Minding the Indigenous Mind

Rehearsing for Death

Greetings Mindful Relatives and Friends,

The Buddha said, “"Even death is not to be feared by one who has lived wisely." In agreement, the great Shawnee leader Tecumseh declared “Live your life that the fear of death can never enter your heart. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and of service to your people. Prepare a noble death song for the day when you go over the great divide. When your time comes to die, be not like those whose hearts are filled with fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song, and die like a hero going home."

In this column I wish to share a story as a way to help us reflect on, and develop, a more intimate and healthy understanding of how death is always with us. And, how rehearsing for death through appropriate stories, teachings, and different mindfulness practices can help us to accept death and motivate us to live our lives in a way that demonstrates that we have much to live for.   

The teachings of the Buddha, Tecumseh, and many other spiritual leaders remind us that we will eventually die as a part of the natural process of life, but long before we do, we should rehearse for death by living a noble, mindful, righteous, and long and healthy life.   

Very few of us know how long we will live or how we will die. But when we are asked, we certainly have a lot of preferences and fears concerning death. For instance, a 1997 Gallup survey found that most of us want to die at home and don’t want to die a painful death; most of us are worried that we may spend some period before our death in a vegetative or incapacitated state; and most of us do not believe we will end up suffering eternally in a place such as Hell.

The poll also found that "Most Americans believe they will exist in some form after death and that the experience is positive; that they will be on a journey of some kind; will experience spiritual growth; and that the quality of existence will depend on things done in one's life and one's spiritual state at the time of death." In India death preferences are similar. A 2011 national survey of entitled, Death and Attitudes to Dying found that most people in India “Want to die in their sleep, in peace, of old age, without pain and surrounded by their family and loved ones after achieving success and after having done something worthwhile for the country.” I’m sure that most of us would want to die in ways similar to folks in India.

The fear of death is strong and many of us try not to spend too much time thinking about it. However, avoidance is not wise, given the regularity of mass murders, war, nuclear weapons and nuclear accidents, the rise of extremely drug resistant infectious diseases, rising levels of stress and environmental toxins, and unpredictable accidents and natural disasters. To calm the fear of death it is important that we spend some quality time reflecting on it; not in an anxious, fearful way, but in an open and thoughtful manner. For as the Buddha has reminded us, the lives (0urs and our loved ones) that we cherish and strive to hold on to are impermanent, fragile, and fleeting.

Sometime ago I recall hearing of how long ago our tribes engaged in a symbolic enactment of the coming of death to the villages. This death rehearsal was rather brilliant since it reminded the people that they would have a temporary existence in the world. It helped to shape the humanity of the people since it inspired greater generosity, acts of kindness and compassion, less attachment to material possessions, and wiser use of one’s limited time.  There is no doubt that this practice changed the brains of the people for the better. When one does not fear death, but instead has a thoughtful, healthy understanding of it, the neural networks of self awareness and compassion, located in a newer part of the brain are activated. However, when one fears death and avoids talking about it, neural networks in the deep limbic system are turned on. This part of the brain is an older, more primitive area that is associated with fear, fight, and flight. 

As I write this column, news stories across the country, and around the word, continue to report the disturbing and heartbreaking details of the massacre of children, teachers, and staff at Sandy Hook Elementary school in New Town, Connecticut. In total, Adam Lanza, shot and killed 28 people: 20 school children, six adults, his mother, and himself. While most say they never expected this awful event to happen, death by way of mass murder, as disturbing as it is, should come as no surprise since it’s been happening for quite some time.  

For instance, on December 17, 2012, Mother Jones magazine published an article entitled, A Guide to Mass Shootings in America which revealed that there have been at least 62 mass murders (four or more victims) in the last 30 years. What may be most troubling is that most of the killers got their guns legally. The timeline for all mass murder deaths is from 1982 to 2012. The online story doesn’t mention how many mass murders were prevented and just short of being carried out.

There are a lot of theories why mass murders happen but truth is we don’t really know. In fact, a December 14, 2012 story in the Washington Post says “A great deal of research, however, suggests that behavioral scientists just don’t have a strong grasp on what drives mass shootings and violent rampages, or why they’ve increased in recent decades.”

After the initial shock some people are asking why such senseless acts occur. Others have already have concluded they happen because we live in a culture of violence with easy access to automatic weapons that can take many lives in an instant. However, automatic weapons have been around since the 1862 when Dr. Richard J. Gatling invented the Gatling gun. The weapon was deadly and was “successfully” used in the American Civil War, Spanish American War, and in the Plains Wars against Indigenous Peoples. The gun fired up to 200 rounds per minute and tore folks to shreds. Imagine several of these automatic weapons firing upon people. It’s ironic that Gatling said that “he created it to reduce the size of armies and so reduce the number of deaths by combat and disease, and to show how futile war is.”

In response to the New Town murders NBCNews.com reported that many parents are now buying armored backpacks for their kids to keep them safe and gun sales in some states are at record levels. My heart and prayers go out to the families and their community.

Rehearsing for Death

Indigenous Peoples intimately understood death as a constant in their lives and needed to be respected in times of wellness; even during the ceremonies of life. Death is as important as life and, therefore, must be integrated in all aspects of our daily lives. There is no escaping death. However, there is a way to live with it and develop a healthy understanding of it.

There is a story that certain members of the tribe were delegated to represent death. They would dress up and paint their bodies black, red, and white, which signaled to the people whom they were. At different periods throughout the year (maybe only once a year or maybe more) the priest in charge of this death ceremony would decide it was time for death to visit the people. He would instruct the individual that symbolically represented death to leave the village and go to a place of isolation and paint himself as death and return. It was not long before the village sentries, would spot him coming and announce that death was on his way to the people. The announcement would immediately trigger deep emotional responses and the people would begin crying, worrying, and getting angry.

As Death approached the warriors would symbolically shoot arrows at him, not the kind that could pierce him but those that were blunt. But, the warriors only shot in his direction and not deliberately at him since they knew they could not kill Death. Death continued to make his way towards the village unencumbered, while the people prayed, cried, begged the elements to intercede on their behalf, and sent mental thoughts toward him to send him away. Yet, they knew that in most instances it was difficult to turn back Death.

As Death entered the village the sounds of dogs barking, horses whinnying, and people wailing and yelling filled the air. People ran away from him; sometimes he chased them, sometimes he did not. Some of the people sat or stood unfazed by his presence and what he represented. They smiled and laughed at him and those that ran away from him. Those with incurable disease, disfigurement, and disabilities,  hoping to be liberated from their suffering in this world willingly, as if meeting and old, dear friend, approached and embraced him; they themselves might be dressed and painted for their journey to the spirit world.

As death would make his way through the village he would touched those that were the most likely to die: the warriors, elders, and sickly. He finally would come upon lodges that were filled with babies and children, those least likely to die. The mothers, grandmothers, and aunties would do all in their power using prayers, smudge, and calling to their ancestors, to prevent him from entering into their lodges and touching their children.

After enough chaos had ensued, Death would leave the village and disappear into the hills and trees, and the people would gradually cease their lamentations of grief. Wise elderly men and women would go about the village to check in with others to hear how they had responded to Death’s visit. After a period of time when the villagers reached a level of calm, the rehearsal of Death would be discussed. Spiritual leaders and those that had experienced losses of family members and relatives would help others to evaluate and understand what happened. What was learned was that Death is ever-present, none are exempt from this common destiny, and the people should use the little time they had on earth in the best ways possible.

In closing, none of us really knows when Death will come and we must rehearse for it using thoughtful, mindful practices. I believe that the example above is a brilliant and important way to help ourselves, our children, and our communities gain a healthy understanding of Death.

As I finish this column on December 21, 2012, I am reminded that many people are quite anxious since they believe that the Mayans have prophesized that the world is going to end today.  I am not one of these people. I do not live in fear of the world or my life ending. If I do have a fear today it is that I might not do a good enough job teaching my children about the value of reflecting on Death so that they might live their lives in the most honorable, intelligent, mindful, and courageous manner; so that they will have compassion, love, and respect for themselves, others, and all living things.

  

Michael Yellow Bird, MSW, Ph.D., is an enrolled member of the Three Affiliated Tribes and a professor and the director of graduate education  in the Department of Social Work at Humboldt State University, Arcata, CA. His teaching, writing, research, and community work focuses on social work with Indigenous Peoples, Neurodecolonization, neuroscience and social work, and employing mainstream and traditional Indigenous mindfulness practices in tribal communities to promote health and well being. He can be reached by email at:  mjy9@humboldt.edu 

Minding the Indigenous Mind The Healing Power of Visualization: Limitless Potential

Minding the Indigenous Mind

The Healing Power of Visualization: Limitless Potential

Greetings Mindful Relatives and Friends,

In the Medicine Buddha Meditation a visualization practice designed for “Healing For Yourself” is provided to the reader that wishes to use her or his own creative mind to recover from illness. A passage from the text reads: “In response to your request, infinite blue rays of light stream down from the heart and body of the King of Medicine. The light completely fills your body from head to toe, purifying all diseases. If you have any pain or any specific illnesses, focus the blue light directly to this spot and visualize the light burning away the pain and disease. All ailments due to interfering forces and the negative karma and mental obscurations that cause these, as well as anxiety, fear and negative emotions are also purified. These leave you in the form of dirty liquid which then completely disappears.”

Visualization is a powerful practice that can be used to heal many emotional, spiritual, and physical disorders and improve performance. The belief that visualizing healing thoughts can result in improving a person’s well being was, and still is, considered silly and childish by many practitioners of western mainstream medicine. However, visualization, positive thinking, and mindfulness meditation practice (all part of the mind body medicine) have increasingly gained credibility as more and more scientific evidence of their effectiveness has been documented.

In this column, I will define visualization, share some interesting and incredible stories of how it has been used, and offer a simple healing visualization exercise that you can practice.

The practice of visualization is not new. It dates back thousands of years.  The Medicine Buddha Meditation manuscript, that contains the above healing visualization practice, was written more than 1400 years ago. Throughout history there is evidence that it has been used to prevent and heal physical and emotional disease.

What is visualization?

The online Merriam-Webster dictionary defines it as “the formation of mental visual images.” But more than that, it is our ability to see things with the mind and experience the content of the visual mental imagery that we see. It involves focusing our imagination on behaviors or events that we want to occur in our life. For instance, if we want to lose twenty pounds we might begin by visualizing ourselves looking and feeling lean, fit, and healthy. After, let’s say after 15 minutes of practice, twice a day for two weeks, we then shift our visualization to include seeing that our clothes are looser and stepping onto a scale that reads twenty pounds lighter. On a deeper level, our visualization will be reprogramming our attitudes and behaviors so that we can lose the weight. It also will be changing our brain chemistry for learning and memory so that we can integrate more incoming information (what else do I need to do to lose weight?) with the data that we already have stored (what have I already tried that’s worked or not worked?). 

Visualization is a big part of our evolutionary biology and human consciousness. In fact, Mike and Nancy Samuels, the authors of the book, Seeing With the Mind’s Eye: The history, techniques, and Uses of Visualization, say that “visualization is the way we think. Before words, images were. It is the heart of the bio-computer. The human brain programs and self-programs through its images. It is the ultimate consciousness tool.”

Visualization in the News

There are numerous stories of the healing power of visualization. On March 3, 2011, Elizabeth Cohen, CNN senior medical correspondent wrote a story entitled, “Can You Imagine Cancer Away?” The article shared David Seidler’s story of overcoming cancer using visualization. In 2011 Seidler, 73, won an Oscar for best original screenplay for the movie, "The King's Speech." Cohen says he suffered from cancer but survived because “he visualized his cancer away.” Seidler says he beat his bladder cancer by visualizing a "lovely, clean healthy bladder" for two weeks, and the cancer disappeared. He's been cancer-free for more than five years.

One of the most impressive stories about the power of visualization that I’ve read concerns Tibetan monks using a practice called Tummo, which is documented to produce extraordinary levels of body heat. In a 2002 article in the Harvard Gazette, staff writer William J. Cromie, wrote: “In a monastery in northern India, thinly clad Tibetan monks sat quietly in a room where the temperature was a chilly 40 degrees Fahrenheit. Using a yoga technique known as Tummo, they entered a state of deep meditation. Other monks soaked 3-by-6-foot sheets in cold water (49 degrees) and placed them over the meditators' shoulders.

          “For untrained people, such frigid wrappings would produce uncontrolled shivering. If body temperatures continue to drop under these conditions, death can result. But it was not long before steam began rising from the sheets. As a result of body heat produced by the monks during meditation, the sheets dried in about an hour. Attendants removed the sheets, then covered the meditators with a second chilled, wet wrapping. Each monk was required to dry three sheets over a period of several hours.” When asked how they are able to produce such extreme changes in their body temperature, “the monks describe relaxing, focusing on their breathing. They picture air coming in and out, as a kind of energy. They visualize it as a flame, a fire coming out their chest.” If you’re interested you can watch the following Youtube video about the practice of Tummo: “The Best Hard Evidence for Buddhist Tummo (Inner Fire) Meditation,”  www.youtube.com/watch?v=5Arr4C52grQ.

Visualizing  Stars

Many celebrities are well known for their use of visualization and claim that it has played an important role in their success. In a Youtube video, Billy Mills, Lakota, winner of the men’s 10,000 meter race in the 1964 Olympics describes how visualization helped him win the race:  http://www.youtube.com/watch?v=DfLLNksZmoY. Allyson Felix, the winner of the women’s 200 meter race in the July, 2012 Olympics has spoken of how visualization has helped her racing performance. Figures such as Tiger Woods, Arnold Schwarzenegger, Will Smith, and Bill Gates have also discussed how visualization has been important to their success.

My favorite visualization story is about actor Jim Carrey. When Carrey was just starting out in Hollywood, he was completely broke and out of work. He decided to do something about it. He wrote a check to himself in 1987 in the sum of 10 million dollars. He dated it Thanksgiving 1995.  On the bottom he wrote “for acting services rendered.” He carried around the check in his wallet and looked at it every day and visualized it for years. In November of 1994 he received $10M for his role in the movie “Dumb and Dumber.” Amazing. 

What a lot of folks may not know is that outside his comedic personality and movie roles, Jim Carrey has been engaged in a life-long pursuit for meaning and purpose. An important online video clip of this rarely seen side of him is entitled, “Jim Carry on Awakening.” It can be found in the spirit library at: http://spiritlibrary.com/videos/eckhart-tolle/jim-carrey-on-awakening.

            Trying Practicing Visualization

If we want to experience the healing power of visualization it is important that we practice consistently and creatively. Below is a simple visualization that you can begin with. When you are ready you can find many more practices by searching the web, buying a CD or book, or joining a group that engaging in therapeutic visualization. 

Mountain Meditation Visualization

1.    Find a time when you can sit quietly for 10 minutes

2.   Sit in a comfortable position to be in that allows your spine and head to be straight. Make sure your head is straight, but relaxed and your chin is slightly tucked in towards the chest. Both feet should be flat on the floor and hands resting on your lap.

 

3.   Begin to progressively tense and release the muscles from your toes to your head until they become relaxed and peaceful. Notice where there is tension and smooth and calm those muscles in your imagination.

 

4.   Begin observing your breath and observe your breath as it enters and leaves your body. Remain in tune with feeling air pass in and out of your nostrils as you inhale and exhale.

5.    Visualize a mountain and then become that mountain. See yourself as being that majestic mountain with your summit in the clouds. Imagine how solid and strong and how connected to the earth you are. You have stood for thousands of years strong, peaceful, and stable. Now quietly say to yourself:

 

Breathing in, I see myself as a mountain
Breathing out, I feel solid and strong.

The weather has always been in a state of flux around you. The views change from blue sky with gentle breezes and showers to mighty banks of storm clouds, dispensing heavy downpours, to sleet and snow. Yet, you have stood firm and immovable, and the winds of change have whirled for centuries around you without any noticeable effects. Now say to yourself:

Breathing in makes me calm.
Breathing out helps me settle.

Just like changes in weather around the mountain that are whirling about outside of you, any troubling emotions, feelings, symptoms, or thoughts that whirl around you in your everyday life shall not disturb you when your visualize. You shall remain tall, solid, strong and connected. Now say to yourself:

Breathing in, I see and feel secure.
Breathing out, I feel grounded and well.

You shall remain upright, firmly grounded and connected to the earth, regardless of the weather and emotions whirling around you. So now just sit and continue to follow your breath as you sink deeply into a clear visual awareness of your majestic mountain base. Become one with the feelings of solidity, strength and connection. Say to yourself:

 

Breathing in, I feel still and connected.
Breathing out, I am grounded and healed.

End your visualization when you are ready.

The Mountain Visualization Meditation practice leads to a calm, strong, and grounded state of mind. You can use this exercise as often as you need to overcome the stress and uncertainty that arises in your life. Remember, you have limitless potential and visualization can transform you in amazing ways. But it will not happen until you make it a regular part your life. Begin today and tomorrow you may find yourself recovering from a serious illness or reaching a goal you thought was not possible. Visualize deep healing and radiant health within you; see it extending to everyone in the community. Can you see it? I can.

Now, I’d love to hear from you.

                                                            My Daughter: Arundhati Yellow Bird, Age 4 1/2

Michael Yellow Bird, MSW, Ph.D., is an enrolled member of the Three Affiliated Tribes and a professor and the director of graduate education in the Department of Social Work at Humboldt State University, Arcata, CA. His teaching, writing, research, and community work focuses on social work with Indigenous Peoples, neurodecolonization, neuroscience and social work, and employing mainstream and traditional Indigenous mindfulness practices in tribal communities to promote health and well being. He can be reached by email at:  mjy9@humboldt.edu 

Minding the Indigenous Mind: How the practice of mindfulness can contribute to Indigenous Education

        Mindful Greetings Friends and Relatives,

The Buddha once said, “We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.” In this column I want to advocate for the use of mindfulness practices in schools that serve and educate Indigenous youth. I believe that mindfulness is an activity that teachers, administrators, school boards, parents, and students should regularly engage in; it can be easily incorporated into the health and wellness curriculum of the school. Mindfulness is a practice that enables one to improve their thinking and to train their mind and attention to attain greater levels of awareness, stability, concentration, and calm. In this column I will define mindfulness, its significance, and its linkages to neuroscience and Indigenous cultural traditions.

An Exercise in Mindfulness

            Before launching into the reasons why mindfulness is appropriate in schools that education Native youth, I want readers to experience for themselves a simple breath counting exercise that is commonly used in mindfulness practice. It is an exercise that helps establish a foundation for deeper attention and awareness.  If you start to fall asleep or find it difficult to concentrate due to racing thoughts, twinges of anxiety or restlessness, pleasant or unpleasant memories, and body aches and pains during this exercise, just remember that this is normal when you are beginning to learn how to “tame” your mind. However, as you gently press yourself into a consistent routine of practice, you will find yourself entering into deeper and more sustained states of awareness, calm, and well being. The distractions in your life will gradually become quieter and less troublesome.   

1. To begin with find a quiet place where you won’t be disturbed.

2. Get into a comfortable position sitting in chair or cross-legged on the floor. If you choose the floor you can sit on a pillow or a cushion to help support you and to reduce the strain on your knees. As you get into your sitting position make sure that you keep your back straight but relaxed and your neck aligned with your spine. Your head should be held as if you are balancing a ball on top. If you choose to sit in a chair make sure that both feet are resting flat on the floor.

3. Relax your shoulders and rest your hands, palms down, on the top of your legs if you’re sitting in a chair. If you are on the floor rest your hands on your lap, knuckle side down. One hand can rest inside the other, with palms facing upward, fingers slightly and gently curled up, and thumbs lightly touching. Take a deep breath and settle into a relaxed, balanced position that feels grounded and calm.

4. Close your eyes and bring your attention to your breathing. Settle into your breath but don’t force it. Just allow it be as natural as possible. Allow yourself to experience what this natural, relaxed breathing feels like for a bit.

5. When you are ready begin counting silently to yourself: Count 1 on your first in-breath, 2 on the out-breath, 3 on the in-breath, and 4 on the out-breath. Repeat this pattern and continue counting for the next five minutes.  

6. If any thoughts come up that distract you away from your counting. Observe their content and how they make you feel, but do not get attached to them or judge them. Just allow them to be and as soon as you remember return to counting your breaths. It’s important not to get frustrated or judge yourself when you get distracted. Just stay relaxed and continue to return to your breathing and counting, remembering that it is your anchor.

7. When you are ready gently open your eyes, continue to let your breathing be relaxed and natural. Take a deep, cleansing breath and observe how you feel and what your surroundings look like. Write down what this experience was like. Was it pleasant, difficult, or relaxing? How did it make you feel? If you are an educator or parent, after you try it, you might help your students or child(ren) practice this exercise.

 What is Mindfulness?

Mindfulness refers to being deeply aware of what is happening from moment to moment outside and inside us, without judging or attaching to the content, feelings, and emotions that arise. It refers to living deeply and richly in the present moment and not responding to life in a distracted and mechanical manner. For instance, when a student learns how to mindfully count his or her breaths, she or he will develop a greater awareness of his or her breathing. She or he will notice if the breaths that are taken are long, relaxed, and deep or short, rushed, and shallow. With this awareness she or he can make adjustments to  so that their breathing more tranquil and efficient.  After some time the student and teacher will notice that the deeper calm, awareness, and ability to concentrate that is acquired can be carried over to other activities in and out of school.

The Significance of Mindfulness

Mindfulness is one of the fasting growing approaches in the helping and healing professions. In a book entitled “The Clinical Handbook of Mindfulness,” (2008, edited by Fabrizio Didonna) several of the contributors to this text share how mindfulness approaches are becoming well-known in the field of psychology due to growing body of evidence that shows the positive effects these interventions have when treating a number of behavioral and psychological conditions. In the book, “Mindfulness-based Treatment Approaches,” (2005, edited by Ruth A. Baer) mindfulness-based treatment approaches are credited with successfully treating anxiety, depressive relapse, eating disorders, psychosis, and borderline personality disorder. In a paper entitled, “The benefits of being present: Mindfulness and its role in psychological well-being,” (2003, written by Kirk Warren Brown and Richard M. Ryan), mindfulness is credited with improved self-regulated behavior, positive emotional states, and declines in mood disturbance and stress.

A growing number of K-12 schools in the U.S., with students from many different ethnicities and socioeconomic backgrounds are using mindfulness practices to improve academic performance and deal with student stress and behavior. For instance, The Garrison Institute, an organization dedicated to transformation of society through contemplative methods, compiled a major report in 2005 on the use of mindfulness in grades K-12. Several schools participated in this study and reported that students who learned mindfulness practices developed a number of noble qualities: emotional balance and intelligence, peacefulness, well being, compassion, gratitude, empathy, confidence, a sense of safety, forgiveness, and love.  Teachers also benefited: reduced stress, more alertness and patience, and less reactivity.

Linking Mindfulness Practices with Neuroscience

 The value of mindfulness practices such as meditation is supported by a wealth of scientific findings. One important discovery linking mindfulness and the brain is neuroplasticity, which refers to our brain’s ability to change its neurons and reorganize its networks and functions due to new experiences. When a student learns something his or her brain forms new connections between brain cells. As she or he practices and memorizes what was learned, networks become stronger, enabling the person to become more accomplished at whatever task has been undertaken.

When a student practices mindfulness a number of important circuits in the brain are positively affected. For instance, the Amygdala, a region in the brain that is associated with fear, anxiety, and aggression, quiets down and the left side of the prefrontal cortex of the brain, an area located approximately behind and above the left eyebrow, is activated. Research has shown that this area is associated with happiness, well being, and an enhanced immune response.

 In the book, “How God Changes Your Brain,” (2009) neuroscientists Andrew Newberg and Mark Robert Waldman state that “As neural functioning begins to change, different circuits become activated, while others become inactivated. New dendrites are formed, new synaptic connections are made, and the brain becomes more sensitive to subtle realms of experience.” Newberg and Waldman report that the research has consistently established that mindfulness practices such as meditation, positive thinking, and visualization change the structure and function of our brains and improve our health, optimism, and performance. In one study, renowned neuroscientist Richard Davidson and colleagues (2007) concluded that, “When the framework of neuroplasticity is applied to meditation, we suggest that the mental training of meditation is fundamentally no different than other forms of skill acquisition that can induce plastic changes in the brain.”

The Linkage between Mindfulness and

 Indigenous Cultural Traditions

Although many people associate mindfulness and meditation with eastern spiritual traditions, almost all human cultures have engaged in practices that include the use of deep, focused thought, listening, and attention. This is particularly true of Indigenous Peoples throughout the world. When spiritual leaders taught sacred rituals to the uninitiated members of the tribe (mainly the youth), it was required that the novice engage in concentrated, uninterrupted attention to what was being presented, its meanings, and how it was connected to the traditions of the people. Among some tribes, before youth would be introduced to certain sacred practices they might be required to undergo a purification process where they would be spiritually cleansed so that their minds and hearts would be in a good place (without negative thoughts or feelings). Children were reminded that bad thoughts and lack of focus would taint their experience and their ability to learn. 

            When young people were passing into adulthood many would be guided into the formal process of “vision-seeking” to understand their purpose in life and how their actions would contribute to the well-being of the tribe. The preparation for vision-seeking was long, intense, and challenging. It required deep mindfulness and long periods of meditation, which focused on what was being sought (a vision, special healing powers, or insights). It also required one to focus on the process: an uninterrupted, steady focus and awareness of the special prayers and songs that were to be used, and an interpersonal humility and maintenance of pure, compassionate thoughts. 

In closing, many Indigenous youth are not given the opportunity, nor are they pressed, to engage in formal mindfulness practices to improve their well being. While it may not be appropriate for school personnel to direct students in cultural mindfulness practices, they can implement mindfulness into the school setting. Developing mindfulness is not easy but it is worth doing since it is culturally appropriate, easy to implement, low cost, and it works. Mindfulness involves systematic training and practice and is a process that takes place over time. However, dramatic, positive changes can occur when one gently and consistently practices mindfulness. It is a journey that is well worth it for native students and those that teach them; for when they are invited to enter into states of deep awareness and concentration their worlds, experiences, and lives become much richer, less fearful and angry, more vivid, creative, peaceful, and healed. Raising the educational success and well being of Indigenous students is just one mindful breath away.

Michael Yellow Bird, MSW, Ph.D., is an enrolled member of the Three Affiliated Tribes and a professor and the director of graduate education  in the Department of Social Work at Humboldt State University, Arcata, CA. His teaching, writing, research, and community work focuses on social work with Indigenous Peoples, neurodecolonization, neuroscience and social work, and employing mainstream and traditional Indigenous mindfulness practices in tribal communities to promote health and well being. He leads a regular morning mindfulness practice for staff, students, and faculty in his department. He can be reached by email at:  mjy9@humboldt.edu