Mindful Happiness

Anthony Quintiliani, Ph.D, LADC

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Quintiliani’s Whole Person Recovery Planning

Quintiliani’s Whole Person Recovery Planning

To me the “whole person recovery planning” includes biological, psychological, social, spiritual, and self components and changes. To simplify – it is not simple or quick – I will simply list the core components of this comprehensive form of recovery process.  I may add more details to this process in future posts.

  1. Biological planning and skills includes the areas of prescribed medication as needed; recovery oriented nutrition; regular vigorous exercise if able to do so; MAT with therapy as needed; appropriate sleep patterns and habits; and, a heavy dose of regular physical self-care.
  2. Psychological planning and skills includes hope; social-emotional supports; psychological bonding with others on this same journey; self-compassion skills; the mindfulness RAIN process; psychological self-care (quieting your mind’s negative self-talk and negative introjections from others, etc.); regular practice of learned CBT and mindfulness skills; CBT and other effective therapies for depression, anxiety, addiction, etc.; regular practice of meditation and yoga, effective therapies for recovery from trauma (CBT, EMDR, MBSR, DBT, ACT, etc.); practice of radical; self-acceptance; and, the ability to develop a strong therapeutic helping relationship/alliance in therapy (psychodynamics that work). In my mind with over 35 years of clinical experience, I do see the psychological components as the most powerful – along with the spiritual areas.
  3. Social planning and skills include social skills training as needed; regular social-emotional supports; regular participation in a fellowship of recovery-oriented processes (AA, 12 Steps, etc.); the slow and safe self-extraction from various toxic relationships; practicing skills of relational mindfulness; and, compassionate actions toward others.
  4. Spiritual planning and practices include hope; belief in something greater than yourself; regular religious and/or spiritual practices; “I Am” meditations; “forest bathing” meditations; spending more personal time in nature and being aware of its wonder; belief in the power of your soul-self or true-self; practicing Step 11 often; and, practicing liking and/or loving yourself in a non-narcissistic manner.
  5. Self planning and skills include recovering from ACEs (adverse childhood experiences, especially early life trauma); self-esteem building activities; pursuit of YOUR strong aspirations; practical strength-building activities; self-respect and self-acceptance; self-compassion; and, practicing the ancient Christian meditation process called lectio divina (deeper and deeper meditation on a sacred writing, or a self-esteem and strength-building brief writing about your values and strengths).

So, here you have it – all of it. In my years of clinical and lived-life experience I clearly believe that people who engage vigorously in their own self-recovery process do the best as far as long-term recovery is concerned. I also believe that WE ALL are in some form of recovery process (depression, anxiety, addictions, trauma, eating problems, grief and loss, chronic physical illness or injury, etc.). This may not be the BIG-R Recovery process, but it is recovery process as a deep-seated, self-oriented process of hope, health, and happiness. Hope this information is helpful tip you.

Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, Vermont and the Home of The Monkton SanghaChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness  

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New Edition of Mindful Happiness in Production…Coming soon!

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Significance of Beads in Spiritual & Religious Practices

Beads: Significance in Spiritual and Religious Practices

The significance of religious and spiritual practices in the world is enormous.  Christian, Muslim, Hindu, and Buddhist practitioners make up the overwhelming majority of the world’s population. The  CIA estimates are that Christians (33%), Muslims (23%), Hindus (14%) and Buddhist (7%) make up the majority of religious followers. Atheists and non-religious believers make up only 12% of the world’s population.   About 11% of the world’s population practices other spiritual and religious traditions.  ALL of the major spiritual and religious traditions have used beads in their practices.  Below I have listed some details about the nature of spiritual/religious beads used by major groups. As you will see the use of beads in spiritual and religious practices is very common.

  1. Roman Catholics use rosary beads (from rose petal “beads” in the rose garden or rosarium) – usually 54 + 5 beads. When beads are used to recite 150 psalms, they are 150 beads long and called patermasters.
  2. Muslims use their misbaha/masbaha, tasbih, subha  beads – usually 99 or 33 beads.
  3. Hindus (from 500 BCE) use mala beads – usually 108 (the cosmos) or 27 beads.
  4. Buddhists (mala) for 108 worldly desires, and Sikhs have generally maintained the Hindu “counts.”
  5. Baha’i uses beads – usually 19 or 99 + 5 beads.
  6. Orthodox Jews, use tassels tallit or tzitzits (Moses – to remember the commandments of god).
  7. Ortodox Greek and Russian Christians use knots as beads – Greek prayer ropes are called kombologian, and Russian prayer ropes are called chotki – Greek knots are 33, 50 and 100 while Russian knots are 33, 100, and 500.
  8. African Masai, Native American, and Greek and Russian Orthodoxy also use beads.

So why use beads in spiritual and religious prayer practices?  There are many, many reasons why beads are used in these spiritual traditions.  However, I will note just a few. Here are some reasons.  Beads are used:

  1. To maintain your counting in prayers practices – in praising the object of your beliefs;
  2. To confirm your level of dedicated practice by repetitions;
  3. To deepen your personal belief by mantra-like or out loud speaking;
  4. To enhance your level of faith by deeper and deeper contemplations about your beliefs; and,
  5. To deepen practice by repeated, deeper contemplations (called lectio divina ) in Catholicism.

Here are some other reasons why beads are used. These reasons deal more with contemporary neuroscience research than with ancient and current religious practices.  These are:

  1. Enhanced learning in frontal and prefrontal areas by verbal/cognitive repetitions;
  2. Temporal area strengthening by hearing the words you are saying either to yourself or out loud;
  3. Multi-sensory applications to bead mantra work – using fingertips (huge representation in the brain) to touch beads as you repeat verbal statements over and over again;
  4. Multi-sensory applications open up pathways for brain plasticity, so your brain changes over time to make your religious practices and beliefs stronger and stronger over time;
  5. Possible multi-sensory brain coherence – lighting up neurons across various brain regions in your practices, which allows even more powerful plasticity to occur about your practices and beliefs; and,
  6. Ritualize the spiritual or religious practices, thus making the objects of practice more sacred.

So, now you have some information about why beads are so, so common in spiritual and religious practices. This same information is the basis for use of beads in contemporary spiritual practices without religious connections.

For more information refer to Dorff, V. (2014). The Little Book About Big Things: World Religion. New York, NY: Fall River Press. See also www.dharmabeads.net for more information. Retrieved May 2, 2016.

 Anthony R. Quintiliani, PhD., LADC

From the Eleanor R. Liebman Center for Secular Meditation in Monkton, VermontChiYinYang_EleanorRLiebmanCenter

Author of Mindful Happiness  

Mindful Happiness cover designs.indd

New Edition of Mindful Happiness in Production…Coming soon!