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Mindfulness & The Body Scan Meditation

Video is 12:02 minutes
[BLANK_AUDIO] Welcome back. In this part of the course, I wanna tell you a little bit about what mindfulness is, give you a basic definition of it, and then walk you through a mindfulness meditation technique and have you practice it. [BLANK_AUDIO] All right mindfulness, what is mindfulness? Essentially, it’s basically a state of attentiveness to the present moment.

So you’re focusing on the present moment. And you’re just bringing an open, non judgmental, curious attitude towards what’s ever happening in the moment right now. The big thing is it takes away from your thoughts of stuff that’s gonna happen in the future maybe worries about stuff that happened in the future, and regrets that happened in the past.

If you think about it, the majority of the stress that you deal with in your life, isn’t really what’s happening in the present moment. It’s worrying about all that stuff that’s about to happen, potentially about to happen, may not happen at all. Or the stuff that you’re worried about or regretting in the past, there really may be nothing that you could possibly do about it anymore.

For the majority of us, 95% of our lives when we’re in the present moment, things are actually pretty okay. So mindfulness is all about focusing on the present. Now there’s many, many different ways that you can get a mindfulness state or practice mindfulness. For right now, what I wanna do is, I wanna do a mindfulness meditation technique, all right?

There’s many, many different types of meditations. Essentially though, all meditations have certain things in common, and these certain things help release of what’s called the relaxation response, all right? This is something that Dr. Herbert Benson, remember from part one, I talked about Dr. Herbert Benson from the Harvard Medical School he found it back in the 70s.

And when you’re in this meditative state, certain things happen to your body and there’s really three essential keys that get you in that mindfulness or that meditative or that relaxation response. Essentially what they are, is you gotta have something that you’re focusing on. That can be your breath or an image or some type of word that takes away the thoughts that are going on in your mind and just focuses you on that one thing.

Again, your breath, image or word. We’ve also got have what Dr. Benson talks about an, oh well attitude towards distracting thought. You’re gonna have issues and have your mind kind of wonder and we’ve practicing this and then we realize oh, my gosh, I was thinking about work tomorrow or thinking about the issue I had with my husband or my wife or with my kids, whatever it may be.

You just have to catch yourself whenever you do, not worry about it cuz if you worry about and get upset, what’s that going to do? Of course, it’s gonna kick into the stress response. So you just kind of have to have an, oh well attitude, be happy that you call yourself and then go back to whatever it is you were focusing on.

Again, your breath, an image, a word, whatever that may be. And then you’ve gotta do it for enough time, right? Essentially, we’re starting out with this class just about two to five minutes. We’re gonna build up. What you wanna do is somewhere between maybe 12 and 15 minutes is what you wanna try to average typically.

Cuz that gives you enough time to kinda get in that relaxation response, and start to get the benefits from the responds. [BLANK_AUDIO] Now, let’s try out your first mindfulness meditation technique. Besides the 478 technique that you’ve been doing, hopefully on a day to day basis, this is actually called a body scan meditation.

Essentially what I’ll do is I’ll guide you through it, we’re gonna start out just by focusing on one part of your body. We’ll actually start at the toes, move all the way up the body to the top of the head. Again, it’s just focusing on that part of your body.

It’s not judging it in any way, or thinking about it. It’s just kinda focusing on it and being present with that part of your body. To begin, I’ll ask you to maybe sit up straight, kind of open, comfortable position. If you’d like, you can go ahead and close your eyes now, if you’re not comfortable closing your eyes, that’s fine.

Sample Solution

e lawful to do such things but never always (Begby et al (2006b), Page 326-31). This is supported by Frowe, who measures the legitimate tactics according to proportionality and military necessity. It depends on the magnitude of how much damage done to one another, in order to judge the actions after a war. For example, one cannot simply nuke the terrorist groups throughout the middle-east, because it is not only proportional, it will damage the whole population, an unintended consequence. More importantly, the soldiers must have the right intention in what they are going to achieve, sacrificing the costs to their actions. For example: if soldiers want to execute all prisoners of war, they must do it for the right intention and for a just cause, proportional to the harm done to them. This is supported by Vittola: ‘not always lawful to execute all combatants…we must take account… scale of the injury inflicted by the enemy.’ This is further supported by Frowe approach, which is a lot more moral than Vittola’s view but implies the same agendas: ‘can’t be punished simply for fighting.’ This means one cannot simply punish another because they have been a combatant. They must be treated as humanely as possible. However, the situation is escalated if killing them can lead to peace and security, within the interests of all parties. Overall, jus in bello suggests in wars, harm can only be used against combatants, never against the innocent. But in the end, the aim is to establish peace and security within the commonwealth. As Vittola’s conclusion: ‘the pursuit of justice for which he fights and the defence of his homeland’ is what nations should be fighting for in wars (Begby et al (2006b), Page 332). Thus, although today’s world has developed, we can see not much different from the modernist accounts on warfare and the traditionists, giving another section of the theory of the just war. Nevertheless, we can still conclude that there cannot be one definitive theory of the just war theory because of its normativity. Jus post bellum Finally, jus post bellum suggests that the actions we should take after a war (Frowe (2010), Page 208). Firstly, Vittola argues after a war, it is the responsibility of the leader to judge what to do with the enemy (Begby et al (2006b), Page 332).. Again, proportionality is emphasised. For example, the Versailles treaty imposed after the First World War is questionably too harsh, as it was not all Germany’s fault for the war. This is supported by Frowe, who expresses two views in jus post bellum: Minimalism and Maximalism, whi
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