The mind, body, and spirit are intimately connected with our physiology (body’s working). Our mental, spiritual and emotional well-being affects our neuro-hormonal system immensely. I have many times advised my patients to incorporate “medical journaling” for health and vitality..
I came across this writing from “The Dalai Lama”</Font color> and would like to share with you.
I profoundly believe that real spiritual change comes about not by merely praying or wishing that all negative aspects of our minds disappear and all positive aspects blossom. It is only by our concerted effort, an effort based on an understanding of how the mind and its various emotional and psychological states interact, that we bring about true spiritual progress. If we wish to lessen the power of negative emotions, we must search for the causes that give rise to them. We must work at removing or uprooting those causes. At the same time, we must enhance the mental forces that counter them: what we might call their antidotes. This is how a meditator must gradually bring about the mental transformation he or she seeks.
How do we undertake this? First we identify our particular virtue’s opposing factors. The opposing factor of humility would be pride or vanity. The opposing factor of generosity would be stinginess. After identifying these factors, we must endeavor to weaken and undermine them. While we are focused on these opposing factors, we must also be fanning the flames of the virtuous quality we hope to internalize. When we feel most stingy, we must make an extra effort to be generous. When we feel impatient or judgmental, we must do our utmost to be patient.
When we recognize how our thoughts have particular effects upon our psychological states, we can prepare ourselves for them. We will then know that when one state of mind arises, we must counter it in a particular way; and if another occurs, we must act appropriately. When we see our mind drifting toward angry thoughts of someone we dislike, we must catch ourselves; we must change our mind by changing the subject. It is difficult to hold back from anger when provoked unless we have trained our mind to first recollect the unpleasant effects such thoughts will cause us. It is therefore essential that we begin our training in patience calmly, not while experiencing anger. We must recall in detail how, when angry, we lose our peace of mind, how we are unable to concentrate on our work, and how unpleasant we become to those around us. It is by thinking long and hard in this manner that we eventually become able to refrain from anger.
One renowned Tibetan hermit limited his practice to watching his mind. He drew a black mark on the wall of his room whenever he had an unvirtuous thought. Initially his walls were all black; however, as he became more mindful, his thoughts became more virtuous and white marks began to replace the black ones. We must apply similar mindfulness in our daily lives.
You can also draw upon one or more during the activity if your attention is flagging. They are listed in an order that makes sense to me, but you can vary the sequence.
1. Set the intention to sustain your attention, to be mindful. You can do this both top-down, by giving yourself a gentle instruction to be attentive, and bottom-up, by opening to the sense in your body of what mindfulness feels like.
2. Relax. For example, take several exhalations that are twice as long as your inhalations. This stimulates the calming, centering parasympathetic nervous system and settles down the fight-or-flight stress-response sympathetic nervous system that jiggles the spotlight of attention this way and that, looking for carrots and sticks.
3· Without straining at it, think of things that help you feel cared about-that you matter to someone, belong in a relationship or group, are seen and appreciated, or are even cherished and loved. It’s OK if the relationship isn’t perfect, or that you bring to mind
people from the past, or pets, or spiritual beings. You could also get a sense of your own goodwill for others, your own compassion, kindness, and love. Warming up the heart in this way helps you feel protected, and it brings a rewarding juiciness to the moment-which support #4 and #5 below.
4· Think of things that help you feel safer, and thus more able to rest attention on your activities, rather than vigilantly scanning. Notice that you are likely in a relatively safe setting, with resources inside you to cope with whatever life brings. Let go of any unreasonable anxiety, any unnecessary guarding or bracing.
5· Gently encourage some positive feelings, even mild or subtle ones. For example, think of something you feel glad about or grateful for; go-to’s for me include my kids, Yosemite, and just being alive. Open as you can to an underlying sense of well-being that may nonetheless contain some struggles or pain. The sense of pleasure or reward in positive emotions increases the neurotransmitter, dopamine, which closes a kind of gate in the neural substrates of working memory, thus keeping out any ”barbarians,” any invasive distractions.
6. Get a sense of the body as a whole, its many sensations appearing together each moment in the boundless space of awareness. This sense of things as a unified gestalt, perceived within a large and panoramic perspective, activates networks on the sides of the brain (especially the right-for right-handed people) that support sustained mindfulness. And it de-activates the networks along the midline of the brain that we use when we’re lost in thought.
7. Stay with whatever positive experiences you’re having or lessons you’re learning, for 10-20-30 seconds in a row. Since “neurons that fire together, wire together,” this savoring and registering helps weave the fruits of your attentive efforts into the fabric of your brain and yourself.