{"id":174,"date":"2025-11-05T16:32:17","date_gmt":"2025-11-05T21:32:17","guid":{"rendered":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/?post_type=chapter&#038;p=174"},"modified":"2026-03-23T15:45:01","modified_gmt":"2026-03-23T19:45:01","slug":"benefits-of-contemplative-pedagogy","status":"publish","type":"chapter","link":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/benefits-of-contemplative-pedagogy\/","title":{"raw":"What are your learning goals for students?","rendered":"What are your learning goals for students?"},"content":{"raw":"<div>\r\n<h4>Josephine Guan and Cristina Galofre Gomez<\/h4>\r\n<div class=\"textbox\">\r\n\r\n<strong>On this page...<\/strong>\r\n<ul>\r\n \t<li><a href=\"#personal-meaning\">Personal meaning<\/a><\/li>\r\n \t<li><a href=\"#focused-attention\">Focused attention<\/a><\/li>\r\n \t<li><a href=\"#problem-solving\">Problem-solving<\/a><\/li>\r\n \t<li><a href=\"#connection\">Connection and compassion<\/a><\/li>\r\n \t<li><a href=\"#deeper-understanding\">Deeper understanding<\/a><\/li>\r\n \t<li><a href=\"#conclusion\">Conclusion<\/a><\/li>\r\n \t<li><a href=\"#references\">References<\/a><\/li>\r\n<\/ul>\r\n<\/div>\r\n&nbsp;\r\n<div>\r\n<div>\r\n<div>\r\n<div>\r\n\r\nAs educators, we often want our students to focus better and engage with materials and each other more deeply \u2013 but how do we foster that? In our role as educational developers in the university\u2019s teaching centre, this is the question that powers our work with faculty, sharing approaches such as active and experiential learning and inclusive pedagogies for instructors to consider or bolster in their own classrooms. Contemplative pedagogy offers another approach to this question by placing the rich experiences of student at the centre. Here, we\u2019ll focus on the overlaps we see between goals of contemplative practices and pedagogy and common learning goals you may have for students in your courses.\r\n\r\nTo illustrate the kinds of objectives contemplative approaches can support in a more embodied and connected pathway of learning, we\u2019ll draw on current research on contemplative practices highlighted by Barbezat &amp; Bush\u2019s book <em>Contemplative Practices in Higher Education<\/em> (2014). We\u2019ve reordered the principles to progress towards deeper learning. This progression starts from personal meaning, to focused attention, to problem\u2011solving, to connection with peers and ultimately to deeper understanding.\r\n\r\n<\/div>\r\n<\/div>\r\n<div>\r\n<div>\r\n<h2><a id=\"personal-meaning\"><\/a>Personal meaning<\/h2>\r\n<\/div>\r\n<div>\r\n\r\nWe begin with <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/design-principles-of-contemplative-pedagogy\/#:~:text=10%29%2E-,First%2Dperson%20inquiry\">first-person inquiry<\/a> before all else because when students find the course material to be relevant and relatable, they are more motivated to learn (Sousa, 2011). To achieve this, educators can start by fostering students\u2019 self-awareness and develop their personal meaning, or, as Barbezat &amp; Bush (2014) describe, \u201cthe intentional cultivation of personal inquiry\u201d (p. 16).\r\n\r\nBy encouraging this first-person inquiry, students are invited to engage their curiosity and identify what is important for them in their learning. Contemplative practices and pedagogy can validate students\u2019 experiences, their own sense of meaning, and personal values, creating opportunities for students to connect their inner world with the outer world, deepening their understanding of themselves and the material covered.\r\n\r\nThe often-introspective nature of contemplative practices and pedagogy is perfectly equipped for students to self-reflect. \u201cMeditation and introspection provide effective means for students to become aware of their emotions and reactions while at the same time helping them clarify what is personally most important\u201d (Barbezat &amp; Bush, 2014, p.17).\u00a0\u00a0For example, journalling practices such as Theodore\u2019s\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/in-memoriam-and-a-letter-from-the-future\/\" target=\"_blank\" rel=\"noopener\">In memoriam and letter from the future<\/a> help students distill what is important to them.\u00a0Barbezat\u00a0&amp; Bush posit even a simple breathing exercise can stimulate significant personal insights. When students are invited to turn inwards and reflect on what they are\u00a0doing,\u00a0this can lead to thinking about they\u00a0want to do.\u00a0Instructors can then connect this back to course content once deeper personal values are\u00a0identified, thus positioning students more co-creators of their learning rather than passive receivers of knowledge.\r\n<h2><a id=\"focused-attention\"><\/a>Focused attention<\/h2>\r\n<\/div>\r\n<div>\r\n\r\nOnce we have clarified what matters, we can then focus on what matters. We often want our students to pay attention \u2013 to the lecture, to the activity, to their learning. In order to learn, they need to focus on what\u2019s important and be able to filter out the distractions. This can be especially challenging in our current times, with technologies and outside events fighting for students\u2019 attention. What if our students\u2019 attention needs to be cultivated, rather than assumed as the default or forced? Lang (2020) explores this question deeper in his book Distracted: Why your students can\u2019t focus and what you can do about it.\r\n\r\nAs noted in Donetta\u2019s chapter on <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/design-principles-of-contemplative-pedagogy\/\" target=\"_blank\" rel=\"noopener\">core principles of contemplative pedagogy<\/a>, attention is a fundamental skill for learning. Hart (2004), in Opening the contemplative mind in the classroom, argues that a \u201cstudent\u2019s ability to direct and sustain his or her attention toward a task at hand has a direct impact on success.\u201d (p. 32).\r\n\r\nContemplative practices and pedagogy can foster learning environments that value and nurture mindful, willing attention, inviting students to notice, (re)orient their focus to the place, people, task, or purpose at hand, and stay engaged with what makes learning meaningful to them. Contemplative practices can support effective learning by enhancing the \u201cquality of attention brought to that [learning] task\u201d (Barbezat &amp; Bush, 2014 p. 35). For example, guided mindfulness practices can cultivate concentrated and focused attention because the instructor provides an object of focus and scaffolded steps on how and what to focus on. This scaffolding, typically provided through step-by-step instructions or a script, provide a way for students to train their focus especially when done in a repetitive way.\r\n\r\nFor more on how contemplative practices and pedagogy can develop an increased capacity for focus and attention, we recommend watching Joseph Siddiqi\u2019s videos: <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/what-is-mindfulness\/\">What is mindfulness?<\/a> and <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/two-approaches-to-mindfulness\/\">Two approaches to mindfulness.<\/a>\r\n\r\n<\/div>\r\n<div>\r\n\r\nIn addition, there are practices in this resource that can help strengthen focus,\u00a0attention\u00a0and concentration, especially when done repeatedly:\r\n\r\n<\/div>\r\n<div>\r\n<ul>\r\n \t<li data-leveltext=\"\u00b7\" data-font=\"Symbol\" data-listid=\"13\" data-list-defn-props=\"{&quot;335552541&quot;:1,&quot;335559683&quot;:0,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;\u00b7&quot;,&quot;469777815&quot;:&quot;hybridMultilevel&quot;}\" data-aria-posinset=\"1\" data-aria-level=\"1\"><a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/arriving-breathing-focusing-practice\/\" target=\"_blank\" rel=\"noopener\">Arriving\/breathing\/focusing practice<\/a><\/li>\r\n \t<li data-leveltext=\"\u00b7\" data-font=\"Symbol\" data-listid=\"13\" data-list-defn-props=\"{&quot;335552541&quot;:1,&quot;335559683&quot;:0,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;\u00b7&quot;,&quot;469777815&quot;:&quot;hybridMultilevel&quot;}\" data-aria-posinset=\"1\" data-aria-level=\"1\"><a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/movement-meditation\/\" target=\"_blank\" rel=\"noopener\">Movement meditation<\/a><\/li>\r\n \t<li data-leveltext=\"\u00b7\" data-font=\"Symbol\" data-listid=\"13\" data-list-defn-props=\"{&quot;335552541&quot;:1,&quot;335559683&quot;:0,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;\u00b7&quot;,&quot;469777815&quot;:&quot;hybridMultilevel&quot;}\" data-aria-posinset=\"1\" data-aria-level=\"1\">Breathing exercises:\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/box-breathing\/\" target=\"_blank\" rel=\"noopener\">Box breathing<\/a>,\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/xi-xi-hu-breathing-technique\/\" target=\"_blank\" rel=\"noopener\">Xi-xi Hu breathing technique<\/a>,\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/vagus-nerve-breathing\/\" target=\"_blank\" rel=\"noopener\">Vagus nerve breathing<\/a>.<\/li>\r\n<\/ul>\r\n<\/div>\r\n<div><\/div>\r\n<div><\/div>\r\n<div><\/div>\r\n<div>\r\n<h2><a id=\"problem-solving\"><\/a>Problem-solving<\/h2>\r\n<\/div>\r\n<div>\r\n\r\nFocused attention is a crucial component in preparing students to solve complex problems you may present to your students in class (Barbezat &amp; Bush, 2014, p. 12). At the same time, problem-solving also requires open-mindedness or the ability to listen to and accept new ideas, therefore being able to direct where your attention goes. Psychologists Murray and Byrne (2005) describe this as \u201cthe capacity to hold alternative possibilities along with the ability to switch their attention between them\u201d.\r\n\r\nThis connects with the learning theory of cognitive development from Piaget (1968), in which students in post-secondary education generally move from seeing one worldview as \u201ctruth\u201d into ultimately harnessing multiple worldviews simultaneously. In other words, they ideally shift away from a \u201cblack and white\u201d view of the world towards adopting various frameworks and worldviews to analyze a problem from multiple angles. We ultimately want our students to leave our courses with a myriad of ways to look at things and know when to draw on the appropriate framework in order to be ready and resilient for an ever-changing world.\r\n\r\n&nbsp;\r\n\r\n[caption id=\"attachment_993\" align=\"alignnone\" width=\"7952\"]<img class=\"size-full wp-image-993\" src=\"http:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-content\/uploads\/sites\/73\/2025\/11\/thisisengineering-X7cls0azgKg-unsplash.jpg\" alt=\"Female space operations engineer inspects rover components\" width=\"7952\" height=\"5304\" \/> Photo by ThisisEngineering from Unsplash[\/caption]\r\n\r\nIn order to foster this, Barbezat and Bush (2014) say that the student needs to discern when to hold onto an idea, and when to let it go. This is closely linked with the contemplative practice of mindful awareness \u2013 noticing where your attention goes and being more in control of where its directed. Sable\u2019s (2024) mixed methods research showed that contemplative practices such as mindfulness meditation, journal writing, deep listening, reflective inquiry, and dialogue used over a term enabled students to reflect on their thinking processes, become more aware of their mental habits, and engage with multiple perspectives and points of view, strengthening student\u2019s dispositions for critical and reflective thinking.\r\n\r\nAdditionally, contemplative practices often have cultural or historical backgrounds from all over the globe \u2013 when brought into the classroom appropriately and respectfully with <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/cultural-appreciation-vs-appropriation\/\">cultural humility<\/a>, they can expose students to various epistemologies or ways of thinking than what is typically presented in the course material.\r\n\r\nFor more about mindful awareness, see Joseph Siddiqi\u2019s talk and practice: <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/noticing-the-movement-of-attention\/\" target=\"_blank\" rel=\"noopener\">Noticing the movement of attention.<\/a>\r\n\r\n<\/div>\r\n<div>\r\n<h2><a id=\"connection\"><\/a>Connection and compassion<\/h2>\r\n<\/div>\r\n<div>\r\n\r\nIn many of our disciplines, learning cannot happen alone\u2013 it must take place through meaning-making with others in the form of dialogue and collaboration. This is constructivist learning theory, where knowledge is co-constructed and cannot be formed in isolation. If we want our students to leave our courses more ready to listen and work with one another, we must create opportunities for them develop that capacity in a low-stakes environment like the classroom.\u00a0Refer to\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/building-community-in-the-classroom\/\" target=\"_blank\" rel=\"noopener\">this chapter on community building<\/a> to read more about why building classroom community is important to support student learning.\r\n\r\nIn the <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/what-are-contemplative-practices-and-pedagogies\/\" target=\"_blank\" rel=\"noopener\">introduction<\/a> chapter, Donetta talks about how a common trait of contemplative practices is that they can reorient us to \u201cthose we are in relation with and the effect of our actions, and the community we are fostering together\u201d.\u00a0For example, the practices from Sable\u2019s study (2004) were found to enable students to feel more connected and empathetic toward students with whom they disagreed than those with whom they easily agreed at a superficial level.\r\n\r\nFurthermore, contemplative practices such as <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/metta-loving-kindness-meditation\/\">loving-kindness meditation<\/a> can increase feelings of social connection and positive response toward strangers (Hutcherson, Seppala, &amp; Gross, 2008). These practices not only deepen social connection and relationships with others but also with ourselves by stimulating self-compassion (Barbezat &amp; Bush, 2014).\r\n\r\n&nbsp;\r\n\r\n[caption id=\"attachment_994\" align=\"alignnone\" width=\"4477\"]<img class=\"size-full wp-image-994\" src=\"http:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-content\/uploads\/sites\/73\/2025\/11\/pexels-kindelmedia-7688164.jpg\" alt=\"A group of people seated on a couch and chairs having a friendly discussion\" width=\"4477\" height=\"3358\" \/> Photo by Kindel Media from Pexels[\/caption]\r\n\r\nContemplative practices do not need to be done individually. In fact, when repeated over and over in a group setting, silence or stillness practices like breathing or noticing can become rituals for a class. In this resource, you can explore how <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/building-community-through-expressive-arts-based-practices\/\">collage arts<\/a> and <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/gratitude-practices\/\">gratitude practices<\/a> can deepen a sense of student-student connection and belonging. Additionally, Naj Sumar provides <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/strategies-for-building-community-in-the-classroom\/#:~:text=for%20your%20students.-,Reflection%20activities,-For%20both%20instructors\" target=\"_blank\" rel=\"noopener\">sample reflection exercises<\/a> for students reflect on how their identity shapes their engagement in the\u00a0course, but\u00a0also encourages them to consider how they would connect with their peers in respectful and inclusive dialogue.\r\n\r\n<\/div>\r\n<div>\r\n<h2><a id=\"deeper-understanding\"><\/a>Deeper understanding<\/h2>\r\n<\/div>\r\n<div>\r\n\r\nThe above principles of personal meaning, focused attention, problem-solving, and connection with peers can all contribute to students\u2019 deeper understanding of the content. In addition to this, the common traits of \u201callowing silence\u201d and \u201creorienting time\u201d principles core to contemplative pedagogy provide the necessary space for the learning to develop. The slowing down of contemplative pedagogy is often a resistance to the fast-paced world we live in, so creating space for this in the classroom is an invitation for students to revisit material to make the necessary connections and reflections. This reflection is also very common in the experiential learning process developed by Kolb (1984), in which students learn through doing, followed by reflection on that experience.\r\n\r\nAn example of deeper understanding Barbezat &amp; Bush (2014) share is a practice known as <em>[pb_glossary id=\"983\"]lectio divina[\/pb_glossary], <\/em>which provides an opportunity for students to \u201csink into\u201d the material, a rare opportunity amongst the amount of reading they are often assigned. With this practice, new interpretations can arise from each repeated reading, making it more meaningful and understandable.\r\n\r\nAnother example presented in the book is the branch of beholding practices (pg. 47). In this particular example, students were presented with a painting and given some time to interpret it through intuition while suspending what they rely on with descriptions of colour, medium, history, culture. With extra time spent focusing on the same artifact, students were able to come up with multiple perspectives and stories in a more nuanced way instead of being given the story at the outset.\r\n\r\nIn this resource, contributors share many stillness and ritual\/cycle practices that can create this space for reflection:\r\n\r\n<\/div>\r\n<div>\r\n<ul>\r\n \t<li data-leveltext=\"-\" data-font=\"Aptos\" data-listid=\"14\" data-list-defn-props=\"{&quot;335552541&quot;:1,&quot;335559683&quot;:0,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Aptos&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;-&quot;,&quot;469777815&quot;:&quot;hybridMultilevel&quot;}\" data-aria-posinset=\"2\" data-aria-level=\"1\"><a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/aimless-wandering\/\">Aimless wandering<\/a><\/li>\r\n \t<li><a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/centering-stillness\/\" target=\"_blank\" rel=\"noopener\">Centering stillness<\/a><\/li>\r\n<\/ul>\r\n<\/div>\r\n<div><\/div>\r\n<div>\r\n<h2><a id=\"conclusion\"><\/a>Conclusion<\/h2>\r\n<\/div>\r\n<div>\r\n\r\nContemplative practices and pedagogy can enhance students\u2019 dispositions for focused attention and problem solving, deeper understanding of the course material, increase self-awareness, and strengthen a sense of connection and community (Barbezat &amp; Bush, 2014; Sable 2014) to activate deep learning within our students. While contemplative practices allow students to reflect on both their inner experiences and the course material, and their connections to the outer world they are not intended to replace other effective means of learning. Instead, they offer valuable complements or additions for teaching and learning (p.19).\r\n\r\nAlthough this chapter focused on goals for students\u2019 learning, we want to echo our <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/front-matter\/foreword\/\" target=\"_blank\" rel=\"noopener\">editors in their foreword<\/a> that CP&amp;P is as much about instructors as it is about students. In addition to benefiting students, contemplative practices can also nourish the instructor\u2019s presence and support their ability to explore their own mind (Hart, 2004). As Barbezat and Bush (2014) note, the \u201cteacher\u2019s presence is the heart of teaching\u201d (p. 91). Furthermore, contemplative practices support relational learning by cultivating both intra- and interpersonal skills. Through the shared exploration of contemplative practices in the classroom, the teacher-student dynamic can be strengthened enhancing the quality of the classroom experience (Hart, 2004).\r\n\r\nThis brings us to conclude with what Barbezat &amp; Bush also end with \u2013 a word of caution. Contemplative practices and pedagogy are not a simple solution for all challenges faces by you and your students in the classroom. They can act as a complement to other effective teaching and learning strategies in your repertoire. Building on the insights from other contributions in this resource by <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/instructor-and-student-testimonials\/#:~:text=Joseph%20Siddiqi\">Joseph<\/a>, <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/the-importance-of-self-reflection-in-the-implementation-of-contemplative-pedagogies\/\">Ridge<\/a>, <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/cultural-appreciation-vs-appropriation\/\">Naj<\/a>, and <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/culturally-relevant-pedagogy\/\">Clarissa<\/a>, educators should have personal experience and competence with these practices before implementing them in their work with students. Additionally, they should be applied with a keen understanding of your own students and context \u2013 see the following chapter by Ridge on the<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/the-importance-of-self-reflection-in-the-implementation-of-contemplative-pedagogies\/\"> importance of self-reflection before implementation<\/a> \u2013 and aligned with your pedagogical goals such as your course learning outcomes.\r\n<h1><a id=\"references\"><\/a>References<\/h1>\r\n<details open=\"open\"><summary><b>Click to expand the reference list<\/b><\/summary>\r\n<div>\r\n\r\nBarbezat, D. P., &amp; Bush, M. (2014). <em>Contemplative practices in higher education: Powerful methods to transform teaching and learning<\/em>. Jossey-Bass. <a href=\"https:\/\/psycnet.apa.org\/record\/2014-06440-000\">https:\/\/psycnet.apa.org\/record\/2014-06440-000<\/a>\r\n\r\nByrne, R. M, &amp; Murray, M. (2005). Attention and working memory in insight problem-solving. <em>Proceedings of the Annual Meeting of the Cognitive Science Society<\/em>, 27.\r\n\r\nHart, T. (2004). Opening the contemplative mind in the classroom. <em>Journal of Transformative Education<\/em>, 2(1), 28\u201346. <a href=\"https:\/\/doi.org\/10.1177\/1541344603259311\">https:\/\/doi.org\/10.1177\/1541344603259311<\/a>\r\n\r\nHutcherson, C. A., Seppala, E. M., &amp; Gross, J. J. (2008). Loving-kindness meditation increases social connectedness. <em>Emotion, 8<\/em>(5), 720\u2013724.\r\n\r\nLang, J. M. (2020) <em>Distracted: Why students can\u2019t focus and what you can do about it. <\/em>Basic Books.\r\n\r\nPiaget, J.(1968). <em>Six psychological studies<\/em>. Anita Tenzer (Trans.). Vintage Books.\r\n\r\nSable, D. (2014). Reason in the service of the heart: The impacts of contemplative practices on critical thinking. <em>Journal of Contemplative Inquiry, 1<\/em>(1), Article 12. <a href=\"https:\/\/digscholarship.unco.edu\/joci\/vol1\/iss1\/12\" target=\"_new\">https:\/\/digscholarship.unco.edu\/joci\/vol1\/iss1\/12<\/a>\r\n\r\nSousa, D.A. (2011). <em>How the brain learns <\/em>(4th ed.). Corwin Press.\r\n\r\n<\/div>\r\n<\/details><\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>\r\n<\/div>","rendered":"<div>\n<h4>Josephine Guan and Cristina Galofre Gomez<\/h4>\n<div class=\"textbox\">\n<p><strong>On this page&#8230;<\/strong><\/p>\n<ul>\n<li><a href=\"#personal-meaning\">Personal meaning<\/a><\/li>\n<li><a href=\"#focused-attention\">Focused attention<\/a><\/li>\n<li><a href=\"#problem-solving\">Problem-solving<\/a><\/li>\n<li><a href=\"#connection\">Connection and compassion<\/a><\/li>\n<li><a href=\"#deeper-understanding\">Deeper understanding<\/a><\/li>\n<li><a href=\"#conclusion\">Conclusion<\/a><\/li>\n<li><a href=\"#references\">References<\/a><\/li>\n<\/ul>\n<\/div>\n<p>&nbsp;<\/p>\n<div>\n<div>\n<div>\n<div>\n<p>As educators, we often want our students to focus better and engage with materials and each other more deeply \u2013 but how do we foster that? In our role as educational developers in the university\u2019s teaching centre, this is the question that powers our work with faculty, sharing approaches such as active and experiential learning and inclusive pedagogies for instructors to consider or bolster in their own classrooms. Contemplative pedagogy offers another approach to this question by placing the rich experiences of student at the centre. Here, we\u2019ll focus on the overlaps we see between goals of contemplative practices and pedagogy and common learning goals you may have for students in your courses.<\/p>\n<p>To illustrate the kinds of objectives contemplative approaches can support in a more embodied and connected pathway of learning, we\u2019ll draw on current research on contemplative practices highlighted by Barbezat &amp; Bush\u2019s book <em>Contemplative Practices in Higher Education<\/em> (2014). We\u2019ve reordered the principles to progress towards deeper learning. This progression starts from personal meaning, to focused attention, to problem\u2011solving, to connection with peers and ultimately to deeper understanding.<\/p>\n<\/div>\n<\/div>\n<div>\n<div>\n<h2><a id=\"personal-meaning\"><\/a>Personal meaning<\/h2>\n<\/div>\n<div>\n<p>We begin with <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/design-principles-of-contemplative-pedagogy\/#:~:text=10%29%2E-,First%2Dperson%20inquiry\">first-person inquiry<\/a> before all else because when students find the course material to be relevant and relatable, they are more motivated to learn (Sousa, 2011). To achieve this, educators can start by fostering students\u2019 self-awareness and develop their personal meaning, or, as Barbezat &amp; Bush (2014) describe, \u201cthe intentional cultivation of personal inquiry\u201d (p. 16).<\/p>\n<p>By encouraging this first-person inquiry, students are invited to engage their curiosity and identify what is important for them in their learning. Contemplative practices and pedagogy can validate students\u2019 experiences, their own sense of meaning, and personal values, creating opportunities for students to connect their inner world with the outer world, deepening their understanding of themselves and the material covered.<\/p>\n<p>The often-introspective nature of contemplative practices and pedagogy is perfectly equipped for students to self-reflect. \u201cMeditation and introspection provide effective means for students to become aware of their emotions and reactions while at the same time helping them clarify what is personally most important\u201d (Barbezat &amp; Bush, 2014, p.17).\u00a0\u00a0For example, journalling practices such as Theodore\u2019s\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/in-memoriam-and-a-letter-from-the-future\/\" target=\"_blank\" rel=\"noopener\">In memoriam and letter from the future<\/a> help students distill what is important to them.\u00a0Barbezat\u00a0&amp; Bush posit even a simple breathing exercise can stimulate significant personal insights. When students are invited to turn inwards and reflect on what they are\u00a0doing,\u00a0this can lead to thinking about they\u00a0want to do.\u00a0Instructors can then connect this back to course content once deeper personal values are\u00a0identified, thus positioning students more co-creators of their learning rather than passive receivers of knowledge.<\/p>\n<h2><a id=\"focused-attention\"><\/a>Focused attention<\/h2>\n<\/div>\n<div>\n<p>Once we have clarified what matters, we can then focus on what matters. We often want our students to pay attention \u2013 to the lecture, to the activity, to their learning. In order to learn, they need to focus on what\u2019s important and be able to filter out the distractions. This can be especially challenging in our current times, with technologies and outside events fighting for students\u2019 attention. What if our students\u2019 attention needs to be cultivated, rather than assumed as the default or forced? Lang (2020) explores this question deeper in his book Distracted: Why your students can\u2019t focus and what you can do about it.<\/p>\n<p>As noted in Donetta\u2019s chapter on <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/design-principles-of-contemplative-pedagogy\/\" target=\"_blank\" rel=\"noopener\">core principles of contemplative pedagogy<\/a>, attention is a fundamental skill for learning. Hart (2004), in Opening the contemplative mind in the classroom, argues that a \u201cstudent\u2019s ability to direct and sustain his or her attention toward a task at hand has a direct impact on success.\u201d (p. 32).<\/p>\n<p>Contemplative practices and pedagogy can foster learning environments that value and nurture mindful, willing attention, inviting students to notice, (re)orient their focus to the place, people, task, or purpose at hand, and stay engaged with what makes learning meaningful to them. Contemplative practices can support effective learning by enhancing the \u201cquality of attention brought to that [learning] task\u201d (Barbezat &amp; Bush, 2014 p. 35). For example, guided mindfulness practices can cultivate concentrated and focused attention because the instructor provides an object of focus and scaffolded steps on how and what to focus on. This scaffolding, typically provided through step-by-step instructions or a script, provide a way for students to train their focus especially when done in a repetitive way.<\/p>\n<p>For more on how contemplative practices and pedagogy can develop an increased capacity for focus and attention, we recommend watching Joseph Siddiqi\u2019s videos: <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/what-is-mindfulness\/\">What is mindfulness?<\/a> and <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/two-approaches-to-mindfulness\/\">Two approaches to mindfulness.<\/a><\/p>\n<\/div>\n<div>\n<p>In addition, there are practices in this resource that can help strengthen focus,\u00a0attention\u00a0and concentration, especially when done repeatedly:<\/p>\n<\/div>\n<div>\n<ul>\n<li data-leveltext=\"\u00b7\" data-font=\"Symbol\" data-listid=\"13\" data-list-defn-props=\"{&quot;335552541&quot;:1,&quot;335559683&quot;:0,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;\u00b7&quot;,&quot;469777815&quot;:&quot;hybridMultilevel&quot;}\" data-aria-posinset=\"1\" data-aria-level=\"1\"><a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/arriving-breathing-focusing-practice\/\" target=\"_blank\" rel=\"noopener\">Arriving\/breathing\/focusing practice<\/a><\/li>\n<li data-leveltext=\"\u00b7\" data-font=\"Symbol\" data-listid=\"13\" data-list-defn-props=\"{&quot;335552541&quot;:1,&quot;335559683&quot;:0,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;\u00b7&quot;,&quot;469777815&quot;:&quot;hybridMultilevel&quot;}\" data-aria-posinset=\"1\" data-aria-level=\"1\"><a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/movement-meditation\/\" target=\"_blank\" rel=\"noopener\">Movement meditation<\/a><\/li>\n<li data-leveltext=\"\u00b7\" data-font=\"Symbol\" data-listid=\"13\" data-list-defn-props=\"{&quot;335552541&quot;:1,&quot;335559683&quot;:0,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Symbol&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;\u00b7&quot;,&quot;469777815&quot;:&quot;hybridMultilevel&quot;}\" data-aria-posinset=\"1\" data-aria-level=\"1\">Breathing exercises:\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/box-breathing\/\" target=\"_blank\" rel=\"noopener\">Box breathing<\/a>,\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/xi-xi-hu-breathing-technique\/\" target=\"_blank\" rel=\"noopener\">Xi-xi Hu breathing technique<\/a>,\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/vagus-nerve-breathing\/\" target=\"_blank\" rel=\"noopener\">Vagus nerve breathing<\/a>.<\/li>\n<\/ul>\n<\/div>\n<div><\/div>\n<div><\/div>\n<div><\/div>\n<div>\n<h2><a id=\"problem-solving\"><\/a>Problem-solving<\/h2>\n<\/div>\n<div>\n<p>Focused attention is a crucial component in preparing students to solve complex problems you may present to your students in class (Barbezat &amp; Bush, 2014, p. 12). At the same time, problem-solving also requires open-mindedness or the ability to listen to and accept new ideas, therefore being able to direct where your attention goes. Psychologists Murray and Byrne (2005) describe this as \u201cthe capacity to hold alternative possibilities along with the ability to switch their attention between them\u201d.<\/p>\n<p>This connects with the learning theory of cognitive development from Piaget (1968), in which students in post-secondary education generally move from seeing one worldview as \u201ctruth\u201d into ultimately harnessing multiple worldviews simultaneously. In other words, they ideally shift away from a \u201cblack and white\u201d view of the world towards adopting various frameworks and worldviews to analyze a problem from multiple angles. We ultimately want our students to leave our courses with a myriad of ways to look at things and know when to draw on the appropriate framework in order to be ready and resilient for an ever-changing world.<\/p>\n<p>&nbsp;<\/p>\n<figure id=\"attachment_993\" aria-describedby=\"caption-attachment-993\" style=\"width: 7952px\" class=\"wp-caption alignnone\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-993\" src=\"http:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-content\/uploads\/sites\/73\/2025\/11\/thisisengineering-X7cls0azgKg-unsplash.jpg\" alt=\"Female space operations engineer inspects rover components\" width=\"7952\" height=\"5304\" \/><figcaption id=\"caption-attachment-993\" class=\"wp-caption-text\">Photo by ThisisEngineering from Unsplash<\/figcaption><\/figure>\n<p>In order to foster this, Barbezat and Bush (2014) say that the student needs to discern when to hold onto an idea, and when to let it go. This is closely linked with the contemplative practice of mindful awareness \u2013 noticing where your attention goes and being more in control of where its directed. Sable\u2019s (2024) mixed methods research showed that contemplative practices such as mindfulness meditation, journal writing, deep listening, reflective inquiry, and dialogue used over a term enabled students to reflect on their thinking processes, become more aware of their mental habits, and engage with multiple perspectives and points of view, strengthening student\u2019s dispositions for critical and reflective thinking.<\/p>\n<p>Additionally, contemplative practices often have cultural or historical backgrounds from all over the globe \u2013 when brought into the classroom appropriately and respectfully with <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/cultural-appreciation-vs-appropriation\/\">cultural humility<\/a>, they can expose students to various epistemologies or ways of thinking than what is typically presented in the course material.<\/p>\n<p>For more about mindful awareness, see Joseph Siddiqi\u2019s talk and practice: <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/noticing-the-movement-of-attention\/\" target=\"_blank\" rel=\"noopener\">Noticing the movement of attention.<\/a><\/p>\n<\/div>\n<div>\n<h2><a id=\"connection\"><\/a>Connection and compassion<\/h2>\n<\/div>\n<div>\n<p>In many of our disciplines, learning cannot happen alone\u2013 it must take place through meaning-making with others in the form of dialogue and collaboration. This is constructivist learning theory, where knowledge is co-constructed and cannot be formed in isolation. If we want our students to leave our courses more ready to listen and work with one another, we must create opportunities for them develop that capacity in a low-stakes environment like the classroom.\u00a0Refer to\u00a0<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/building-community-in-the-classroom\/\" target=\"_blank\" rel=\"noopener\">this chapter on community building<\/a> to read more about why building classroom community is important to support student learning.<\/p>\n<p>In the <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/what-are-contemplative-practices-and-pedagogies\/\" target=\"_blank\" rel=\"noopener\">introduction<\/a> chapter, Donetta talks about how a common trait of contemplative practices is that they can reorient us to \u201cthose we are in relation with and the effect of our actions, and the community we are fostering together\u201d.\u00a0For example, the practices from Sable\u2019s study (2004) were found to enable students to feel more connected and empathetic toward students with whom they disagreed than those with whom they easily agreed at a superficial level.<\/p>\n<p>Furthermore, contemplative practices such as <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/metta-loving-kindness-meditation\/\">loving-kindness meditation<\/a> can increase feelings of social connection and positive response toward strangers (Hutcherson, Seppala, &amp; Gross, 2008). These practices not only deepen social connection and relationships with others but also with ourselves by stimulating self-compassion (Barbezat &amp; Bush, 2014).<\/p>\n<p>&nbsp;<\/p>\n<figure id=\"attachment_994\" aria-describedby=\"caption-attachment-994\" style=\"width: 4477px\" class=\"wp-caption alignnone\"><img loading=\"lazy\" decoding=\"async\" class=\"size-full wp-image-994\" src=\"http:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-content\/uploads\/sites\/73\/2025\/11\/pexels-kindelmedia-7688164.jpg\" alt=\"A group of people seated on a couch and chairs having a friendly discussion\" width=\"4477\" height=\"3358\" \/><figcaption id=\"caption-attachment-994\" class=\"wp-caption-text\">Photo by Kindel Media from Pexels<\/figcaption><\/figure>\n<p>Contemplative practices do not need to be done individually. In fact, when repeated over and over in a group setting, silence or stillness practices like breathing or noticing can become rituals for a class. In this resource, you can explore how <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/building-community-through-expressive-arts-based-practices\/\">collage arts<\/a> and <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/gratitude-practices\/\">gratitude practices<\/a> can deepen a sense of student-student connection and belonging. Additionally, Naj Sumar provides <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/strategies-for-building-community-in-the-classroom\/#:~:text=for%20your%20students.-,Reflection%20activities,-For%20both%20instructors\" target=\"_blank\" rel=\"noopener\">sample reflection exercises<\/a> for students reflect on how their identity shapes their engagement in the\u00a0course, but\u00a0also encourages them to consider how they would connect with their peers in respectful and inclusive dialogue.<\/p>\n<\/div>\n<div>\n<h2><a id=\"deeper-understanding\"><\/a>Deeper understanding<\/h2>\n<\/div>\n<div>\n<p>The above principles of personal meaning, focused attention, problem-solving, and connection with peers can all contribute to students\u2019 deeper understanding of the content. In addition to this, the common traits of \u201callowing silence\u201d and \u201creorienting time\u201d principles core to contemplative pedagogy provide the necessary space for the learning to develop. The slowing down of contemplative pedagogy is often a resistance to the fast-paced world we live in, so creating space for this in the classroom is an invitation for students to revisit material to make the necessary connections and reflections. This reflection is also very common in the experiential learning process developed by Kolb (1984), in which students learn through doing, followed by reflection on that experience.<\/p>\n<p>An example of deeper understanding Barbezat &amp; Bush (2014) share is a practice known as <em><a class=\"glossary-term\" aria-haspopup=\"dialog\" aria-describedby=\"definition\" href=\"#term_174_983\">lectio divina<\/a>, <\/em>which provides an opportunity for students to \u201csink into\u201d the material, a rare opportunity amongst the amount of reading they are often assigned. With this practice, new interpretations can arise from each repeated reading, making it more meaningful and understandable.<\/p>\n<p>Another example presented in the book is the branch of beholding practices (pg. 47). In this particular example, students were presented with a painting and given some time to interpret it through intuition while suspending what they rely on with descriptions of colour, medium, history, culture. With extra time spent focusing on the same artifact, students were able to come up with multiple perspectives and stories in a more nuanced way instead of being given the story at the outset.<\/p>\n<p>In this resource, contributors share many stillness and ritual\/cycle practices that can create this space for reflection:<\/p>\n<\/div>\n<div>\n<ul>\n<li data-leveltext=\"-\" data-font=\"Aptos\" data-listid=\"14\" data-list-defn-props=\"{&quot;335552541&quot;:1,&quot;335559683&quot;:0,&quot;335559684&quot;:-2,&quot;335559685&quot;:720,&quot;335559991&quot;:360,&quot;469769226&quot;:&quot;Aptos&quot;,&quot;469769242&quot;:[8226],&quot;469777803&quot;:&quot;left&quot;,&quot;469777804&quot;:&quot;-&quot;,&quot;469777815&quot;:&quot;hybridMultilevel&quot;}\" data-aria-posinset=\"2\" data-aria-level=\"1\"><a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/aimless-wandering\/\">Aimless wandering<\/a><\/li>\n<li><a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/centering-stillness\/\" target=\"_blank\" rel=\"noopener\">Centering stillness<\/a><\/li>\n<\/ul>\n<\/div>\n<div><\/div>\n<div>\n<h2><a id=\"conclusion\"><\/a>Conclusion<\/h2>\n<\/div>\n<div>\n<p>Contemplative practices and pedagogy can enhance students\u2019 dispositions for focused attention and problem solving, deeper understanding of the course material, increase self-awareness, and strengthen a sense of connection and community (Barbezat &amp; Bush, 2014; Sable 2014) to activate deep learning within our students. While contemplative practices allow students to reflect on both their inner experiences and the course material, and their connections to the outer world they are not intended to replace other effective means of learning. Instead, they offer valuable complements or additions for teaching and learning (p.19).<\/p>\n<p>Although this chapter focused on goals for students\u2019 learning, we want to echo our <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/front-matter\/foreword\/\" target=\"_blank\" rel=\"noopener\">editors in their foreword<\/a> that CP&amp;P is as much about instructors as it is about students. In addition to benefiting students, contemplative practices can also nourish the instructor\u2019s presence and support their ability to explore their own mind (Hart, 2004). As Barbezat and Bush (2014) note, the \u201cteacher\u2019s presence is the heart of teaching\u201d (p. 91). Furthermore, contemplative practices support relational learning by cultivating both intra- and interpersonal skills. Through the shared exploration of contemplative practices in the classroom, the teacher-student dynamic can be strengthened enhancing the quality of the classroom experience (Hart, 2004).<\/p>\n<p>This brings us to conclude with what Barbezat &amp; Bush also end with \u2013 a word of caution. Contemplative practices and pedagogy are not a simple solution for all challenges faces by you and your students in the classroom. They can act as a complement to other effective teaching and learning strategies in your repertoire. Building on the insights from other contributions in this resource by <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/instructor-and-student-testimonials\/#:~:text=Joseph%20Siddiqi\">Joseph<\/a>, <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/the-importance-of-self-reflection-in-the-implementation-of-contemplative-pedagogies\/\">Ridge<\/a>, <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/cultural-appreciation-vs-appropriation\/\">Naj<\/a>, and <a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/culturally-relevant-pedagogy\/\">Clarissa<\/a>, educators should have personal experience and competence with these practices before implementing them in their work with students. Additionally, they should be applied with a keen understanding of your own students and context \u2013 see the following chapter by Ridge on the<a href=\"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/chapter\/the-importance-of-self-reflection-in-the-implementation-of-contemplative-pedagogies\/\"> importance of self-reflection before implementation<\/a> \u2013 and aligned with your pedagogical goals such as your course learning outcomes.<\/p>\n<h1><a id=\"references\"><\/a>References<\/h1>\n<details open=\"open\">\n<summary><b>Click to expand the reference list<\/b><\/summary>\n<div>\n<p>Barbezat, D. P., &amp; Bush, M. (2014). <em>Contemplative practices in higher education: Powerful methods to transform teaching and learning<\/em>. Jossey-Bass. <a href=\"https:\/\/psycnet.apa.org\/record\/2014-06440-000\">https:\/\/psycnet.apa.org\/record\/2014-06440-000<\/a><\/p>\n<p>Byrne, R. M, &amp; Murray, M. (2005). Attention and working memory in insight problem-solving. <em>Proceedings of the Annual Meeting of the Cognitive Science Society<\/em>, 27.<\/p>\n<p>Hart, T. (2004). Opening the contemplative mind in the classroom. <em>Journal of Transformative Education<\/em>, 2(1), 28\u201346. <a href=\"https:\/\/doi.org\/10.1177\/1541344603259311\">https:\/\/doi.org\/10.1177\/1541344603259311<\/a><\/p>\n<p>Hutcherson, C. A., Seppala, E. M., &amp; Gross, J. J. (2008). Loving-kindness meditation increases social connectedness. <em>Emotion, 8<\/em>(5), 720\u2013724.<\/p>\n<p>Lang, J. M. (2020) <em>Distracted: Why students can\u2019t focus and what you can do about it. <\/em>Basic Books.<\/p>\n<p>Piaget, J.(1968). <em>Six psychological studies<\/em>. Anita Tenzer (Trans.). Vintage Books.<\/p>\n<p>Sable, D. (2014). Reason in the service of the heart: The impacts of contemplative practices on critical thinking. <em>Journal of Contemplative Inquiry, 1<\/em>(1), Article 12. <a href=\"https:\/\/digscholarship.unco.edu\/joci\/vol1\/iss1\/12\" target=\"_new\">https:\/\/digscholarship.unco.edu\/joci\/vol1\/iss1\/12<\/a><\/p>\n<p>Sousa, D.A. (2011). <em>How the brain learns <\/em>(4th ed.). Corwin Press.<\/p>\n<\/div>\n<\/details>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<div class=\"glossary\"><span class=\"screen-reader-text\" id=\"definition\">definition<\/span><template id=\"term_174_983\"><div class=\"glossary__definition\" role=\"dialog\" data-id=\"term_174_983\"><div tabindex=\"-1\"><p>an ancient Christian practice of meditative, prayerful scripture reading with four steps: lectio (reading), meditatio (meditation), oratio (prayer), and contemplatio (contemplation)<\/p>\n<\/div><button><span aria-hidden=\"true\">&times;<\/span><span class=\"screen-reader-text\">Close definition<\/span><\/button><\/div><\/template><\/div>","protected":false},"author":79,"menu_order":2,"template":"","meta":{"pb_show_title":"on","pb_short_title":"","pb_subtitle":"","pb_authors":[],"pb_section_license":""},"chapter-type":[],"contributor":[],"license":[],"class_list":["post-174","chapter","type-chapter","status-publish","hentry"],"part":79,"_links":{"self":[{"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/pressbooks\/v2\/chapters\/174","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/pressbooks\/v2\/chapters"}],"about":[{"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/wp\/v2\/types\/chapter"}],"author":[{"embeddable":true,"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/wp\/v2\/users\/79"}],"version-history":[{"count":29,"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/pressbooks\/v2\/chapters\/174\/revisions"}],"predecessor-version":[{"id":1007,"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/pressbooks\/v2\/chapters\/174\/revisions\/1007"}],"part":[{"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/pressbooks\/v2\/parts\/79"}],"metadata":[{"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/pressbooks\/v2\/chapters\/174\/metadata\/"}],"wp:attachment":[{"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/wp\/v2\/media?parent=174"}],"wp:term":[{"taxonomy":"chapter-type","embeddable":true,"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/pressbooks\/v2\/chapter-type?post=174"},{"taxonomy":"contributor","embeddable":true,"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/wp\/v2\/contributor?post=174"},{"taxonomy":"license","embeddable":true,"href":"https:\/\/opentextbooks.concordia.ca\/contemplative-pedagogy\/wp-json\/wp\/v2\/license?post=174"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}