Some Thoughts on Teaching as Contemplative Practice

Abstract

In this article I attempt, through stories and reflections, to give voice to some contemporary experiences, including fears and difficulties, of being a teacher in the early 21st century. I explore the idea that contemplative practices might open paths for negotiating and rediscovering depth, grace, and courage in our work as teachers, in a time when such ways of living are not broadly or politically encouraged. This article thus focuses on ways in which contemplative practices become pedagogical, holding us in the present, in close proximity to the lives of the children we teach, to the places we actually live, and to the current conditions of the world both near and far—these practices, as opposed to distracting and distancing curricula and practices that seem to exist in no place or time, separate from the world, without relations, and with lofty and ungrounded goals located in the future, such as “preparing children to compete in the global economy.” I reflect about ways that the practice of contemplative teaching turns our work into a form of love, memory, and intimacy, reminding us of our deep life relations through time and place, and possibly having incalculable implications for our curriculum interpretation and classroom practices.

Towards Teaching With an Open Heart

“…For the former, teachers are (or can be) conscious "energy workers … awareness-workers and modellers" (Cohen & Bai, 2007, p. 8). Cohen and Bai (2007) begin with an informal conversation as they weave their thoughts about Dao and Zen teachers and classrooms; Seidel (2006) uses stories and reflections to highlight the challenges and difficulties of being present (mindful) as she teaches. 9 Like Seidel and Cohen and Bai, I include consciously crafted textual strategies (for example, in this paper, the italicized vignettes and contemplative passages) as a way of offering glimpses into the teacher's inner work.…”

“…For examples of rationales about contemplative approaches in education, please seeBai, Scott, & Donald (2009),Miller (1994b), andZajonc (2003Zajonc ( , 2006.5 For examples of research in the area of contemplative education, pleasesee Miller, (1994a),Sable (2012), andSolloway (2000).6 For examples of implementation ideas for courses and/or programs in the area of contemplative education, please seeHart (2004),Holland (2006),Kahane (2009),Rhem (2012a, 2012b), and Zajonc (2006. 7 Writers who discuss the importance of the teacher's contemplative practice includeHart (2004),Kahane (2009), and; those who relate the teacher's contemplative practice to pedagogy include, for example,Bai, Scott, and Donald (2009),Cohen and Bai (2007), Falkenberg (2013), Miller (1994a, 1994b,Seidel (2006),Solloway (2000), andStanley (2007). 8 Thich NhatHanh (1993) talks about the need for psychotherapists to look deeply into their own suffering and to practice deep listening and mindful speech in order for their work to be of service to others (p. 3).…”

Investigating Contemplative Practice in Creative Writing and Education Classes: A Play (of Practice and Theory) in Three Acts

“…And we were certainly cognizant of the potential of this project for our own personal lives. As educators such as O' Reilley (2006) and Seidel (2006) have noted, bringing "mindfulness to the moment of teaching" is good for the teacher herself. Seidel argues:…”

Advancing a Second-Person Contemplative Approach for Collective Wisdom and Leadership Development

“…For Scharmer (2007, p. 255), this former type of knowledge is based on lived experience and relates to the reality within, in contrast with self-transcending knowledge, which is tacit knowledge prior to its embodiment. Seidel (2006) offers a perspective of this process:…”