The Fisherman and His Son is a parable that illustrates how to be mindfully intentional. It’s been said that the definition of insanity is “Doing the same thing in the same way and expecting different results.” In other words, if what you’re doing isn’t working, doing more of the same isn’t likely to work either. It may be time to do something different.
Mindfulness is a way to do something different.
When we commit to change, it sometimes feels strange at first. If you think about it, this only makes sense because if it didn’t feel weird, you’d probably already be doing it. Sometimes you have to think outside the box to get the change you want. This parable illustrates the concept of being open to trying something new, even if it feels strange at first.
The Fisherman and His Son: A Mindful Parable
A fisherman and his son were at sea, going about the daily tasks of catching enough fish to make their living. It was a beautiful spring day, and they were both enjoying the ocean. They were having a particularly good day. They had caught many fish, and they were ready to turn for home and make their way back to the shore when the fisherman noticed a tiny leak at the bow of the boat. The boat was slowly filling up with water. While the leak wasn’t a big one, they both realized that the boat would be full of water before they could row back to shore.
The father and son began to panic as they thought of the prospect of losing not only their boat, but the fine catch they had made that day. In his panic, the father suddenly seized upon an idea. He grabbed the oar and punched a hole in the side of the boat.
The son thought his fisherman father had gone mad. “What are you doing?” the son shouted.
The father replied, “I’m punching a hole in the bottom of the boat so the water can flow out!”
They both watched in horror as more water rushed into the boat the father had made. Seeing that his idea had not succeeded, but had only made things worse, the father began to furiously punch even more holes in the bottom of the boat.
The son, upon seeing this, yelled at his father, “Will you please stop it? Can’t you see you are only making things worse?”
But the fisherman said, “No, my idea will work! I just didn’t have enough holes in the boat! If I keep punching holes in the boat, the water will eventually flow out!”
The son watched helplessly as the father, in a frenzy, continued to batter more holes into the hull of the boat. Finally, the boat overflowed, sinking to the bottom of the sea and taking the catch of the day with it. The father and son had to swim to shore.
Upon arriving at the shore, totally exhausted, they both realized that they had not only lost a fine catch, but they had also lost their means of making a living. With the boat gone, they could no longer be fishermen. With great sadness, they turned to make their way home, wondering about what they’d do to survive in the future.
To think about…
What solutions to problems have you been trying that only make the problem worse? How could you make it better instead? If what you’re doing isn’t working, could it be time to try something different?
Share Your Thoughts About The Fisherman and His Son!
What do you think? Share your thoughts in the comments below!
One of the concepts we frequently talk about in Mindfulness-Based Ecotherapy is emotional aggression.
Emotional aggression and gaslighting usually go hand-in-hand. Gaslighting is used to perpetuate a perpetrator’s emotional aggression.
What is Emotional Aggression?
Emotional aggression is the aggressive use of our own emotional states in an attempt to manipulate or control others, or in an attempt to make others responsible for our moods.
If I hold others responsible for my emotional state, I am being emotionally aggressive. Likewise, if I attempt to control the emotional state of others against their will, I am being emotionally aggressive. The Emotional Aggression Questionnaire allows you to assess whether you are prone to acting in emotionally aggressive ways. Some statements emotionally aggressive people might make include:
“I won’t be happy until you do _ for me.” “It’s your fault that I feel this way.” “You made me feel …” “You just need to stop feeling this way.” “We’d get along just fine if you’d do things my way.” “You have no right to be angry at me.”
People who are being emotionally aggressive usually rely on gaslighting to manipulate others with their emotions.
What is Gaslighting?
People who have been gaslit often feel anxious or depressed. Victims of gaslighting can develop mental health problems, including substance abuse issues and even thoughts of suicide. For this reason, it is important to recognize what emotional aggression is and to be familiar with its dynamics when working with patients and clients.
Some of the signs of gaslighting include:
Doubting that your feelings and your reality are accurate or valid
Feeling that you’re just being too sensitive
Believing that you have no right to feel the way you do
Questioning your own judgment and choices
Questioning your own perceptions
Being afraid to speak up because it might cause conflict with someone who is being emotionally aggressive
Emotional cutoffs – shutting down in conversations about emotions because you don’t feel heard or valued
Feeling vulnerable and insecure
Feeling you’re always “walking on eggshells” when dealing with a person who is being emotionally aggressive
Feeling isolated and powerless
Doubting your own sense of self-worth and instead believing what an emotionally aggressive person is telling you about yourself
Being disappointed in yourself and who you have become – this is especially true if you fear disappointing an emotionally aggressive person
Feeling confused most of the time when talking to an emotionally aggressive person
You’re always “waiting for the other shoe to drop,” expecting something bad to happen all the time
You feel like you are never good enough, and you’re always apologizing
You second-guess yourself and find it hard to make decisions
You assume others are disappointed in you and never seem to be able to give yourself the benefit of the doubt
You wonder what’s wrong with you
You eventually give up on making your own choices and instead leave the decision-making to the emotionally aggressive person
If you recognize any of these signs, you may be dealing with an emotionally aggressive person who uses intimidation, manipulation, criticism, guilt, or emotional pressure to control conversations and relationships. Over time, this behavior can leave you feeling anxious, emotionally drained, confused, or constantly “walking on eggshells” around them.
Emotional Aggression and Gaslighting
Emotional aggression is not always loud or obvious. Sometimes it appears through sarcasm, passive-aggressive comments, silent treatment, blame-shifting, or repeated attempts to make you doubt your own feelings and perceptions. Learning to identify these patterns is an important step toward protecting your emotional well-being and strengthening healthy boundaries.
At the Mindful Ecotherapy Center, we believe mindfulness, self-awareness, and supportive relationships can help you reconnect with your inner sense of safety and confidence. Next time, we’ll explore some of the most common statements emotionally aggressive people use and discuss healthy, grounded ways you can respond to them.
Radical acceptance means that you learn to accept yourself and others without judgment. It is a skill that can be learned in an afternoon, yet take a lifetime to master, especially in Western cultures where we are conditioned to strive for certain ideals of perfection. We are told by the media that if we don’t drive the right car, wear the right clothes, eat the right foods, vote for the right political candidate and wear the right perfume, we will not be accepted by others. This conditioning must be overcome in order to achieve radical acceptance.
The first step in radical acceptance is to meditate on the assumptions we have created for ourselves.
Examples of these might be, “I’m not handsome enough,” or, “I’m not smart enough,” or, “Nobody likes me.” Radical acceptance recognizes such thoughts and feelings without making value judgments about them, and without trying to deny or affirm them. For example, the thought, “Nobody likes me,” is not true, but the goal of radical acceptance is to simply note the fact that this thought is present in the observer’s psyche, and not to make a truth value judgment about the contents of the statement. It can be accepted as a thought process while not having to be incorporated into the observer’s sense of identity.
From this perspective, we are less concerned about whether or not the thought or feeling is true as we are about whether or not it is helpful. Is it effective to have these thoughts or feelings? If not, can I let them go?
Case Study: Juliet Juliet has had a series of relationships. Every time one of these relationships ends, she goes into a downward spiral of emotional self-abuse, telling herself that she’s not good enough to have a relationship, asking herself why she’s such a “loser,” and panicking at the thought of being alone yet again. This panic causes her to leap right into yet another relationship and repeat the same mistakes over and over again. Implicit in all these thought and feeling cycles is the theme, “What’s wrong with me?”
By learning to radically accept herself just as she is, Juliet could come to realize that “This is the way I deal with emotions.” Eventually she may even be able to accept herself with unconditional love, and see this quirk as just a thing she does, and not as a character flaw. When caught in these cycles, Juliet could ask herself, “Is it true that there is something wrong with me? Is it helpful or effective to think that there is something wrong with me?”
Additionally, Juliet could learn that thoughts and feelings are not facts. They’re just things the brain has sometimes been conditioned to do in response to certain situations.
The irony is that by learning to accept these thoughts and feelings as a part of herself, it may lead to the realization that there is nothing wrong with her. Even if she never comes to that realization, she will be able to accept it as just a thing she does from time to time. It is perfectly natural to wonder “Is there something wrong with me;” however, such a question is just a thought, and not a fact.
Radical acceptance is the ability to see clearly the thoughts and feelings that are going on within us, as they occur, and to be able to accept them with love and openness. It also means coming to realize that thoughts and feelings are not facts.
When Juliet began to practice mindful meditation, she came to understand that the panic produced by losing a relationship was caused by her desire to find the “perfect” man for her. By finding this idealized individual, she hoped to prove her own self-worth. In her mind, if she could find the perfect man, he would help her to become the perfect woman. As Juliet came to recognize that her idea of perfection was just an arbitrary standard she had imposed on herself, she was able to accept and even love herself, even with all of her perceived “flaws.” This diminished need to be “perfect” allowed her to actually move towards loving herself just as she was. This renewed self-confidence allowed her to enter into a relationship that later led to a happy and successful marriage.
Juliet credited the success of her relationship on the fact that, “I learned to be responsible for my own happiness and well-being. In my previous relationships, I had put the responsibility for my happiness on my partner(s), and this impossible situation eventually drove them away. Once I learned to accept responsibility for my own happiness, I found someone with whom to share that happiness.”
Radical acceptance is about minimizing avoidance as much as possible. By meeting life head-on instead of trying to avoid certain aspects of it (such as unpleasant thoughts and emotions), we are able to live life more fully. According to Hoffman & Asmundson (2008), “Patients are encouraged to embrace unwanted thoughts and feelings – such as anxiety, pain, and guilt – as an alternative to experiential avoidance. The goal is to end the struggle with unwanted thoughts and feelings without attempting to change or eliminate them.”
Baer, R. A. (2003). Mindfulness training as a clinical intervention: A conceptual and empirical review. Clinical Psychology: Science and Practice, 10(2), 125–143. Introduction to Special Issue 183
Cordon, S. L., Brown, K. W., & Gibson, P. R. (2009). The role of mindfulness-based stress reduction in perceived stress: Preliminary evidence for the moderating role of attachment style. Journal of Cognitive Psychotherapy: An International Quarterly, 23(3), 258–269.
Dimeff, L., & Linehan, M.M. (2001). Dialectical Behavior Therapy in a Nutshell. The California Psychologist, 34, 10-13.
Hofmann, S. G., & Asmundson, G. J. G. (2008). Acceptance and mindfulness-based therapy: New wave or old hat? Clinical Psychology Review, 28(1), 1–16. https://doi.org/10.1016/j.cpr.2007.09.003
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:
Automatic pilot and mindfulness
Dealing with barriers and pleasant events
Mindfulness of the breath
Staying present
Allowing and letting be
Thoughts are not facts
How can I best take care of myself?
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.
“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.
This is the second edition of the Mindfulness-Based Ecotherapy Workbook. The 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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For most of its existence, homo sapiens has lived in harmony with nature as hunter/gatherers. Such a lifestyle requires a vast knowledge of the seasons, and of the patterns and habits of wildlife, and of plants and herbs and their healing powers. Industrialization and urbanization are fairly recent phenomena on an evolutionary scale. We still carry the genetic memory of our ancestors who lived in untamed nature. Our brains are wired for the outdoors and nature. A growing body of research demonstrates that not only do we feel better when we make time for nature, but it is also actually a requirement for good physical and mental health!
Ecopsychology and Ecotherapy
The field of ecopsychologystudies how humans interact with nature. Ecopsychology is a philosophy combining elements of psychology and ecology. It is the philosophy that mental health is contingent upon the health of the environment. Humankind and the environment are part of an interrelated system. We are not separate from nature. We are a part of nature.
Ecopsychology suggests that there is a synergistic relation between planetary and personal well-being; that the needs of the one are relevant to the needs of the other. In short, what we do to the environment, we do to ourselves. Ecotherapy is the practical application of this knowledge. In ecotherapy, nature is the “therapist.” In practicing the techniques of ecotherapy, we allow the healing power of nature to work its magic on us. Hölzel et al (2011) demonstrated that meditative states of mindfulness stimulate neural growth in the cerebral cortex in the areas of the brain responsible for emotional regulation, good judgment, insight, and impulse control. Nature experiences have been demonstrated in several studies to produce meditative states (fascination, relaxation, and mindfulness).
Ecotherapy: Natural Experiences with Nature
Experiences in and with nature, or natural experiences, are ways in which we consciously choose to allow nature to work its healing magic on us. Some types of natural experiences include:
Facilitated Wilderness Experiences
In these types of experiences, a trained facilitator takes you into the woods for an adventure. These events can be anything from a wilderness experience in ecotherapy led by a therapist or counselor to a hunting trip led by a wilderness guide. Kuo & Taylor (2004) demonstrated that therapy and other activities conducted in outdoor settings reduced symptoms of Attention-Deficit Hyperactivity Disorder. Whittington (2006) found that wilderness skills training gave adolescent girls increased self-esteem and self-confidence and helped to shatter gender stereotypes.
Animal-Assisted Therapy
Animal therapy in the form of contact with pets and/or wild or domesticated animals enhances self-actualization and can lessen symptoms of depression. Antonioli & Reveley (2005) found that simply swimming with dolphins can greatly reduce symptoms of depression. Other studies have shown that owning pets, or even just watching fish in an aquarium, can greatly reduce stress. Equine Therapy uses horses to facilitate mental and physical well-being. There are many other ways that animals can help us lead happier lives, as any pet owner can tell you!
Therapeutic Gardens
Sempik & Spurgeon (2006) demonstrated that therapeutic gardening reduces stress and lessens symptoms of depression. Blair (2009) discovered that gardening can be used as a means of helping school children to enhance self-sufficiency, social identity, meaning, and self-integration. There’s just something very healing about planting something and nurturing it as you watch it grow.
Vacations
Berto (2014) discovered that outdoor activities reduce stress and restore energy. If you’ve ever had to miss a vacation, you’re probably painfully aware of the regenerative power of taking a week or so off to spend time in nature. Cole (2012) found that you don’t need a facilitator or guide to enjoy health and well-being benefits from the use of wilderness areas. There’s a reason we’re attracted to beaches and national parks!
Architecture Incorporating Natural Spaces
Nature can be incorporated into the home environment through the use of plants, an aquarium, or even recorded nature sounds. Alvarsson et al (2010) studied the positive mental health effects of listening to nature sounds.
Outdoor Classrooms
Dennis, Wells & Bishop (2014) revealed that outdoor classrooms enhanced many critical factors of the educational experience, including: Enhanced retention, better focus, more attention to detail, less hyperactivity, more relaxation, increased confidence and self-esteem, and better cognitive functioning
Why Mindfulness-Based Ecotherapy?
Mindfulness-based ecotherapy (MBE) enhances traditional ecotherapy by combining the restorative benefits of nature with the self-regulation and awareness skills cultivated through mindfulness practices. Ecotherapy alone has been shown to reduce stress, improve mood, and increase feelings of connectedness to the natural environment (Berto, 2014).
By integrating mindfulness, participants are encouraged to attend fully to present-moment sensory experiences within natural settings, which can deepen emotional processing, reduce rumination, and amplify psychological restoration (Kabat-Zinn, 2003). This combination strengthens the therapeutic impact, particularly for individuals prone to anxiety or depression, by not only providing exposure to nature but also fostering intentional engagement with it. Mindfulness enhances attentional control, allowing participants to notice subtle natural cues, reflect without judgment, and cultivate a sense of grounded presence, thereby making ecotherapy sessions more effective and transformative (Berto, 2014; Kabat-Zinn, 2003).
References
Alvarsson JJ, Wiens S, Nilsson ME. Stress recovery during exposure to nature sound and environmental noise. Int J Environ Res Public Health. 2010 Mar;7(3):1036-46. doi: 10.3390/ijerph7031036. Epub 2010 Mar 11. PMID: 20617017; PMCID: PMC2872309.
Antonioli C, Reveley MA. Randomised controlled trial of animal facilitated therapy with dolphins in the treatment of depression. BMJ. 2005 Nov 26;331(7527):1231. doi: 10.1136/bmj.331.7527.1231. PMID: 16308382; PMCID: PMC1289317.
Berto, R. (2014). The role of nature in coping with psycho-physiological stress: A literature review on restorativeness. Behavioral Sciences, 4(4), 394–409. https://doi.org/10.3390/bs4040394
Blair, D. (2009). The child in the garden: An evaluative review of the benefits of school gardening. Journal of Environmental Education, 40(2), 15–38.
Dennis, S. F., Wells, A., & Bishop, C. (2014). A post-occupancy study of nature-based outdoor classrooms in early childhood education. Children, Youth and Environments, 24(2). https://doi.org/10.7721/chilyoutenvi.24.2.0035
Fieldhouse J, Sempik J. ‘Gardening without Borders’: Reflections on the Results of a Survey of Practitioners of an ‘Unstructured’ Profession. British Journal of Occupational Therapy. 2007;70(10):449-453. doi:10.1177/030802260707001006
Hölzel BK, Carmody J, Vangel M, Congleton C, Yerramsetti SM, Gard T, Lazar SW. Mindfulness practice leads to increases in regional brain gray matter density. Psychiatry Res. 2011 Jan 30;191(1):36-43. doi: 10.1016/j.pscychresns.2010.08.006. Epub 2010 Nov 10. PMID: 21071182; PMCID: PMC3004979.
Kabat-Zinn, J. (2003). Mindfulness-based interventions in context: Past, present, and future. Clinical Psychology: Science and Practice, 10(2), 144–156. https://doi.org/10.1093/clipsy/bpg016
Taylor AF, Kuo FE. Children with attention deficits concentrate better after walk in the park. J Atten Disord. 2009 Mar;12(5):402-9. doi: 10.1177/1087054708323000. Epub 2008 Aug 25. PMID: 18725656.
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Being Mode is where we make a change in our lives. A key aspect of mindfulness is stepping outside of doing mode and entering into being mode.
When we’re caught up in thought and feeling cycles that lead to depression and anxiety, we usually feel that we should be doing something to fix it. The problem with this is that sometimes there is nothing you can do to fix a problem. Mindfulness is a way to escape this cycle of trying to fix things by simply focusing on our moment-to-moment experience. When we are doing this, we are in being mode. In being mode, we are not trying to fix anything. We are not trying to go anywhere. We are not trying to do anything. We are not trying, period. Trying is doing, and being mode isn’t about doing.
Being Mode and the Downstairs Brain
In being mode, we are free to enjoy our experiences from moment to moment by focusing on what our senses are telling us, rather than focusing on trying to find a way out of a problem. When the downstairs brain is engaged, and the upstairs brain is temporarily disconnected, moving into being mode allows us a little breathing room.
The way to move from doing mode to being mode is to shift our mental energy from thinking mode to sensing mode. Our brains only have a finite amount of energy to spend on any given task at any given time. If we have a stressful or depressing thought cycle going on, we can shift energy from what our thoughts are telling us by engaging our internal observer to start focusing on what our senses are telling us. As you read this paragraph, can you feel your breath going in and out of your lungs? Were you even aware you were breathing before you read the previous sentence? When caught up in thinking cycles, we’re focusing on the boomerang. But by shifting our attention to our direct experiences and focusing on what our senses are telling us, we’re able to move into sensing mode.
Sensing Mode: The Way to Being Mode
When in sensing mode, we are no longer giving energy to ruminating cycles that are leading us to states that we do not want to experience. We are able to move to sensing mode by focusing first on our breathing, then on our direct experiences of the current situation. We do this by using all of our senses, in the moment, to explore the environment around us. What do we hear? What do we see? What do we smell? What do we taste? What do we feel? By asking ourselves these questions, we are able to move into sensing mode.
Two Wolves: The Being Wolf
The more energy we spend on sensing, the less energy we have to spend on thinking. Based on the tale of two wolves, we could see the two wolves as “thinking wolf” and “sensing wolf.” The more energy you give to the sensing wolf, the less energy you give to the thinking wolf. The less energy the thinking wolf receives, the weaker the thinking wolf becomes. Conversely, the more energy the sensing wolf receives, the stronger the sensing wolf becomes. By shifting from thinking to sensing, you’re not trying to ‘kill’ the thinking wolf. You’re not engaging in doing by trying to make the thinking wolf go away. You’re simply depriving it of energy so that it may eventually go away on its own. Even if it doesn’t go away on its own, you’re not focusing your attention on it. Since your attention isn’t on it, thinking wolf can’t grab you by the throat, refusing to let go.
It could be said that focusing on what your senses are telling you is a type of thinking as well, and that is partially true; however, the difference is that focusing on what your senses are telling you is a type of thinking devoid of emotional content. If you’re in a thinking cycle that is causing you anxiety or depression, then anxiety and depression are emotions. But unless you hate trees for some reason, simply sitting quietly in a forest and observing a tree as if you are an artist about to draw that tree is an exercise devoid of emotional content. By focusing on the emotionally neutral stimuli found in nature, we give ourselves the opportunity to feed the sensing wolf.
Mindfulness-Based Ecotherapy and Being Mode
Mindfulness-based ecotherapy can be a powerful tool for facilitating being mode. By combining mindful awareness with direct engagement in natural environments, this approach gently redirects attention away from the habitual “doing mode,” which is dominated by planning, problem-solving, and ruminating.
Nature’s rhythms, such as the sound of leaves rustling, water flowing, or birds singing, provide sensory anchors that draw the mind into immediate experience. Through guided practices like mindful walking, focused breathing outdoors, or reflective observation of natural phenomena, we learn to notice thoughts and emotions without automatically reacting, creating space for a deeper sense of presence. Over time, repeated experiences of this mindful immersion in the environment can quiet your sympathetic nervous system, lower stress, and cultivate an enduring capacity to remain in being mode even outside of therapeutic sessions.
References
Ilomäki M, Lindblom J, Salmela V, Flykt M, Vänskä M, Salmi J, Tolonen T, Alho K, Punamäki RL, Wikman P. Early life stress is associated with the default mode and fronto-limbic network connectivity among young adults. Front Behav Neurosci. 2022 Sep 23;16:958580. doi: 10.3389/fnbeh.2022.958580. PMID: 36212193; PMCID: PMC9537946.
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Feelings of depression, anxiety, sadness, and other emotions are generated in a part of the brain called the limbic system. This ‘downstairs’ portion of the brain is only interested in three things: Fighting, fleeing, or freezing. In ‘fight’ mode, the downstairs brain wants to protect you from harm by fighting against the threat. When it is triggered, your heart may race, your palms may get sweaty, and you may have a sharp increase in irritability and anger. In ‘flee’ mode, you may experience a similar adrenaline rush, but in this instance, your brain is preparing your body to run away from the danger. In ‘freeze’ mode, we tend to retreat inside ourselves. This is the deer-in-the-headlights feeling of “If I’m very quiet and still, the bad thing won’t see me.”
How the Upstairs Brain Interacts with the Downstairs Brain
Whether you’re in fight, flee, or freeze mode, your downstairs brain is preparing you to deal with a real or perceived threat in the only way it knows how. When your downstairs brain is engaged, the upstairs part of your brain tends to get overwhelmed. The upstairs brain, which consists of the neocortex of the brain, is the part responsible for thinking things through, figuring things out, and solving problems. When the downstairs brain takes over, the upstairs brain is out to lunch. That’s why when you’re emotionally overwhelmed, it is nearly impossible to figure out a way to deal with it. The upstairs brain is all about finding solutions to problems, but the downstairs brain is all about fighting, fleeing, or freezing. When your upstairs brain is overwhelmed, thinking things over isn’t going to work. That’s because at that point, your downstairs brain is in charge. For those times when your downstairs brain is running the show, mindfulness is a way of disengaging from the thinking cycle for a while so that you can re-center yourself and reconnect with yourself and the world around you.
How Mindfulness-Based Ecotherapy Supports the Upstairs Brain, the Downstairs Brain, and a Calmer Nervous System
The “upstairs brain vs. downstairs brain” model offers a simple way to understand how our minds react to stress. The “downstairs brain” refers to evolutionarily older structures such as the amygdala, brain stem, and limbic regions. These areas handle survival instincts, fight-or-flight responses, and quick emotional reactions. The “upstairs brain” includes the prefrontal cortex and other regions responsible for reasoning, emotional regulation, empathy, and long-term decision-making. In moments of stress, the sympathetic nervous system activates the downstairs brain, often overwhelming the upstairs brain’s ability to respond calmly. This imbalance can lead to impulsive reactions, emotional flooding, or a sense of being perpetually on edge.
Mindfulness-Based Ecotherapy: A Practical Solution
Mindfulness-Based Ecotherapy offers a practical, grounded way to restore balance between these two systems. By integrating mindfulness practices with nature-based experiences, it supports regulation of the sympathetic nervous system while strengthening the upstairs brain’s capacity to stay engaged even during difficult moments.
One of the most powerful aspects of nature-based mindfulness is how quickly it downshifts the nervous system. Being outdoors, or even visualizing natural environments, has been shown to reduce sympathetic arousal and increase activity in the parasympathetic system. This shift creates the physiological conditions necessary for the upstairs brain to come back online. When the body stops signaling danger, the prefrontal cortex is freed to resume its role in planning, reflection, and problem-solving. Mindfulness in nature makes this transition smoother by encouraging sensory awareness, present-moment attention, and slower breathing, each of which directly supports parasympathetic activation.
How Mindfulness Trains Attention
Another key component is how mindfulness trains attention. The downstairs brain often hijacks the mind by pulling attention toward perceived threats. Mindfulness practice teaches individuals to notice this pull without automatically following it. In ecotherapy, this awareness is supported by grounding elements: the texture of tree bark, the rhythm of waves, and the sound of wind through leaves. These sensory anchors provide a natural counterweight to the internal storm generated by the sympathetic nervous system. Over time, this helps strengthen neural pathways associated with emotional regulation, making it easier for the upstairs brain to remain active even when the downstairs brain fires up.
Interoceptive Literacy and the Upstairs Brain
Mindfulness-Based Ecotherapy also promotes what some therapists refer to as “interoceptive literacy,” the ability to recognize and interpret internal body signals. A dysregulated sympathetic system often produces sensations such as a tight chest, rapid heartbeat, or restlessness. When people learn to identify these early cues without judgment, they gain a moment of choice. This pause allows the upstairs brain to intervene before the downstairs brain drives behavior. Practices like mindful walking, breath-based grounding, or observing natural cycles help individuals connect more deeply with these signals in a supportive, non-threatening environment.
Emotional Processing and the Upstairs Brain
Nature-based mindfulness also supports emotional processing. The downstairs brain often stores unresolved emotional material that surfaces during stress. Natural environments provide a calming backdrop for working through these experiences without becoming overwhelmed. The sense of spaciousness and the absence of artificial stimuli reduce cognitive load, giving the upstairs brain more bandwidth to integrate emotional information. This creates a more flexible, resilient nervous system that can adapt to challenges rather than reacting automatically.
Connectedness and the Upstairs Brain
Finally, Mindfulness-Based Ecotherapy strengthens the sense of connectedness that is crucial for nervous system regulation. Feelings of isolation can intensify sympathetic activation, while experiences of belonging and connection activate systems of safety and social engagement. Ecotherapy offers a double form of connection: with nature and with one’s own internal experience. This sense of being part of something larger reduces the perception of threat and supports long-term regulation of both the upstairs and downstairs brain.
In this way, Mindfulness-Based Ecotherapy provides a holistic path to balancing instinctive emotional responses with thoughtful, grounded awareness. By soothing the sympathetic nervous system and strengthening the upstairs brain, it helps people respond to life’s challenges with clarity, resilience, and a greater sense of peace.
References
Jo H, Song C, Miyazaki Y. Physiological Benefits of Viewing Nature: A Systematic Review of Indoor Experiments. Int J Environ Res Public Health. 2019 Nov 27;16(23):4739. doi: 10.3390/ijerph16234739. PMID: 31783531; PMCID: PMC6926748.
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What do you think? Share your thoughts in the comments below! And don’t forget to subscribe to our newsletter!
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