Most lesson plans for classroom use, specifically curriculum-based programs, have similar elements. They can start with an opening mindful moment to calm and settle into the lesson and circle, a verbal check-in, new mindfulness material introduction, a short mindfulness practice, and then sharing and dialogue about the experience during the practice. This can be followed up with journaling activities (coloring, drawing, and/or writing), suggestions of how to include mindfulness skills into daily life (both inside and outside the classroom), and a closing mindful moment or short practice (Rechtshaffen, 2014). This basic outline can be applied to students of all ages, including adults (Henderson, 2018).
Disclaimer
Researchers have noted that “in some arenas, mindfulness is being treated as a panacea for all ills – physiological, psychological, behavioral, and social. It probably is not. Although early trends are promising, it seems vital to remain mindful of the fact that we are teaching impressionable children skills that, in profound ways, may change the way they think, perceive, and interact with the world” (Semple et al., 2017). It is my hope that all educators are carefully considering beneficial ways to influence and help the youth in their care to gain a mindful understanding of themselves and their place in a socially responsible world. Mindful education programs, curricula, and practices could be a way to do just that (Henderson, 2018). Mindfulness-based interventions and practices may not transform your students into ‘angels,’ nor is it the ultimate classroom management ‘fix.’ However, introducing mindfulness practices may be part of a solution – an ongoing process of awareness, learning, and growing for both teachers and students.
Mindfulness practices are evidence-based and have shown benefit in research studies. There have been over 800 studies on mindfulness on adults (Olson, 2014, p. 165), but despite mindfulness-based interventions encouraged and utilized in many educational settings, there have been fewer studies focused on youth. Research investigating the benefits of mindfulness training in youth is ongoing and growing. Of that research, findings include improved emotional and behavioral self-regulation, frustration tolerance and self-control (Wisner, Jones, and Gwin, 2010), increased emotional intelligence (Goleman, 2011), increased attentional focus and concentration, and decreased anxiety (Black, Milan, and Sussman, 2009; Beauchemin, Hutchins, and Patterson, 2008). Findings from the many published research articles (i.e. those studies referenced above, Davidson et al., 2012, and many more) examined in this independent study of mindful education have reported:
· Increased focus, attention, and concentration
· Increased executive function (EF) skill training
· Reduced stress or increase stress-management skills
· Enhanced behavior management strategies – self-regulation (self-control)
· Improved student self-esteem or teacher efficacy
· To add value to SEL programs; increased social-emotional resiliencies
· Increased empathy, perspective-taking, emotional control, and optimism
· Decreased symptoms of depression and peer aggression
· Increased prosocial behavior, peer acceptance
These benefits can only encourage awareness and curiosity toward learning. When students are given the tools of self-regulation and self-management, as well as stress-reduction tools, they can decide for themselves how invested they are going to be in their efforts toward learning. Prosocial behaviors also have much potential for decreasing behavior management challenges in the classroom which can disrupt the entire class from focused engagement.
Conclusion
Learning present-moment awareness is a secular practice of self-health-care that can result in improved focused attention, calmer demeanor, and self-awareness for both teachers and students. Mindfulness is the study and exploration of the ‘nature of mind’; observation of the working, meandering, and emotional reactivity of the mind-body trains self-regulation and self-acceptance. The result can be an enhanced ability to make skillful life-choices moment-by-moment.
Mindfulness training promotes skills of awareness, focused attention, and self-regulation that can encourage a favorable learning environment for learning other subjects, such as math, language skills, history, and science. It also teaches essential skills of self-care and self-compassion that are supportive during times of difficulty or challenge, and can encourage compassionate care for companions, community, and the world. Mindful education can be viewed as a subset of social-emotional learning (Lawlor, 2016). Mindful education addresses self-awareness and self-management specifically, and the remainder (social awareness, relationship skills, and responsible decision-making) by extension.
I see very few liabilities to introducing secular mindfulness practices into public education settings. Perhaps caution needs to be exercised in activities of extended meditation (especially in upper grades), as there can be some risk of re-surfacing trauma or potentially harmful mental distress, but with short mindfulness techniques for elementary students such as stress-reduction breath attention or calming affirmations such as “I am calm now,” there is minimal risk. There is a concern of introducing religious/spiritual practices that may contradict (somehow) with parental religious training, in which case a discussion with parents would be warranted and wishes respected. There is much potential benefit to introducing mindfulness techniques into the classroom as activity transitions, stress-reduction, and a means to foster prosocial behaviors.
In many larger, urban districts, mindfulness-based interventions and practices are in regular use, providing awareness and benefit to students, teachers, administration, and families. However, in smaller, more conservative towns, the concept of introducing mindfulness can be misunderstood or almost unknown. Bringing information about the research findings in contemplative science, methods and curricula, and potential benefits of mindful education to my small school district (and hopefully beyond) may add to the field in positive ways.
The meditation leader at a silent retreat I attended made a simple statement: mindfulness (meditation) is not a Buddhist practice, but a human practice. I do believe that humans have a need for stillness and awareness to experience and engage in life fully. Sharing techniques to facilitate a practice of mindful awareness and stillness to all ages can only be a benefit to the whole society. Learning to live in the present moment, instead of ruminating about the past or anticipating (or fearing) the future, is a practice of living life “as if it really mattered” (Kabat-Zinn, 2005). I feel it is important to teach youth these essential skills of attention and awareness of their own body-mind and the importance of living in the present moment, as “the highest function of education is to bring about an integrated individual who is capable of dealing with life as a whole” (Krishnamurti, 1973). The intention and purpose of mindful education is to teach fundamental skills of awareness that will allow the development of an integrated, attentive student.
Book recommendations
To end the presentation, I will suggest the following resources for more information:
Happy Teachers Change the World (2017) – This guide to cultivating mindfulness in education is a collaboration between the revered Buddhist monk and teacher Thich Nhat Hanh and Katherine Weare, a professor of Education at the University of Southampton (England) who is well-known for her writing, speaking, research and development work on mindfulness and compassion for youth and their caregivers. Organized into two parts, this book covers 1) the core practices of mindfulness attention, sitting, walking, the body, eating, emotions, and relationships, and 2) how to bring it all together through cultivating mindfulness within ourselves, with students and in the classroom, and across school and university communities.
Invisible Classroom (2014) – Kirke Olson describes the Invisible Classroom as “those hidden human connections among us and the microscopic neural connections inside of us that are critical for teaching and learning” (p. xi). He uncovers the invisible roots of learning, the neurobiology of classroom safety, relationships within the classroom, attentional circuits of the brain, and memory. Within this context, he focuses on nurturing student strengths rather than weaknesses and discusses how incorporating mindfulness-based practices into the classroom is a process of collaboration between the mind and brain. Olson is a licensed clinical psychologist and nationally certified school psychologist who has devoted 40 years to public education (pre-K through graduate teachers).
The Way of Mindful Education (2014) – the forward to this book states that “introducing mindfulness practices into the classroom at any grade level involves considerable creativity and innovation on the part of the classroom teacher … [that] there is no right way to teach mindfulness and that it functions best when the teacher is experimenting with using his or her own life as a laboratory for exploring and deepening the practice of mindfulness” (p. xxi). Daniel Rechtschaffen covers the broad subject of mindful education in four parts: Why Mindful Education Matters, Begin with Yourself, The Mindful Classroom, and Mindful Education Curriculum. Rechtschaffen is a Marriage and Family Therapist and holds a master’s degree in counseling psychology. He is the founder of the Mindful Education Institute and has developed curricula for mindfulness training in the classroom.
Mindfulness for Teachers (2015) – Patricia Jennings explains that this book “emerged from over 40 years of experience as a mindfulness practitioner, an educator and a scientist. I wrote this book for everyone who cares about transforming our schools into environments that promote human development – and where our children and young adults can read their full potential” (p. xv). She covers the definition of mindfulness, the emotional art of teaching, understanding negative emotions and the power of positivity, the ‘orchestration’ of classroom dynamics, and concludes with a discussion of how mindfulness can play a crucial part in school transformation. Jennings is an associate professor of education at the University of Virginia and considered a leader in the field of mindful education.
References
American Center for Law and Justice (ACLJ). (n.d.). Retrieved from https://aclj.org/our-mission/about-aclj
Beauchemin, J., Hutchins, T. L., & Patterson, L. (2008). Mindfulness meditation may lesson anxiety, promote social skills, and improve academic performance among adolescents with learning disabilities. Complementary Health Practice Review, 13, 34-45.
Black, D. S., Milan, J., & Sussman, S. (2009). Sitting-meditation interventions among youth: A review of treatment efficacy. Pediatrics, 124(3), 532-541.
Bakosh, L., & Houlihan, J. (2007). Inner Explorer. Retrieved from https://innerexplorer.org/
Brown, C. G., & Santorelli, S. (2016, Spring), Does mindfulness belong in public schools? Tricycle. Retrieved from https://tricycle.org/magazine/does-mindfulness-belong-public-schools/
Center for Healthy Minds. (n.d.) A mindfulness-based kindness curriculum for preschoolers. Retrieved from https://centerhealthyminds.org/
Collaborative for Academic, Social, and Emotional Learning (CASEL). (n.d.). Retrieved from https://casel.org/
Davidson, R. J., Dunne, J., Eccles, J. S., Engle, A., Greenberg, M., Jennings, P., . . . Vago, D. (2012). Contemplative practices and mental training: Prospects for American education. Child Development Perspectives, 6(2), 146-153.
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[1] “Protecting the free speech rights of pro-life demonstrators. Safeguarding the constitutional rights of religious groups to have equal access to public facilities. Ensuring that public school students could form and participate in religious organizations, including Bible clubs, on campus. Guaranteeing that minors could participate in the political process by protecting their free speech rights in the political setting” (aclj.org)
[2] Growth mindset: students with a growth mindset perceived challenges and learning difficulties as opportunities for intellectual growth. Students with a fixed mindset believe that their intelligence and abilities are unchanging, thus approach learning challenges with hesitancy and avoidance, lacking motivation and persistence to learn.
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