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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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Emotional Aggression and Gaslighting

emotional aggression and gaslighting

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:

emotional aggression and gaslighting
  • 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.


Grampian Women’s Aid: Coercive Control: 10 Signs It’s Gaslighting
http://www.grampian-womens-aid.com/newsevents/gaslighting-10-signs


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Radical Acceptance

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

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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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Sensing Wolf and Thinking Wolf: An Empowering Tale of 2 Wolves

sensing wolf
sensing wolf

An old Grandfather said to his grandson, who came to him with anger at a friend who had done him an injustice, “Let me tell you a story. I, too, at times, have felt a great hate for those who have taken so much, with no sorrow for what they do. But hate wears you down, and does not hurt your enemy. It is like drinking poison and wishing your enemy would die. I have struggled with these feelings myself many times.”

He continued, “It is as if there are two wolves inside me. One is good and does not harm. He lives in harmony with all around him, and does not take offense when no offense was intended. He will only fight when it is right to do so, and in the right way. But the other wolf is full of anger. The littlest thing will set him into a fit of temper. He fights everyone, all the time, for no reason. He cannot think because his anger and hate are so great. It is helpless anger, for his anger will change nothing.”

“Sometimes, it is hard to live with these two wolves inside me, for both of them try to dominate my spirit.”

The boy looked intently into his Grandfather’s eyes and asked, “Which one wins, Grandfather?”

The Grandfather smiled and quietly said, “The one I feed.”

A Tale of Two Wolves, from a Cherokee legend as re-told in The Mindful Mood Management Workbook by Charlton Hall

Thinking Wolf and Sensing Wolf

The more energy we spend on sensing, the less energy we have to spend on thinking. Based on the tale of two wolves above, 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.

The Wolf You Feed

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 allow ourselves to feed the sensing wolf.

How Mindfulness-Based Ecotherapy Helps Nurture the Sensing Wolf Over the Thinking Wolf

The metaphor of the two wolves offers a useful way to understand the tension between present-moment awareness and the mental habits that fuel anxiety, stress, and depression. The “sensing wolf” represents the part of us that experiences life directly through the five senses, grounded in what is happening here and now. The “thinking wolf,” on the other hand, is the part of the mind that ruminates, analyzes, spirals into what-ifs, and fixates on problems. Both wolves have value, but in many people, the thinking wolf grows overfed, dominating the internal landscape with worry and mental noise. Mindfulness-Based Ecotherapy creates conditions that allow the sensing wolf to regain strength, balance, and presence, shifting the center of gravity away from constant mental churn.

Natural Environments Favor the Sensing Wolf

One reason this works so well is that natural environments naturally favor the sensing wolf. When someone steps outdoors into a wooded area, a park, a shoreline, or even a garden, the sensory field becomes richer and more inviting than the world of internal rumination. Leaves move in the breeze, sunlight flickers, birds call, water flows, and colors shift. The brain is gently nudged toward sensory engagement, which quiets the internal monologue that the thinking wolf thrives on. In this state, attention moves from the world of thoughts to the world of direct experience. This transition alone can reduce stress and interrupt the cycles that reinforce anxiety and depression.

Mindfulness-Based Ecotherapy builds on this natural shift by offering structured practices that actively engage the sensing wolf. Techniques like mindful walking, breath awareness in natural settings, sensory-focused grounding, and observation of ecological patterns encourage participants to connect deeply with what is happening in the moment. When the senses are occupied and awake, the thinking wolf loses some of its grip. Rumination is harder to maintain while noticing the texture of a stone, the temperature of the air, or the scent of pine needles. Over time, this repeated redirection strengthens neural pathways associated with presence rather than worry.

Chilling Out with the Sensing Wolf

Another benefit of nurturing the sensing wolf is the way ecotherapy interacts with the body’s stress physiology. Rumination activates the sympathetic nervous system, keeping the body stuck in low-grade fight-or-flight. Sensory engagement, particularly in nature, stimulates the parasympathetic system, which promotes calm, digestion, and restoration. As the body calms, the mind follows. When the nervous system shifts into balance, the sensing wolf becomes easier to access, and the thinking wolf becomes less dominant. This physiological support is one of the reasons nature-based mindfulness is such a potent intervention for chronic stress and mood challenges.

Mindfulness-Based Ecotherapy also provides a corrective to the thinking wolf’s habit of interpreting thoughts as facts. When individuals practice noticing sensations without judgment, they simultaneously learn to observe thoughts with the same attitude. Thoughts become passing mental events rather than urgent demands for action or attention. This distances the self from the thinking wolf’s tendency to catastrophize or rehearse negative narratives. Instead of wrestling with thoughts, participants learn to acknowledge them and return to sensory experience, strengthening the sensing wolf through repetition and compassion.

Sensing Wolf and Connection

Finally, ecotherapy nurtures the sensing wolf by cultivating connection—connection to nature, to the present moment, and ultimately to one’s own internal experience. The thinking wolf often thrives in isolation, spinning stories without grounding in the wider world. The sensing wolf grows stronger when individuals feel part of a larger ecosystem, rooted and supported by the living environment around them. This sense of belonging reduces the vulnerability that fuels rumination and helps reinforce emotional resilience.

By feeding the sensing wolf through mindfulness-based experiences in nature, individuals create healthier internal balance. The thinking wolf does not disappear, but it no longer runs the entire show. Over time, present-moment awareness becomes more accessible, anxiety decreases, and emotional well-being improves. This is the core strength of Mindfulness-Based Ecotherapy: teaching people how to live more fully in the present while gently quieting the mental habits that keep them trapped in stress.


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What is Mindfulness-Based Ecotherapy (MBE)?

Mindfulness-Based Ecotherapy

“I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.”

– Henry David Thoreau, Walden

Do you enjoy nature? Have you ever been camping, hiking, or canoeing? Do you enjoy hunting and fishing? If so, you are probably already aware of nature’s power to relax and heal. A large and growing body of research demonstrates that nature is good for the mind as well as the body.

Mindfulness is a way of paying attention to the moment in which you find yourself by focusing on your immediate experience rather than on ruminations that may be producing stress, depression, or anxiety. The benefits of mindfulness as a tool for stress reduction and self-improvement have been thoroughly researched. Mindfulness works so well in this capacity that it has been referred to as the “penicillin of mental health.”

Defining Mindfulness-Based Ecotherapy

Mindfulness-Based Ecotherapy (MBE) is a blending of Mindfulness and Ecopsychology. Mindfulness-Based Ecotherapy (MBE)uses nature to facilitate mindful awareness, the first skill of Mindfulness-Based Ecotherapy (MBE).

Mindfulness-Based Ecotherapy (MBE) is used as a framework for helping individuals and families to find deeper connections in their own lives, and to give more meaning and enjoyment to the activities of daily living. By re-integrating ourselves with nature, we are able to tap into nature’s healing power and to heal the earth as we heal ourselves.

Think about the last time you were stressed out or depressed about something. Hold that thought in your mind and ask yourself, “Was the stress due to something that happened in the past? Was it about something that may or may not happen in the future? How much of what I was anxious about has to do with right now, at this very moment, as I read this sentence?”

Mindful Awareness in Mindfulness-Based Ecotherapy (MBE)

Mindfulness is a way of paying attention to what is happening right now, in this moment.

Mindfulness-Based Ecotherapy

By focusing on our experiences in the now, from moment to moment, we come to realize that we are free to choose which thoughts and feelings to pay attention to, and which thoughts and feelings not to focus on. This doesn’t mean that we’re trying to stop thinking or feeling. It means that we’re just making a conscious choice on how much attention to focus on those thoughts or feelings.

The past only exists in our memories. The future is only a projection of the past. Anxiety about future events is the result of playing the odds based on past experiences and expecting similar occurrences to happen in the future. Mindfulness is a way of using the present moment to choose what to believe about the past and the future. We can choose which memories to pay attention to and which projections about the future to focus our attention on. Mindfulness isn’t about trying to make anxious or depressing thoughts and feelings go away. It is about choosing whether or not to dwell on such thoughts and feelings.

Mindfulness-Based Ecotherapy and Experiential Avoidance

Try this: Imagine that everything that has ever stressed you out or depressed you is written on a sheet of paper. Now imagine holding this sheet of paper about six inches from your nose, or as close to your face as you can while still being able to read the words on this page.

With the page this close to your face, how much of your surroundings can you see? If you’re like most people, you probably can’t see much of anything in the immediate environment. If your stressful thoughts and feelings were written on this page, they’d be in the way. They’d be blocking your view. When we let our stressful thoughts and feelings occupy all of our attention, then like this page, they tend to block our view of anything else that might be going on in our lives.

Now, instead of having all your stressful and depressing thoughts written on this page, imagine that they’re written on a boomerang. If you tried to throw that boomerang away, it would eventually come back to you. If you weren’t careful, it might actually smack you in the head on its return trip!  The harder you try to throw this boomerang away, the faster it comes back to you. When we try to “throw away” stressful and depressing thoughts and feelings, they tend to come right back at us as well. That’s because, like it or not, stressful and depressing thoughts and feelings are just as much a part of us as happy thoughts and feelings. Trying to throw them away is trying to throw away a part of ourselves. It’s what Acceptance and Commitment Therapy calls “experiential avoidance.”

What if, instead of trying to throw that boomerang away, you simply set it in your lap? If you did this, those negative thoughts and feelings written on the boomerang would still be with you, but they wouldn’t be blocking your view. You could still see and interact with the world, but you also wouldn’t be trying to throw away a part of yourself.

Mindfulness is a way of setting that boomerang of stressful and depressing thoughts in your lap so you can see the world around you. It’s not a way of trying to throw those thoughts and feelings away. Remember, if you try to do that, the boomerang may come back with a vengeance! Instead, mindfulness is about learning to accept that such thoughts and feelings are a natural part of existence, and accepting that we don’t have to let them keep us from interacting with the world unless we consciously choose to do so.


References

Wang Y, Tian J, Yang Q. Experiential Avoidance Process Model: A Review of the Mechanism for the Generation and Maintenance of Avoidance Behavior. Psychiatry Clin Psychopharmacol. 2024 Jun 1;34(2):179-190. doi: 10.5152/pcp.2024.23777. PMID: 39165887; PMCID: PMC11332439.


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