Frugal Living And Financial Independence: Cultivating Mindful Spending Habits – Declutter The Mind is a free guided meditation app that will help you live more mindfully and better understand your thoughts.

We used our backgrounds, teachings and experiences with mindfulness meditation to build Declutter the Mind from the ground up to help everyone unlock the benefits of mindfulness.

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Visit a free course that teaches you how to meditate, shows you how to practice mindfulness, and gives you a tool you can take with you in your everyday life to increase your well-being.

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Our featured course is a 30-day mindfulness course designed for beginners and those new to meditation that will help you practice mindfulness, learn how to meditate, build habits, and deepen your practice.

Whether you are a beginner or an experienced person, the app has daily exercises and lessons waiting for you. Everything from guided mindfulness meditation to practical visualization.

To keep your practice fresh and unique every day, Declutter the Mind offers daily meditations. You will receive a new original guided meditation today along with the daily meditation. The next day, you will discover something else. The idea is to introduce you to a variety of practices and concepts while keeping it fresh.

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Declutter the Mind includes a growing library of free guided meditation exercises tailored to nearly every goal. Whether you’re interested in mindfulness, loving kindness, or need relief from anxiety, you’ll find it all in the app.

In each category, we offer a variety of guided exercises ranging in length from 5 minutes to 30 minutes. Each exercise can be completed multiple times, giving you the freedom to favorite the exercises that are most helpful to you.

Meditation doesn’t have to be marketed as mystical, spiritual, or supernatural to work for you. Science shows that meditation helps with focus, anxiety, sleep and happiness. Let the mind declutter help you unlock these benefits.

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By debunking and debunking the myths and exaggerations surrounding meditation, we hope to create a world where everyone values mental health as much as physical health.

Our goal is to bring accessible, practical and realistic experiences and teachings to those who suffer or want to better understand their own mind. According to the Centers for Disease Control and Prevention, more than 14% of the US population practices mindfulness meditation. The effects of mindfulness training on physical and mental health have been consistently documented, but its impact on relationships is not fully understood or studied. Interpersonal relationships play an important role in the well-being of individuals and societies and therefore deserve further research. The purpose of this article is to propose a three-process theoretical model of interpersonal mindfulness and a research protocol to validate this model. Specifically, according to the proposed model, mindfulness meditation training can increase trainees’ self-awareness, self-regulation, and sociability, thereby improving the quality of interpersonal interactions and socio-emotional support provided to others. Finally, better social-emotional support may improve patrons’ ability to regulate their emotions. The proposed protocol used a multistage longitudinal design in which 640 participants were randomly divided into 480 dyads, with the aim of validating the three-process model and studying its mechanism of action. The research presented has important theoretical and societal implications and will allow the design of new and more effective interpersonal mindfulness programs with applications in multiple domains.

Recent research shows that mindfulness training has a positive effect not only on those who receive it, but also on the quality of their relationships and the individuals in those relationships. In fact, research shows that mindfulness training improves self-awareness (eg, mindfulness tendencies), self-regulation (eg, reduced stress, increased emotional and cognitive regulation), and self-transcendence (through prosocial tendencies and behaviors). as measured) have a positive effect on ). rather than self-absorption such as naive meditators, professional meditators, or Buddhist monks) (Vago & Silbersweig, 2012). Self-awareness, regulation, and transcendence, whether enhanced through ongoing mindfulness training/practice or present as innate traits/dispositions, guidance and sustained attention to others (eg, active listening), interpersonal through social attitudes/behaviors Increased impact on interactions. (eg, empathy, compassion, and perspective taking) and reduction in stress and reactive behaviors. Finally, positive interpersonal interactions have been shown to promote individuals’ emotional regulation in relationships, which may also free up their cognition and thus improve their mindfulness abilities. This creates a three-process model of interpersonal mindfulness (see Figure 1). According to this model, interpersonal mindfulness is assumed to lead to better interpersonal interactions, as previous research has shown, however, this hypothesis has yet to be empirically tested.

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The purpose of this article is to introduce the three-process model of interpersonal mindfulness, its theoretical and empirical foundations, and to describe a research program that tests the model and explores its mechanisms of action. Interpersonal mindfulness will be based on interpersonal interactions, specifically the influence that a person receiving mindfulness training exerts on another person (a stranger) in a dyadic interaction. We will refer to the trained person as the Support Provider or SP (because they will provide socio-emotional support) and the other person as the Support Receiver or SR (because they will receive support from the SP). To empirically test this model, we propose a randomized controlled trial that aims to compare the effects of mindfulness training (MT) with active control (relaxation training, RT) on (1) SPs undergoing training, (2) their performance in experimental interpersonal interactions. to do with strangers in a room setting, and (3) individuals with whom they interact and the mechanisms behind these effects. Specifically, we aimed to examine self-awareness (as measured by mindfulness tendencies), self-regulation (as measured by stress and emotional/cognitive regulation), and self-transcendence (as measured by mindfulness attitude measures). SPs receiving training and support (objective O1.1) prosocial attitudes/behaviors such as empathy, compassion, active listening and perspective taking) and mediators of these effects (eg quality of consistent and daily practice) (objective O1.2). In addition, we aimed to examine the effect of training type on SPs’ interpersonal quality during a 15-min videotaped dyadic interaction with a stranger (SR) to whom they received socio-emotional support (Objective O2.1)) and mediating factors of these effects ( eg self-awareness, regulation and SP transcendence; objective O2.2). Additionally, we aimed to examine changes in (a) mood and (b) mindfulness states of individuals receiving support (SR) (Objective O3.1) and the role of facilitators and moderators of these effects (eg, quality of SP/SR dyadic interactions as mediators and fear of sympathy from others as a potential mediator) (Objective O3.2).

There are two popular models for cultivating mindfulness in meditation practice: the 2,500-year-old Buddhist model and the 40-year-old contemporary model heavily influenced by Kabat-Zinn’s (1990) Mindfulness-Based Stress Reduction (MBSR) program, a program that uses specific Buddhist techniques to reduce general stress. is an adaptation. Both models aim to reduce distress and strengthen relationships (Vago & Silbersweig, 2012).

According to the Self-Awareness, Self-Regulation, and Self-Transcendence (S-ART) framework (S-ART; Vago and Silbersweig, 2012), which aims to integrate these two models, mindfulness is described as a mental discipline. , is cultivated. Through meditation, one can increase self-awareness, the ability to effectively control one’s emotions and behavior (i.e., self-regulation), and build positive relationships between self and others, overcoming self-centered needs. is and can enhance professional behavior (i.e., self-regulation). ) – forward). In this context, prosociality refers to behaviors aimed at benefiting others or reducing their suffering, such as empathy, compassion, and perspective taking (Jensen, 2016). The S-ART framework extends mindfulness from interpersonal domains (e.g., increased self-awareness and decreased stress) to interpersonal and social effects (e.g., increased prosocial behavior). These components are also not mutually exclusive and can influence each other. For example, LeDoux and Brown’s (2017) higher-order theory of emotional awareness posits that self-awareness is critical to the development and regulation of emotions. In this theory, an emotional state and a higher-order representation of that state (i.e., consciousness) are necessary to consciously experience and therefore regulate that state or emotion. Another component of the S-ART model (i.e., self-regulation, specifically emotional and cognitive regulation) also has implications for self and others, as regulation of one’s emotional and behavioral responses frees one’s ability to adapt to others. can and help them with resources. The need regulates their emotional state (Finkel & Campbell, 2001).

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Helping others regulate their emotions is called extrapersonal emotion regulation (Fisher & Manstead, 2016). Through interpersonal emotion regulation (IER; Zaki & Williams, 2013), individuals (i.e., support providers, SP) often attempt to regulate the emotions of others through empathic, supportive, and prosocial behaviors. In the same process, support recipients (SRs) aim to regulate their own emotions through internal IER (i.e., social-emotional support provided by the SP; Williams et al., 2018). Additionally, individuals actively seek out others after experiencing emotionally significant experiences (Taylor et al., 2004) and share their positive and negative emotions with them (Rime, 2009). However, this requires that the SR be open and receptive to socio-emotional support from others (Gilbert et al., 2011).

Compatible with external IER,

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