Mindfulness-Based Programs and the American Public School System: Recommendations for Best Practices to Ensure Secularity

Over the past decade, the interest in mindfulness among educators and the number of mindfulness-based programs for students and teachers have grown dramatically. Empirical research to examine the effectiveness of such programs has increased exponentially, but it has not kept up with the burgeoning growth of school-based programing. While the research is indeed promising, there is still much to learn about how best to introduce mindful awareness practices (MAPs) to children and adolescents in school settings. A primary concern is whether or not MAPs constitute religious activities that cross the boundary between church and state, especially as delineated by the first amendment to the U.S. Constitution (e.g., Sedlock v. Baird 2015). The purposes of this commentary are to address this question and to offer recommendations for best practices in public educational settings. Religion (Dictionary.com Unabridged n.d.) has been defined as Ba set of beliefs concerning the cause, nature, and purpose of the universe, especially when considered as the creation of a superhuman agency or agencies, usually involving devotional and ritual observances, and often containing a moral code governing the conduct of human affairs.^ The term Bsecular,^ by definition, means not pertaining to or connected with religion. While law dictates that public schools in the USA not teach religious content, Western educational systems originated in religious contexts, and there are practices in use in our educational settings derived from religious practices. For example, choral reading of prayer is a common practice in religious settings. Choral reading is also used in educational settings; however, the content is secular (e.g., poetry, dramatic reading). Therefore, it is the content that determines the religious or secular nature of any given practice, not necessarily the practice itself. WhileMAPs can be found within both Eastern and Western religious traditions, the practice of mindfulness itself is not inherently religious. Secular MAPs do not involve and/or require any belief. Rather, the rationale for such practices in educational settings is based on evidence from cognitive and affective neuroscience and the social and behavioral sciences (Mind and Life Education Research Network MLERN et al. 2012). Research directed towards the reduction in suffering and the promotion of human flourishing has demonstrated the value of MAPs in numerous contexts (Keng et al. 2011). This evidence is critical to the successful application of mindfulness to a variety of secular settings. Individuals adapting MAPs for public educational settings should be familiar with and draw upon this research to designMAPs that are based on this evidence, align with educational aims and objectives, and meet the needs of the school context. Content such as language, artifacts, or beliefs that are associated with practices in religious contexts should not be introduced in public educational settings. When it comes to language and artifacts, the distinctions between the religious and secular may be subtle; however, it is best to error on the side of secularity to avoid misunderstandings. For example, the practice of focusing attention on the sound of a bell or chime is a MAP commonly introduced to younger children. Using a bell from a religious tradition (such as a Tibetan bowl or cymbals used in Tibetan Buddhist rituals) may give the impression that the practice has religious significance, when the intention is purely secular. Therefore, it is recommended that educators use bells and/or chimes that are devoid of these associations. * Patricia A. Jennings tishjennings@virginia.edu