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The Tombstone Test

The Tombstone Test - living with confidence in True Self

The Tombstone Test can help you to live with confidence in your True Self. Your True Self is the person you would be if you were always living up to your best aspirations for yourself. It probably goes without saying that if you are living fully in your True Self, that you have a good sense of self-identity. True Self is who you would be if you could ‘get out of your own way.’ A life in True Self is a life with a sense of purpose and meaning.

Note that if you are living a life of purpose and meaning in a mindful way, you are living a life whose meaning you chose for yourself. Nobody else can assign your life meaning. Each person must choose their own reasons for living. Sometimes emotional aggression comes from allowing others to create our life purpose for us instead of doing it ourselves. Living in True Self in this case is taking back responsibility for our own destiny.

Confidence in True Self means having a good sense of self-identity. Confidence also means having the courage to avoid acts of emotional aggression. One way to do this is to realize that nobody else can ever tell us who we are or what we should be unless we give them that power, and there is no need to ever give anyone else that power.

Confidence and the Tombstone Test

I’m a history buff, so I can often be found looking at old buildings or roaming around in cemeteries. One day I was out in a particularly old cemetery doing some genealogical research when I started noticing the epitaphs. They all had something in common: There weren’t any that said, “Here lies Joe Smith. He had a two-story, five-bedroom house and a luxury car.”

Most of the tombstones I read there in the cemetery talked about how much the departed was loved and how much he or she would be missed. As I sat there reading all those tombstones full of kind words about the departed, I devised the Tombstone Test. The premise behind the Tombstone Test is to imagine yourself lying in your deathbed, looking back on your life. If you were doing that now, could you say you were truly happy with the way you lived?

The Tombstone Test will help you to clarify what your life means to you. When you are able to figure out your purpose in life you will be able to live confidently. You will be able to live a life of meaning from your True Self.

Imagine that you are lying on your deathbed, looking back on your life. What would you like to have written on your tombstone? What sort of legacy would you like to leave behind for your loved ones? The answers to these questions help you to determine your life’s meaning and purpose. When you have a purpose for your life, you are using the power of intention to live more fully in True Self as the person you were meant to be.

If you were on your deathbed looking back on your life, what would you like the overall theme of your life to be? What was your life’s meaning and purpose?

Think about some of the things that in the past have stressed you out and led you to act in emotionally aggressive ways. Now imagine that you are viewing these things from the perspective of someone who is looking back on their life. How important are those things from such a viewpoint? What could you change about the way you respond to such circumstances so that you could live a life of purpose in the future?

If your friends and family were going to give a eulogy at your funeral, what would you like them to say about you and the meaning of your life?

Imagine you could write out, in two or three paragraphs, your reason for being born and your purpose for living. What would you say in those paragraphs?

Think about your answers to these questions. Did the Tombstone Test give you the confidence to live more fully in your True Self?

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Memories: Making the Pieces Fit

memories

There are many types of memory. Let’s talk about two of them: Implicit Memory and Narrative Memory. Implicit memories are memories about specific events. What did you have for breakfast this morning? What outfit did you wear yesterday? Which people did you talk to today? The answers to these questions are implicit memories.

Narrative memories are memories that try to make sense of our various experiences on a day-to-day basis. Narrative memories integrate our implicit memories into a coherent whole. While implicit memories are the ‘what,’ narrative memories are the ‘why.’ Suppose I don’t usually eat eggs for breakfast, but today I decided to have scrambled eggs. The memory of having scrambled eggs is an implicit memory that answers the question, “What did I have for breakfast?” Further suppose that I was having breakfast with a friend who knew my eating habits, and my friend commented that I don’t usually eat eggs. If I search my own mind for a reason why I chose eggs for breakfast on this particular day, the reason I come up with will be the ‘why’ of narrative memory.

Our lives are made up of implicit memories of our daily events. In order to make sense of our lives, we link these events together in a narrative that gives our lives meaning. These stories that we create about our life experiences are our narrative memories. We all write our own autobiographies every day of our lives. This process of autobiography writing is our narrative memory fitting the pieces of our implicit memories together like a jigsaw puzzle.

Integrating Memories

For most of us, most of the time, our stories make sense and everything runs smoothly. But sometimes we get a bunch of implicit memories that we just can’t seem to fit into our own narratives. It’s as if, while working this jigsaw puzzle, we somehow grabbed a handful of pieces from another box. When this happens, we have to ‘change the picture’ of our life stories to incorporate these new puzzle pieces. This process of fitting the new pieces into the puzzle is called integration.

If we are able to successfully integrate all of these implicit memories, then there’s no problem. If we have difficulty making some of the pieces fit, it usually means that we’d have to change our worldview and re-write our own narrative in order to fit those pieces into the puzzle. This can be a frustrating experience. Sometimes that frustration manifests in emotional aggression.

Living a life of consistency means finding a way to make all of the pieces fit without getting frustrated or without having to act out in emotionally aggressive ways. By learning to integrate our True Selves into the story of our lives, we fit all of our implicit memories into a new narrative memory that creates this new paradigm. When all of these pieces have fit together, we are living at the core of our True Selves.

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Mindful Walking

mindful walking the coyote walk

Mindful Walking utilizes mindfulness and ecopsychology as emotional regulation skills. This is especially true if you are able to do this exercise outdoors. Mindful walking may be used to de-fuse potential emotional aggression. If you feel that one of your triggers has been activated, and you can take a break, go outside and do a little mindful walking!

The goal of a mindful walking exercise is to increase self-awareness by focusing on the sensations your body experiences while walking. Your brain takes in about 2 billion bytes of information per second. Of all this information being taken in, you are usually only conscious of about 4000 bytes of this information. This Mindful Walking exercise helps you to learn to become more consciously aware by learning to focus on only one thing at a time. By being present in the moment, we learn to let go of worries about the past, and anxieties about the future.

It is preferable to do this exercise outdoors if possible, but if necessary you may also do the exercise indoors. You may wish to make a recording of it for your mp3 player so that you may take it with you while you walk, or you can watch the video below to get a good idea of the process. the video below is for the Coyote Walk Meditation, a type of mindful walking that we use in our Ecospirituality Program.

Mindful Walking Instructions

Read over the instructions below, then try it on your own:

  • Start by standing with your feet about shoulder width apart, with your weight evenly distributed. Your hands should hang loosely and freely by your side. Gaze at the ground about five or six feet in front of you. Don’t focus your eyes on anything…just allow your eyes to relax.
  • Center yourself before beginning to walk by taking a few deep breaths before beginning to walk. Don’t begin to walk until your attention and intention are focused on the moment. Shift from Doing Mode to Being Mode.
  • When you are ready, slowly lift your right leg in preparation for taking the first step.
  • As you step, focus on feeling every muscle in your leg. Note what each muscle is doing as you move. Don’t hurry the step. Just allow yourself to experience all the sensations that your leg is giving to you. Step forward until your right foot makes contact with the ground. Notice how your foot makes contact with the surface.
  • Did your heel touch first, or was it your toes?
  • Did you feel the pressure of contact first with the inside edge of your foot, or with the outside edge?
  • Now as you begin to bring your left foot forward for another step, notice how the weight changes on your right foot. Is it changing from heel to toe, or the other way around? Where do your feet feel the pressure? Can you feel the pressure move across your right foot as you make the next step?
  • Now as you bring your left foot forward to make contact with the ground, repeat the procedure. Note how the pressure and weight change over your left foot and leg as you prepare to make another step with your right foot.
  • Continue on, walking in the same manner, paying attention only to the way your body moves as you continue to walk. Focus only on the sensations your body continues to give you.
  • At times you may find yourself becoming distracted. If you notice a fragrance on the breeze, or if an animal crosses your path, or if you hear a bird singing, your mind may wander from the sensations of walking. If this happens, simply stop walking until your attention returns to you.
  • Sometimes the distractions are not in the environment, but in your mind. If thoughts and feelings take your mind off of the walking, then once again, stop walking until your mind returns to focusing only on the walking.
  • Remember that the goal of this exercise is to practice paying attention to only one thing at a time, and one thing only. If you feel tempted to begin thinking about the past or the future, stop walking until your thoughts and feelings return only to the sensations of the walking.
  • As you continue to practice Mindful Walking as part of your daily routine, your mind will become more calm and relaxed. Mindful walking is something that you can practice at any time during the day whenever you need a quick break from doing.
  • As you continue to practice focusing on only one thing at a time, you we gain more control over your own thoughts and feelings. You will become less prone to periods of overwhelming emotions and thoughts. You will also learn to experience the joy and the happiness within you.
  • Continue your walk, directing your attention only to the sensations of your walking. As you come to an end to this mindful walking meditation, slowly take your last step, and come to a stop, resting comfortably where you stand.
  • End the meditation by taking a few deep breaths and expanding your awareness to the environment around you. You may wish to do a mindful meditation during your mindful walking exercise as well.

Use the Mindful Walking meditation whenever you have the opportunity to take a quick break; especially if you find yourself experiencing anxiety or depression. Strong emotions can lead to emotional aggression, and you can de-fuse such ruminating cycles by shifting from Doing Mode into Being Mode. Mindful Walking helps you to do this by taking energy out of the thinking cycle and shifting it into the sensing cycle.

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Mindfulness and Control

mindfulness and control

“He who angers you conquers you.”

-Elizabeth Kenny

Mindful Ecotherapy relies on the 7Cs of family resilience. These resilience factors help you to better weather the storms that come with life.

The second ‘C’ of the 7Cs of family resilience is “control.”

If someone has the ability to anger you, then that person just controlled you.

If you allow others to ‘make’ you feel angry, you have relinquished control over your own emotional well-being.

Similarly, anger is often the result of failed attempts to control others. By analyzing our beliefs about control, we learn to manage our moods so that control is no longer an issue.

Once there was a sculptor who was famous for his carvings of animals. Of all the animals he carved, his elephants were the most lifelike and inspiring. One day an art student came to him and asked him the secret to creating such beautiful elephants.

“The answer,” he said, “Is simple. You just get a block of marble and chip away anything that doesn’t look like an elephant.”

When difficulties arise in a relationship, it’s usually because we’ve set out to carve an elephant, but we suddenly find ourselves carving a bear or a donkey or some other animal instead. When this happens, we’ve gotten caught up in the details of living, and we have lost sight of our original goal, the elephant.

Go over your list of standard arguments with your partner, and decide for yourselves which ones will lead to a happier relationship, and which ones involve side issues (i.e., arguments that are not ‘carving the elephant.’) You may disagree with your partner over which ones are which, and that’s okay too.

Maybe your version of the elephant is slightly different from your partner’s version. Just remember that by sharing your vision of a happier relationship with your partner, you can both come to agreement on what sort of elephant you would like to carve together.

The first step is agreeing that you will focus only on those actions that lead to the end result you both want. Once you’ve agreed on that end result, you can both begin to ‘chip away’ anything that doesn’t look like the relationship you both want to share.

Remember to keep it focused on solutions. You can talk about the problem all day if you wish, but that doesn’t do anything to actually solve the problem.

If your intention is to have a happy, healthy relationship, then anything that doesn’t promote that is irrelevant. It’s just marble to be carved away. If you find yourself constantly discussing problems, and never reaching resolution, ask yourself, “What is my intention?” or perhaps, “Is this the elephant I’m trying to carve, or is it just excess marble?”

If both you and your partner have the same intention, then the rest is just details. You’re working towards a common goal, and all that remains is to resolve how you both approach the common goal.

If, on the other hand, you both have different intentions, then you both have different goals. This is the source of a lot of friction in relationships.

Always remember that you can only control your own intentions, and not your partner’s. Use your mindful communication skills to find common ground and to avoid the temptation to try to control others.

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Internal Validation vs. External Validation

Internal vs. external validation emotional aggression

`“If it’s never our fault, we can’t take responsibility for it. If we can’t take responsibility for it, we’ll always be its victim.”`

-Richard Bach, author

Internal Validation is the art of validating ourselves. We all like to be validated. It’s why we have relationships in the first place. We enter relationships so that others can support us emotionally. This can become a problem if we come to expect that others are responsible for validating us. Emotional aggression happens when we try to force others to validate us.

While others can choose to validate us by acting in emotionally supportive ways, we can also choose to validate ourselves. If others are validating us, then that validation is external because it is coming from someone besides ourselves. If, however, we are able to meet our own emotional needs, we are internally validated. It’s nice to have both, but there may be times when others cannot satisfy our emotional needs. In those times, it helps to be able to meet those needs ourselves.

The only healthy way to be emotionally validated by others is when others are willingly granting us such validation and support. If we attempt to force such support from others, we are acting from emotional aggression.

If we engage in fault-finding in an attempt to seek validation, we are projecting blame. Projecting blame is emotional aggression, because we are abdicating responsibility for our own emotional validation by attempting to blame, shame, or guilt others into emotionally supporting us against their will.

If you’ve ever been on the receiving end of a guilt-trip, you know that it is not a pleasant experience. If you’ve ever been the victim of a guilt-trip, ask yourself, “Is trying to make me feel guilty more likely or less likely to make me emotionally validate you?”

Now turn that around and put the shoe on the other foot. If you’re projecting blame onto your partner by trying to shame them or guilt them into doing what you want, do you think that such behavior is more likely or less likely to get the results you want?

If others are not meeting your emotional needs, and you are seeking external validation by behaving in emotionally aggressive ways in an attempt to get them to submit to your desires, do you really think you’re going to get the results you want? If the other person was doing it to you, would you be willing to respond in the way that they wanted?

Internal Validation is Loving Yourself

One way to avoid the tendency to engage in emotional aggression is to learn the art of internal validation. To be internally validated is to accept responsibility for your own emotional needs. The way to do this is to learn to love yourself.

Sometimes we get caught up in the idea that loving ourselves is somehow selfish or egotistical. But think about that for a moment. If you don’t love yourself, is it really fair of you to expect anybody else to love you? Not only that, but if you don’t love yourself, and you’re in a relationship with someone who loves you, eventually you might find yourself thinking along these lines, either consciously or unconsciously:

“I don’t really love myself, yet this person loves me. If I don’t love myself, yet this person says they love me, then there must be something wrong with him/her! How could a ‘normal’ person love someone like me, when I can’t even love me?”

If you don’t really love yourself, then you can’t really expect others how to love you in the way you’d like to be loved.

To learn to love yourself, first ask yourself, “Who am I, really?” Be as honest as possible when answering this question. In future weeks there will be an exercise to recognize some self-defeating beliefs and replace them with self-affirming beliefs.

For now, think about ways you can learn to love yourself and be happy in your own skin. It might help to talk these things over with your partner or with a friend or family member. A good way to start is to find out what others like about you.

If you feel uncomfortable asking others what they like about you, you could get the ball rolling by making a list of things you like about others, and sharing it with them. I’m willing to bet that they’d be likely to return the favor.

The more you are willing to do so, the more you’ll be able to self-validate as well.

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Don’t Lose Your Marbles!

bag of marbles exercise don't lose your marble

A fun way to practice mindfulness is the “Don’t Lose Your Marbles” exercise.
The purpose of this exercise is to become aware of how many times throughout the day we have negative thoughts about ourselves and our families. As we become aware of that pattern of negative thoughts, we can replace them with positive, more compassionate thoughts. Those positive thoughts lead to more positive expectations of ourselves and our families.

Don’t Lose Your Marbles Exercise

Here’s how it works:

  • Go to the toy store and buy a bag of marbles.
  • Put the marbles in your pocket or purse so that you have them with you all day.
  • Every time you catch yourself having a negative thought, take a marble out of the bag and put it in your pocket or purse, or just set it aside somewhere where it won’t get lost.
  • Every time you catch yourself having a positive thought, put a marble back into the bag.
  • At the end of the day, if your bag is empty, you’ve ‘lost all your marbles.’
  • To get the marbles back into the bag, you have to say one positive thing about yourself or your family for each marble you return to the bag. Don’t go to bed at night until all the marbles are back in the bag!
    The marbles are a physical representation of our inner thought processes. Use this exercise to help change negative self-talk habits by giving yourself a physical reminder of how often during the day you have negative thoughts.
  • Over time you can change your thought habits. The first step is recognizing that they’re there. This exercise will help you make that connection.
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Emotional Regulation

Emotional Regulation

Successful mood management comes from successful emotional regulation. Emotional regulation means recognizing patterns of emotional aggression and stopping the cycle of emotional aggression before it starts. This means becoming aware of and attuned to your own cycles of emotions.

Before you can become attuned to your own cycles of emotional behavior, you must first be able to identify your emotions.

Society often teaches us that there are acceptable emotions to display in public, and unacceptable emotions to display in public. Those emotions that we feel safe displaying are our secondary emotions. In situations where people tend to become emotionally aggressive, there are underlying emotions driving these secondary emotions.

These underlying emotions, called primary emotions, are emotions that we do not feel safe displaying or discussing in public. If we suppress these primary emotions for long enough, it is possible that we may eventually forget what these emotions are and what they feel like. When this happens, the first step to emotional regulation is to identify these lost emotions.

By using the mindful skills of observing and describing, you can distract yourself from drowning in unpleasant emotions by simply identifying the emotions and describing their characteristics to yourself. As you step outside of the stream of feeling by distracting yourself with the process of observing and describing, it may help to name these emotions to yourself.

For example, if you’re feeling angry, repeat to yourself, “That’s anger.” As you begin to ponder this emotional state, trace it back to its origin. Are there any primary emotions driving the anger? Could it be that you are angry because you fear losing someone or something? Are you angry because of a fear of being inadequate in some area of your life? Are you angry because you are frustrated at a personal failure? The feeling behind the secondary emotion is the primary emotion.

Ruminating Cycles and Emotional Regulation

As you use your skills of observing and describing, you will not only be distracting yourself from fully experiencing the negative aspects of the mood. You will also be exploring the primary roots of the secondary emotion being experienced. As you observe and describe your emotional states to yourself, you become more emotionally aware of their origins. The more aware you are about the origins of those emotions, the more you are able to choose which emotions to give your full attention, and which emotions to let go.

A ruminating cycle is a cycle of thought or emotion. There are positive ruminating cycles and negative ruminating cycles. Such cycles consist of the self-talk we engage in as we go about our daily business.

Let’s look at a couple of scenarios involving ruminating cycles. These cycles are from Joe and Jim. Joe’s negative ruminating cycle might look like this:

“My wife just frowned at me. I wonder what she’s upset about?”
“What have I done wrong this time?”
“Can’t I ever do anything right?”
“Why is it so hard to please her?”
“Maybe I should just divorce her and get it over with. She’s never happy.”
“I’ll show her! I’ll give her the silent treatment!”

Jim’s positive ruminating cycle might look like this:

“My wife just frowned. I wonder if she’s upset?”
“Maybe she’s just having a bad day.”
“I wonder if there’s anything I can do to help?”
“I’m happy that she trusts me enough to share her innermost feelings with me!”

Joe’s negative ruminating cycle assumes that his wife’s frown was personal in that Joe believes that his wife was frowning at him. Jim, on the other hand, simply noted that his wife had frowned, without assuming that the frown was directed at him personally. Joe also assumed that his wife’s frown was indicative of a pervasive problem: That Joe cannot ever do anything to please his wife. Jim, on the other hand, recognized that this was just one incident, and not a pervasive problem. His response to his wife’s frown was, “Maybe she’s just having a bad day.”

Finally, Joe’s ruminating cycle assumes a permanent problem: That Joe can’t “ever do anything right,” while Jim doesn’t see it as a permanent problem. He’s even willing to try to change the situation by wondering if there is anything he can do to help his wife.

Try this: The next time you find yourself in a ruminating cycle, whether it is a positive cycle or a negative cycle, begin talking out loud. Verbalize your thought and feeling patterns by observing and describing them. Look for any permanent, personal or pervasive patterns of thinking and feeling.

Be on the lookout for all-or-nothing thinking. You can usually identify such patterns of thought by looking for words like always and never. The good news about thoughts like, “Things have always been this way,” and “Things are never going to change,” is that you only need one example to disprove them. If Joe has ever done a single thing to please his wife, then he cannot say, “I can never do anything to please her.”

If Joe can find just one example of where things have gone well, then he can’t say, “I always do the wrong thing.” He might do the wrong thing 99,999 times, but if there’s even one case in which he did the right thing, then he is not justified in saying, “I always do the wrong thing.”

If Joe can think of a single time when he was able to do the right thing, then it means that it is possible to do the right thing. If it is possible to do the right thing once, it is possible to do the right thing again. All that remains is figuring out what made it possible, and repeating the conditions that made it possible.

The key point to remember about ruminating cycles is that they are self-reinforcing. Emotions like to hang around once they’ve shown up. Research has shown that once a ruminating cycle of emotional aggression gets started, we tend to act, think, and feel in ways that perpetuate the cycle. We’re conditioned to believe that when we have strong emotions, we must immediately act upon them.

Mindfulness-Based Ecotherapy teaches us that we do not have to act on those emotions, and we don’t have to dwell on them. We can simply observe and describe those emotions without feeling the need to react or respond.

It may help to remember that there is no such thing as a ‘good’ or ‘bad’ feeling. What may be considered ‘good’ or ‘bad’ is the behavior that comes after the feeling. So the problem is in the behavior, not the feeling itself. One of the behaviors that can be labeled as ‘good’ or ‘bad,’ or ‘positive’ or ‘negative,’ is the ruminating cycle itself.

It works in this way: You have a negative feeling (anger, hostility, sadness, etc.). You then activate a ruminating cycle by continuing to dwell on the feeling. As you continue to dwell on the feeling, the negative emotion feeds off of the ruminating cycle and the emotion causes you to become more and more emotionally aroused, until you act out with emotional aggression.

You can change this behavior in this way: When you note a negative emotion, simply observe it and describe it, while recognizing that you do not have to dwell on it. The feeling itself is not ‘good’ or ‘bad.’ It simply is. You can decide not to give it power over you by disengaging from the ruminating cycle. In doing so, you don’t feed the negative emotion, and it eventually subsides.

When you have mastered this, you will be well on the way to managing your moods.

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Being Effective

Mindfulness is the art of being effective. This simply means doing more of what works and less of what doesn’t work.

As you continue to hone your ability to focus only on one thing at a time, this skill can be extended to problem-solving. When you become mindfully aware of a problem with the idea of solving it, you have focused your intention on the solution rather than on the problem. You can talk about a problem all day, but in the end, talking about a problem does nothing to help solve it. Only by focusing your intention on solutions will the problem get solved.

In Mindfulness we speak of the power of intention. This means that we choose every act deliberately and purposefully, focusing our awareness on each task with intention. When using the power of intention, we never wander about aimlessly, driven by the winds of whim and fortune. Every act is deliberate. Every act is intentional. This is the power of intention.

Once there was a sculptor who was famous for his carvings of animals. Of all the animals he carved, his elephants were the most lifelike and inspiring. One day an art student came to him and asked him the secret to creating such beautiful elephants.

“The answer,” the artist replied, “Is simple. You just get a block of marble and chip away anything that doesn’t look like an elephant.”

When difficulties arise in life, it’s usually because we’ve set out to carve an elephant, but we suddenly find ourselves carving a bear or a donkey or some other animal instead. When this happens, we’ve gotten caught up in the details of living, and we have lost sight of our original goal, the elephant.

You may talk about the problem for as long you wish, but simply talking about the problem doesn’t do anything to actually solve the problem. If your intention is to have a happy, healthy life and happy, healthy relationships, then anything that doesn’t promote these ideals is irrelevant. It’s just marble to be carved away. If you find yourself constantly discussing problems, and never reaching resolution, ask yourself, “What is my intention?” or perhaps, “Is this the elephant I’m trying to carve, or is it just excess marble?”

Mindfulness-Based Cognitive Therapy (MBCT) was developed by Segal, Williams and Teasdale (2002) as a method of treating clinical depression and for preventing relapse. There are eight sessions in the usual MBCT intervention:

  1. Automatic pilot and mindfulness
  2. Dealing with barriers and pleasant events
  3. Mindfulness of the breath
  4. Staying present
  5. Allowing and letting be
  6. Thoughts are not facts
  7. How can I best take care of myself?
  8. Using what has been learned to deal with future moods

In the first session, students are taught how to switch from “automatic pilot mode” or habitual mode, to intentional mode. Intentional mode involves moving from a ruminative mode to a mindful mode. Rumination in this sense refers to the tendency to engage in automatic patterns of thought, feeling and experience that lead to a recurrence of depressive symptoms.

These automatic patterns are driven by memory; i.e., they are learned responses to certain stimuli. By harnessing the power of intention, the practitioner of MBCT moves from this automatic ruminative state to an intentional, purposeful mindful state. Intentionality involves metacognition (thinking about thinking). By becoming a conscious observer of these automatic states, the student learns that these automatic thought processes are simply thoughts. They are not destiny, nor or they identity. My acting intentionally to step outside of oneself and simply observe and describe these automatic thoughts and feelings, practitioners learn that they have control over these internal states.

By using the power of intention to move from Thinking Mode to Sensing Mode, the student learns to view unwanted or difficult thoughts and feelings as passing mental events, and not as permanent characteristics. If the student can intentionally “ride out the wave” of depression or anxiety, then he/she will learn that “this too shall pass.”


Williams JM, Russell I, Russell D. Mindfulness-based cognitive therapy: further issues in current evidence and future research. J Consult Clin Psychol. 2008 Jun;76(3):524-9. doi: 10.1037/0022-006X.76.3.524. PMID: 18540746; PMCID: PMC2834575.

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What is Mindfulness?

Mindfulness for Therapists


“Mindfulness is the energy of being aware and awake to the present moment. It is the continuous practice of touching life deeply in every moment of daily life. To be mindful is to be truly alive and present with those around you and with what you are doing. We bring our body and mind into harmony while we wash the dishes, drive the car or take our morning cup of tea.”

–Thich Nhat Hanh, Zen Buddhist Monk and Founder of the An Quang Buddhist Institute

Think about the things that have caused you anxiety, stress or depression in the past. Now ask yourself, “Was it the things themselves that caused the anxiety, stress and depression, or was it what I believed about those things?”

Can you think of anything that you’ve ever been worried about, that wasn’t a product of your thoughts and feelings? Isn’t it true, in fact, that the worries come from the thoughts and feelings themselves, and not from the situations in which you find yourself?

If it is true that anxiety and depression are rooted in our thoughts, then we should be able to change our thoughts and eliminate, or at least minimize, anxiety and depression. Mindfulness is a way to change our thoughts. If you can change your thoughts, you can change your world.

The last two decades have seen an explosion in interest in the utility of Mindfulness for treating mental disorders. Consequently, there has been an interest in devising a clinical definition for the term ‘Mindfulness.’
Kabat-Zinn (2003) refers to Mindfulness as “paying attention on purpose, in the present moment, and non-judgmentally to the unfolding of experience moment by moment.”

Segal et al., (2004) describe Mindfulness as a state of being “fully present and attentive to the content of moment-by-moment experience.”

According to Baer (2003), “In general, while the specific focus of mindfulness may vary, individuals are instructed to be aware of thoughts but to be removed from the content of these thoughts.”

In short, mindfulness is a state of awareness in which we can choose to participate in the thought stream, or to simply observe it.

When we are able to be fully in the present, without worries, stress, or anxiety about the past or the future, we are being mindful. This doesn’t mean that we ignore or deny our thoughts or feelings. Instead, it just means that for now, in the present moment, we are consciously choosing how to respond to those thoughts and feelings.


REFERENCES

Baer, R. A. (2003). Mindfulness training as a clinical intervention: A conceptual and empirical review. Clinical Psychology: Science and Practice, 10, 125-143.

Davidson, R.J., Kabat-Zinn, J., Schmacher, J., Rosenkranz, M., Muller, D., Santorelli, S.F., Urbanowski, F., Harringtron, A., Bonus, K., Sheridan , J.F., Alterations in brain and immune function produced by mindfulness meditation. Psychosomatic Medicine, 65: 564-570, 2003.

Segal, Z. V., Teasdale, J. D., & Williams, J. M. G. (2004). Mindfulness-based cognitive therapy: Theoretical rationale and empirical status. In S. G. Hayes, V. Follette, & M. Linehan (Eds.), Expanding the cognitive behavioral tradition. New York: Guilford Press.

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Mindfulness-Based Ecotherapy Workbook 2nd Edition

workbook
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This is the second edition of the Mindfulness-Based Ecotherapy WorkbookThe original workbook was published in 2015, and the sciences of mindfulness and ecotherapy have advanced a great deal since that time. This second edition was updated to reflect this new research. This edition, like its predecessor, was written to accompany the 12-week Mindfulness-Based Ecotherapy workshop series. Some of the exercises in this new edition have changed based on participant feedback regarding what is more helpful in facilitating nature experiences.

This new version of the handbook introduces the 12 skills of Mindfulness-Based Ecotherapy (MBE) and introduces one of these skills at each of the 12 sessions in the program. Although this book is designed to accompany the 12-week Mindfulness-Based Ecotherapy workshop series, it may also be completed on your own at home. The experiential nature of the work allows anyone with access to outdoor spaces the opportunity to complete the series. If you are interested in participating in a workshop series near you, you can visit the Mindful Ecotherapy Center’s website at www.mindfulecotherapy.org. The website contains a directory of Mindfulness-Based Ecotherapists worldwide

The second edition of the Mindfulness-Based Ecotherapy Workbook represents a significant evolution in the integration of mindfulness, nature-based practices, and therapeutic skill development. The original workbook, first published in 2015, emerged at a time when mindfulness-based interventions and ecotherapy were gaining momentum but had not yet fully matured as research-informed practices. In the years since, the sciences of mindfulness, trauma treatment, somatic awareness, and nature-based mental health interventions have advanced substantially. This revised workbook reflects those developments while staying grounded in experiential, accessible practice.

The Mindfulness-Based Ecotherapy Workbook is designed to accompany the 12-week Mindfulness-Based Ecotherapy (MBE) workshop series. However, one of its strengths is its flexibility. While it functions seamlessly within a structured group setting, it can also be completed independently by individuals who wish to engage in the practices on their own. The experiential nature of the workbook allows participants to move beyond theory and into direct engagement with the natural world, using outdoor spaces as co-facilitators in the therapeutic process.

What’s New in the Second Edition

One of the most important updates in this second edition is the explicit introduction of the 12 core skills of Mindfulness-Based Ecotherapy. Each skill is presented in sequence, with one skill explored in depth during each of the 12 sessions of the program. This structure provides clarity, coherence, and a clear developmental arc, allowing participants to gradually build capacity rather than feeling overwhelmed.

Several exercises have been revised or replaced based on participant feedback from previous workshop cohorts. This feedback-driven approach ensures that the workbook prioritizes practices that genuinely support embodied awareness, emotional regulation, and meaningful connection with nature. Rather than offering abstract reflection prompts, the workbook emphasizes lived experience, sensory engagement, and mindful presence in outdoor environments.

The updated content also reflects newer research in areas such as:

  • Trauma-informed mindfulness
  • Nervous system regulation
  • Embodied and somatic awareness
  • The psychological benefits of green and blue spaces
  • Nature-based interventions for anxiety, depression, and stress

An Experiential Approach to Learning

Unlike many traditional self-help books, this workbook is intentionally experiential rather than purely instructional. The practices are designed to be done, not just read about. Participants are encouraged to spend time outdoors, observe natural processes, notice bodily sensations, and reflect on how these experiences intersect with thoughts, emotions, and values.

This approach aligns with the foundational philosophy of Mindfulness-Based Ecotherapy, which views nature not as a backdrop, but as an active participant in healing. Anyone with access to outdoor spaces—whether a forest, park, backyard, or urban green area—can meaningfully engage with the workbook. The practices are adaptable, making the material accessible across diverse environments and life circumstances.

For Groups and Individuals Alike

While the workbook was created to support the 12-week MBE workshop series, it is equally valuable for individual use. Therapists may integrate the workbook into their clinical work, while individuals may use it as a structured self-guided program. The pacing encourages reflection without pressure, reinforcing the principle that growth unfolds over time and through repeated, mindful engagement.

For those interested in participating in a facilitated workshop, the Mindful Ecotherapy Center maintains a global directory of Mindfulness-Based Ecotherapy programs. This directory, available at www.mindfulecotherapy.org, connects individuals with trained providers offering workshops and groups worldwide.

A Living Resource for Ongoing Practice

The second edition of the Mindfulness-Based Ecotherapy Workbook is not meant to be completed once and shelved. Instead, it serves as a living resource that participants can return to as their relationship with mindfulness, nature, and self-awareness deepens. By grounding therapeutic skills in direct experience with the natural world, the workbook offers a sustainable and compassionate pathway toward psychological resilience and ecological connection.


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