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The Mind Illuminated is probably the only guide to meditation you will ever need. Why For starters, it provides a step-by-step approach to mindfulness and intentional breathing by John Yates, who has been meditating for over thirty years.

Before you read on, we thought you might like to download our 3 Self-Compassion Exercises for free. These detailed, science-based exercises will not only help you increase the compassion and kindness you show yourself, but also give you the tools to help your clients, students, or employees show more compassion to themselves.

These self-compassion exercises come from the brilliant mind of the leading expert on self-compassion, Dr. Kristin Neff (n.d.). Read on to learn about six of her best exercises for enhancing your self-compassion.

Once you have shown yourself compassion, try to reframe your inner dialogue, as you did in step two. Use the encouraging and supportive voice instead of the critical voice, and offer yourself understanding and actionable suggestions for positive change. Remind yourself that love is a much more powerful motivator than fear!

This is an excellent place to practice mindful self-compassion since it will help you to get present in your body, open yourself up to your feelings, and meet them with compassion. This step is all about moving towards your feelings, even the difficult ones, rather than moving away from pain.

It may take only minutes for you to make important connections and discover new understandings of yourself, or it may take days, weeks, or months. These insights may only come in images in your mind, or they may show up in your dreams.

Use kindness to show others that you love and appreciate them, and you will find your life illuminated with positivity. Avoid any urges to react with rudeness, criticism, anger, or resentment, and commit to kindness instead.

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Unrelated phenomena sometimes provoke the mind into some sort of triangulation process from which a unifying theory emerges. ToM has already proved itself to be a unifying theory in a half dozen unrelated fields of research, as we will discuss shortly.

ToM refers to your ability understand that another person has a mind, a way of thinking, feeling, and behaving which may be different than your way of thinking, feeling and behaving. ToM seems so simple that it is hard to believe that it could hold such promise as a multi-disciplinary theory.

You automatically assume that John has a mind and that his behavior was purposeful. A ToM is so natural that it is difficult for us to describe events without invoking a ToM. The alternative to having a ToM would be to say:

Suppose John were a robot. While you might speculate that the robot entered the bedroom for a purpose that would be incorrect thinking. Actually the robot named John entered and exited the bedroom because it was programmed to do so. In order to understand the behavior you need to examine the computer code that controlled it. The code might say that John moves forward until some criterion is met, then makes a U turn and moves forward again. A ToM explanation would not fit, because the robot does not actually have a mind. It is simulated to appear as if it had a mind.

Since ToM describes a fundamental capacity of the human mind, that which made some hominids into humans, it is not surprising that all homo sapien activities can be illuminated by ToM. What this article offers are new applications of ToM as a lamp to illuminate spirituality and psychotherapy.

We will compare Buddhism to Christianity in order to demonstrate a difference between the two religions vis-à-vis ToM. There are two ways of saying the same thing. A Buddhist might say that you should deal with suffering by detachment. A Christian might say you should turn your sorrow over to God, place your burden at the foot of the cross. Both vocabularies involve alleviation of spiritual pain by detachment. The difference is that the Buddhist approach is more impersonal, in the sense that it does not involve another Person with a mind and a heart, namely God.

This illustrates what we mean when we say that Christianity preserves our human ToM by worshiping a God who also has a mind and a Theory of Mind; whereas Buddhism solves the problem of suffering by dissolving ToM into an impersonal spirituality.

It is, for example, the central message of the Koran. Moslems have affection and feelings about Allah on a personal level, because they think of Allah as a Person, with a mind, feelings, and purpose. Allah may be so noble that we hesitate before even presuming that we could have thoughts and feelings about Allah, but Islam preserves ToM by saying that Allah is a Person.

Once our species was self aware, so that most of us understand that other people have minds and self-awareness, there are anxieties that come with that consciousness. We become aware of death, suffering, finitude, and the apparent futility of existence. We are also awestruck with the magnificence of the world, the cornucopia of life, and we yearn to give thanks for being alive. However, to whom or to what do we give thanks

Both forms of spirituality recognize that there is a problem with ToM. Since humans are finite and fallen, therefore ToM involves claustrophobia and spiritual suffocation. The human mind for example appears to come to an end at death, resulting in a spiritual urgency about ToM when someone we love dies. The three biblical religions solve that problem by saying that our ToM is merely a chip off a larger block, that we are children of God. God has a mind also, He/She is like us, or vice versa. Prior to the Bible, people in Egypt, Babylon and throughout the Middle East already took a personal approach to spirituality, based on ToM. By this we mean that they served gods who had minds and personalities (such as Ashtoreth the goddess of fertility, Molech, Isis or Baal). Pharaoh claimed to be a god, and had a mind. People in the ancient Middle East worshipped their ancestors, which is also a personal approach to spirituality. About the only example of impersonal spirituality that we find in the ancient Middle East is Astrology in ancient Babylon and Egypt.

Consider astrology. At first we tend to think of astrology as an impersonal spirituality. The locus of control for your life is external to yourself. The only chance you have of influencing your fate today is to understand what the stars and planets have determined to be the possibilities, which you can read about daily in most newspapers in the United States. That sounds completely impersonal. However, there are also the signs of the Zodiac, which slide us into a Theory of Mind. Anyone who was born on November 13 was born under the sign of the scorpion and has a scorpion-like quality of his/her personality. We need to have twelve different theories of mind, depending on when people were born. The mind for someone who is a Scorpio is different than someone who is Taurus, Leo or Sagittarius. Thus we cannot completely separate impersonal spirituality from ToM, even in astrology, which at first appears to be impersonal. So astrology illustrates our claim that both personal and impersonal forms of spirituality can be found in every religious practice.

At first glance this research on self-efficacy and locus of control appears to be purely psychological with no spiritual aspect. However, when we examine this research under the lamp of ToM, spirituality shines through. If your future is partly controlled by forces outside yourself (be that chance, Providence, or fate), do you think of those external forces as having a mind like yours, or not 1e1e36bf2d