Please Shut Up: Your Guided Meditations Are Doing Harm

BL00 - Shut Up

By Mo Edjlali, Founder and CEO, Mindful Leader; Author, Open MBSR

A Crisis Across Mindfulness Education

"The teacher must vanish. The teaching must remain."

Every day, mindfulness teachers across the world are unknowingly sabotaging their students' progress. With the best of intentions, they're creating dependency instead of independence, replacing genuine skill-building with emotional comfort, and turning what should be empowering practice into guided entertainment. The very guidance meant to help students develop their own capacity is instead teaching them they can't trust their natural awareness, that access to mindfulness must come through their teacher.

What makes this particularly troubling is that these problems exist even within MBSR (Mindfulness-Based Stress Reduction), the most researched, academically respected, and widely implemented mindfulness program in the world. If the field's gold standard suffers from fundamental gaps in teacher training around guidance principles, what does this say about the rest of mindfulness education?

These fundamental flaws appear everywhere: the absence of clear teaching principles, the lack of guidance standards, no measurement of actual outcomes, stealthy reliance on Buddhist teachings and institutional authority, and the focus on teacher "embodiment" over student independence. 

The Tale of Two Teachers

Listen to these two approaches to teaching breath awareness, both from certified mindfulness instructors with MBSR training:

Teacher A:

"Bringing attention to the breath. Noticing where it's felt most clearly. When the mind wanders, returning to the breath."

Teacher B:

"And now, if it feels right for you, you might want to gently bring your attention to the breath... perhaps noticing where you feel it most clearly in your body... maybe at the nostrils, or the chest, or the belly... and there's no right or wrong place... just wherever feels most natural for you right now... and if your mind wanders, which it will, and that's perfectly natural and okay... you might just gently, with kindness and curiosity, guide your attention back to this miracle of breathing that's happening all by itself..."

Both teachers completed MBSR teacher training—the field's most rigorous and evidence-based program. Both are certified to teach mindfulness practices. Yet their students will have completely different experiences and outcomes—a pattern that reveals how even the highest standards in mindfulness education fail to establish clear guidance principles.

Which teacher is more effective?

To answer that, we need to know:

  • What are the guiding principles for mindfulness teachers?
  • What are the desired outcomes for students?

The problem? Even MBSR teacher training—along with most other mindfulness teacher training programs—defines neither guiding principles nor clear program outcomes around effective guidance. Without explicit goals, we can't evaluate methods. We're operating blind.

The Wild West of Mindfulness Guidance

If the field's gold standard lacks guidance criteria, what hope do other programs have? This absence represents a crisis in mindfulness education, where teacher training programs across the board emphasize vague concepts like "embodiment" and "holding space" while offering no concrete criteria for effective instruction.

The result across all mindfulness disciplines? Teaching quality varies wildly based on individual teacher personality, training background, and personal preferences. Some teachers guide minimally, building student independence from the start. Others create elaborate guided journeys that last entire practice periods, inadvertently fostering dependency.

Both approaches exist under the same program banners—whether MBSR, workplace mindfulness programs, or school-based mindfulness initiatives—regardless of whether one builds capacity while the other may cause harm. When even MBSR-trained teachers vary so dramatically in their approach, this inconsistency undermines the credibility of mindfulness education as a whole.

What Good Guidance Actually Does

Since most mindfulness programs fail to define clear teaching principles, let's establish what effective guidance should accomplish. Assuming the goal is teaching sustainable mindfulness practice, and the guiding principle is fostering student empowerment and autonomy, effective guidance demonstrates these characteristics:

Keys to Effective Guidance:

  1. Clear, consistent instruction
    Identical core guidance delivered consistently, allowing students to internalize the technique rather than depend on teacher creativity.
  2. Progressive silence
    Decreasing verbal guidance over time as students develop independent skills—a progression rarely tracked in mindfulness teacher training.
  3. Emotionally neutral language
    Instruction focuses on technique development, not experience management or outcome manipulation.
  4. Self-reliance training
    Explicit preparation for eventual practice without guidance, with concrete steps toward independence.

These teachers understand their fundamental job: building student capacity for autonomous practice. Their guidance serves one purpose—teaching people to practice without needing them.

The Performance Trap

Many mindfulness teachers have fallen into what we call "performance guidance"—elaborate, personality-driven instruction that prioritizes teacher expression over student development:

  • Tentative, ambiguous language that undermines technique mastery
  • Emotional overlays that prioritize experience over skill building
  • Teacher-centered elaboration that makes the instructor indispensable
  • Constant reassurance that weakens student resilience and self-trust

This approach gives students the feeling of practice while denying them the skill of it—a betrayal of mindfulness education's fundamental promise.

What's needed isn't just better training, but an entirely different approach to teacher-student relationships—one that systematically builds independence rather than inadvertently creating dependency.

How Teachers Learn to Guide (Or Don't)

Many mindfulness teacher training programs provide almost no instruction on guidance technique. Instead, they emphasize something far more problematic: the teacher as conduit.

Across mindfulness disciplines, teachers learn by:

"Embodying" the teachings
Rather than learning to deliver clear instruction, teachers are taught that their personal presence is the teaching. This transforms skill instruction into spiritual transmission, creating guru dynamics disguised as egalitarian facilitation.

Managing "transference"
Teachers learn to recognize when students project authority onto them—but instead of dismantling these projections to build student independence, they're taught to "hold them skillfully," maintaining their central role.

Becoming the conduit
The emphasis on teacher embodiment creates a belief that students access awareness through the teacher's presence rather than through their own inherent capacity.

The Fundamental Contradiction

This creates a fundamental contradiction plaguing mindfulness education: teachers are trained to be gurus while pretending not to be gurus. They call students "participants" absolving themselves of teaching responsibility through false humility. They're taught that their embodiment matters more than student independence, that their presence enables student access to awareness, and that their role is to transmit rather than teach.

The result? Teachers who unconsciously resist making themselves unnecessary because their entire training emphasized how necessary they are.

What we need instead is training that recognizes the teacher's primary job: to become unnecessary. True teaching success should be measured not by how well students can practice with guidance, but by how confidently they can practice without it.

The Dependency Factory

Without clear principles, many mindfulness programs have become factories for practice dependency. Students learn to need:

  • The teacher's voice to feel grounded
  • Constant encouragement to feel safe
  • Elaborate imagery to feel engaged
  • A teacher's presence to access their own natural awareness

After weeks or months of training, these students are no closer to independent practice. They've been trained to listen—not to observe. Their teacher's voice becomes the only path they know to their own awareness.

The Unsustainable Model

This dependency model creates unsustainable mindfulness education:

  • Teachers become bottlenecks rather than capacity builders
  • Students remain consumers rather than practitioners
  • The transformative potential of authentic mindfulness practice is replaced by guided entertainment

The solution requires a complete reversal: instead of training students to depend on guidance, we must train them toward independence. This means explicit progression from guided instruction to silent practice, with clear milestones for developing autonomous skills.

The Systemic Problem

This isn't about individual teaching styles—it's about educational systems with no way to distinguish effective from ineffective guidance. Across mindfulness education, we see:

  • No measurement of student independence: Programs don't track whether graduates can practice without recordings, apps, or teacher presence.
  • No guidance evaluation criteria: Teacher assessments focus on presence and embodiment rather than student skill development and autonomy building.
  • No progression standards: There's no expectation that guidance should decrease as student capacity increases—the hallmark of effective education in any field.
  • No accountability for outcomes: Teachers aren't held responsible for whether students develop independent practice capacity.
  • No feedback loops: The absence of clear outcomes means programs can't improve their teacher training based on student results.

These systemic failures reflect a deeper problem: the absence of explicit principles governing what constitutes effective mindfulness education. Without clear standards, every teacher becomes their own authority, and quality becomes a matter of luck rather than design.

The Harm Being Done Right Now

This isn't just ineffective teaching—it's actively harmful:

To Students: Creates psychological dependency, replaces skill-building with emotional co-regulation, leaves them incapable of practicing in silence, provides false accomplishment while denying real capacity.

To the Practice: Converts mindfulness training into guided entertainment, transforms independence-building into dependency creation, undermines the revolutionary potential of genuine self-reliance and inner authority.

To Our Profession: Destroys credibility through poor outcomes, creates unsustainable teacher-dependent models, betrays our ethical obligation to build student capacity rather than student dependence.

To Society: Wastes the tremendous opportunity that mindfulness practices represent for developing human resilience, wisdom, and autonomy in an increasingly complex world.

The Missing Foundation

The guidance problems plaguing MBSR and mindfulness education generally reflect a deeper issue: the absence of explicit principles governing teaching decisions. When there are no standards for effective guidance, every teacher becomes their own authority, creating approaches based on personal comfort rather than student outcomes.

This isn't pedagogical freedom—it's educational abandonment. Students deserve consistent, effective instruction based on clear principles and measurable outcomes, not whatever approach their particular teacher happens to prefer.

What's needed is a complete framework that establishes:

  • Clear outcomes that prioritize student independence
  • Explicit teaching principles that build autonomy
  • Progressive training models that reduce dependency over time
  • Accountability mechanisms that measure real-world practice capacity
  • Transparent governance that serves students rather than institutions

Why MBSR Must Lead

As the most researched, widely implemented, and academically respected mindfulness program, MBSR bears special responsibility. When MBSR teacher training lacks clear guidance principles, this failure legitimizes similar gaps throughout mindfulness education. Conversely, if MBSR established rigorous standards for effective guidance—standards that prioritize student independence over teacher performance—it could catalyze improvements across the entire field.

The mindfulness education ecosystem looks to MBSR for leadership. The program's current approach to teacher training either validates or challenges practices throughout the field. By accepting vague concepts like "embodiment" instead of demanding concrete guidance criteria, MBSR implicitly endorses similar approaches in meditation teacher training, corporate mindfulness programs, and educational mindfulness initiatives.

But MBSR's influence also represents an opportunity. If the field's most established program were to evolve—embracing transparency, establishing clear principles, and prioritizing student empowerment—it could transform mindfulness education across all disciplines.

The Path Forward: A Framework for Change

The issues outlined here aren't inevitable features of mindfulness education—they're design flaws that can be corrected. What's needed is a comprehensive approach that addresses each systemic failure while preserving what makes mindfulness practices transformative.

This new framework would need to:

Establish Clear Principles: Replace vague concepts like "embodiment" with explicit standards that prioritize student independence and autonomous practice development.

Create Progressive Training: Build systematic progression from guided instruction to silent practice, with clear milestones for developing self-reliance.

Ensure Transparency: Make all teaching methods, principles, and outcomes explicit and publicly available, ending the era of invisible standards and hidden authorities.

Distribute Power: Move away from guru-student dynamics toward collaborative learning models that recognize wisdom as accessible to all.

Ground in Evidence: Base teaching methods on research and direct outcomes rather than tradition or personal preference.

Foster Innovation: Create mechanisms for continuous improvement based on student results and community feedback.

Maintain Accessibility: Ensure that high-quality mindfulness education isn't limited by economic, cultural, or geographical barriers.

Such a framework wouldn't replace MBSR—it would fulfill MBSR's original promise by addressing the limitations that have emerged as the program scaled globally. It would preserve the practices that research has validated while creating the institutional structures needed for mindfulness education to truly serve human flourishing.

The Choice Before Us

Every over-guided meditation robs a student of confidence in their own awareness. Every flowery description teaches them their natural experience isn't enough. Every "gently" and "with kindness" teaches judgment disguised as compassion. Every session of constant talking trains them that silence is dangerous. We are systematically destroying the very capacity we claim to cultivate.

This crisis extends far beyond MBSR to encompass the entire mindfulness education enterprise. Our students—whether in hospitals, schools, corporations, or community centers—deserve teachers who build independence, not just provide comfort. They deserve guidance that serves their development.

The question facing all of us in mindfulness education is: Do we have the self-awareness to see our mistakes and the courage to own them? Can we shift from guidance that creates dependency to guidance that builds independence? Can we establish clear standards that prioritize student autonomy over teacher performance?

Or will we keep robbing students of the very capacity they came to develop, hiding behind noble intentions while perpetuating systems that serve our needs rather than theirs?

The choice is ours. The stakes couldn't be higher. And the time for change is now.

What's your experience with dependency in practice or teaching, where do you disagree with our analysis, and what would concrete change look like in your context?

The crisis in mindfulness education runs deeper than guidance techniques—it reflects fundamental problems with how we approach mindfulness in the modern world. The issues raised here represent just one dimension of a comprehensive challenge that includes Buddhist entanglement in secular programs, oligarchic control structures, and the impact of one dimensional thinking. "Open MBSR: Reimagining the Future of Mindfulness" presents a revolutionary framework that addresses not just these teaching problems, but the entire ecosystem that perpetuates them. This isn't another slight modification of existing approaches—it's a fundamental transformation designed to unleash mindfulness's full potential for individual and collective flourishing.


This is part of our Wackfulness Series: a thoughtful critique of the mindfulness field.

19 comments

Sharon Shanthi Behl
 

The title shocked me into reading the article! Thank you, you have well articulated the ways the teaching of this powerful practice can derail us from the goals of self awareness  and mastery. Much of what you outlined is applicable to yoga teachers as well.

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Mo Edjlali
 

Thanks Sharon! Glad the title did its job 😉 and totally agree, this applies to yoga too. Any practice meant to build inner capacity risks turning into performance if we’re not careful. Appreciate you reading and reflecting.

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Peter M Fellows
 

Love the questioning! Are we creating a dependency upon external authority for the student? 

Or are we creating self-reliance? 

And does self-reliance preclude the vital role of community in fostering mental health? 

When we think we have an answer, that is when questioning is most needed!🙏❤️

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Mo Edjlali
 

Yes Peter! These are exactly the kinds of questions that keep the practice honest. Open MBSR embraces this dialectic, self-reliance and community, autonomy within connection, structure and flexibility. Holding both is the path. And while questioning is vital, so is clarity—this isn't about rejecting answers, but about testing them, refining them, and staying grounded in what actually supports growth.

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Connie Corson
 

Very very good article.  I realize that in my teaching settings I have been unconsciously encouraging dependency.  Not sure how to unstick this but I will be working on it.  Thanks a lot!!

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Mo Edjlali
 

Thank you, Connie. Your honesty and open-mindedness mean a lot. It’s easy to tell others to be self-aware, but so much harder to turn that lens on ourselves. Let’s keep exploring this together—please share what you discover along the way!

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Carol Williams
 

Well said! I 100% agree with the problem statement, the overall premise, the analysis, and the conclusion of this article. In my view, instructors' voices need to convey instruction, not wishy-washy "invitations" to engage in a suggested awareness or action (or not). Instruction and pedagogy have become avoidant of any potential for offending or "directing" students, or causing any psychological/emotional discomfort in a sort of twisted conflating of "discomfort" with harm. A consequence of this has been to reduce the instructor, and their expertise to servitude, to  feed students' comfort rather than their growth and acquisition of skills. Instructors, and by extension instruction as a field, need to stop being apologetic for being INSTRUCTIONAL. We as a global human species cannot afford to keep failing future generations by serving their comforts rather than their needs. 

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Mo Edjlali
 

Yes Carol! So powerfully said. I deeply resonate with your point about the erosion of instructional clarity. We’ve confused discomfort with harm, and in doing so, at times traded growth for comfort. It’s not unkind to teach with precision, it can actually be a profound form of care.

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Suzy Forrest
 

Reading this article,  I found myself reflecting on the richness and complexity of teaching mindfulness, especially within the MBSR/ MBCT framework. It raised some important questions for me: How do we preserve the integrity of a structured curriculum while remaining responsive to the unique group we’re working with? Is it possible to define clear guidance principles without oversimplifying the subtle, relational aspects of teaching?

These 8 week programs  are not a static curriculum, they are  a living, relational process. Each session brings together a particular group of individuals, and something dynamic unfolds. Teachers are called to be both grounded in the framework and attuned to what is present in the room. The question, then, may not be whether we need clearer rules, but how we navigate the balance between structure and adaptation with skill and care.

Authenticity in how a teacher delivers is essential. This is, in fact, one of the key dimensions evaluated in the MBI-TAC. As in coaching, a teacher can only take participants as deep as they have gone themselves. The program is a living being. Each session brings together a unique group of people engaging in a deep process of change. The session unfolds moment by moment, and this requires presence and responsiveness. It’s not possible to apply strict rules when adaptation to the group’s needs is also a foundational requirement.

That said, there is a clear and robust framework in place. MBSR teachers go through a thorough and demanding training process. The curriculum lays out (in the MBSR maybe it could be clearer, allowing less interpretation and establishing a clearer path)  what each guidance should convey, how each practice builds upon the previous weeks, and how guidance supports specific intentions (again maybe this could be stated in a clearer way) . Of course, issues arise when teachers haven’t refreshed their training or are no longer in supervision. Without ongoing development, it becomes easier to miss critical shifts in understanding,  the importance of trauma-sensitive mindfulness for example, and to fall into habits that may no longer serve. But this is a matter of professional upkeep, not an absence of principles. Before trauma sensitive mindfulness we would deliver the sitting with difficulty and often notice that people did not have the skills to deal with that and got overwhelmed...

Where guidance does become more fragile is in environments where there is no established framework, such as the workplace. There are many times I am invited to begin or end a meeting without a clear agenda or context, and in those cases, it is extremely difficult to determine what is actually needed. Even in those settings, we still uphold ethical standards and trauma sensitivity, but when working with a sporadic audience, we aren’t building the same kind of developmental arc that allows guidance to serve lasting transformation. Without a framework, guidance can become disconnected from a broader purpose, and could be perceived as entertainment or relaxation as opposed to skills to navigate life. 

Within the 8-week structure of MBSR, instructors are in fact well aware that guidance should gradually contain more silence, creating space for personal exploration and choice points. But we also read the room carefully, and the amount of guidance is continually balanced with the support participants may need in that moment. It's not linear or formulaic. It’s a complex developmental arc involving a huge range of experiences, and our role is to be both grounded and flexible as we hold that space.

Embodiment, too, is often misunderstood. For me, embodiment means being fully present, living the practice, holding the space, and reading the room in real time, as opposed to reading from a script. The absence of a script does not mean free flow or improvisation. It means the teaching arises from deep personal integration of the material. There is still structure, still a framework, and a clear journey within the practice. This is not about performance; it is about presence.

While we’ve seen the guru model emerge in many settings, especially where people are suffering and seeking something (or someone) to relieve that suffering, this is not a signature of MBSR, nor even of mindfulness teaching per se. It’s a human phenomenon. The more desperate people are, the more prone they are to projection and idealization. And yes, if a teacher is not well-prepared or grounded, the guru dynamic can become appealing. It offers validation and esteem, which many may be unconsciously seeking. Why assume mindfulness teachers are immune to self-esteem issues? This again points to the need for self-development and ongoing ethical reflection.

The MBSR training provides a solid framework, but within that, we are expected to develop our own language, to adapt to different cultural contexts, to find resonance with specific populations. That flexibility does not mean we can do whatever we think is best in the moment. And this is where the real concern may lie, as stated above, in the mindfulness field as a whole, not in MBSR itself, but in adaptations that distance themselves from the integrity of the original model. Many mindfulness-based interventions have been created by individuals or organizations who claim inspiration from MBSR or MBCT, but whose programs are not research-based and lack pedagogical coherence. This has always been a challenge: how to adapt without losing the essence.

It’s also important to remember that MBSR is, by definition, an 8-week program. There simply isn’t time for people to become dependent on guidance.  If there is a problem, it may be more about what instructors offer after the program ends. And this, again, is a delicate place of balance. Should we simply end the program and deny continuity to those who genuinely need ongoing support? Or should we walk alongside them a bit further, helping them continue integrating the practice into their lives?

Here we arrive at the crux of the issue. There is no clearly established framework for what happens after the 8 weeks. There is little guidance on how to accompany students forward in a way that fosters independence rather than creating reliance. And this is where a lack of awareness or skill may emerge, beyond the program. Still, this speaks to something larger than the MBSR curriculum. It is a question of self-development, of ethical maturity, of the standards we hold as professionals. And this challenge is not unique to mindfulness, it is shared across most, if not all, helping professions.


I am deeply grateful for the opportunity to be part of a community where critical thinking is welcomed, and where bringing light to challenging or often overlooked issues is understood as a way to strengthen our field rather than fragment it. These reflections help us refine our practice, revisit assumptions, and engage more deeply with our training, our ethics, our blind spots, and the places still asking for growth.

On a personal note, I think often about what embodiment truly means. Once, during an online class, I experienced a sudden power failure and had to lead the group from my phone, later transitioning back to my computer. It was in that moment that I felt embodiment most clearly: not as a performance, but as a steady capacity to hold the space, to guide people back to themselves, and to let them experience how even one deep breath can open the door to new choices. A participant later told me I was a skillful teacher. I shared that the class itself shapes the program, that we all learn from each other, and that every session is also a learning opportunity for me. I'm not delivering knowledge, I am facilitating a collective process of discovery. And isn’t that the essence of it all? Are we ever fully equipped, or are we simply travelers on a lifelong journey of learning, deepening, and returning?

Thank you, Mo, for always encouraging us to think more deeply, to speak openly, and to hold space for complexity, even when what we express is not “the” truth, but simply one facet of a larger, evolving conversation.


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Mo Edjlali
 

Suzy, I appreciate your thoughtful reflection and your role in our community. That said, I want to be clear about where I see issues—these aren’t just philosophical differences, they’re structural problems we need to address:

  • “Living process” ≠ lack of structure: Flexibility is not a substitute for clarity. Every serious discipline balances form and responsiveness—why not mindfulness?
  • Embodiment isn’t pedagogy: Presence matters, but without shared principles and measurable outcomes, it risks becoming mystified and teacher-centered.
  • Lack of guidance standards: The MBSR framework doesn’t define what effective guidance looks like, how it should progress, or how it builds student independence.
  • Dependency forms quickly: 8 weeks is more than enough time to create reliance, especially when silence is avoided and guidance becomes a crutch.
  • MBSR isn’t immune: The problem isn’t just with adaptations. When the gold standard lacks clarity, it sets the tone for the whole field.

I respect the care you bring to teaching, and your thorough response and I believe we can hold nuance and demand clearer standards.  

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Brian F. Shiers LMFT
 

I applaud the aims of this ambitious and bold article; I, myself, have held similar observations and questions about teachers with whom I’ve practiced, and as a mindfulness teacher for UCLA MARC (now UCLA Mindful) for over 13 years, I’ve questioned my own choices in didactics, meditation guidance, and communication choices and wondered about their efficacy. My own training in my root teaching was always given by teachers who primarily used silence. I’ve noticed many modern teachers using flowery, emotionally evocative language, almost giving Dharma talks as guidance, which has many pitfalls as outlined in this article. 

At the same time, there are some powerful aspects to consider here if the mindfulness movement is to survive and evolve, namely considering very seriously the experiences that a beginner has in introductory programs. People struggle sitting with themselves in silence. It’s often unbearable. My own training was hard going. As a martial artist, I welcomed the inner chaos because of what I imagined was the potential outcome (I was partially correct) and because of the inspiring, embodied presence (yes, it matters but is only part of the teaching) of my instructors. I had serious grit. Most of the people I’ve taught over the years have not had that grit. 

I think what the author calls out is important, but perhaps strikes a too strident tone and a too extreme point of view without fully acknowledging the need for a gentle entry into contemplative practice. A both/and approach seems to me to be a better way to consider the needs of both creating positive experiences for beginners, and achieve the esteemed goal of technical skills and student autonomy. We could start with verbal scaffolding that is refined to avoid personality and poor efficacy pitfalls, then gradually remove guidance so the student can, indeed, spend 99% of the practice in silence, knowing what and why and how they are practicing; and being able to skillfully report on their experiences and observations. 

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Mo Edjlali
 

Thanks for this thoughtful reflection—and for naming what many of us have seen: the drift into flowery, personality-driven guidance that dilutes the practice. I appreciate your long view as someone who’s been doing this work for over a decade. People struggle with silence. That’s real. But instead of training them to face it, we’ve normalized over-guidance as if it’s pedagogy. “Gentle entry” has become permanent hand-holding. If we’re going to scaffold, great—then let’s define the scaffolding. Let’s agree on what guidance is for, how it should progress, and how we build autonomy. Right now, we don’t. A true both/and requires structure. Without it, “gentle” becomes enabling, and “presence” becomes performance. 

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Judith
 

I appreciate many of the articles, but this one by Edjlali strikes me as judgemental, and worse, mean-spirted.  There are many reasons for varying language, and much research about that in psychology and communications.  

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Mo Edjlali
 

I hear you Judith and appreciate that you are a regular reader.  I get that the tone may have rubbed some people the wrong way. That’s intentional. This article challenges a culture of overly flowery, performative, and emotionally padded guidance in mindfulness. So yes, the tone is blunt. It’s meant to break through the haze of politeness that’s kept real critique off the table for too long. 

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Melissa Ellen Penn
 

Finally Truth!  Thank you for the well written article.  I agree 100%.  

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Mo Edjlali
 

Oh Melissa thanks for sharing that!  And if you liked this, you will love what we are doing with Open MBSR!  

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Jessica Magnus
 

Love the article, Mo! The title encouraged me to drop everything and read it immediately upon receiving the email. 

I'm curious, though, because there is no mention of the MBI:TAC as the overarching framework being used (at least in Europe) for training and certifying any MBSR/MBCT/derivative teachers. My MBSR & MBCT teacher training has included very explicit and detailed guidance and evaluation in the best practices for guiding meditations corresponding directly to addressing many of the issues you discuss... I was explicitly told to avoid, for example, spiritual language, flowery descriptors, vague terms, too much guidance, and was explicitly trained and evaluated on the training of independent meditators by adding pauses of increasing length in correspondence with the experience of the meditator so as to "wean" them off of needing guidance as soon as possible. https://mbitac.bangor.ac.uk/documents/MBITACFullPAGESFINAL6.7.21.pdf This instrument and teacher-training guidance was published in 2008 at Oxford and I had assumed (having received all my teacher-training in Europe) has become the "gold standard" in MBSR/MBCT teacher training. BAMBA via their registry and expectations for being placed on their registry has further established an ongoing credentialing/continued education for MBI teachers to (hopefully) encourage the maintenance of these best practices. 

Do these guidelines and expectations not exist in today's MBI teacher-training outside of Europe? Or, do you argue that they do not go far enough to educate competent MBI teachers? That could certainly be a possibility. As far as I can tell, there is no real accountability for teachers in ensuring that their participants are competent and independent meditators once they "graduate" the MBI, which you pointed out is a serious problem! This would be an excellent addition to teacher training. I also wonder the extent to which the requirement/expectations for teachers to attend annual retreats and gain CE credits is enough to ensure maintenance of the trained skills? There doesn't seem to be any consistent effort worldwide to truly conduct ongoing evaluations of the teachers' guidance or updating of the teachers' skills. I think it continues to be a likelihood that once they are graduated, the MBI instructor "goes rogue", which does affect the viability and validity of our MBI programs. 

I am in complete agreement with you that poor teacher performance in all MBIs that have spun off the original MBSR framework affects the viability and validity of our programs and our profession. As a researcher, it is crucial that an intervention being studied is the same regardless of when it is administered and by whom. Moreover, the availability of other MBIs of varying consistency/quality as well as the widespread/rampant/myriad meditations with incredibly variable quality as well as highly variable operational definitions of mindfulness further threatens the quality of our research findings. The commercialization and proliferation of "meditation" apps has saturated the market and resulted in a big step backwards for the receptivity of the everyday western-world consumers' to the relevance and value of mindfulness in their lives. Efforts to distance MBSR, for example, from Buddhism and other spiritual emphases have lost significant ground due to the proliferation of "mindfulness" teachers who add their own "spiritual flair" to meditations which ultimately ties mindfulness more strongly rather than less strongly (as Kabat-Zinn intended) to Eastern religions. 

Thank you for your hard work in improving the quality and reputation of MBSR. My perception has been that Mindful Leader is truly known for its integrity in this regard! :-) 

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Pablo del Real
 

Thanks for the teaching assessment criteria. Very helpful. : )

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Mo Edjlali
 

An exchange on LinkedIn about the article that I thought was important to share- great question from Andrea Niles, PhD  >>

Any scientific evidence that mindfulness practice that doesn’t encourage dependence leads to better outcomes than practice that does?

My response: 
There is no scientific evidence that dependence-based mindfulness instruction leads to better outcomes. None. And yet it remains the dominant model. Meanwhile, autonomy-supportive approaches are consistently validated in fields like education, psychotherapy, and behavior change, showing deeper learning, better retention, and more lasting transformation. Mindfulness research has yet to directly test dependence vs. independence, but the broader evidence — and the lived experience of serious practitioners - point in one direction: depth comes from silence, not spoon-fed guidance.

The burden of proof lies with those defending dependency. And until that proof exists, clinging to outdated models isn’t just unscientific — it’s irresponsible. If we care about outcomes, it’s time to study not just what mindfulness does, but how it's taught.

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