Health Journal Online

Tag: Mental Health

  • How To Meditate as an Adult — Even With Noise around you

    How To Meditate as an Adult — Even With Noise around you

    The crack team at How to Adult takes on basic seated meditation. Take 5 minutes and follow the demonstration.

    It takes so much energy to just be sometimes.

    Add in adult responsibilities like work, family, relationships, finances, and worry about the world, and it can all feel like way too much.

    While mindfulness meditation can’t take away the stressors of grown-up life, it can help us regulate our nervous systems, process emotions, improve memory and sleep, and bring clarity in our decision-making. And these are all benefits that can help us at least learn how to adult with a little more peace.

    If you’re curious about starting a practice but aren’t sure where to start, the creators of the How to Adult Youtube channel crafted a five-minute primer on how to meditate. They discuss the benefits, the practice—including some pointers from Mindful on basic seated meditation.

    All you need is five minutes and a chair to follow the demonstration.



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  • Mindfulness and the Rise of Analog Living

    Mindfulness and the Rise of Analog Living

    I recently walked into an abstract art class for the first time. I’m not a painter. I had no idea what I was doing. I stood in front of a blank canvas with a brush in my hand and a small, anxious voice in my head asking, What now?

    With encouragement from the passionate teacher, I dipped the brush in the paint, touched it to the canvas, and watched a streak of colour appear. The voice in my head got a little softer. The studio smelled of turpentine and quiet joy. I could hear the bristles dragging across the surface. There was no algorithm telling me what to do next. No notification. No metric of success for once. Just the paint, the canvas and whatever was about to happen.

    I left that first painting class feeling something I hadn’t felt in a while: fully engaged. Not because I’d done nothing, but because, for three whole hours, there had been nowhere else to be.

    I left that first class feeling something I hadn’t felt in a while: fully engaged. Not because I’d done nothing, but because, for three whole hours, there had been nowhere else to be.

    It turns out I’m not the only one feeling this. Quietly, all around us, something is shifting.

    Revisiting analog living: a cultural turn

    People are buying film cameras again—not because they can’t afford digital, but because they actually want the grain. They want the uncertainty of not knowing how the photo turns out. They’re filling their bags with paper journals and puzzle books and leaving their phones in their pockets. Searches for analog hobbies have surged. Sales of film photography equipment have more than doubled since 2020. Craft kits are flying off the shelves. There’s even a viral trend called the Analog Bag—a curated little collection of essentials (a journal, a puzzle book, a film camera, a magazine) so that when your hand reaches for something to occupy itself, it finds something other than your phone.

    Forbes has called this the year of Analog Living. Design platforms are calling it the year of imperfect visuals: grain, hand-drawn lines, messy textures. Interior designers have moved from sterile minimalism to what they call dopamine decor: bold colours, personal heirlooms, physical collections that make a room feel something rather than merely photograph well.

    A phrase that caught my attention recently is brain wealth. This is the idea that mental longevity comes from slow, attentive activities: long-form reading, writing by hand, making something with your hands. One survey found that around a quarter of Brits are actively looking for creative, non-digital hobbies specifically to help them switch off after work.

    That’s a quarter of a country quietly raising its hand and saying, Something isn’t quite right with the way I’m living.

    Why a brush in your hand changes things

    Here’s what struck me in the abstract art class. The information available to me was, in one sense, far less than what’s available on my phone. There’s no infinite scroll. I won’t find tutorials autoplaying. There’s an obvious absence of comments and likes. And yet I felt more, not less. More awake. More here.

    Every piece of digital technology we use has been brilliantly, expertly designed to remove friction. To make things faster, smoother, more seamless. You don’t have to wait or be patient. You don’t have to sit with uncertainty. On the surface, that sounds wonderful.

    But here’s the thing: some friction is the point.

    Why does holding a physical book feel different from reading the same words on a screen? Why does a handwritten letter land differently than an email of identical content? Why does a grainy, slightly imperfect photograph feel more alive than a flawless high-resolution image?

    I think one answer is friction.

    Every piece of digital technology we use has been brilliantly, expertly designed to remove friction. To make things faster, smoother, more seamless. You don’t have to wait or be patient. You don’t have to sit with uncertainty. On the surface, that sounds wonderful.

    But here’s the thing: some friction is the point.

    When you wind a film camera, you only have thirty-six photos. That constraint forces you to actually look before you press the shutter. When you write by hand, you can’t type as fast as you can think—so you slow down, choose your words, dwell in a thought rather than blasting through it. When you stand in front of a canvas with a brush in your hand, the paint doesn’t care that you’re running late or that your inbox is full. It simply is what it is, and it asks for your full attention.

    In mindfulness, we sometimes call this beginner’s mind. The quality of meeting something freshly, without the overlay of habit or expectation. Analog activities seem to invite beginner’s mind almost by default. There’s no algorithm predicting what comes next. There is only this moment, and what you do with it.

    The deeper question to hold in our awareness

    Now, I could stop here and tell you to go and buy a film camera or sign up for a pottery class. And that wouldn’t be bad advice! But I want to go a layer deeper, because I think this cultural shift is pointing at something that no number of analog hobbies can fully resolve on its own.

    Here’s the question I keep returning to:

    Who is the one who wants to switch off?

    We talk about digital overwhelm as if it’s a problem out there—the apps, the notifications, the powerful and persuasive algorithms. And those things are real. But the deeper discomfort, the thing that makes someone reach for the puzzle book or the film camera, isn’t really coming from the phone. It’s coming from inside.

    It’s restlessness. A constant low-level mental buzz. A sense that you’re never quite here, because some part of your mind is always somewhere else—planning, comparing, scrolling, performing.

    The phone made the restlessness visible. It gave the restless mind somewhere to go, constantly, without relief.

    The phone made the restlessness visible. It gave the restless mind somewhere to go, constantly, without relief.

    So when people say they want to switch off, what they’re really saying, I think, is: I want a break from being so relentlessly me. From the constant commentary. The self-monitoring. The performing. The quiet undercurrent of not-good-enough.

    That’s the beginning of an inquiry that meditators and contemplatives have been pointing at not just for decades, but for centuries. No phones around then!

    The self is exhausting. And somewhere, on a level we don’t usually put into words, we know it.

    Why craft is therapeutic—and where it leads

    When your hands are full, literally full of clay, or yarn, or paint, the chattering mind gets a little quieter. Its attention has been absorbed somewhere more immediate.

    These activities work with the mind’s natural tendency to rest in sensory experience. They give the thinking mind something to do that doesn’t feed the anxiety loop.

    This is why craft is therapeutic. Why gardening is meditative. Why cooking from scratch feels centring in a way ordering delivery never does. These activities work with the mind’s natural tendency to rest in sensory experience. They give the thinking mind something to do that doesn’t feed the anxiety loop.

    In my abstract art class, I notice this every time. There’s a moment, usually about twenty minutes in, when something settles. I’m no longer thinking about whether the painting is good. I’m just there, with the colour, with the canvas, with whatever wants to emerge. It’s not unlike the moment in meditation when the breath stops being an object you’re observing and just becomes something happening, here, now.

    But—and this is the gentle but—analog hobbies are the doorway, not necessarily the destination. Because after the painting class, the restlessness comes back. After the lovely walk without headphones, you get home and the self returns. The deeper practice that mindfulness points towards isn’t to keep busy enough that the restlessness can’t find you. It’s to learn to meet it. To get curious about it. To eventually ask, gently, without demanding an answer: Who is this restless one?

    That inquiry is where analog living and deep mindfulness practice can become something far more profound than a passing trend.

    How to connect to this analog living moment more mindfully

    If any of this lands with you, here are a few suggestions.

    Choose friction on purpose. Pick one activity each week where you deliberately use the slower version. Write a card by hand instead of sending a message. Read a chapter of a physical book instead of an article on your phone. Cook something from scratch that you’d normally order in. The point isn’t efficiency. The point is the friction itself.

    Let the activity be the meditation. When you do your analog thing, resist the urge to put a podcast on in the background. Let it be the only thing happening. Notice the sensations:  the weight of the pen, the smell of the paint, the sound of the page turning. This is mindfulness in plain clothes.

    Don’t pick the impressive one. People often assume the analog hobby has to be photogenic like pottery, calligraphy, vinyl records. It doesn’t. Making a slow cup of tea counts. Folding laundry without a screen counts. Walking somewhere without headphones counts. The hobby is not the point. Presence is the point.

    Pick the activity your hands already want. Notice what your hands do when you’re idle. Some people, like me, doodle. Some people fiddle with objects. Some people are always tidying. Some people are drawn to texture—fabric, wood, soil. Your hands have already been telling you, for years, what kind of analog activity would suit you. Listen to them.

    Pick what your inner critic dismisses. I almost didn’t go to the abstract art class because a voice in my head said, But you’re not an artist. That voice is often a useful clue. The thing it tries to talk you out of That’s silly, that’s frivolous, that’s not productive—is frequently the thing your nervous system most needs.

    Pair the activity with one quiet question. While you’re doing your analog thing, gently hold one question in the back of your mind: Who is the one noticing this? You don’t need to answer it. In fact, the not-answering is the whole point. Just hold it lightly. That question, if you let it, is a thread that leads somewhere extraordinary.

    Let it be imperfect. The grain on the photograph. The wobble in the handwriting. The stripe of colour you didn’t plan in the painting. These are not flaws to be edited out. They are the signature of something real having actually happened. A life that has been touched leaves marks. Let it.

    Walking through the door

    The analog movement is giving millions of people a small, daily taste of presence. A moment of real, embodied, here-ness. That taste is the beginning. That’s the door.

    Mindfulness is what teaches you to walk through it.

    So this week, pick one analog thing. Make it small. Make it ordinary. And while you’re doing it, instead of just doing it, get a little curious. Notice the quality of attention that arises. Notice the way the mind settles. And then, very gently, notice the one who is noticing.

    That noticing—that quiet, unhurried looking—is where this all leads. Not back to a romanticised past, but forward, into a life that is actually being lived.

    May you find at least one moment this week that is beautifully, imperfectly analog.

    Join Us: The Seven Strengths Global Event

    Looking for more ways to slow down and anchor in an interior calm—even (or maybe especially) when the world feels so frantic and uncertain?

    From May 13–19, 2026, I’ll be joining some of the most respected teachers alive – including Sharon Salzberg, Rick Hanson, Kristen Neff, Tami Simon, Mamphela Ramphele, and Melli O’Brien – for a free, seven-day online global event called The Seven Strengths.

    The event is hosted by Mindfulness.com in collaboration with Sounds True and DailyOM, and all proceeds support the Global Compassion Coalition’s work to build a more compassionate, resilient world. That means joining is both an act of personal growth and an act of collective generosity.

    Part of this resurgence in interest in analog living is that we are all intuiting something vital: the world doesn’t need more anxious, exhausted people trying to hold everything together. It needs calmer, wiser, more compassionate human beings choosing to show up, day after day, from a place of genuine inner strength.



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  • Elisha Goldstein on the Power of Tiny Shifts

    Elisha Goldstein on the Power of Tiny Shifts

    Psychologist and mindfulness teacher Dr. Elisha Goldstein has spent decades helping people find their way back to themselves. He’s come to see that lasting change rarely comes from dramatic overhaul, but rather through the smallest possible pivots. His new book, Tiny Shifts, introduces a four-step method for interrupting the emotional loops that keep us stuck, and making real change in the ordinary moments of everyday life. Mindful editor-in-chief Siri Myhrom sat down with Dr. Goldstein to talk about the neuroscience behind the method, why our bodies know things our minds don’t, and what to do when the problems feel too big for a tiny shift.

    The heart of the book is the Four R Method: Recognize, Release, Refocus, Reinforce. Where did that come from? Was a method you’ve always had, or did it emerge from a need?

    I think the Four R Method evolved over time—out of my personal experience and also my teaching. The first R—Recognize—is foundational. It’s in many of the world’s wisdom traditions, psychology speaks of it, neuroscience speaks of it. This idea of recognizing, labeling, noticing. Awareness is on its own a regulation tool. It’s also the very first opening to anything. It’s the foundation of mindfulness.

    We need to rebalance the somatic reaction that’s happening, because that widens the space now between stimulus and response. That moment of awareness on its own is typically not enough. We need a wider space.

    That first R is really about stepping outside of the emotional loops that are patterned and conditioned within us—often unconscious, whether that’s anxiety, overeating, snapping at people, road rage, or just generally feeling overwhelmed. These loops happen because there’s so much repetition over years of our lives. We just don’t notice we’re in them. How many people, since 2007, have been programmed to fall into the gentle scroll—typically as some form of soothing, with boredom or dis-ease or restlessness underneath? To wake up to that has been foundational for me.

    But what typically wasn’t there—and what’s not taught systematically—is what I learned later as a psychologist: the somatic piece. That moment of awareness gives us a little wedge. But we can lose that wedge pretty quickly. What we need to do is rebalance the somatic reaction that’s happening. That’s what widens the space between stimulus and response. We don’t just need to step into the space—we typically need to widen it.

    Can you say more about what Release actually means? I think when people hear “letting go,” they imagine it means not feeling the hard thing anymore.

    So that’s a good question, what you’re pointing to here, because release is not about getting rid of the feeling. If you think about tiny shift, it’s like an emotional pivot. We’re just trying to pivot. It’s not about the outcome so much. Think of it more like a verb.

    It’s not whether the emotion is legitimate or illegitimate—it’s here. Release is taking a moment—taking a breath, a slightly longer exhale out, allowing the shoulders to drop, letting the muscles elongate—to feel a little more softness in my body around the activation.  

    I’ll give you an example—a hypothetical moment that has happened many times. My teenage kids had agreed to clean up after themselves after their midnight snacks, and I came downstairs one morning to dishes everywhere. I notice myself really frustrated. Shoulders up, hands tense, face kind of scrunched, heart rate up. I’m about to storm into their room and let them know.

    And release is more about taking a moment to soften around that feeling. It’s not to get rid of the feeling, because the anger is actually justified. They crossed a boundary; there was an agreement. That anger is a healthy feeling. It’s not whether the emotion is legitimate or illegitimate—it’s here. 

    So I recognize the frustration loop. And release is taking a moment—taking a breath, a slightly longer exhale out, allowing the shoulders to drop, letting the muscles elongate. That activates the parasympathetic nervous system. What’s happening there is that I’m taking that space between stimulus and response and widening it. The anger is still there. But I’m able to feel a little more softness in my body around the activation. 

    Sometimes, too, I’ll notice a story in my mind that’s not serving me—something rigid, something about what was done to me—and as I take that exhalation out, I might see that story and say the word “release” and allow it to kind of come out. That doesn’t mean it magically disappears. But it does help soften the activation. It helps turn the volume down on the story a little bit. That’s what we’re after. Whether we’re going to use the anger constructively or destructively—that’s the important piece. And the release is what gives us enough space to choose.

    There’s a phrase in the book — “embodied cognition” — that gets at knowing through our bodies. Where do you think our disconnection from the body comes from?

    I think it’s cultural. Western culture, in particular. You see it from a young age—how we train kids to favor and prize thinking. And our bodies, how we feel, sensations—this type of stuff is implicitly taught as unimportant. So we don’t get a lot of reps with it.

    We’re also wired to problem-solve. So if we’re feeling anxious, frustrated, like something’s wrong—we’re going to try and problem-solve that. And the way we problem-solve is we start thinking. We think about all the problems in front of us, or possible problems that aren’t in front of us, or we reach back to our Rolodex of history and think about problems in the past. Meanwhile, we feel more anxious or upset, because that’s the emotion it feeds.

    The insight doesn’t translate into change until it drops down into the body. That’s the piece that’s so often missing.

    The pause can give us a moment of recognition, but then it’s gone. The insight doesn’t translate into change until it drops down into the body. That’s the piece that’s so often missing.

    There’s a study I keep coming back to, by Norman Farb and Zindel Segal at the University of Toronto. Segal is one of the creators of mindfulness-based cognitive therapy. They showed emotionally difficult film clips—clips from Terms of Endearment and The Champ—to two groups. One group had gone through mindfulness training and one who hadn’t. Both groups showed the same perceived sadness. But the mindfulness group scored statistically significantly lower on the Beck Depression Inventory. 

    We’ve got two basic networks in our brains: the narrative network [also called the Default Mode Network], where rumination and worry live; and the present-focus network [also called the Task Positive Network], where problem-solving occurs. And what the brain imaging showed is a kind of seesaw effect: when one network goes up, the other goes down, and vice versa. 

    When people were paying attention to the sensation of sadness and saying “sadness” in their mind, their narrative network was coming down. They didn’t get caught in the rumination as much. That’s how mindfulness works. And similarly, when we recognize a loop and soften around it in an embodied way, it dials down that narrative default mode network. That’s the neurology behind why this works.

    Can you give another example of how this works in your everyday life?

    This method is basically how I cured my insomnia, because understanding the neurology of this has helped me trust, to come back to my body any time I have sleep troubles. As an example, my dog recently woke me up in the middle of the night, barking. So I had to go get the dog, and on the way back to bed, I banged my hand on the banister in the dark, and cut my hand. It’s the kind of thing that just wakes your whole body up. By the time I got back to bed, my mind had latched onto a work problem. And I could recognize what was happening: I was in a worry loop. There’s something called the Zeigarnik Effect—the mind keeps trying to close unfinished loops. So I knew that if I just tried to push the thought away, it would keep coming back.

    I recommend this to anyone: really deeply listen to a practice with massive repetition, so that you memorize it. Because the higher your emotional activation, the more your thoughts are convincing, the more you kind of go under a spell. If you have some level of mastery, you’ll be able to break that spell—because you can trust the neurology.

    What I did instead was recognize the loop, and take a moment to soften the physical tension. My stomach was clenched from the worrying, so I took some deep breaths—not to “activate the parasympathetic nervous system” as a technique, but because my abdomen was tense and I needed to do the opposite. I needed to stretch those muscles. So I took deep breaths, my abdomen expanded, and that was the release.

    Then my refocus was: I know the seesaw effect. I know that even though my mind is telling me I need to worry about this, if I come back and attend to something in the present moment—for me the body is the most tangible anchor—I can activate that steady gear and bring the spinning gear down. And because I’ve done a body scan hundreds of times, my body just knows what to do. I don’t need to turn on an audio. I recommend this to anyone: really deeply listen to a practice like that with massive repetition, so that you memorize it. Because the higher your emotional activation, the more your thoughts are convincing, the more you kind of go under a spell. If you have some level of mastery, you’ll be able to break that spell—because you can trust the neurology.

    The third R is Refocus. You describe it as “taking the steering wheel.” What does that look like in practice?

    Our brain is already reactively asking us questions—and it’s steering. What’s the worst case scenario here? What’s wrong with me? Why don’t my kids love me anymore? Whatever it is, refocus is about consciously redirecting that question-asking capacity. When we ask our brain questions, it searches for answers. So instead of those reactive questions, we ask something like: What’s most important for me to focus on right now? What do I actually need right now that’ll move me in a healthier direction? What’s something I can do that’ll enhance the next five minutes of my life? Something like that will completely change the moment.

    Sometimes refocus doesn’t even require a new question. After you’ve recognized and released, you often just have access to wisdom you already had—a phrase from a teacher you love, an intuition about what you need. The emotional loops don’t erase our wisdom. They just block access to it.

    And sometimes refocus doesn’t even require a new question. After you’ve recognized and released, you often just have access to wisdom you already had—a phrase from a teacher you love, an intuition about what you need. The emotional loops don’t erase our wisdom. They just block access to it. That’s why so many people say, I’ve done so much work, read so many books, why isn’t it sticking? This is why. When we’re in those emotional loops, we lose access to what we know. The release is what restores that access.

    The fourth R—Reinforce—is the one you say that’s most often skipped. Why does it matter?

    Yes, it’s the most often missed—and the reason there’s a fourth R at all is because after we have an experience, we need to do something to emotionally tag that moment so we remember it. It might be a meditation or interrupting a moment where you were about to snap at your kid, or you were in traffic hating being in traffic and you loosened your grip on the steering wheel and remembered something Sharon Salzberg said—you are also the traffic—and suddenly felt a whole lot more ease. The reinforce is saying: I need to do something that emotionally tags this moment. That’s a term from neuroscience. To emotionally tag the moment so my brain remembers it. I want to install it in my short-term working memory so that the next time I’m in this context, my brain will automatically bring it up and interrupt the old pattern.

    Emotional tagging is acknowledging: Wow, look at what I just did, and how I’m feeling right now. That gives it a little extra emphasis. It’s like hitting the save button on a document you just created. You take a beat with it. Just let the moment land. That’s the reinforce piece.

    The way to do that is quite simple. Just acknowledging: Wow, look at what I just did, and how I’m feeling right now. That gives it a little extra emphasis. Or you take a moment and put your hand on your heart and sense the shift—whether it’s relief, ease, warmth, whatever the positive shift is—and you let it land. It’s like hitting the save button on a document you just created. You take a beat with it. Just let the moment land. That’s the reinforce piece. And that’s how we really enhance the process toward more implicit change—not just knowing something, but having it available to us the next time we need it.

    As I was reading, I was thinking, too, about our current cultural moment. I live in Minneapolis, and we have had a hell of a year. In the realm of overwhelm, there was both the feeling and the message: We need to be doing something, and it has to be more and more and more, and it’s not enough, and everything’s on fire. How does a concept like “tiny shifts” work when the problems feel so big and so urgent? How can this tiny thing be enough to meet what is asking so much of us?  

    First of all, just acknowledging that, yeah, Minneapolis has been through the wringer this last year in gigantic ways. A friend of mine who’s been diagnosed with cancer said exactly that to me after I gave him the book, Do you have anything called Big Shifts? Because that’s what I need. And I really felt that.

    A friend of mine who’s been diagnosed with cancer said to me after I gave him the book, “Do you have anything called Big Shifts? Because that’s what I need.” And I really felt that.

    But here’s what I’d say. In your example—the feeling that I’m not doing enough, there’s so much to do, everything’s on fire, and it’s still not enough—that is an emotional loop. What I’m noticing is that I’m activated. My mind is running stories. My body is tensing. It’s a not-enoughness loop, a save-the-world loop. And a tiny shift is saying: What’s happening within me right now? Because I’m not grounded and balanced in this moment. And that’s what we’re after.

    So I recognize the overwhelm loop. I release. I soften around the activation even as all of that is still here. Then I refocus—and in this moment I could go a lot of directions. I might ask: What are some things I’ve been doing in the direction of this that I feel a sense of accomplishment about?—redirecting attention from the lack to what I’ve actually done. Or: What’s one thing I can do that moves in this direction? 

    The tiny shift isn’t pretending the big thing is small. It’s gathering yourself—recognize, release—so that when you refocus, you’re steering from a more grounded place.

    The tiny shift isn’t pretending the big thing is small. It’s gathering yourself—recognize, release—so that when you refocus, you’re steering from a more grounded place. And then if you notice even a little bit of relief or clarity, you reinforce it. Okay. I can do this. This is also part of me. I can walk through this incredibly difficult time with more groundedness. And that might take thirty seconds. Or it might open up the realization that you need to take a half an hour this evening. That’s okay too. Because that’s a need you have, and the method helped you find it.

    Following up on that question of What do I need right now?—What if what we need is truly unrealistic or impossible—say, a more loving parent, or for more people to step up, or for more hours in a day? How do you get at what’s underneath all that so you can get to what can actually be addressed?

    Often when we’re overwhelmed, we struggle to even name what we need. So we can ask, What do I need right now? And if the honest answer is, I’m confused, I don’t know, I’m just so over it—then the actual need is “clarity.”  That’s always a one-to-one: confusion means the need is clarity. So then the question becomes, What’s going to support me in the direction of clarity? Maybe a conversation. Maybe journaling. Maybe space and time—and there’s no getting around that sometimes we just need to take time to reflect. You’re not going to get it without taking time to sit and be with something. We can do that together or we can do that individually, but there is a need, and there’s no getting around taking space for that. So the next layer is: What’s going to support me in creating that space? 

    Speaking of that, you do have a class coming up. Do you want to talk about? 

    Yes, we have this great program called the 21-Day Tiny Shift Experience, starting on May 11. I realize that change happens in the everyday moments of our lives, and this is a program of one- to three-minute daily voice notes delivered through WhatsApp—for people who want support in layering this into everyday life. People had incredible results the first time we ran it: more relief, more ease, more calm, real insight—without taking time out of their day, just by weaving in these tiny shifts over three weeks.

    And remind us—where can people find your  book and learn more?

    The book is Tiny Shifts, and there’s a free resource bundle at elishagoldstein.com/tiny-shifts—a quick guide to the method, three shorter meditations, and a needs and feelings inventory. 

    There’s still time to join the upcoming 21-day Tiny Shifts program, which starts on May 11, 2026. Register here.



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  • When Insight Isn’t Enough: An Interview with Juliana Sloane on Imagination, Hypnotherapy, and Deeper Transformation

    When Insight Isn’t Enough: An Interview with Juliana Sloane on Imagination, Hypnotherapy, and Deeper Transformation

    Meditation practice can bring remarkable clarity. Over time, practitioners often become more aware of their thoughts, emotions, and recurring patterns. But awareness alone does not always translate into change. Many meditators can clearly recognize habits of mind such as anxiety, self-criticism, or people-pleasing and still find themselves repeating the same patterns.

    Maybe it is the same relationship dynamic that keeps returning. Or the same inner voice of doubt that appears again and again during practice.

    What happens when recognizing a pattern still does not shift it?

    So what happens when recognizing a pattern still does not shift it?

    Juliana Sloane, a meditation teacher and hypnotherapist, works with practices that explore how deeper, subconscious layers of the mind and nervous system shape our behavior. In this conversation with Mindful, she discusses why understanding our patterns does not always lead to transformation, how imagination and altered states can open new pathways for change, and how mindfulness practitioners might recognize when something arising in practice is asking for deeper attention.

    Angela Stubbs: The topic I originally pitched for this conversation was “when insight isn’t enough.” Many people can recognize their patterns or understand why certain behaviors repeat in their lives. But insight alone does not always lead to real change. From your perspective, why is that?

    Most of the people who come to work with me already have a great deal of self-awareness. But despite that awareness, they still feel stuck. They cannot stop the anxiety. They cannot stop holding themselves to impossible standards. They keep entering relationships that are not right for them.

    Juliana Sloane: There are certainly situations where insight alone can be enough. Someone has an “aha” moment, something shifts internally, and the pattern loosens. But honestly, that is a fairly small percentage of cases I see, especially when it comes to deeply entrenched patterns and habits.

    Most of the people who come to work with me already have a great deal of self-awareness. They often have meditation practices, they have been to therapy, and they are interested in personal growth. They can clearly articulate what their patterns are.

    But despite that awareness, they still feel stuck. They cannot stop the anxiety. They cannot stop holding themselves to impossible standards. They keep entering relationships that are not right for them.

    These kinds of patterns are not just intellectual. They are deeply embedded habits of the mind and nervous system. People have often been repeating them for years, sometimes their entire lives. Over time those repetitions form very strong neural pathways that steer someone back into the same familiar pattern.

    Understanding the pattern can be helpful, but we also need ways to work with the deeper conditioning that keeps recreating it.

    A very common thing I hear is, “I have done a lot of work on this issue. I understand it intellectually. But something still feels stuck.”

    Angela Stubbs: How do people begin to recognize when something might need deeper exploration rather than continued observation or reflection?

    Juliana Sloane: Usually, by the time someone comes to see me, they already have a sense that something deeper is going on. A very common thing I hear is, “I have done a lot of work on this issue. I understand it intellectually. But something still feels stuck.”

    The feeling that there is ‘something deeper’ to explore is often a good sign someone might benefit from working with these layers of knowing and experience that lie further beneath the surface.

    The biggest time someone might not be ready is when they are hoping for a quick fix that doesn’t require their active participation. We’re not waving a magic wand, we’re actively engaging with the mind, body, and nervous system to create the change that’s needed.

    The work I do is about helping people develop tools to navigate their own inner worlds and access their own resources, insight, and wisdom. Ultimately, the goal is for people to feel more empowered in their own process and to realize that many of the answers they are looking for are already within them.

    Angela Stubbs: If many of these patterns live outside conscious awareness, what is happening beneath the level of the thinking mind?

    We tend to think that if we understand something intellectually we should be able to change it. But most of our behaviors and emotional responses are shaped by processes happening beyond the level of conscious thought.

    Juliana Sloane: A lot of the patterns people struggle with are operating outside conscious awareness. We tend to think that if we understand something intellectually we should be able to change it. But most of our behaviors and emotional responses are shaped by processes happening beyond the level of conscious thought.

    Over time repeated experiences form strong patterns in the mind and nervous system. Those patterns can become automatic, even to the extent that they begin to simply feel like part of who we are. Even when someone understands the pattern, they can still find themselves pulled back into it again and again.

    Awareness can help us recognize what is happening, but the deeper conditioning that drives those patterns may still be operating underneath.

    In many ways the conscious mind is only a small part of what is shaping our experience. If we are only working at that level, we are leaving a lot of the mind untouched.

    Angela Stubbs: You often use the word trance in your work. For readers who may not be familiar with that idea, what do you mean by trance?

    Juliana Sloane: When people hear the word trance, they often imagine something unusual or mysterious. And it certainly can feel magical, but that doesn’t mean it’s inaccessible. Trance is actually a very natural state of consciousness that people move in and out of all the time.

    People’s ideas about hypnosis typically come from stage shows or older models where someone appears to ‘take control’ of another person’s mind. But that is not really how modern hypnotherapeutic work functions. Hypnosis is much more collaborative and empowering than people often imagine. The person entering trance remains aware and engaged in the process the entire time.

    For example, when you are completely absorbed in a movie or a book and lose track of time, that is a kind of trance state. Your attention becomes focused and the usual analytical thinking mind quiets down.

    In those moments the mind becomes more open to imagery, emotion, intuition, and deeper layers of experience. In trance-based practices we are intentionally working with that state of focused awareness so people can explore those deeper layers of their own inner experience.

    Angela Stubbs: There are a lot of misconceptions about hypnosis. What do people often misunderstand about it?

    Juliana Sloane: People’s ideas about hypnosis typically come from stage shows or older models where someone appears to ‘take control’ of another person’s mind.

    But that is not really how modern hypnotherapeutic work functions. Hypnosis is much more collaborative and empowering than people often imagine. The person entering trance remains aware and engaged in the process the entire time.

    What happens is that the analytical thinking mind begins to relax a little. We start to get out of our own way, which allows deeper layers of the mind and our own awareness to become more available.

    Rather than controlling someone, the practitioner is helping create conditions where a person can explore their own inner experience in a different way and become an active agent of change in their own subconscious mind.

    In many modern contexts we think of imagination as something childish or unserious. But imagination is actually one of the most potent ways the mind communicates.

    Angela Stubbs: You speak about the role of imagination in this work. That can be surprising for people who tend to think of imagination as something unreal.

    Juliana Sloane: In many modern contexts we think of imagination as something childish or unserious. But imagination is actually one of the most potent ways the mind communicates.

    During a focused meditative or hypnotic process, things like imagery, metaphor, and archetype are often steeped in meaning. They’re not just ‘our imagination’ running wild, rather, they are symbols encoded with our beliefs, experiences, world view, memory, and so much more. In our day to day life, we often gloss over the power this holds. When people go into a hypnotic or trance-like state, those hidden metaphors, somatic experiences, and images naturally emerge for us to actively work with them. 

    Rather than dismissing those experiences as “just imagination,” we can begin to see them as powerful tools. Sometimes these experiences point us to deeper emotional patterns and allow us to process and integrate our experiences more fully. Sometimes they allow us agency to experience what it’s like to overcome obstacles or respond differently to things that used to trigger anxiety, self-doubt, or fear. For example, professional athletes do this all the time when they mentally rehearse breaking a record or performing at their best. Your brain doesn’t actually discriminate all that much whether you’re shooting the basket or envisioning shooting the basket– it takes that information and it runs with it. So when you’re working with a hypnotherapist, you’re using these tools to help your mind, body, and nervous system explore and integrate new options and ways of being. 

    Angela Stubbs: How do you see this work relating to mindfulness practice?

    Juliana Sloane: I don’t see this work as replacing mindfulness practice. In fact, I think mindfulness creates the foundation for this to be possible in the first place.

    Meditation helps people develop awareness of their thoughts, embodied experience, emotions, and patterns. That awareness is incredibly valuable because you cannot work with something if you don’t notice it.

    What often happens is that when people develop a meditation practice, they begin to clearly notice patterns in their thinking, reactions, and the way they approach their world. They find they can observe those patterns clearly, but it does not necessarily shift things in their day-to-day life.

    Practices that engage deeper layers of the mind can allow people to explore what might be underneath those patterns in a different way. Rather than replacing mindfulness, this kind of work can deepen the process that mindfulness begins.

    Practices that engage deeper layers of the mind can allow people to explore what might be underneath those patterns in a different way. Rather than replacing mindfulness, this kind of work can deepen the process that mindfulness begins.

    Angela Stubbs: Are there signs that something arising in practice might be inviting deeper exploration?

    Juliana Sloane: Often it is when a pattern—for example, anxiety, or self-criticism, or a repeated issue with work, relationships, or life—continues to show up again and again, even when someone is very aware of it.

    A person might recognize the pattern in meditation or in therapy. They understand where it comes from and they can see it happening in real time. But despite that awareness, it keeps repeating.

    That can sometimes be a signal that the pattern is rooted in deeper layers of the mind or nervous system.

    Those moments can become invitations to explore the pattern in a different way and to approach it with curiosity rather than trying to force it to change through understanding alone.

    Editor’s note:

    In a forthcoming article for Mindful, Juliana Sloane explores how meditation and hypnosis practices can support people living with chronic illness, including ways these approaches may help individuals relate differently to pain, fatigue, and the emotional challenges of long-term health conditions. Keep an eye on our homepage.



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  • Raising Happy Children In Challenging Times: Practices that Build  Essential Skills For Well-Being

    Raising Happy Children In Challenging Times: Practices that Build  Essential Skills For Well-Being

    Sometimes happiness might seem like a stretch—for us and even for our children. The stresses of daily life, getting out the door in the morning, managing a household, coordinating schedules, as well as the bigger issues, including concern about the struggles in the world, can all take a toll on us as adults. Given the increasing issues with children’s mental health, we know it’s taking a toll on our children as well.

    And yet, amid difficulties, happiness is still attainable and essential to well-being and resilience. Research on adult well-being shows that there are specific steps we can take to develop and nurture happiness. 

    As James Baraz writes, joy is “a general feeling of aliveness and well-being that is characterized by meeting ups and downs in life with authenticity and perspective.” 

    Based on our work with children, we know this is true for them, as well. It can be as simple as enjoying a hug, being mesmerized by a ladybug, or giggling at the shape of a cloud. These simple pleasures can be little moments of joy for our children and for us—and they can be a part of raising happy children who are resilient, even in the middle of normal ups and downs.

    Not Denying Difficulty, But Opening to Possibility

    When we talk about raising happy children, we are not talking about “happiness” as the fleeting emotion that is a response to good or fun things. We are not suggesting pushing difficulties aside, but instead developing the capacity to hold them alongside our well-being. As James Baraz writes in Awakening Joy, joy is “a general feeling of aliveness and well-being that is characterized by meeting ups and downs in life with authenticity and perspective.” 

    We envision a happy child as one with a developing sense of ease with themselves, one who often sees and enjoys the good around them and within themselves. 

    Happiness is not a destination or something to be achieved, but rather what Chang Meng Tan, author of Search Inside Yourself, defines as “a deep sense of flourishing that arises from an exceptionally healthy mind.”

    We envision a happy child as one with a developing sense of ease with themselves, one who often sees and enjoys the good around them and within themselves. 

    Research by the Center for Healthy Minds shows that well-being is a learnable skill. There are multiple evidence-based perspectives offering practical ideas for cultivating happiness. 

    In particular, The Resilience Project by Hugh Van Cuylenburg focuses on gratitude, empathy, and mindfulness to support resilience and happiness. The Action for Happiness Project has a similar focus and lists mindfulness, gratitude, and kindness as core skills. In Hardwiring Happiness, Rick Hanson adds to this list and stresses the importance of inclining the mind, or being on the lookout, for happiness and then taking it in. 

    Raising Happy Children Starts by Building Well-Being Skills Together

    Here are three fun activities based on these frameworks to try with your child.

    Inclining The Mind And Taking It In Practice: Glimmer Wand

    Glimmers, coined by Deb Dana, are little moments of peace, safety, and happiness. 

    Cut out, decorate, and glue a star on top of a popsicle or other stick. You can write “catching glimmers” on the star. Share about glimmers and use the wand to “cast a spell” to notice and enjoy glimmers that day. You can also wave it overhead as people share their glimmers and how they make them feel. 

    The brain has a negativity bias. By pausing to seek out glimmers, we can train our brains to notice and savor delight more often.

    Gratitude Practice: Gratitude Sandwich

    Children can draw and cut out pictures of five things or people they are grateful for as their sandwich fillings. 

    • Cut two pieces of paper for the sandwich bread.
    • Glue one piece of the “bread“ to the top and one to the bottom of a poster. 
    • Paste the fillings between the bread (or Velcro so it’s interchangeable).
    • Write Gratitude Sandwich and “I am grateful for…” on the “bread.”
    • Leave the sandwich somewhere visible and use it as a conversation starter about gratitude. 

    Dr. Robert Emmons at UC Davis found that feeling gratitude can move our nervous system out of the stress response. Giving children a visual link to things that foster feelings of gratitude can help strengthen the body-brain connection and develop positive neural pathways.

    Cultivating happiness can be quite simple if we focus on it, even when things are hard. Pausing to notice and take in the good, feeling gratitude, and connecting with others with empathy and kindness in the tiny moments of our day can make a genuine difference. 

    Have the child think about five people who make them feel loved or happy.

    • String a bead for each person onto a pipe cleaner. 
    • Twist the ends together so the beads don’t fall off. These are links of love.
    • Have them touch one bead at a time and remember the special person. 
    • Take a breath in, taking in their love, and out, offering love back to them.
    • Encourage them to notice how they feel. The links of love can be attached to a backpack, worn around a wrist, or left in a visible location. 

    Especially when a child feels lonely or insecure, having a physical anchor can remind them that they are worthy and loved.

    Tuning Attention Towards Happiness

    Cultivating happiness can be quite simple if we focus on it, even when things are hard. Pausing to notice and take in the good, feeling gratitude, and connecting with others with empathy and kindness in the tiny moments of our day can make a genuine difference. 

    Fun, hands-on activities, like those above, can help both adults and children lean into happiness and create space for more joy in our lives.

    Would you like more support building habits of well-being and resilience in your child? Try our new card deck, available April 21. Let’s Grow Happiness includes 50 activity cards to help kids build gratitude, self-compassion, and emotional regulation skills.



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  • Create Inner Balance With A 12-Minute Meditation

    Create Inner Balance With A 12-Minute Meditation

    Life is never constant. And it can be difficult to remain balanced in the midst of change. Susan Bauer-Wu shares a guided meditation to ground us in the present moment and cultivate equanimity.

    With equanimity, we can feel the possibility of balance in our hearts in the midst of life’s ups and downs. It’s a quality that’s both receptive and stable. In short, it’s the opposite of the reactive mind. With equanimity, there’s a feeling of ease and allowing as we ride the waves of change and different experiences. It allows us to be present to suffering and present to joy. It combines an understanding mind together with a compassionate heart. It doesn’t mean we are indifferent or that we don’t care or that we care less, it means we allow life to unfold without any attachments to an outcome or taking things personally. And finally, equanimity is opening to easing into each moment with care and gentleness. 

    A Meditation to Create Inner Balance in the Face of Change

    Read and practice the guided meditation script below, pausing after each paragraph. Or listen to the audio practice.

    1. Settle into a comfortable posture. You can close your eyes or simply lower your gaze. Bring awareness toward your body. Notice your breath move through your body, feeling the chest or belly expand with your breath.
    2. Take a moment to set an intention for the practice. Perhaps it’s to feel a sense of inner balance and ease. Take in the following phrases or the meaning of the phrases and quietly repeat to yourself: Things are just as they are. I’m safe in this moment. My happiness and suffering depend on my thoughts and actions, not simply upon my wishes. May I feel joy and ease.
    3. Notice whatever is present for you right now. Resting in a feeling of OK-ness in this moment, just as it is.
    4. Bring to mind someone who you care about and who may be going through a hard time. Extend these phrases or the meaning of the phrases to this person. I care for you yet cannot keep you from suffering. I love you yet cannot control your happiness. Your happiness and suffering depend on your thoughts and actions and not my wishes for you. May you feel joy and ease.
    5. Notice how you feel. Notice the raw feeling of whatever is present for you. Sit with it. Just letting it be, right now.
    6. Once again, bring awareness to the body, and the breath. Feel the ease of simply being and breathing. 
    Interested in Meditation? Here Are the Basics 

    Meditation is a core mindfulness practice that you can customize to meet you where you are, bring your attention to the present moment, and engage in more compassion and connection. Here’s what you need to know to get started. Read More 

    • Eric Langshur and Nate Klemp
    • May 21, 2021



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  • Looking Honestly at the Challenges of Mindfulness Practices

    Looking Honestly at the Challenges of Mindfulness Practices

    While the challenges of mindfulness practices are real, research confirms that mindfulness can also be helpful in preventing relapses into depression and reduce healthcare visits.

    Willoughby Britton, a psychiatrist and mindfulness practitioner, has researched what he terms the “difficult or challenging mind states” among advanced meditators and scholars that can occur as a result of intense meditation practice.

    The challenges of mindfulness are real. The truth is, meditation is not all calm and peace. Mental material can come up that can be uncomfortable or need to be addressed.

    Britton spoke generally with Mindful about how mindfulness has been marketed in this country as a “warm bath,” when in actuality, you have to deal with whatever comes up in the mind.

    “A lot of psychological material is going to come up and be processed. Old resentments, wounds, that kind of thing,” says Britton, “But also some traumatic material if people have a trauma history, it can come up and need additional support or even therapy.”

    Halliwell asks: “Does something beneficial have to be delivered perfectly—and to bring about a perfect world—before we will accept it as worthwhile?”

    Ed Halliwell, mindfulness teacher and author of The Mindful Manifesto, admits that meditation can be an emotional rollercoaster. “Mindfulness has a great many benefits,” Halliwell writes, but he takes issue with mindfulness being touted as a cure-all. At the same time, there’s an all-or-nothing mentality brewing around the adoption of mindfulness practices, and Halliwell asks: “Does something beneficial have to be delivered perfectly—and to bring about a perfect world—before we will accept it as worthwhile?”

    Elisha Goldstein, clinical psychologist and mindfulness teacher, noted that it’s not a question of whether mindfulness is harmful or not. When we’re assessing the challenges of mindfulness practices, the better question is where you’re getting that mindfulness training from. “It comes down to an education on mindfulness (and a variety of factors that it represents) and finding an experienced teacher as a guide to meet the practitioner where they are at.”

    Research is ongoing

    Research on mindfulness and depression is still preliminary, but there are promising indicators.

    Scientific American surveyed findings and some of the key controversies regarding the application of mindfulness for depression and anxiety, and concluded:

    When it comes to treating diagnosed mental disorders, the evidence that mindfulness helps is mixed, with the strongest data pointing toward its ability to reduce clinical depression and prevent relapses.

    In particular, new research has emerged indicating that an 8-week mindfulness-based cognitive therapy (MBCT) program might reduce the risk of relapses into depression. Study authors identified that mindfulness helped in the following ways:

    • MBCT allowed people to be more intentionally aware of the present moment, which gave them space to pause before reacting automatically to others.
    • Bringing mindful awareness to uncomfortable experiences helped people to approach situations that they would previously avoid, which fostered self-confidence and assertiveness.
    • Study participants also described having more energy, feeling less overwhelmed by negative emotion, and being in a better position to cope with and support others.

    Another piece of research reported that frequent health service users who received MBCT therapy showed a significant reduction in non-mental health care visits over a one-year period.

    “We speculate that mindfulness-based cognitive therapy has elements that could help people who are high health-care utilizers manage their distress without needing to go to a doctor,” says Dr. Paul Kurdyak, lead author and Director of Health Systems Research at Centre for Addiction and Mental Health (CAMH) and Lead of the Mental Health and Addictions Research Program at the Institute for Clinical Evaluative Sciences (ICES).



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  • What’s Good About Being You: How Mindfulness Helps You Get to Know Yourself

    What’s Good About Being You: How Mindfulness Helps You Get to Know Yourself

    The Connection Between Presence and Knowing

    The sitting practice of meditation is a powerful means to get to know yourself, to introduce yourself to yourself. Meditation is a discipline, a technique to transcend technique. You sit down on a cushion or a chair and simply experience yourself: your body, your breath, and your thoughts. You just be there, very simply.

    There are several aspects to meditation that are part of establishing friendship with yourself. One is mindfulness. Mindfulness is keeping track, or keeping a pulse, of being here, in a nonjudgmental way. There is no good or bad. Everything is allowed to be. Among other things, mindfulness is a stabilizing or pacifying influence. The panic of everyday life and every expectation laid on life can subside. This is a huge relief. It is called the discovery of peace.

    Awareness is being in a bigger space, recognizing that there is always an environment around our thoughts and feelings. When you begin to sense that atmosphere, there is both intelligence, or sharpness, and relaxation.

    Finding peace in the practice of meditation involves slowing down. Physically, you call a halt. You park your body somewhere, and you stay put. Your mind may continue to race for a while, maybe for a long time, but you become aware of the mind racing. Awareness is being in a bigger space, recognizing that there is always an environment around our thoughts and feelings. When you begin to sense that atmosphere, there is both intelligence, or sharpness, and relaxation. You begin to see things much more precisely and your native intelligence begins to awaken.

    The Courage to Be Aware

    Becoming more aware is a very courageous thing to do. You allow yourself to look honestly at your experience. And that solid sense of self—of who you are—is revealed as being not so solid. You begin to experience gaps, holes in your suit of armor. You realize that you are really more like Swiss cheese than Cheddar.

    When you are there, just there, without trying to hold everything solidly together, you also begin to find that you don’t need to sustain a storyline about yourself and your life. Who is it for anyway?

    When you are there, just there, without trying to hold everything solidly together, you also begin to find that you don’t need to sustain a storyline about yourself and your life. Who is it for anyway? You can afford to relax with yourself, get to know yourself. You don’t have to put on makeup for yourself; you don’t have to put on a smile. You can leave the mental toupee on the shelf and like yourself just as you are.

    There is something genuinely good about being you. You may not like every little thing about yourself, but overall you have an honest heart and you can connect with it through the practice of meditation. You have the courage to face yourself. From that connection with yourself and from actually liking yourself without conditions, you begin to see how brilliant and available life can be when it is without preconceptions or adornments.

    As you open yourself to yourself, you become more aware of the world you’re living in. The development of awareness here is a bit like having cataracts removed, or getting a hearing aid: you didn’t know your vision was so obscured until you finally see a brilliant yellow daffodil in the field. You couldn’t hear the first bird of spring singing in the meadow. You couldn’t taste the bitter onion flavor of chives by the stream. You didn’t see the face of your beloved, until you ran right into him. Then suddenly you begin to feel your world. You begin to understand love in an entirely new way.

    Noticing the Hall of Mirrors

    At that point, as you become more open, you also may begin to see where you’re stuck, how you’re often living in a hall of mirrors that you create for yourself. You see your speed and how that has produced panic. We may actually recognize and experience ourselves as the monkey bouncing off the walls in our house of mirrors. What you’re bouncing off of is often simply the reflections that you project. When you bounce off yourself, this can take the form of self-hatred or it can be twisted into some kind of false arrogance and pride. Unfortunately, your dearest friends, lovers, relatives, and partners are often the mirrors you project your reflections onto most intensely.

    We demand a lot from intimacy, often more than it can possibly deliver. We ask ourselves and our closest friends to confirm us by reflecting some things and not others. Essentially, we ask, “Mirror, mirror, on the wall, who’s the fairest one of all?” And we expect the answer, “You, my love!” This a burden to others and to us, and ultimately it doesn’t work. The mirrors crack.

    If you want to live in a hall of mirrors, this is a disaster. If you’re willing to find a true relationship with yourself and others, this is welcome relief from your self-imposed isolation. It reveals the tremendous space that is there when the myth of satisfaction is seen to be a fraud.

    Facing reality is not creating something new. It’s allowing a barrier to dissolve.

    Over the course of time, if we are committed to meditation as an ongoing practice, then it can provide us with this honest feedback. Although we might try to filter information, if we sit long enough, reality wells up in us and breaks through. This is inevitable, because it is just discovering what is there and we can’t block what is there forever. Facing reality is not creating something new. It’s allowing a barrier to dissolve. It unlocks in us the power of loving-kindness and is the beginning of real warmth toward ourselves and others.



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  • Wellness Washing and the Rise of Mandated Mindfulness

    Wellness Washing and the Rise of Mandated Mindfulness

    In June 2023 New York Mayor Eric Adams announced a new policy that would go into effect that fall. Every morning every public school student would engage in two to five minutes of mindful breathing unless they chose to opt out. At a time when the youth mental health crisis was a major news story, this seemed like a win. Research had suggested that mindfulness could have a beneficial impact on adolescent anxiety and depression. Now the more than one million students in NYC public schools would be getting a daily dose of it.

    Yet to those in the mindfulness world, the reaction was nuanced. While mindfulness can be a powerful tool, it is one that is typically taught by experienced practitioners. Asking overwhelmed teachers to add another lesson to their plate on a topic they might not have familiarity with had the potential to backfire. Programming that is implemented by burnt out educators going through the motions with bored students is not usually a recipe for success.

    Asking overwhelmed teachers to add another lesson to their plate on a topic they might not have familiarity with had the potential to backfire.

    Weighing Positives and Negatives

    As a PE teacher and Mindfulness Director at a PK-8 school in Massachusetts, I had my concerns from afar. I’m well aware of my own skills and limitations. If, for example, research revealed the benefits of singing, and there were a mandate to practice if for a few minutes at the start of every class, my lack of expertise would result in some seriously out of tune kiddos. There is a reason people are encouraged to teach to their strengths.

    Kimberly Daniels, a School Counselor and Mindfulness Director at The Greenwich Village School in Manhattan, saw the mandate as a positive step at first. Both Daniels and I worked with WholeSchool Mindfulness to integrate the position of Mindfulness Director at our respective schools. I wanted to get her take as someone who understands the benefits of bringing mindfulness to schools and as an expert on the thoughtful, research-backed implementation of these practices.

    “Initially, I was like, that’s actually really good,” said Daniels. “It’s being seen as something all schools should be doing. It’s a strange thing to mandate, but if it’s bringing awareness to all New York City public schools, that could be a good thing.”

    Asking More of Already-Overwhelmed Teachers

    The reaction among teachers, however, was more of a mixed bag. “I think a lot of teachers were rolling their eyes because it was one more thing they were being mandated to do,” said Daniels. 

    Once the program got underway, Daniels was able to be a thought partner with teachers at her school and provide resources and ideas. “When it first rolled out, I talked about it at a professional development session at my school,” recalled Daniels. “We were able to come up with different things that teachers could do in the classroom. A lot of teachers really loved the idea of mindful coloring.” However, her position is a rarity in the public school system, and other schools lacked the support of an educator trained in the discipline.

    Is There Needed Support?

    The other major issue was the overall lack of accountability and support from the Department of Education. It is one thing to announce a mandate and then provide training, resources, and professional development on the subject, as might happen with the introduction of a new math curriculum. It is quite another to issue a mandate without any plan for following through and supporting teachers.

    Such a mandate may serve more as a form of wellness washing: allowing the powers-that-be to gain positive press and check a box without actually creating effectual change. Is it a coincidence that Mayor Adams’ federal corruption investigation came to light only a few months after this announcement? In the end, this kind of empty mandate only serves to promote the interests of the administrators and politicians who can claim such initiatives as feathers in their cap while a generation of students becomes alienated by half-hearted wellness measures.

    Such a mandate may serve more as a form of wellness washing: allowing the powers-that-be to gain positive press and check a box without actually creating effectual change.

    Additionally, unsupported initiatives like these don’t take into account the potential pitfalls of mindfulness practice in environments not suited to it, such as unintended trauma responses. There is evidence that mindfulness practices can trigger trauma, and a classroom teacher who is forced to teach it might not have the requisite training or experience to recognize and respond to students who are in distress because of practice.

    In addition, if a teacher is not bought into mindfulness programming but has to introduce it anyways, they might do so in a way that stokes apathy in the practice rather than interest. As a basketball coach, I certainly wouldn’t want people who don’t have a passion for the game to be tasked with introducing to students, but that is precisely the case with mindfulness. Students who first encounter practice in a classroom setting where it is being rolled out without enthusiasm or knowledge might sour on it pretty quickly.

    What Now?

    So what would be a better approach? Daniels believes a much more lasting impact would come from the adoption of an Social Emotional Learning (SEL) curriculum with a focus on mindfulness. An SEL curriculum includes programs and lessons designed to help students develop “soft” skills that are actually essential for healthy functioning in relationships and in the world—things like managing emotions, setting goals, showing empathy, building positive relationships, and making responsible decisions.

    “If you don’t have your own mindfulness practice and it’s not something you’ve ever been interested in, I think it can be daunting for teachers,” said Daniels. “But if it were an actual curriculum that you’re properly trained in, that would have way more of an impact than than two to five minutes of mindfulness per day.”

    Mindfulness is an incredible tool for stoking awareness. Yet it can’t be just a means of wellness washing, and requires the same pedagogical mastery as any other discipline, whether it be art, chemistry, or social studies. All of those disciplines are taught by educators trained in a specific philosophy or curriculum.

    Despite the potential benefits of mindfulness being more accessible and widely disseminated, the reach may not be worth the risk without follow up, support, and training for teachers. In the end, to be most effective, mindfulness practice must be implemented thoughtfully by those with experience in the discipline. In other words, we need to be mindful about mindfulness programming.



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  • Where To Start When There Is So Much Suffering

    Where To Start When There Is So Much Suffering

    Let’s face it: Things feel incredibly hard right now. Of course, there are always difficulties and challenges, but particularly at this moment, I find myself heartbroken, overwhelmed, and angry more often than usual. Maybe you can relate?

    Perhaps like you, I am at a loss for what to do to address the suffering around me at this time. There is heartbreak, struggle, anger, fear, and despair in our homes, communities, and on the news and social media. Though there are some things we can do and action we can take, often much of this suffering is beyond our capacity to control.

    Self-Compassion Works for Collective Pain, Too

    When it starts to feel like too much to bear, I find myself wondering how to be with it all. How to be with the heartbreak, the suffering, the difficulties inherent in life. In my experience and work, I have found that one of the most helpful ways to navigate these challenges is through self-compassion. 

    Of course, self-compassion is a powerful ally when we are personally experiencing a difficulty. But self-compassion is also a powerful internal resource we can draw on in response to the suffering of others. Even if it is someone we don’t know, our hearts are touched when others are struggling. That is why it is essential to start with ourselves so that we can respond from a place of love and care, rather than fear, despair, frustration, or anger.

    So, what is self-compassion? Imagine if a dear friend was struggling with something, and then consider how you would respond to them. Now, gently turn that care, warmth, and kindness toward yourself; that is self-compassion.

    In the research, self-compassion is shown to have many benefits, including increasing resilience and optimism as well as decreasing anxiety and depression. It helps us hold suffering, both our own and that of others, more spaciously and with tenderness and warmth. The ability to offer ourselves compassion helps buffer the emotional distress that can accompany the empathetic response.

    Though self-compassion doesn’t necessarily fix the problem, it does invite a deeper calm and clarity as we approach it, because we tend to make wiser choices when we feel cared for. Caring for ourselves, especially when things are hard, enhances our capacity to navigate those difficulties and is a skill that we can learn and access readily.

    Practices You Can Try Today

    These practices work to strengthen our awareness and compassion, which can  help us avoid the extremes of being either overwhelmed or numbing out.

    One For Me And One For You:

    Based on the giving and receiving compassion practice from the Mindful Self-Compassion Program, the “one for me and one for you” practice can be tremendously helpful when we are feeling overwhelmed by the suffering of others. With a little repetition, it can even be accessible in the moment when encountering someone who is struggling.

    Bring to mind someone, even a group of people, who you know are suffering. This could be someone you know personally or hear about on the news. Now, check in with yourself and see what would best support you in being with their struggles as much as possible. It could, for example, be patience, calm, strength, or acceptance. Bring your attention to your breath and consciously offer that to yourself on the inhale and gently release on the exhale.

    After a few rounds, and if it feels right for you, you may now consider what they most need—they may have even voiced this need. It may be the same thing you need or something different. Continue to take in for yourself what you need on the inhale and offer them what they need as you exhale. You can even let go of the specific words and simply say to yourself, “One for me, and one for you,” as you continue to focus on your breathing.

    Kind Touch:

    Offering yourself a tender and gentle touch is one of the easiest ways to access self-compassion. Try putting a hand on your heart, holding your own hand, gently touching your cheek, or rubbing your arms like a gentle self-hug. Though it may initially feel awkward, research shows the benefits of this practice. Just as we might reach out to hug a friend or gently touch the arm of someone in need, we can also offer this loving, caring touch to ourselves. This kind touch releases the chemicals that support comfort, care, and connection, giving our body the message that we are safe and cared for in the moment.

    Of Course…Honey Practice:

    This phrase integrates the three aspects of self-compassion—mindfulness, common humanity, and self-kindness—used in the Mindful Self-Compassion Program. When you are struggling with something, you can say to yourself, “Of course, this is hard, honey,” or “Of course, you are scared, honey,” or “Of course you feel sad (angry, overwhelmed…), honey.” Saying the words “of course” as part of this phrase acknowledges our common humanity, that anyone in our circumstances could feel this way. Feeling like this is simply part of being human. Naming the emotion is the mindfulness aspect of the phrase, and using the term ‘honey’ (or another term of endearment) is an expression of self-kindness. I often use this phrase, usually with my hand on my heart, and have found it to be invaluable, especially when caught in a moment of intense reactivity.

    Start Where You Are, and Go From There

    If you are feeling heartbreak, fear, outrage or anything else in response to the depth and breadth of suffering in the world (or in your own life), start right where you are. Take a moment to care for your own heart and mind before responding to the world, which so desperately needs our loving presence.



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