Category: Resources

  • The Three-Minute Breathing Space: A Quick Practice for When You Lose Your Footing

    The Three-Minute Breathing Space: A Quick Practice for When You Lose Your Footing

    There are days when you can feel yourself slipping. The thought patterns sharpen. The body braces. Something small lands harder than it should. You know, in some part of you, that you are no longer responding to what is actually happening in front of you, you are responding to the story your mind has begun to tell about it.

    The Three-Minute Breathing Space is a small practice for these moments. It is brief enough to do anywhere, at a desk, in a car park, between meetings, before a difficult conversation, and structured enough to interrupt the slide before it gathers momentum. It will not solve what is happening. It will give you back enough room to choose what comes next.

    Where it comes from

    The practice was developed by Zindel Segal, Mark Williams and John Teasdale as part of Mindfulness-Based Cognitive Therapy (MBCT), a programme designed to reduce the recurrence of depression. It draws on Jon Kabat-Zinn’s earlier work in Mindfulness-Based Stress Reduction (MBSR). What makes it useful clinically is its portability: it is short enough to use under stress, when longer sit-down meditations feel impossible.

    In the consulting room I often suggest it to people who are managing high-functioning anxiety, recurring rumination, or what some call “Sunday night dread.” It is also a quiet companion through burnout, where the nervous system has lost its capacity to settle without help.

    The three steps

    Step 1: Wide focus of attention. Sit or stand, and bring your awareness to whatever is here. Thoughts, feelings, body sensations. You are not trying to change them. You are simply noticing what the present moment actually contains. This is the part most people skip. It is also the part that does most of the work.

    Step 2: Narrow your focus to the breath. Let the wide field of awareness close in to a single point. Follow the in-breath and the out-breath at whatever location feels most natural, the nostrils, the chest, the belly. If your mind wanders, that is not failure. That is the practice.

    Step 3: Expand your awareness back out. Widen your attention to include the whole body breathing. The shoulders. The back. The space your body takes up in the room. Carry that wider, softer attention with you as you re-enter whatever you were doing.

    That is the whole shape of it. Wide, narrow, wide. Three minutes is enough.

    When to use it

    The practice is most useful when something has just happened, or is about to. After a difficult email. Before a conversation you are dreading. When you notice the familiar tightening in your chest. When you have caught yourself spiralling. The point is not to do it daily as a discipline, though you can, but to have it available as a tool when the system flares.

    It will not work if you only try to remember it in the height of distress. Practise it once or twice when you are calm, so the steps are familiar. Then your nervous system has somewhere to go when it needs to.

    What it will not do

    It will not make a difficult feeling disappear. It will not solve the situation that triggered it. It will not, on its own, change the patterns that keep producing these moments. For that, you may need something deeper, therapy, a structured mindfulness course, time, or all three. What it will do is give you a few seconds of clearance, which is sometimes enough.

    A guided version

    Below is a video that talks you through all three steps. Sit somewhere quiet, give yourself the three minutes, and let the voice carry you.

  • Connecting With Your Inner Child

    Connecting With Your Inner Child

    The Inner Child is a symbolic representation of the childlike aspects of one’s psyche. The concept is often used to help personal growth in the healing process from unresolved past experiences or trauma.

    Fostering a deeper understanding of yourself, emotional resilience and wellbeing, this self-discovery tool can help explore and integrate emotions, memories, and experiences from childhood, both positive and negative.

    Sometimes offered as a meditative practice alongside therapy, it involves connecting with, nurturing, and integrating the inner child aspects of self. Usually it involves elements of:

    • Relaxation
    • Visualization
    • Communication
    • Compassion

    How often should I practice?

    The frequency of practicing this meditation varies from person to person. Some may choose to incorporate it into their daily routine, while others might engage in it periodically, such as weekly or monthly, or on occasion. 

    The choice of frequency depends on personal preferences, the specific goals of the practice, and how it fits into your overall approach to well-being. It is essential to listen to your own needs and find a pace that feels comfortable for you.

    If you have specific concerns or issues you are working through, it’s always a good idea to approach such practices with an open mind and consult with a mental health professional.

    The following Inner Child Meditation is a practice that you can try on your own:

    If this article resonates with you and you would like to find out more for yourself or your organisation about how we can help you increase your stress resilience and help prevent burnout, schedule a confidential enquiry call today!

    Veronika Kloucek, Senior Psychotherapist, Trainer, Coach

     

  • R.A.I.N. calms me down

    R.A.I.N. calms me down

    Are you struggling with stress, anxiety, and sometimes overwhelm? Try this brief practice to help calm yourself down and transform difficult emotions by expanding your awareness.

    The term R.A.I.N. was first coined about 20 years ago by Michelle McDonald. Below is an adaptation based on and for the most part using the words of the renown mindfulness teachers Tara Brach and Jack Kornfield.

    R.A.I.N. stands for Recognition, Acceptance, Investigation and Non-Identification. It echoes, as Jack Kornfield writes, “the Zen poets who tell us ‘the rain falls equally on all things.’”

     

    R         Recognize what is going on

    Recognising means consciously acknowledging, in any given moment, the thoughts, feelings and behaviours that are affecting us.

    You can awaken recognition simply by asking yourself: “What is happening inside me right now?” Call on your natural curiosity as you focus inward. Try to let go of any preconceived ideas and instead listen in a kind, receptive way to your body and heart, and bring awareness to whatever thoughts, emotions, feelings, or sensations are arising right here and now.

    Common signs of that we are caught up in experience include a critical inner voice, feelings of shame or fear, the squeeze of anxiety or the weight of depression in the body.

     

    A         Allow the experience to be there, just as it is

    Allowing means letting the thoughts, emotions, feelings or sensations you have recognised simply be there.

    You may notice one of three ways that you react to unpleasant experience: by piling on the judgment; by numbing ourselves to our feelings; or by focussing your attention elsewhere. For example, we might have the sinking, shameful feeling of having been too harsh with someone. But rather than allowing that feeling, we might blame our partner for something, worry about something completely different, or decide it’s time for a nap. We’re resisting the unpleasantness of the feeling by withdrawing from the present moment.

    However, as you become more willing to be present with what is, a different quality of attention will emerge. Allowing is intrinsic to healing, and realizing this can give rise to a conscious intention to let be; to accept things as they are.

     

    I          Investigate with kindness

    Investigation means calling on your natural curiosity, the desire to know truth, and directing a more focused attention to your present experience.

    Investigation adds a more active and pointed kind of inquiry to what has been recognised previously. Questions that can help your investigation are: “What most wants attention?” “How am I experiencing this in my body?” “What am I believing?” “What does this feeling want from me?”

    Investigation makes space for deeper levels of your experience to surface. The more warm and gentle welcome we can provide for whatever arises, the more hidden or perhaps defended places will emerge. Investigation asks for a compassionate, kind and open-hearted approach towards experience.

    Without this heart energy, investigation does not feel safe. Investigation with kindness allows us to connect with our suffering and to respond by offering care to our own heart.

     

    N         Natural Awareness – not-identifying with the experience

    The first three steps of RAIN require some intentional activity. In contrast, natural awareness allows us to realise the liberating homecoming to our true nature beyond the activity of the mind.

    There is nothing to do for this last part; we simply rest in natural awareness. You may experience this as a sense of warmth and openness, a shift in perspective. You can trust this!

    A metaphor that sometimes helps is to think about the sky. It is always there, always blue. Sometimes we only see the clouds that cover up the sky, they may be stormy or just little white clouds. We forget that beyond the clouds the sky is always there, always blue. Like the blue sky, natural awareness is always there.

    To develop this practice it takes time, commitment, patience, kindness and trust.

     

    Learning takes place only in a mind that is innocent and vulnerable., Krishnamurti

     

    For those familiar with informal mindfulness practices, R.A.I.N. is similar to the STOP exercise but differs in that it goes beyond a pause encouraging gentle investigation into what is happening inside.

     

    Reference:

    Jack Kornfield, 2007, Doing the Practice: http://www.jackkornfield.com/articles/dharmaandpolitics.phpTara Brach, 2014, Feeling Overwhelmed? Remember “RAIN”: http://www.mindful.org/tara-brach-rain-mindfulness-practice/

     

  • 7/11 Breathing Technique

    7/11 Breathing Technique

    The 7/11 technique is a breathing exercise whereby you breathe in for a count of 7 and out for a count 11. It is used to help alleviate and overcome symptoms of anxiety and stress. A simple yet powerful technique that facilitates relaxation helping you to regain composure.

    Emotional intensity

    When we experience powerful emotions, such as fear or anxiety, our brain changes from the way it usually works because it perceives a threat of some sorts. Intense emotions narrow the focus of our attention zooming in on whatever we perceive as threat in front of us. This means, we lose sight of the bigger picture. Parallel, our thoughts are polarised meaning we see things only as black or white, good or bad. We miss the shades of grey, the middle ground. It is a natural process that we know as our fight or flight response when our SNS, Sympathetic Nervous System is activated.

    When we are under actual threat, we need our brain to narrow down and react quickly.

    However, when our brain appraises a situation as psychological or emotional threat this can also lead us down an unfortunate route. It is important to remember that when we are in this state, we have limited access to the full power of our thinking capacity, which we might need to solve a problem at hand.

    All strong emotions such as fear and anxiety but also love, excitement, frustration, anger, and disgust have this very specific effect on the way that our brain works.

    Why breathing

    All breathing techniques have in common that they work by stimulating the PNS, Parasympathetic Nervous System; this is the branch of our nervous system that is activated when we relax; rest and digest. Exhalation decreases our blood pressure, slows our heart rate and dilates our pupils, lowering emotional arousal in the process.

    Think about the pattern of breathing when we sing: We take a fairly short inhale and an elongated exhale. The same principle applies for example in the Ujiayi-breathing technique in yoga and, less healthily, when smoking.

    This breathing sends a message to our brain that there is no immediate threat in turn calming our emotional arousal.

    How to do 7/11 breathing

    1)   Breathe in for a count of 7 (it doesn’t have to be 7 seconds)

    2)   Breathe out for a count of 11

    3)   Continue for 5-10 minutes, ideally longer

    Ideally, try and use your diaphragm when you are breathing, i.e. do deep belly breaths. This will move your diaphragm down and push your stomach out as you take in a breath.

    If you find counting 7/11 is too difficult, you can try with 3/5. The ratio of your inhalation to exhalation is what matters not the numbers per se.

    You can close your eyes and listen to music whilst practicing to help your relaxation. If you find your mind is very busy, try counting out loud to distract. This should help take your mind off your immediate concerns.

    The 7/11 breathing technique has been around for thousands of years. As a psychotherapist, I have used it myself and to help hundreds of people alleviate and overcome panic, anxiety and stress.

     

    by Veronika Kloucek, MA MBACP UKCP YAP accr., Integrative Psychotherapist & Counsellor