74 • PART II: MINDFULNESS IN EDUCATING FOR SELF-REGULATION AND ENGAGEMENT
and its applications, which, as delivered in schools, are completely secular in nature (Felver
et al., 2013). They offer the metaphor of fasting. Although fasting is part of many world reli-
gions, fasting in and of itself is not a religious practice (Felver et al., 2013).
Let us ask the right question. Linehan (1993) teaches her patients that a focus on moral-
ity, or right or wrong, is not necessarily a useful line of inquiry. Linehan asks her patients
to look to what is effective (Linehan, 1993). Current definitions of mindfulness and mindful
practices are derived from (a) traditions, (b) tensions that arise from the application of prac-
tices with a long and rich tradition in school settings, and (c) an effort to create accessibility,
or an opening to a whole new way of self-regulating and engaging for all students (Cook-
Cottone, 2015). Purposefully, there is a Vygotskian scaffolding (Vygotsky, 1978) of Western
language and culture integrated into the delivery of mindful practices in order to provide a
comprehensible methodology for use in schools. Following Linehan’s lead, this text seeks to
detail what is effective for students.
In October of 2015, the American Psychologist published its 70th volume, 7th edition as
a special issue titled, “The Emergence of Mindfulness as a Basic and Clinical Psychological
Science,” marking the official commencement of these practices into the treatment of psy-
chological disorders. Some argue that the traditional ethical elements have been left behind
as practitioners focus on the mindful practice (Harrington & Dunne, 2015). They ask if
mindfulness was intended to be used for weight loss, helping children perform better in
school, increasing employee productivity, or optimizing effectiveness of soldiers in war (see
Harrington & Dunne [2015] for a full review).
MECHANISMS OF MINDFULNESS PRACTICES
Mindful practices are believed to strengthen the functioning of the prefrontal orbital cortex
(PFC), which is known for executive control, inhibition, decision making, and purposeful
intention (Hanson & Mendius, 2009). These practices strengthen access to the parasym-
pathetic nervous system recognized for calming the body and mind (Hanson & Mendius,
2009). They also help to cultivate positive emotional experience from the limbic system, the
emotional center of the brain (Hanson & Mendius, 2009). Finally, these practices help create
neurological integration within the brain, allowing for increased feelings of inner and outer
harmony and attunement (Siegel, 2010).
In private practice, when working with children in later elementary school and ado-
lescents, I often use Daniel Siegel’s River of Integration to explain what living in a regulated
manner might be like (see Siegel, 2010). I grab a blank piece of paper and a pen and draw two
lines from top to bottom and then make wavy lines running vertically between the two lines.
This is the river. I write, along the center of the river, the word INTEGRATION. I explain that
it is here that we feel our healthiest, make our best decisions, and connect most effectively
with those in our lives. It is here that we can be truly present for ourselves and for others.
I show the patient the two lines that demarcate the banks of the river of integration. I explain
that there are ways to know that we are starting to fall out of integration or getting close to
one of these banks. Our thoughts, emotions, and behaviors are our signs. If we become too
close to the bank on the right, we are moving into CHAOS. I write the word—chaos—as
I explain. Here we see substance use, out-of-control eating, emotional extremes, and
increases in interpersonal struggles. Essentially, things begin to feel out-of- control. We have
trouble with organization, details, and thoroughness. On the other bank, lies RIGIDITY. We