7 培训慈悲心

7. 训练慈悲之心

训练慈悲之心涉及技能发展与培养慈悲特质之间的互动，重点在于可操作性。研究表明，通过特定形式的心智训练可以培养慈悲，并在情感疗愈中发挥重要作用（Harrington, 2001; Gilbert, 2010）。我们已经讨论了多种方式，通过CFT（慈悲聚焦疗法）、FAP（功能分析心理治疗）、ACT（接受与承诺疗法）以及心理灵活性的发展，如何帮助人们改变体验和应对痛苦的方式。在本章中，我们将提供一系列体验性和冥想练习，这些可以在心理治疗过程中使用，以帮助来访培养慈悲之心。这些练习既适用于来访也适用于治疗师，都可以在发展个人的慈悲聚焦实践中扮演重要角色。

在功能性情境框架下的慈悲心智训练

本章中的练习主要源自慈悲心智训练（Gilbert & Irons, 2005），这是一种系统地训练慈悲的方法，是更复杂和全面发展的CFT的前身。在这本书中，为了给ACT实践者介绍慈悲工作，我们试图呈现一些能够在功能性情境框架内良好运作的训练方法，而不需要ACT实践者彻底改变他们的整个临床方法。正如您在前面章节所见，CFT中有深厚的理论和实践基础，我们希望本章关于训练慈悲之心的内容能激发您深入研究CFT文献、社区和传统。（我们在书末的资源部分提供了进一步学习CFT的途径。）除了下面的注意力和想象为基础的练习外，更深入的CFT教育、督导和培训还包括一系列处理情绪、思维和外显行为的技术，这些技术可以从情境主义的角度应用于各种问题。尽管如此，这个进入慈悲科学的入门设计几乎像一个模块，适合于ACT一致的干预措施，每个练习都很好地与心理灵活性模型中的目标过程相匹配。

本章中的练习旨在培养新的、富有同情心的方式来应对痛苦以及伴随出现的回避或抵抗冲动，创造替代内部和外部攻击、无知、残忍、回避和痛苦的选择。无论是在个人层面还是与来访一起进行这些练习时，重要的是要记住，对于我们喜欢的人或是我们自身喜欢的部分，很容易唤起慈悲。因此，在训练慈悲之心的过程中，最重要的工作之一就是对那些我们强烈不喜欢的他人或自我部分培养或体验慈悲。慈悲不仅限于对自己或那些我们有积极情感的人；它扩展到所有生灵。

本章的所有练习都涉及到引导冥想或想象。就像许多引导技术一样，当您带领体验性练习时，您将与来访一起参与沉思活动。因此，拥有自己的正念和慈悲持续练习，最好是在老师、治疗师或团体指导下进行，对于有效地发展帮助他人训练自己慈悲之心的技能至关重要。此外，这些练习远不仅仅是简单的指令集合；它们是激活特定注意力状态的提示。因此，指令应缓慢传达，并在其中穿插沉默期，以促进更深的参与。理想情况下，您应该充分练习每个练习，以便将其内化并在一定程度上记忆下来。这些练习的音频记录可以在 http://www.newharbinger.com/30550 下载，使用这些录音可能是您自己慈悲心智训练的良好起点。（请参阅书后有关如何访问可下载录音的说明。）

另外，许多治疗师发现移动设备和笔记本电脑上的应用程序使他们能够轻松录制个性化会话，与个别来访合作。这样，治疗师与来访之间在慈悲治疗关系背景下的实时互动的刺激属性和功能变得可以在会话之外获得。我们已经用这种方法服务过许多来访，他们经常告诉我们，他们非常重视我们共享工作的这种记录和慈悲之旅。我们的来访通常将引导音频冥想和想象练习作为日常培养慈悲的一部分，从基本练习开始，逐渐过渡到更复杂的想象，按照在会话中共同设计的路径逐步参与练习。

练习的重要性

培养慈悲之心涉及有意识地针对第二章中详述的慈悲属性和技能进行训练。通过逐步练习，这些过程和技能可以成为持久的特征，扩展人们的日常行为，并增强有价值的生活。在临床环境中，我们有时会将这种过程与技能的训练比喻为学习演奏乐器。例如，要成为一名大师级吉他手，一个人必须学习许多技能，如手部体操、如何演奏音阶以及如何记忆并演奏各种曲目。这些技能涉及演奏的内容。在更深层次上，音乐大师还学习音乐理论、音程关系和琶音的关系、如何在歌曲的和弦结构内即兴创作、如何根据所涉音乐作曲，以及如何训练耳朵、身体和情感以和谐、准时且充满感情地演奏音乐。这些过程涉及音乐是如何被演奏的。

同样地，培养慈悲之心不仅涉及到发展某些技能，也包括发展广泛而适应性的行为过程。另一个类比是，当一个人练习数千小时并掌握了她的技艺时，有证据表明新的神经连接正在形成——神经可塑性和神经发生——导致这个人的大脑和身体开始像一个训练有素的音乐家那样运作（Münte, Altenmüller, & Jäncke, 2002）。事实上，当我们训练慈悲之心时，确实会发生神经活动和结构的变化（Lutz et al., 2008）。因此，培养慈悲的属性和技能可以在可证明且持久的方式下改变心智和大脑。所以让我们开始吧！

慈悲的关注

在CFT中训练慈悲的关注时，很多工作始于正念。这种焦点允许来访有意识地发展他们在当下时刻接受和自我同情的能力。从这种内在的解离视角出发，他们可以有意地将慈悲的基调带入体验的本质：意识本身。慈悲心智训练的早期阶段通常致力于那些能够以技巧性、支持性和帮助性的方式来聚焦、引导和调节注意力的练习（Gilbert, 2009a）。这些练习结合了欣赏、正念、专注、注意和放松训练，为接下来的慈悲心智训练步骤奠定了基础（Gilbert, 2009a）。

通常有助于从正念练习和其他平静心灵与身体的练习开始注意力训练。在CFT中，我们通常从第三章中的舒缓节奏呼吸练习开始。（提醒一下，该练习的音频记录可在 http://www.newharbinger.com/30550 下载。）舒缓节奏呼吸是CFT的基础正念练习，许多其他用于慈悲心智训练的练习都以此形式的正念呼吸作为开端。当你阅读本章其余部分时，你会发现我们经常会在进行可视化或涉及有意将慈悲导向自己或他人的练习之前，先进行几分钟的舒缓节奏呼吸。因此，慈悲心智训练始于来访在治疗的第一或第二次会话中学习舒缓节奏呼吸，然后将其作为每日坐禅练习的一部分。这是吸引慈悲关注和中心化的重要方法，也是激活面对威胁反应时的副交感“照顾与结盟”系统的关键途径。此外，ACT、第三代行为疗法以及众多佛教传统中发现的各种正念练习都有助于激发培养慈悲所需的注意力。

在正式开始正念训练之前，我们通常会通过帮助来访探索简单地将注意力集中在身体的一个部位（比如右脚），然后再转移到另一部位（比如右手）是什么样的感觉来提供注意力训练。通过引导式发现和苏格拉底式的提问，邀请来访注意到他们如何能够在身体周围移动注意力并将其导向不同的感官体验。这样，他们可能会观察到如何像聚光灯一样使用他们的注意力，照亮某些体验并将其他体验置于暗处。然后我们轻轻地扩大这种注意力工作的范围，也许会让来访闭上眼睛，回忆起不同的记忆，从一次争吵或困难时期的记忆开始，接着是一个与亲人共度快乐时光的记忆，最后以重温一次深度放松的记忆结束，比如在度假时躺在海滩上休息。

这种方式让来访体验到他们可以以可能更有兴趣和意义的方式引导自己的注意力，而不仅仅是让它在身体的空间内移动。我们的注意力不能物理地在时空世界中移动，但在心理上，我们可以自由地将注意力移至空间、时间和情感景观。我们可以将注意力带到过去的某个体验上，并唤起当时那个自我的情绪。如果这是一个快乐的记忆，我们可以触发与此快乐相关的身体感觉、情绪和思想。同样，我们也可以转向一个困难或痛苦的记忆，唤起过去那个自我在那里和那时所面临的挣扎。以一种充满正念的慈悲态度处理思想、身体感觉和情绪，创造了一个机会，使人们能够以一种新的、更加接纳的态度去面对痛苦的记忆和斗争。

当你在慈悲聚焦的ACT干预中训练来访的慈悲关注时，最好从关于正念、慈悲和注意力性质的心理教育开始，使用例子和引导式发现。舒缓节奏呼吸训练是理想的下一步，为将正念和慈悲的关注导向更深层次的情感体验奠定基础，这既说明了情感自我是如何运作的，又增强了意愿性、开放性、与当下的接触以及灵活的视角采取。以下的练习帮助来访迈出下一步：将正念关注转向情绪。

干预：对情绪的慈悲正念

基于佛教四念住训练，这项干预将慈悲心智训练融入到引导冥想中，涉及在当下时刻将自己的慈悲关注导向自己的情绪。它提供了一个有用的入门，用于处理注意力和情绪，并且可以长期每天练习。它的目的是帮助人们了解如何使用正念为痛苦体验创造空间，以及如何利用慈悲的关注来帮助他们忍受并应对困难的情绪。有意地练习这个练习可以帮助任何人管理本能的心理和身体冲动，以抵抗或避免压力和不适。重要的是，就像所有慈悲心智训练一样，这个练习涉及主动将注意力导向温暖联结情感的体验。从某种意义上说，我们所有与慈悲相关的工作都涉及到将注意力转移到一个有价值的目标上，即减轻和预防苦难，促进福祉。（有关此练习的可下载音频记录，请访问 http://www.newharbinger.com/30550。）

当你在垫子或椅子上感到舒适时，让你的呼吸自然地进入通过舒缓节奏呼吸而产生的缓慢而均匀的节奏。当你准备好了，以这种方式进行三次有意识的呼吸，感受每次呼气时紧张感的释放。……在你的下一次自然吸气时，将部分注意力放在你身体中存在的感觉上。无论你注意到什么，允许自己只是停留在呼吸中，感受腹部的运动，并带着开放、非评判性的注意力去关注你心脏中心的呼吸存在。 随着每一次吸气，带入对你身体的慈悲关注。随着每一次呼气，放下紧张，意识到身体内任何情绪体验的存在。此时此刻，哪些身体感觉与你的情绪体验相关？也许你正在经历一种困扰，这在生活中是很常见的。不管你现在的情绪体验是什么，在这一刻允许自己感受到这种情绪体验呈现给你的身体感觉。例如，你可能会感到胸部或喉咙处的紧张。只需注意你所感受到的感觉及其所在位置，然后在每次吸气时将正念和慈悲的关注带到那个地方。

一旦你在身体中找到了这种情绪的位置，就释放该区域可能存在的任何不必要的紧张。不要对自己提出任何要求，邀请你的肌肉围绕着这种体验放松。想象自己愿意为情绪腾出空间，并将慈悲的关注导向你身体中的情绪体验。不用强迫任何事情，用一个感觉词来标记这种情绪。例如，如果你感到悲伤，你可以在内心轻轻地对自己说“悲伤”。当你向自己呼吸进慈悲并释放任何不必要的紧张时，为这种体验腾出空间。提醒自己，无论在情感生活中出现什么，体验它是可以接受的。

在此刻，你静心于慈悲关注的意图是对身心的一个邀请，使其软化进入体验之中。你并不打算抑制或回避任何当前存在的体验。你只是简单地将正念关注带到当下的情绪和身体体验上。保持几分钟这样的软化过程。

现在，有意识地并且有意地将抚慰性的关注带入你的体验。如果你想的话，把手放在胸口，正好在心脏中心之上。感受手部温暖贴在心脏区域的感觉，并有意地向你的体验带来善意和安抚。将部分注意力放在脚底……部分放在椅子上的坐骨……还有一部分放在头顶。感受你姿态中的尊严和中心感，因为你从身体和情感核心散发出慈悲的关注。在此刻，你是清醒、警觉且充满活力的。认识到你面对的任何困扰或挣扎，并将抚慰的温暖和自我接纳导向你的体验。在此刻，让正念和慈悲接触到你的情绪。吸气时，注意到你在吸气；呼气时，注意到你在呼气。保持几分钟这样的抚慰过程。

尽可能地，放下想要摆脱情绪体验的任何冲动。随着每一次呼气，放下任何试图避免或压抑情绪的努力。根据需要或喜好，继续跟随呼吸，沉浸在呼吸的舒缓节奏中，将正念和慈悲的关注导向你的情绪。

现在开始形成一个意图，结束这次练习，花一点时间承认并感激自己在日常体验中走向更大的正念和慈悲所需要的勇气和自我善意。感谢自己参与了这次练习，然后逐渐完全放弃练习，呼气并将注意力带回日常生活之流。

想象的力量

慈悲心智训练始于培养注意力的正念和慈悲，然后进一步包括使用想象。通过这种方式，我们可以直接训练心智以激活其慈悲、平静以及充满温暖和内在力量的勇敢接纳能力。这需要时间，并且涉及直接处理个体对痛苦的体验。

实际上，人类的想象力是培养慈悲心智最强大的工具之一，因为它可以用来帮助激发不同的情绪和身体感觉。我们关注的事物会影响我们的感受。当我们的头脑开始想象事物时，我们的整个存在可能会像这个心理事件真的发生一样作出反应。如果我们饿了并想象一顿饭，我们可以刺激唾液腺分泌。同样地，如果我们想象性场景，我们可能会感到兴奋。这种想象力的力量常常通过融合和经验回避给我们带来麻烦。例如，我们可能想象一个潜在的灾难，变得恐惧，然后避免我们担心的情况。然而，这种基本的人类能力——想象力能够刺激大脑和身体系统——也可以被用来激发慈悲的心智，并反过来激活我们的安抚系统。至关重要的是，如果我们参与到慈悲的想象中，我们可以激活大脑系统，这些系统将帮助我们忍受和应对苦难的经历。

帮助来访克服感知到的想象技能不足

与来访的想象工作通常从询问他们认为自己在想象技能上可能存在的任何缺陷开始。参与想象的可能障碍包括来访认为自己不擅长想象或无法产生正确的图像。这时，正念和注意力训练就很有用。我们建议在进行想象练习之前先帮助来访发展正念技能，然后提醒来访保持非评判性和开放的态度去体验想象。你还可以解释说，想象是不完美的，可能会随着特定练习的过程而变化和转移。这鼓励来访在特定练习内及不同练习之间对想象中的自然变化保持开放态度。当谈到感知到的想象技能不足时，当然有些人在这方面更好或更差。然而，有一些干预措施和问题你可以用来帮助这样的来访接触他们的想象力，如下临床案例所示。

临床案例：帮助来访接触想象力技能

以下对话提供了一个例子，展示了治疗师如何帮助乔什克服他最初认为自己无法完成想象练习的信念。 来访： 我做不到想象。我的大脑就是做不到。我很糟糕。 治疗师：所以你觉得你不能做想象。这不是一个罕见的信念。 但是，想象是一种技能，就像许多技能一样，我们可以通过实践来提高它。你去过健身房吗？ 来访： 当然去过。虽然我不如我希望的那样经常去，但我现在正在努力。 治疗师：很好！练习想象就像去健身房：坚持下去，你会变得更强大，更擅长。 来访： 好的。明白了。 治疗师：另外，在开始练习之前，我们可能不知道自己在某项技能上的水平。因此，过一会儿我会问你一系列问题，我希望你只是注意到浮现出来的东西。好，开始了：铅笔长什么样？（暂停）你家里的冰箱在哪里？（暂停）你把钥匙放在哪里？（暂停）今天早上你吃了什么早餐？（暂停）那么，你注意到了什么？你的思维是如何回应这些问题的？ 来访： 我看到了我放钥匙的地方，我的早餐是什么样子，还有其他那些东西。 治疗师：啊，所以你想象出了这些物品？ 来访： 是的。 治疗师：这就是想象，你已经在做了。 来访： 酷。这很容易。为什么你不说这很容易呢？ 治疗师：我认为我说了，不是吗？ 来访： 是的，先生，您说了。（笑）

这种方法看起来似乎很简单，但实际上是直接有效的方式，在会谈中通过简单的练习来解决来访对于想象困难的问题。然后你可以继续进行以下系列的慈悲想象练习，这些练习可以在几次疗程中作为关键概念的示例，并作为帮助来访发展个人慈悲聚焦练习的核心元素。

安全之地的可视化

安全之地的可视化在各种疗法中被广泛使用，它有两个主要功能。首先，它帮助来访将注意力导向感受到安全感。当人们感到压力很大时，花时间想象一个安全的地方可以给他们提供一个休息的空间。其次，创建一个安全的地方可以帮助他们想象自己处于一个能带来快乐感的地方。

干预：创建一个安全之地

这个特定的安全之地可视化（经许可改编自Tirch, 2012，并受到Gilbert, 2009a的启发）以舒缓节奏呼吸开始，这是CFT冥想和可视化中的典型做法。因为每个来访的安全之地都是个人创造的，源自于个人的想象力，所以这是一个欢迎并欣赏来访的地方。向来访强调，重要的是要让这个地方成为自己的，并找到自己思考它的方式。解释说，他们创建的地方应该体现慈悲温暖与安全。在这个练习中，他们允许自己体验到已经在这里、现在就感到安全的感觉，在一个让他们感到平静、放松并对自己的福祉充满信心的地方。当他们感到困扰时，满足感和安全感可能显得非常遥远。如果需要的话，可以解释我们的大脑对我们的想象做出反应，就像它们产生的是或可能是真实的，这给了我们一种天生的能力来培养安全感并激活自我安抚系统。（有关此练习的可下载音频记录，请访问 http://www.newharbinger.com/30550。）

开始这项练习时，你可以像开始舒缓节奏呼吸一样，舒适地躺在垫子上，或者坐在椅子或冥想垫上的舒适、安全的姿势。花一些时间让几次有意识的呼吸进出你的身体。

现在将注意力转向你的想象力，开始思考一个让你感到快乐、安全的地方，这个地方包围着你。也许是你过去去过的一个地方，也可能是你只想过要去的一个地方。重要的是这个地方是宁静的，比如在一个阴凉的野餐地点、海边的阳台上，或是冬天壁炉旁舒适的椅子上。无论是什么地方，这个地方只是为你而设，你可以自由地想象任何你觉得合适的地方。 如果你想象了一个宁静的沙滩，感受脚下柔软平滑的沙子和阳光的温暖。你能听到海浪拍打岸边的声音吗？你能听到海鸥的叫声吗？如果你想象的是一个室内安全、温馨且温暖的地方，例如壁炉旁的舒适椅子，你能感受到热量辐射出来温暖你吗？房间闻起来是什么味道？你能听到火焰噼啪作响的声音吗？

你可能会记得曾经走过古老的树木和绿色植被之间，或者某个对你来说充满美好回忆的地方——一个让你感到支持和爱，并能够体验到轻松愉快的地方。为了生动地唤起这些地方的形象，回想一下那里是什么样的，或者如果你现在真的在那里会是什么样子。注意光线的质量、沙子的质地、椅子的布料以及树皮的质感。注意声音、气味和温度。

保持这种可视化几分钟，不时地注意到自然的呼吸节奏，感受你的横膈膜扩张以及随着呼吸均匀起伏的腹部。每当你的思绪游离时，就在下一次自然吸气时把注意力拉回到你的安全空间形象上。

当你准备好时，让这个形象慢慢淡去。随着下一次自然吸气，完全放下这个练习，将意识带回实际的周围环境。

利用个人经历中的图像来培养慈悲

以下两个练习（经许可改编自Tirch, 2012，并受到Gilbert, 2009a的启发）允许来访通过刻意关注唤起温暖和联结体验的记忆和个人图像来开始接触慈悲之心。治疗师可以根据与来访的讨论及其学习历史的选择，从接受他人的慈悲（即慈悲流入）或对他人的慈悲（即慈悲流出）开始。慈悲心智训练旨在具有挑战性但不至于压倒性的，因此从对个体来访来说较不费力的方法开始，然后逐步建立。本质上，这是一种对安全依恋所涉及情绪的渐进式暴露；因此，对于那些因经历、潜在创伤及依恋记忆而导致难以忍受痛苦和自我安抚的人特别有帮助。

干预：体验慈悲流入

在开始这项练习之前，向来访解释这个练习将建立在他们对正念和慈悲关注的实践基础上，并通过想象接受慈悲的经历来帮助激活联结性情绪。当建议或分配这项练习作为家庭练习时，建议来访找到一个安静的地方进行练习，不会被打扰，并且预留十到二十分钟的时间。（有关此练习的可下载音频记录，请访问 http://www.newharbinger.com/30550。）

坐直并支撑背部，可以坐在舒适的椅子上或冥想垫上。首先将注意力带到呼吸上，观察其流动和节奏，让呼吸找到自己的节奏。观察并保持这种流动几分钟，进行舒缓节奏呼吸。

现在将部分注意力带入身体，感受你姿势中所具有的力量与慈悲。感受到脚踏实地，坐骨与垫子或椅子相连，脊柱挺直并得到支持。你的姿态是稳固而庄重的，反映出你的平静和自我慈悲。让你的脸形成一个温和的微笑。

接下来，在保持部分注意力于呼吸流动的同时，开始回忆过去某个愉快的日子，那时有人对你充满同情和支持。这个人不带有评判，也没有谴责你；相反，这个人是富有同理心的，关心你以及你的幸福。尽可能地记住这次经历的感官细节：你还记得自己穿了什么吗？你在哪里？天气热还是冷？当时下雨了吗？或者风穿过树梢？背景里是否放着收音机？

现在，将部分注意力重新带回呼吸流动，吸气、呼气，花几分钟时间停留在这个接受慈悲的经历的想象中。通过回忆收到这样的帮助和善意，你可以集中注意力并增强自己想要善良和乐于助人的愿望，包括对自己。

每当你的思绪不可避免地被分散，从这段记忆中游离出去时，用下一次自然的吸气聚集你的注意力，为任何出现的事物腾出空间；然后，随着下一次自然的呼气，简单地将注意力带回呼吸和这个充满慈悲的人的形象上。再次吸气时，用下一次自然的吸气，将注意力集中在你过去的这个人的面部表情上。尽可能地让自己记住这个人的肢体语言和动作。这个人对你说了什么？他/她是怎么说的？特别注意语气。停留在这段经历中一会儿，继续呼吸。

接着，将注意力转移到这个人对你所表现出的情绪质量上。这个人对你有什么样的感觉？这又让你感觉如何？由于这种情绪，你是否有任何身体上的感觉？花几分钟时间留在这种情绪中。你可能会感到安全和受到保护，或者感觉到自己的身体更加稳固和有力。无论这种情绪如何表现，看看你能否欢迎它，将其识别为正念慈悲，并邀请自己为它腾出空间。这是将注意力带到体验慈悲流入的时候。

现在将注意力重新带回到呼吸的流动上，平稳地吸气和呼气，花几分钟时间停留在这段经历的感觉中。尽可能地连接到伴随着这个人的关怀而来的感激、感恩和快乐的情绪。只要觉得合适，也许再停留几分钟，就留在这段记忆和这种感觉中。

当你觉得合适时，随着下一次自然的呼气让这段经历消散，允许记忆和图像逐渐消失。再做几次缓慢而均匀的呼吸后，呼气并完全放下这个练习。在睁开眼睛之前，花一点时间给自己认可，感谢自己参与了自我慈悲的练习，认识到你已经做出了有意识的决定来照顾自己，并朝着缓解痛苦的方向前进。

干预：体验慈悲流出

同样，在开始这项练习之前，向来访解释这个练习将建立在他们正念和慈悲关注的实践基础上，并通过想象向他人传递慈悲来帮助激活自我慈悲。当建议或分配这项练习作为家庭练习时，建议来访找到一个安静的地方进行练习，不会被打扰，并且预留十到二十分钟的时间。（有关此练习的可下载音频记录，请访问 http://www.newharbinger.com/30550。）

采取一种庄重的冥想姿势，双脚平放在地面上，坐骨位于椅子或垫子上，背部挺直并得到支撑。首先跟随呼吸进出身体，意识到此时此刻你身体的存在状态。让呼吸找到自己的节奏和速度。每当你的注意力游离时，温和而持续地将注意力重新拉回到这一刻，再次专注于呼吸。

几分钟后，当你以正念和慈悲的方式收集了你的意识之后，将注意力转向一个你曾对另一个人感到慈悲的时刻——这个人需要帮助。或者，你可以将注意力转向你对动物（也许是宠物）的慈悲感受。充分回忆那段相对平静与快乐的时光。虽然我们经常在困难时期向所爱的人传达慈悲，但这项练习涉及使用想象来唤起一种独立于艰难情绪之外的感受。

当你想象对这个人或存在物感到善意和慈悲时，试着想象随着意图中的温暖与关怀的增长，你自己也在扩展。想象着每次吸气和呼气时，你变得更有智慧、情感更强大、更加温暖。随着每一次呼吸，你变得更加调谐和坚韧，认识到这意味着每一次呼吸你都有更多的东西可以给予，每一刻你都在变得更乐于助人、开放和明智。这种感觉如何？你正在经历哪些身体上的感觉？

现在把注意力重新带回到呼吸的流动上，再花一点时间专注于这些感受以及与向外传递慈悲相关的图像。同时，观察你希望这个人或存在物幸福、充满慈悲、安宁、舒适和健康的愿望。你的语气是怎样的？你的面部表情是什么样的？你的身体是如何根据你的感受以及对方的感受移动和反应的？花些时间享受由于帮助和关心他人而可能感受到的愉悦感。

轻轻地微笑，随着呼吸，让自己注意到慈悲从你身上流出的感觉，让它到达你深深关心的人或存在物。想象你的慈悲触及对方的心灵。想象着对方的痛苦随着每一次呼吸一点点减轻。下一次自然呼气时，再次感受到慈悲从你身上流出，快乐和平静流入你正在施予善意的人或存在物。

下一次自然呼气时，放下对这个人或存在物的表象，将注意力转移到自己体验慈悲上。认识到你体内哪个部位呈现了分享善意和帮助的开放与真诚愿望。允许自己停留在对他人的慈爱心境中，感受流经你的对他人的慈悲。停留在这份感觉中片刻。如果任何时候你的注意力游离了，简单地注意到它去了哪里，然后通过将部分注意力带到下一次自然吸气及当前练习上来重新聚焦。保持在这种温暖和善良的状态中数分钟。

当你准备结束这个可视化练习时，将意识带回脚踏实地的感觉……然后是你在椅子上的位置……然后是挺直并得到支撑的背部……最终到头顶。当你觉得准备好了，呼气并完全放下这个练习。在睁开眼睛之前，花点时间给自己一些认可，感谢自己参与了这次练习，认识到你已经做出了有意识的决定来照顾自己，并朝着缓解痛苦的方向前进。

通过可视化发展慈悲自我认同

《想象慈悲的自我》练习是CFT的基础实践之一，它利用图像的力量来培养慈悲回应。这项练习首先通过想象力来发展一个个性化的慈悲自我形象，然后在可视化练习中使用这个形象。正如本书中的大多数情境慈悲工作一样，特别是本章中的可视化练习，这一练习可以作为来访的日常冥想或应对工具，也可以作为你自己的自我反思和实践的一部分。

干预：想象慈悲的自我

请根据您自己的治疗风格和习惯调整以下脚本，并根据个别来访的需求进行必要的调整。然而，下面的引导想象（改编自Tirch, 2012，并受到Gilbert, 2009a以及Gilbert & Choden, 2013的启发）遵循了这项练习的核心精神，因此请尽可能紧密地跟随其精神和意图。（有关此练习的可下载音频记录，请访问 http://www.newharbinger.com/30550。）

如您所见，脚本的第一部分本身并不是一个可视化。相反，来访最初被引导识别他们希望慈悲自我拥有的品质，为后续的可视化提供基础。 这项练习将帮助您以一种可能不同于以往的方式来想象自己。这就像演员在排练戏剧或电影中的角色一样。它涉及创造一个慈悲自我的化身，您将会遇见这位慈悲自我，并且他会很高兴见到您。

花一点时间思考您的慈悲自我有哪些品质，并写下如果您平静、自信且充满慈悲时理想上想要具备的品质。您会是明智的吗？您会坚强并能够忍受不适吗？您会对他人和自己怀有温暖的情感吗？您会对别人的痛苦感到同情，并对他们的行为有更多的洞察力吗？您会理解他人的缺点和弱点，因此不会评判、接受、善良或宽恕吗？您会有勇气吗？问问自己如何描绘最慈悲的自我。也许您可以想象自己更年长也更睿智，或者年轻而纯真。这是您的个人探索，请自由设计您的慈悲自我形象，并按您的意愿装饰它。

现在我们将使用您已经确定和描述的慈悲自我来进行一次可视化。让您的眼睛闭上，然后将注意力的部分放在双脚与地面接触的地方，以及坐在椅子或垫子上的坐骨。让背部挺直并得到支撑。接下来，部分地将注意力转向呼吸进出身体的过程，然后让它找到缓慢、舒缓的节奏。感受自己吸气和呼气。继续这样呼吸，直到您集中注意力并专注于当下。

现在回想您写下的慈悲自我的品质，并想象您已经拥有了这些品质。当您体验到拥有智慧时吸气，呼气时意识到您是地球上生命流动的一部分，您的大脑和生活经历并非由您设计或选择。吸气时想象自己坚强并能够在面对恐惧时忍受痛苦，然后呼气。每次吸气时，感受自己拥有您写下的那些品质。体验自己坚定地致力于减轻遇到的痛苦。

随着呼吸进出身体，感受自己稳重地坐在椅子上并与大地相连。您的智慧、力量和承诺都存在于此。想象自己是一个完全不带评判的人，不会因为错误而谴责自己或他人。允许自己想起作为慈悲自我时会注意到的感官细节。您穿着什么？您的身体是否放松并开放？您的肢体语言是否传达出开放与善意？您微笑着吗？如果没有，现在微笑，并同时想象您小心地抱着婴儿时感受到的温暖。吸气时，将注意力带到体内，想象自己正在扩展，并欢迎自己变得明智、温暖和坚韧。

在接下来的几分钟里，随着呼吸进出，继续想象成为您所描述的慈悲自我。您的慈悲将如何体现？如果作为这个慈悲自我，您的语气会是什么样的？您会如何表现？您的脸上会有什么样的表情？允许自己享受分享善良和关心周围人及自己的能力。如果您的思绪游离，就像我们所有人常做的那样，用下一次自然的吸气轻轻地将注意力带回到这个慈悲自我的形象上来。接下来的几分钟里，继续给予这个慈悲自我正念的关注，必要时重新聚焦。

当您准备好结束时，随着下一次自然的呼气，让对这次练习的所有依恋简单地消散。再次吸气，然后随着下一次自然的呼气，让自己重新意识到周围的环境。花点时间认识到并承认您在这次练习中所付出的努力。然后完全将注意力返回到周围环境中。

与自我多个部分的慈悲接触

接下来的两个练习涉及与自我的不同部分进行接触，以此来更深入地理解各种情绪体验及其对行为的影响。就像第六章中描述的双椅技巧一样，这种方法有助于发展灵活的视角转换、从自我叙述中解脱出来，并愿意面对和容忍痛苦。

干预：接触不同的自我

在与来访进行以下可视化之前，请花一点时间解释每个人都有许多不同的部分：我们的慈悲自我、愤怒的自我、焦虑的自我、快乐的自我等等。在下面的脚本（改编自Tirch, 2012，并受到Gilbert & Choden, 2013的启发）中，我们专注于接触愤怒的自我和焦虑的自我，并考察它们之间的互动。根据个别来访面临的困难，您可能希望关注自我的不同方面。无论针对自我的哪些方面，在唤起这些方面并可能让它们相互接触之后，都会召唤出前一个可视化中的慈悲自我，以帮助培养对这些其他自我部分的慈悲。（有关此练习的可下载音频记录，请访问 http://www.newharbinger.com/30550。）

采取舒适的姿势后闭上眼睛。首先将自己扎根于身体和呼吸之中。当您的意识稳定并且注意力集中在呼吸上时，放慢呼吸速度，使吸气和呼气均匀，短暂地练习舒缓节奏呼吸。当您准备好时，随着下一次自然的吸气，想象自己正在与某个苛刻批评的人争论。您个性中愤怒的一面是如何看待这种情况的？当您感到被批评或攻击时，身体中出现了什么感觉？这部分愤怒的自我有什么行为冲动？如果这部分愤怒的自我控制了局面，它会做什么？允许自己退一步观察这个沮丧或愤怒的部分，看看它的样子。

现在把注意力重新带回到呼吸的流动上。随着下一次自然的呼气，放下这个愤怒自我的形象。然后，随着下一次自然的吸气，集中注意力于您的焦虑自我以及它如何处理同样的争论。您的焦虑自我是如何想的？出现了什么身体上的感觉？如果这部分焦虑的自我控制了您的行为，它会怎么做？试着想象您的焦虑自我站在您面前，或者感觉到焦虑自我的存在。

再次将注意力带回到呼吸的流动上。随着下一次自然的呼气，放下这个焦虑自我的形象。然后，随着下一次自然的吸气，集中注意力于您的愤怒自我和焦虑自我之间的互动。它们喜欢彼此吗？您的愤怒自我是否认可焦虑自我及其行为方式？它是否感到受到威胁或压抑？而您的焦虑自我又如何看待愤怒自我？它害怕愤怒自我吗？焦虑的部分是否感到被愤怒自我保护？

现在再次将注意力带回到呼吸的流动上。同样，随着下一次自然的呼气，放下这两个自我部分的形象。这些以及其他所有不同的自我部分实际上只是您应对事件的方式。有时这些不同的部分之间会发生冲突，使我们感到内心的矛盾。然而，激活并连接慈悲自我可以极大地改变这种动态。因此，现在不要专注于您的焦虑或愤怒的方面，而是将注意力转向在《想象慈悲的自我》练习中所工作的明智、平静且权威的慈悲自我。

在呼吸的流动中休息片刻，花几分钟时间专注于您的慈悲自我。从外部看自己。看到脸上有一个温和的笑容，并看到其他人认为您是一个冷静、善良且智慧的人。一旦有了这种自我方面的感受，想象您的慈悲自我处理您在本次练习开始时所设想的争论。您现在对争论的看法是什么？您的冷静、明智且慈悲的自我感觉如何？当慈悲自我掌控您的行为时，它会做些什么？这与您的愤怒自我和焦虑自我的行为有何不同？

现在再次将注意力带回到呼吸的流动上。然后呼气并完全放下所有这些形象和练习。将注意力重新带回周围的房间，睁开眼睛。

干预：培养对焦虑自我和愤怒自我的慈悲

这项练习基于之前的练习，要求来访让他们的慈悲自我与焦虑自我接触，并培养对焦虑自我的慈悲，然后是愤怒自我。根据个别来访的需求，可能需要针对不同的自我方面进行调整，请相应地调整此练习。（有关此练习的可下载音频记录，请访问 http://www.newharbinger.com/30550。）

采取舒适的姿势后闭上眼睛。首先将自己扎根于身体和呼吸之中。当您的意识稳定并且注意力集中在呼吸上时，放慢呼吸速度，使吸气和呼气均匀，短暂地练习舒缓节奏呼吸。当您准备好时，想象一个慈悲自我的形象。

专注于这个自我的品质，也许会感受到慈悲的温暖、智慧和力量。您可以想象慈悲自我的特征时，采用友好的半微笑表情。如果您愿意，可以将一只手或双手放在心脏位置，并在整个可视化过程中保持这个姿势，同时带着正念关注这一手势带来的温暖和身体感觉，想象着您的慈悲自我。

当您感觉到与慈悲自我的连接，并且准备好了之后，回想在之前练习中设想的争论情境中的焦虑自我。试着从慈悲自我的视角来看待这部分自我，为焦虑自我的紧张和恐惧留出空间，在保持慈悲自我品质的同时与焦虑体验相连接。让您的慈悲力量支持感到加剧、害怕或不确定的焦虑自我。让您的智慧见证焦虑的无常性以及它如何受到思想和记忆的影响。

接下来，向您内心感到恐惧和焦虑的部分传递温暖，展示善意和关怀。当您想到要以一种有帮助和关怀的方式陪伴您的焦虑自我时，考虑一下这部分正在与恐惧和焦虑斗争的自我最需要什么。您的慈悲自我想要如何与您的焦虑自我相处？您如何验证和支持这部分自我？您的慈悲自我想要给予这部分自我什么呢？

花一些时间体验这些对焦虑自我的慈悲意图后，允许自己放下这些形象。扩展您的意识到呼吸上以及手放在心脏上的感觉。现在再次将注意力带回到呼吸的流动上。随着下一次自然的呼气，同时保持与慈悲自我的连接，回想在之前练习中设想的争论情境中的愤怒自我。允许自己退一步观察这部分沮丧或愤怒的自我。观察您的愤怒自我在做什么。它的面部表情是什么样的？它使用什么样的语气？愤怒自我生谁的气？它最生气的是什么？此刻愤怒自我最需要什么？什么可以帮助它找到平静？您的慈悲自我想要如何与愤怒自我相处？您如何验证和支持这部分自我？您的慈悲自我想要给予愤怒自我什么呢？

花一些时间体验这些对愤怒自我的意图后，允许自己放下这些形象。让您的意识安定在呼吸上以及手放在心脏上的感觉。这样休息片刻，允许自己注意到在此可视化过程中可能出现的其他感受或体验。注意您身体和情感上的感觉，或者任何特别重要或有意义的事物。

现在再次将注意力带回到呼吸的流动上。随着下一次自然的呼气，让您的双手舒适地放在大腿上。然后呼气并完全放下这次练习。将注意力重新带回周围的房间，睁开眼睛，并根据需要调整姿势或轻轻地伸展。

重申实践的重要性

我们之前提到过实践的重要性。本章中的所有可视化练习以及书中的许多其他练习都适合来访在家练习。有些练习，如最后两个，可能需要一些调整以更适合持续练习。您可以根据来访的需要推荐适当的变体，甚至可以与来访讨论这一点。为了鼓励持续练习，您可以建议来访填写以下的《慈悲练习日志》。请自由复制以便在实践中使用。有关下载版本的信息，请访问 http://www.newharbinger.com/30550（参见书末页获取更多信息）。

慈悲练习日志

给来访的指示：每天填写慈悲练习日志，记录您的慈悲练习。每次练习时尽量记得使用此表格，注明日期、开始时间、结束时间、练习类型、观察到的内容以及您想记住的关于这次特定练习体验的任何事情。然后可以在下次会话中与治疗师讨论这些观察结果和任何疑问。

星期日	星期六	星期五	星期四	星期三	星期二	星期一
日期	开始时间	结束时间	观察（引导？正式？非正式？）	练习（你注意到了什么？）	学习（你想记住什么？）

慈悲心智训练的重点

虽然在CFT（慈悲聚焦疗法）、FAP（功能性分析心理疗法）和ACT（接受与承诺疗法）乃至更广泛的实践中培养慈悲的方法非常广泛，但本章中的可视化练习本身已经足以提供一个训练慈悲心智的基础。当这些处理图像和注意力的方法融入以慈悲为中心的ACT干预过程中时，它们也针对了心理灵活性所涉及的能力和技能。重要的是，每位治疗师和每位来访都会将个人直觉智慧带入这些练习，并走一条独特的道路来创建与慈悲自我之间深刻而个人化的关系。

当我们提到慈悲自我时，我们既是在进行比喻性表达，也是指人类经验的一个基本组成部分。当然，将自我的任何方面实体化，即将其视为一个坚固、稳定且持久的结构实体，通常不符合ACT干预的原则。这并不是一种新的方法。几千年来，世界上大多数智慧传统都认识到，我们所体验的自我更像是一个人与更广阔世界互动的行为。因此，当我们谈论任何自我感的体验，包括慈悲自我时，我们更准确地是指“自我化”的体验或特质。这样看来，慈悲自我是象征性的。然而，慈悲自我的体验是一种典型的人类特征。它与特定的大脑神经活动模式相关联，并且这种模式遍布全身，是我们物种得以生存和繁荣的重要部分。有意识地接触我们存在的这一部分是一种刻意的、治愈的、甚至可能是神圣的工作。

本章知识点阐述

知识点阐述

1. 慈悲之心的训练：

   • 慈悲之心的训练是一个结合技能发展和慈悲特质培养的过程。通过特定的心理训练，个体可以学会如何更加慈悲地对待自己和他人，从而促进情感的疗愈和个人成长。

2. 功能性情境框架：

   • 在功能性情境框架下进行慈悲心智训练，意味着这些练习可以在不改变现有临床方法的情况下融入ACT等治疗方法。这使得治疗师能够灵活地应用慈悲训练，而不必完全重新设计其治疗方法。

3. 慈悲的普遍性：

   • 慈悲不仅局限于对喜欢的人或事物，而是应当扩展到所有生灵。在训练慈悲之心时，特别重要的一步是对那些我们强烈不喜欢的他人或自我部分培养慈悲。这是克服偏见和负面情绪的关键。

4. 正念与慈悲的结合：

   • 正念和慈悲相结合可以帮助个体更好地处理痛苦和负面情绪。通过正念觉察，个体可以更清晰地认识到自己的情绪状态，而慈悲则帮助个体以宽容的态度对待这些体验。

5. 技术辅助的慈悲训练：

   • 利用移动设备和笔记本电脑的应用程序，治疗师可以为来访提供个性化的引导冥想和想象练习。这些工具不仅方便了治疗过程，还允许来访在会话之外继续练习，从而增强效果。

6. 慈悲训练的实践：

   • 慈悲训练需要持续的实践和内化。通过反复练习，个体可以将慈悲的理念转化为实际的行为模式，从而在日常生活中表现出更多的同情心和理解力。

通过上述知识点，可以看出慈悲之心的训练不仅有助于个体处理负面情绪，还能促进心理健康和个人成长。这种方法强调了对自己和他人的关爱，有助于建立更加和谐的人际关系和个人内心的平静。

知识点阐述

1. 练习的重要性：

   • 培养慈悲之心需要通过持续的练习来实现。就像学习一门乐器一样，通过反复练习，个体可以将慈悲的特质和技能转化为持久的行为模式，从而在生活中展现出更多的慈悲行为。

2. 慈悲关注的发展：

   • 慈悲关注的训练首先需要建立在正念的基础上。通过正念练习，个体学会在当下时刻保持觉察，并以慈悲的态度对待自己的体验。这种训练有助于个体更好地理解自己的情绪状态，并以更加积极的方式应对生活中的挑战。

3. 神经可塑性：

   • 通过慈悲心的训练，可以促进大脑的神经可塑性，即大脑可以根据经验重新组织自身结构。这意味着通过长期的慈悲训练，个体的大脑结构和功能可能会发生实际的变化，从而提高其对慈悲的自然倾向。

4. 正念与慈悲的结合：

   • 正念和慈悲相结合可以帮助个体更有效地管理情绪。通过正念，个体可以客观地观察自己的情绪；通过慈悲，个体可以以一种更加宽容和支持的态度来回应这些情绪，从而减少负面情绪的影响。

5. 记忆与情绪的处理：

   • 在慈悲关注的训练中，个体学习如何将注意力引向特定的情绪记忆，无论是愉快的还是痛苦的。这种做法有助于个体与过去的经验建立一种新的、更具建设性的关系，从而促进个人成长和情感疗愈。

6. 渐进式训练：

   • 训练慈悲关注的过程通常是渐进的，从简单的身体感知练习开始，逐渐过渡到更复杂的情绪和记忆处理。这种渐进式的方法有助于个体逐步建立信心和能力，最终能够以慈悲的态度面对生活中的一切体验。

通过上述知识点可以看出，慈悲之心的训练不仅仅是一种技能的学习，更是一种生活方式的转变。通过持续的练习和实践，个体可以培养出更加慈悲的心态，从而改善自己的心理健康和生活质量。

知识点阐述

1. 慈悲正念：

   • 对情绪的慈悲正念结合了传统的佛教正念实践与现代心理学中的慈悲训练。这种方法鼓励个体不仅观察自己的情绪，而且以一种慈悲的态度对待这些情绪，从而促进内在的平和与理解。

2. 正念与慈悲的结合：

   • 正念与慈悲相结合可以帮助个体更好地管理情绪反应。通过正念，个体学会客观地观察自己的情绪；通过慈悲，个体能够以宽容和支持的态度回应这些情绪，从而减少负面情绪的影响。

3. 情绪的身体表现：

   • 情绪往往会在身体中找到具体的表现形式。通过识别这些身体感觉，个体可以更清晰地理解和处理自己的情绪状态。这种方法有助于提高情绪意识，并促进身心健康。

4. 接受与抚慰：

   • 练习中强调了接受情绪的重要性，而不是试图逃避或压制它们。通过接受并抚慰情绪，个体学会了如何更加有效地应对生活中的挑战，同时培养了一种更加积极的心态。

5. 持续性练习：

   • 为了获得最佳效果，这种练习应该被纳入日常生活中。通过持续的练习，个体可以逐步建立更强的情绪调节能力，并在面对困难时保持冷静和平衡。

6. 自我关爱：

   • 练习最后一步是感恩自己在日常生活中追求更多的正念和慈悲。这体现了自我关爱的重要性，鼓励个体在努力改善自身心理健康的同时，也给予自己应有的认可和肯定。

通过上述知识点可以看出，对情绪的慈悲正念是一种强大的工具，可以帮助个体提升情绪管理技巧，增强心理韧性，以及促进整体幸福感。这种练习不仅适用于临床环境，也是每个人都可以在日常生活中实践的方法。

知识点阐述

1. 想象的力量：

   • 想象力是培养慈悲心智的强大工具，它能帮助激活不同的情绪和身体感觉。通过想象，人们可以改变自己的情绪状态，从而影响行为和心理健康。

2. 正念与想象的结合：

   • 正念练习可以帮助个体更好地准备进入想象的状态，通过保持非评判性的态度，个体可以更容易地接受并利用想象带来的积极影响。

3. 面对想象技能不足：

   • 有些个体可能觉得自己不擅长想象，但实际上，通过练习，大多数人都可以改善他们的想象技能。通过一些简单的引导式提问，可以帮助个体认识到自己已经具备了一定程度的想象能力。

4. 逐步引导：

   • 通过逐步引导来访进行简单易行的想象练习，治疗师可以帮助来访建立信心，逐渐克服对想象的恐惧或怀疑，从而为更深入的慈悲想象练习打下基础。

5. 实际应用：

   • 想象不仅可以作为一种心理技巧，还可以应用于日常生活中，帮助个体更好地管理情绪，提高自我意识，并促进整体的心理健康。

通过上述知识点可以看出，想象不仅是一个强大的心理工具，而且是可以经过训练得到提升的能力。通过有效的指导和支持，个体可以学会如何利用想象来增强内心的慈悲感，从而实现更好的情感调节和个人成长。

知识点阐述

1. 安全之地可视化：

   • 安全之地可视化是一种心理技巧，通过引导个体想象一个使他们感到安全和平静的地方，帮助他们在面对压力时找到心灵的避风港。这种方法有助于减轻焦虑和紧张，增强内在的安全感。

2. 个性化的重要性：

   • 每个人的安全之地都是独特的，因为它基于个人的经历和想象。治疗师应鼓励来访根据自己的喜好和感觉来定制他们的安全之地，这样可以使体验更加真实和有效。

3. 感官细节的作用：

   • 在进行安全之地可视化时，利用感官细节（如触觉、听觉、嗅觉等）可以增强体验的真实感，使个体更深入地沉浸其中。这些细节有助于触发积极的情绪反应，从而加强放松效果。

4. 逐步引导：

   • 通过逐步引导来访进入安全之地的场景，治疗师可以帮助来访逐渐放松身心，减少外界干扰的影响。这种逐步的方法有助于个体更好地集中注意力，提高冥想的效果。

5. 慈悲心智训练：

   • 通过专注于个人经历中的温暖和联结体验，个体可以学会如何培养对自己的慈悲。这种训练有助于改善自我接纳和自我关爱的态度，尤其是对于那些经历过创伤或依恋问题的人来说尤为重要。

6. 适应性和灵活性：

   • 慈悲心智训练应当具有一定的挑战性，但同时也要考虑到个体的具体情况。治疗师应根据来访的独特需求调整方法，确保训练既具有挑战性又不会过于压迫，从而达到最佳效果。

通过上述知识点可以看出，安全之地的可视化不仅是一种有效的放松技巧，而且也是培养慈悲心态的重要工具。通过这种方式，个体不仅可以减轻当前的压力，还可以长期提升心理健康水平。

知识点阐述

1. 慈悲流入的体验：

   • 通过回忆过去接受他人慈悲的经历，个体能够重新激活内心的温暖和联结感。这种练习有助于增强自我价值感，同时提升对他人的同理心和理解。

2. 正念与呼吸：

   • 练习开始时强调了正念呼吸的重要性，通过深呼吸帮助个体放松身心，为后续的想象和情感体验创造一个稳定的基础。

3. 感官细节的作用：

   • 在回忆过程中加入具体的感官细节（如穿着、环境温度等），可以使体验更加真实生动，从而加深情感共鸣，使个体更容易沉浸在积极的情绪中。

4. 情绪的接纳：

   • 通过鼓励个体接纳并欢迎因回忆而产生的各种情绪，无论是安全感还是身体上的反应，都可以促进内心的情感平衡和自我接纳。

5. 自我肯定：

   • 在结束练习时，提醒个体认可自己在练习中的努力，这是一种重要的自我肯定过程，有助于增强个体的自信心和自我关爱能力。

6. 逐步引导：

   • 该练习通过逐步引导个体进入特定的情境和情绪状态，帮助他们更深入地体验慈悲的力量，从而达到心理疗愈的效果。

通过上述知识点可以看出，体验慈悲流入不仅是一种有效的心理干预方法，还能够帮助个体建立更健康的情感模式，提高心理健康水平。这种练习适用于多种情境，可以帮助人们更好地应对生活中的挑战，培养积极的心态。

知识点阐述

1. 慈悲流出的体验：

   • 通过想象向他人传递慈悲，个体能够培养出更强的同情心和同理心。这种练习有助于增强内心的温暖感和联结性，同时也促进了自我价值感的提升。

2. 正念与呼吸的作用：

   • 练习开始时强调了正念呼吸的重要性，这不仅帮助个体放松身心，还为后续的情感体验打下了基础。通过深呼吸，个体可以更好地集中注意力，从而更深入地体验慈悲的力量。

3. 感官与情感的连接：

   • 在练习过程中，鼓励个体注意到身体上的感觉以及伴随情感产生的面部表情和身体语言。这种感官与情感之间的连接有助于加深体验的真实性和有效性，使个体更容易沉浸在积极的情绪中。

4. 自我肯定与成长：

   • 通过在练习结束时提醒个体认可自己的努力，这种自我肯定的过程对于增强自信心和自我关爱能力非常重要。此外，这种练习也促进了个人的成长，帮助个体学会如何更好地处理自身及他人的痛苦。

5. 逐步引导：

   • 该练习通过逐步引导个体进入特定的情境和情绪状态，帮助他们更深刻地体验慈悲的力量。通过这种方式，个体不仅学会了如何向他人传递慈悲，也学会了如何更好地对待自己，从而达到心理疗愈的效果。

通过上述知识点可以看出，体验慈悲流出不仅是一种有效的心理干预方法，还能帮助个体建立更健康的情感模式，提高心理健康水平。这种练习适用于多种情境，可以帮助人们更好地应对生活中的挑战，培养积极的心态。

知识点阐述

1. 慈悲自我认同的发展：

   • 通过可视化练习，个体能够构建一个理想的慈悲自我形象，从而增强内在的慈悲特质。这种练习有助于提升自我价值感和同理心，促进心理健康和个人成长。

2. 正念与呼吸的作用：

   • 练习开始时强调了正念呼吸的重要性，这不仅帮助个体放松身心，还为后续的情感体验打下了基础。通过深呼吸，个体可以更好地集中注意力，从而更深入地体验慈悲的力量。

3. 感官与情感的连接：

   • 在练习过程中，鼓励个体注意到身体上的感觉以及伴随情感产生的面部表情和身体语言。这种感官与情感之间的连接有助于加深体验的真实性和有效性，使个体更容易沉浸在积极的情绪中。

4. 个性化与创造性：

   • 该练习鼓励个体根据自己的需求和偏好来设计慈悲自我的形象。这种个性化的方法使得每个人都可以创造出对自己有意义的形象，从而增强了练习的效果。

5. 逐步引导：

   • 该练习通过逐步引导个体进入特定的情境和情绪状态，帮助他们更深刻地体验慈悲的力量。通过这种方式，个体不仅学会了如何向他人传递慈悲，也学会了如何更好地对待自己，从而达到心理疗愈的效果。

6. 自我肯定与成长：

   • 通过在练习结束时提醒个体认可自己的努力，这种自我肯定的过程对于增强自信心和自我关爱能力非常重要。此外，这种练习也促进了个人的成长，帮助个体学会如何更好地处理自身及他人的痛苦。

通过上述知识点可以看出，发展慈悲自我认同不仅是一种有效的心理干预方法，还能帮助个体建立更健康的情感模式，提高心理健康水平。这种练习适用于多种情境，可以帮助人们更好地应对生活中的挑战，培养积极的心态。

知识点阐述

1. 自我多面性的认识：

   • 通过与自我的不同部分进行接触，个体能够更好地认识到自己的多样性。这一过程不仅有助于理解情绪反应背后的原因，还促进了对内在世界的接纳和理解。

2. 正念与呼吸的作用：

   • 练习强调了正念呼吸的重要性，这不仅帮助个体放松身心，也为后续的情感体验提供了基础。通过深呼吸，个体可以更好地集中注意力，从而更深入地体验到不同自我部分的存在。

3. 情绪与行为的关联：

   • 该练习揭示了情绪状态如何影响行为表现。通过探索愤怒和焦虑自我，个体能够意识到这些情绪状态下的行为模式，并思考更健康的应对策略。

4. 慈悲自我的力量：

   • 激活慈悲自我能够显著改变个体与负面情绪的关系。通过引入慈悲自我，个体学会了如何以更加宽容和平静的态度对待自己的情绪和行为，从而促进心理健康和个人成长。

5. 灵活的视角转换：

   • 通过与不同自我部分的对话，个体能够学会从多种角度看待问题。这种灵活性有助于减少内心冲突，并促进更全面的自我认知。

6. 自我接纳与成长：

   • 该练习鼓励个体接受自己所有的面向，包括那些不那么积极的部分。通过这种方式，个体不仅学会了如何更好地管理情绪，也促进了个人的整体成长和发展。

通过上述知识点可以看出，与自我多个部分的慈悲接触不仅是一种有效的心理干预方法，还能帮助个体建立更健康的情绪调节机制，提高心理健康水平。这种练习适用于多种情境，可以帮助人们更好地应对生活中的挑战，培养积极的心态。

知识点阐述

1. 慈悲的力量：

   • 通过慈悲自我与焦虑和愤怒自我的联系，个体能够学会以更宽容和平静的态度对待自己的负面情绪。这种慈悲不仅有助于缓解痛苦，还能促进内在的和谐与平衡。

2. 正念与呼吸的作用：

   • 练习强调了正念呼吸的重要性，这不仅帮助个体放松身心，也为后续的情感体验提供了基础。通过深呼吸，个体可以更好地集中注意力，从而更深入地体验到不同自我部分的存在。

3. 情绪的接纳与理解：

   • 该练习鼓励个体接受和理解自己的焦虑和愤怒情绪，而不是试图压抑或逃避它们。通过这种方式，个体能够更加全面地认识自己，并学会如何更有效地管理情绪。

4. 慈悲自我的特质：

   • 通过想象慈悲自我的特质，个体能够强化这些积极的品质，如温暖、智慧和力量。这些特质有助于个体在面对挑战时保持冷静和自信。

5. 情绪的支持与验证：

   • 通过慈悲自我对焦虑和愤怒自我的支持与验证，个体学会了如何更好地照顾自己。这种自我关怀有助于提升心理健康和个人成长。

6. 持续实践的重要性：

   • 书中强调了持续练习的重要性，通过定期进行这些练习，个体能够逐渐建立更健康的情绪调节机制，提高应对压力的能力。

通过上述知识点可以看出，培养对焦虑自我和愤怒自我的慈悲不仅是一种有效的心理干预方法，还能帮助个体建立更健康的情绪调节机制，提高心理健康水平。这种练习适用于多种情境，可以帮助人们更好地应对生活中的挑战，培养积极的心态。

知识点阐述

1. 慈悲练习的重要性：

   • 通过定期填写《慈悲练习日志》，个体能够系统地跟踪自己的慈悲实践进展，这对于持续提升慈悲品质至关重要。这种记录有助于个体反思每次练习的效果，并在必要时调整练习方法。

2. 慈悲心智训练的核心：

   • 慈悲心智训练不仅仅在于培养慈悲的情感，还在于增强个体的心理灵活性。通过练习，个体能够更好地应对生活中的挑战，同时保持开放的心态和对他人及自己的同情心。

3. 慈悲自我的象征性与现实性：

   • 慈悲自我被视为一种象征性的概念，但它反映了一种真实的人类体验。这种体验与大脑中的特定活动模式相关联，体现了人类共有的情感和行为特征。通过练习，个体可以更好地理解和接纳自己的慈悲自我。

4. 个人化与独特性：

   • 每位个体在慈悲练习中的体验都是独一无二的。每个人都会根据自身的经历和需求，发展出适合自己的慈悲练习方式。这种个性化的过程有助于建立与慈悲自我之间的深刻联系。

5. 心理灵活性与慈悲的关系：

   • 心理灵活性是指个体能够在面对变化和挑战时灵活调整思维和行为的能力。通过慈悲练习，个体不仅增强了对自身情绪的接纳能力，还提高了应对压力和困境时的适应性和韧性。

6. 慈悲练习的深远意义：

   • 慈悲练习不仅是心理健康的工具，也是一种深层次的个人成长过程。通过有意识地接触慈悲自我，个体能够体验到内心的平静与和谐，从而促进整体福祉。

通过上述知识点可以看出，慈悲练习不仅有助于个体提升慈悲品质，还能增强心理灵活性和适应能力，为个体带来更加健康和积极的生活态度。这种练习适用于多种情境，可以帮助人们更好地理解自己，改善人际关系，并促进心理健康和个人成长。

7 Training the Compassionate Mind Training the compassionate mind involves an interplay between skills develop- ment and cultivating characteristics of compassion, with a focus on what is workable. It has been demonstrated that compassion can be cultivated through specific forms of mental training, and can play a significant role in emotional healing (Harrington, 2001; Gilbert, 2010). We have discussed the many ways in which compassion, through CFT, FAP, ACT, and the development of psycho- logical flexibility, can help transform the way people experience and respond to pain and suffering. In this chapter we will provide a series of experiential and meditative exercises and practices that can be used during psychotherapy ses- sions to help clients develop compassionate mind. They can be practiced by clients and therapists alike, and all can play an integral role in developing a personal compassion-­focused practice. Compassionate Mind Training in a Functional Contextual Framework The exercises in this chapter are primarily derived from compassionate mind training (Gilbert & Irons, 2005), a method of systematically training compassion that served as a precursor for the more elaborate and comprehensive develop- ment of CFT. In this volume, in order to provide an introduction to compassion work for the ACT practitioner, we have sought to present training methods that can work well within a functional contextual framework, without the need for ACT practitioners to reinvent their entire clinical approach. As you have seen in earlier chapters, there is a great depth of theory and practice in CFT, and we hope that what you will learn in this chapter on training the compassionate mind will inspire you to look deeper into the CFT literature, community, and tradition. (And we provide details on avenues to further education in CFT in the Resources section at the end of the book.) Beyond the attention and imagery-­ based exercises below, further CFT education, supervision, and training includes a range of techniques for working with emotions, thinking, and overt behaviors that can in turn be applied to a range of problems from a contextualist point of view. Nevertheless, this entrée into the science of compassion is designed to fit within ACT-­consistent interventions almost like a module, and each of the exer- cises mesh well with the target processes in the psychological flexibility model. The practices in this chapter are aimed at cultivating new, compassionate ways to respond to suffering and associated urges for avoidance or resistance as they arise, creating alternatives to both internal and external aggression, igno- rance, cruelty, avoidance, and suffering. When engaging in these practices, whether personally or with clients, it is important to keep in mind that it is easy to evoke compassion for people we like or the parts of ourselves we like. Therefore, some of the most important work in training the compassionate mind is developing or experiencing compassion for others and parts of ourselves that we intensely dislike. Compassion is not just reserved for ourselves or those we have positive emotions toward; it is extended to all living beings. All of the exercises in this chapter involve guided meditation or imagery. As is the case with many guided techniques, when you are leading the experiential exercise, you will be engaging in the contemplative act together with the client. For this reason, having your own ongoing practice of mindfulness and compas- sion, preferably with a teacher, therapist, or group, is crucial for effectively devel- oping the skill to help others to train their own compassionate mind. Furthermore, these practices are far more than just simple sets of instructions; they are cues for activating specific states of attention. Accordingly, the instructions should be delivered slowly, with periods of silence interspersed throughout, to facilitate deeper engagement. Ideally, you will have practiced each exercise sufficiently to have internalized it and, to some degree, memorized it. Audio recordings of these practices are available for download at http://www.newharbinger .com/30550, and working with these recordings may serve as a good starting point in your own compassionate mind training. (See the very back of the book for instructions on how to access the downloadable recordings.) In addition, many therapists have found that apps on mobile devices and notebook computers allow them to easily record personalized sessions with indi- vidual clients. In this way, both the stimulus properties and stimulus functions of a real-­time interaction between the therapist and client, within the context of a compassionate therapeutic relationship, become accessible outside of session. We have taken that approach with many of our clients, and they have often told us that they value having such documentation of our shared work and compassionate journey. Our clients often use guided audio meditations and imagery practices as part of their daily practice of cultivating compassion, begin- ning with basic exercises and progressing to more complex imagery, engaging with the practices gradually on a path designed collaboratively in session. The Importance of Practice Training the compassionate mind involves deliberately targeting the attributes and skills of compassion elaborated in chapter 2. Through gradual practice, these processes and skills can become enduring characteristics, broadening people’s everyday actions and enhancing valued living. In clinical settings, we sometimes metaphorically liken this training in both processes and skills to learning to play a musical instrument. To become a master guitarist, for example, a person must learn many skills, such as calisthenic exercises for the hands, how to play scales, and how to memorize and play various songs. These skills involve what is played. At a deeper level, the master musician learns about music theory, the relationships of intervals and arpeggios, how to improvise within a song’s chord structure, how to compose to fit the music involved, and how to train the ear, body, and emotions to play the music in tune, in time, and with heart. These processes involve how the music is played. Similarly, training the compassionate mind involves developing certain skills, but also developing broad and adaptive behavioral processes. In another parallel, when an individual practices a musical instrument for thousands of hours and masters her craft, there is evidence of new neural connections being formed—­ neuroplasticity and neurogenesis—­resulting in the brain and body of the person coming to resemble and function similarly to the brain and body of a trained musician (Münte, Altenmüller, & Jäncke, 2002). And indeed, when we train the compassionate mind, changes in neural activity and structure do occur (Lutz et al., 2008). Hence, cultivating the attributes and skills of compassion can trans- form the mind and brain in demonstrable and lasting ways. So let us begin! Compassionate Attention When training compassionate attention in CFT, much of the work begins with mindfulness. This focus allows clients to deliberately develop their ability to pay attention in the present moment with acceptance and self-­compassion. From this inherently defused perspective, they can intentionally bring a compassion- ate tone to the very fabric of their experiences: awareness itself. The early phases of compassionate mind training are often devoted to exercises that bring com- passion to focusing, guiding, and modulating attention in a manner that is skill- ful, supportive, and helpful (Gilbert, 2009a). These practices blend appreciation, mindfulness, concentration, attention, and relaxation training and provide a foundation for the next steps in compassionate mind training (Gilbert, 2009a). It is often helpful to begin attention training with mindfulness practice and other exercises for calming the mind and the body. In CFT we generally start with the Soothing Rhythm Breathing exercise in chapter 3. (As a reminder, an audio recording of that practice is available for download at http://www.newhar binger.com/30550.) Soothing Rhythm Breathing is the foundational mindful- ness practice in CFT, and many of the other exercises used in compassionate mind training begin with this form of mindful breathing. As you read the rest of this chapter, you will notice that we often engage in a few minutes of Soothing Rhythm Breathing before proceeding to visualizations or practices that involve intentionally directing compassion toward oneself or others. Accordingly, com- passionate mind training begins with clients learning Soothing Rhythm Breathing during the first or second session of therapy and then using it as part of a daily sitting practice. It is a key approach in engaging compassionate atten- tion and centeredness and activating the parasympathetic “tend and befriend” system in response to arising threat reactions. Additionally, the range of mind- fulness practices found throughout ACT, third-wave behavior therapies, and the host of Buddhist traditions can help prime the pump of attention necessary for the cultivation of compassion. Before initiating formal mindfulness training, we often provide training in attention by helping clients explore what it is like to simply direct their atten- tion to one part of the body, such as the right foot, and then to another, such as the right hand. Through guided discovery and Socratic questioning, clients are invited to notice how they can move their attention around the body and direct it to different sensory experiences. In this way, they might observe how they can use their attention like a spotlight, illuminating certain experiences and casting others into darkness. Then we gently broaden the scope of this attention work, perhaps by asking clients to close their eyes and bring to mind different memo- ries, beginning with a memory of a quarrel or difficult time, then moving to a memory of a happy time with loved ones, and completing the series of observa- tions by revisiting a memory of relaxing deeply, such as while resting on a beach on a vacation. In this way, clients experience how they can direct their attention in poten- tially more interesting and meaningful ways than simply moving it around within the physical space of the body. Our attention can’t be physically moved around the world of space and time, but psychologically, we can move our atten- tion freely though space, time, and emotional landscapes. We can bring atten- tion to an experience from the past and evoke the emotions of the self that was there and then. If this is a happy memory, we can trigger bodily sensations, emotions, and thoughts associated with that happiness. Similarly, we can turn toward a difficult or painful memory and elicit the emotions that this past self was grappling with there and then. Working with thoughts, physical sensations, and emotions in this way, from a place of mindful compassion, creates opportu- nities to enter into a new and more accepting relationship with painful memo- ries and struggles. When you train clients in compassionate attention as a part of a compassion-­focused ACT intervention, it is best to begin with psychoeduca- tion about the nature of mindfulness, compassion, and attention using exam- ples and guided discovery. Training in Soothing Rhythm Breathing is the ideal next step and lays the groundwork for directing mindful and compas- sionate attention toward deeper emotional experiences, which serves the dual purposes of illustrating how the emotional self functions and enhancing will- ingness, openness, contact with the present moment, and flexible perspective taking. The following practice helps clients take that next step: turning mindful attention toward emotions. Intervention: Compassionate Mindfulness of Emotions Based in Buddhist training in the four foundations of mindfulness, this inter- vention blends compassionate mind training into a guided meditation that involves directing compassionate attention toward one’s emotions in the present moment. It provides a useful introduction to working with attention and emo- tions, and it can also be practiced daily on a long-­term basis. It aims to help people see how they can use mindfulness to make space for their experience of distress, and how they might use compassionate attention to help them tolerate and contend with difficult emotions. Intentionally practicing this exercise can help anyone manage instinctive mental and physical urges to resist or avoid stress and discomfort. Importantly, like all compassionate mind training, this exercise involves actively directing attention to the experience of warm affilia- tive emotions. In a sense, all of our work with compassion involves moving attention toward a valued aim of alleviating and preventing suffering and pro- moting well-­being. (For a downloadable audio recording of this practice, please visit http://www.newharbinger.com/30550.) After getting comfortable on your cushion or chair, allow your breath to settle into the naturally slow and even pace that emerges through Soothing Rhythm Breathing. When you’re ready, take three mindful breaths in this way and feel the release of tension with each exhalation. …On your next natural inhalation, bring part of your attention to the sensations that are present in your body. Whatever you notice, allow yourself to just rest in the breath, feeling the movement of your belly and bringing open, nonjudgmental attention to the presence of your breath in your heart center. With each inhalation, bring compassionate attention into your body. And with each exhalation, let go of tension, bringing awareness to any experience of emotions in your body. In this moment, what physical sensations feel related to your emotional experience? Perhaps you’re having an experience of distress, as is so often the case in our lives. Whatever your emotional experience may be, in this moment allow yourself to feel where this emotional experience presents itself to you as physical sensations. For example, you may feel distress as tension in your chest or throat. Just notice what you feel and where you feel it, and then bring mindful and compassionate attention to that place with each inhalation. Once you’ve located where you feel this emotion in your body, release any unnecessary tension that may be present in that area. Without demanding anything of yourself, invite your muscles to relax around this experience. Imagine yourself willingly making space for the emotion and directing compassionate attention to your physical experience of the emotion in your body. Without physically forcing anything at all, label the emotion using a feeling word. For example, if you’re feeling sad, you might softly, in your mind’s inner voice, say the word “sadness.” As you breathe compassion for yourself into your body and release any needless tension, make space for this experience. Remind yourself that whatever arrives in your emotional life, it’s okay to experience it. In this present moment, your intention to rest in compassionate attention is an invitation for your body and mind to soften into your experience. You aren’t aiming to suppress or avoid any experience that is here. You’re simply bringing mindful attention to your emotional and physical experience in this very moment. Stay with this process of softening for a few minutes. Now deliberately and intentionally bring soothing attention to your experience. If you’d like, bring one of your hands to your chest, just over your heart center. Feel the warmth of your hand against your heart region and intentionally bring kindness and soothing to your experience. Bring part of your attention to the soles of your feet…part to your sit bones against your chair…and part to the top of your head. Feel the dignity and centeredness in your posture as you radiate compassionate attention from the center of your physical and emotional being. In this moment, you are awake, alert, and alive. Recognize any distress or struggle you’re facing and direct soothing warmth and self-­acceptance toward your experience. Bring mindfulness and compassion into contact with your emotions in this moment. Breathing in, notice that you are breathing in, and breathing out, notice that you are breathing out. Remain with this process of soothing for a few minutes. As much as you can, let go of any urge to get rid of your emotional experience. With each exhalation, let go of any effort to avoid or suppress emotions. Stay with the breath for as long as you need or like, resting in the soothing rhythm of your breath and directing mindful, compassionate attention to your emotions. Now begin to form an intention to let go of this practice, taking a moment to acknowledge and appreciate your courage and self-­kindness in moving toward greater mindfulness and compassion in your everyday experience. Thank yourself for engaging in this practice, then gradually let go of the exercise entirely, exhaling and bringing your attention back to the flow of everyday life. The Power of Imagery Compassionate mind training begins with cultivating mindfulness and compas- sion in the way attention is deployed, and then proceeds to include the use of imagery. In this way, we can directly train the mind to activate its capacity for compassion, calm, and courageous acceptance steeped in warmth and inner strength. This takes time and involves working directly with one’s experience of distress. In fact, the human capacity for imagery is one of the most powerful tools in cultivating compassionate mind, as it can be used to help activate different emotions and physical sensations. What we focus our attention on can affect how we feel. When our minds begin to imagine things, our entire being can respond as though this mental event were actually happening. If we are hungry and imagine a meal, we can stimulate our salivary glands. Similarly, if we imagine scenes of a sexual nature, we may feel aroused. This power of imagina- tion often gets us into trouble through fusion and experiential avoidance. For example, we might imagine a potential disaster, become fearful, and then avoid the situation we worry about. Yet this basic human ability for the imagination to stimulate systems in our brains and bodies can also be harnessed to stimulate the compassionate mind and, in turn, our soothing systems. And, crucially, if we engage with compassionate imagery, we can activate brain systems that will help us tolerate and cope with the experience of suffering. Helping Clients Overcome Perceived Deficits in Imagery Skills Imagery work with clients often begins with an inquiry into any deficits in imagery skills clients may believe they have. Possible obstacles to engaging in imagery include clients’ beliefs that they are not good at imagery or cannot come up with the right images. This is where mindfulness and attention train- ing are useful. We recommend helping clients develop mindfulness skills before doing imagery exercises and then reminding clients to remain nonjudgmental and open to the experience of imagery. You can also explain that imagery is imperfect and may change and shift over the course of a given exercise. This encourages clients to remain open to any natural changes in imagery within a particular practice and between different practices. When it comes to perceived deficits in imagery skills, some individuals are, of course, better or worse at imagery. However, there are a few interventions and questions you can use to help such clients access their imagination, as suggested in the following clinical example. Clinical Example: Helping a Client Access Imagination Skills The following dialogue provides an example of how the therapist helped Josh overcome his initial belief that he wasn’t capable of doing imagery exercises. Client: I can’t do imagery. My brain just won’t do it. I suck. Therapist: So, you feel you can’t do imagery. That’s not an uncommon belief. However, imagery is a skill, and as with many skills, we can get better at it with practice. Ever go to the gym? Client: ure. I don’t go as much as I’d like, but I’m putting my time in these S days. Therapist: Great! Practicing imagery is like going to the gym: keep at it and you’ll get stronger and better at it. Client: Okay. Got it. Therapist: Also, we may not know how good we are at a skill until we begin to practice. So, in a moment I’m going to ask you a series of questions, and I’d like you to just notice what shows up for you. Okay, here we go: What does a pencil look like? (Pauses.) Where is your refrigerator in your home? (Pauses.) Where do you keep your keys? (Pauses.) What did you have for breakfast this morning? (Pauses.) So, what did you notice? How did your mind respond to these questions? Client: I saw where I put my keys, what my breakfast looked like, and all that other stuff. Therapist: Ah, so you pictured these items? Client: Yes. Therapist: This is imagery, and you’re doing it already. Client: Cool. That was easy. Why didn’t you say it was so easy? Therapist: I think I did, didn’t I? Client: Yes, sir, you did. (Laughs.) This might seem like a very simple way to address clients’ perceived difficul- ties with imagery, but it is actually a very direct, efficient way to tackle this problem with clients in session, through a straightforward practice. Then you can proceed with the following series of compassionate imagery exercises, which can be used over a period of several sessions as in-­session illustrations of key concepts, and as central elements in helping clients develop a personal compassion-­focused practice. Safe Place Visualization Safe place visualizations, which are widely used in various modes of therapy, have two primary functions. First, they help direct clients’ attention toward feeling a sense of safeness. Sometimes when people are feeling stressed-­out, taking time to just imagine a safe place can give them somewhere to rest. Second, creating a safe place helps them imagine being somewhere that gives them a sense of joy. Intervention: Creating a Safe Place This specific safe place visualization (adapted with permission from Tirch, 2012, and inspired by Gilbert, 2009a) begins with Soothing Rhythm Breathing, as is typical in CFT meditations and visualizations. Because each client’s safe place is an individual creation and springs from the individual’s imagination, it is a place that welcomes and appreciates the client. Emphasize to clients that it is important to make the place their own and find their own ways of thinking about it. Explain that the place they create is meant to embody compassionate warmth and safety. In this exercise, they are allowing themselves to experience feelings of being safe already, here and now, abiding in a place where they are at peace, relaxed, and confident about their well-­being. When they feel distressed, a sense of contentment and security may seem very far away. If need be, explain that our minds respond to our imaginations as though what they produce is or may be real, giving us an inborn capacity to cultivate feelings of safety and acti- vate our self-­soothing system. (For a downloadable audio recording of this prac- tice, please visit http://www.newharbinger.com/30550.) Begin this exercise as you might begin Soothing Rhythm Breathing, lying comfortably on a mat or sitting in a comfortable, secure posture on a chair or meditation cushion. Take some time to allow a few mindful breaths to move in and out of your body. Now turn your attention to your imagination and begin to think about a happy, secure place that surrounds you. Perhaps it’s a place you’ve visited in the past, or maybe it’s a place you’ve only thought about visiting. It’s important that this place be calm, such as in a shady picnic spot, on a seaside balcony, or in a cozy chair by the fireside in winter. Whatever it may be, this place is just for you, and you are free to imagine anywhere that feels right to you. If you imagine a serene sandy beach, feel the smooth, soft sand beneath your feet and the warmth of the sunlight. Do you hear the waves lapping against the shoreline? Do you hear seagulls calling? If you imagine somewhere secure, cozy, and warm indoors, such as a comfortable chair beside the fire, can you feel the heat radiating out to warm you? What does the room smell like? Can you hear the fire crackling? You may remember somewhere you’ve walked among ancient trees and greenery, or somewhere else that holds fond memories for you—­a place where you felt supported and loved and were able to experience a sense of playfulness. In order to vividly evoke images from that place, recall what it was like, or what it might be like if you were actually there right now. Notice the quality of the light, the texture of the sand, the fabric of the chair, and the bark of the tree. Notice the sounds, smells, and temperature. Remain with this visualization for a few minutes, and from time to time, note the natural rhythm of your breathing, feeling your diaphragm expanding and your belly rising and falling with the even pace of your breath. Whenever your mind wanders, draw your attention back to the image of your safe space on your next natural inhalation. As you’re ready, allow the image to fade. With your next natural inhalation, let go of the exercise entirely and return your awareness to your actual surroundings. Using Images from Personal Experiences to Cultivate Compassion The following two exercises (adapted with permission from Tirch, 2012, and inspired by Gilbert, 2009a) allow clients to begin to access the compassionate mind by deliberately focusing on memories and personal images that evoke an experience of warmth and affiliation. Therapists may choose to begin with either an experience of compassion flowing in (of receiving it from someone else) or the experience of compassion flowing out (of extending it to someone else), based upon discussions with the client and an appreciation of the client’s learning history. Compassionate mind training is meant to be challenging yet not overwhelming, so begin with whichever approach would seem to be less demanding for the individual client and build from there. In essence, this is a form of gradual exposure to the emotions involved in secure attachment; and, as such, it is particularly helpful for people whose experiences, potential traumas, and attachment memories have resulted in difficulties with distress tolerance and aversion to self-­soothing. Intervention: Experiencing Compassion Flowing In Before beginning this practice, explain to clients that this exercise will build upon their practice of mindful, compassionate attention and help them activate affiliative emotions by using imagery of an experience of receiving compassion. When suggesting or assigning this exercise for home practice, recommend that clients find a quiet space where they won’t be disturbed to do the exercise, and that they set aside ten to twenty minutes for it. (For a downloadable audio recording of this practice, please visit http://www.newharbinger.com/30550.) Sit with your back upright and supported, either in a comfortable chair or on a meditation cushion. Begin by bringing attention to your breathing, observing its flow and rhythm and allowing it to find its own pace. Observe and remain with this flow for a few minutes, engaging in Soothing Rhythm Breathing. Now bring part of your attention into your body and feel the strength and compassion that is available to you in your posture. Feel your feet on the floor, your sit bones connected to your cushion or chair, and your spine upright and supported. Your posture is grounded and dignified and reflects your sense of calm and self-­compassion. Allow your face to form a gentle smile. Now, with part of your attention staying with the flow of your breath, begin to remember a pleasant day in your past when someone was compassionate and supportive toward you. This person wasn’t judgmental and didn’t condemn you; rather, this person was empathic and cared about you and your happiness. As much as you can, remember the sensory details of this experience: Can you remember what you were wearing? Where were you? Was it hot or cold? Was it raining or was the wind blowing through the trees? Was the radio on in the background? Now, bringing part of your attention back to the flow of your breath, inhale and exhale and, for a few moments, stay with this imagery of an experience of receiving compassion. By remembering receiving such help and kindness, you can focus your attention on and increase your desire to be kind and helpful, including toward yourself. Whenever your mind is inevitably distracted and wanders away from this memory, gather your attention with your next natural inhalation and make space for whatever is arising; then, with your next natural exhalation, simply return your attention to your breath and to the image of this compassionate person. As you breathe in again, with your next natural inhalation, bring your attention to the facial expression of this person from your past. Allow yourself to remember, as much as you can, this person’s body language and movements. What did this person say to you? How did the person say it? Pay particular attention to tone of voice. Stay with this experience for a little while, breathing in and out. Next, bring your attention to the quality of the emotion this person seemed to display toward you. How did the person feel toward you? And how does this make you feel? Do you have any physical sensations as a result of your emotion? Take a few minutes to remain in the presence of that emotion. You may feel safe and protected or feel as if your body is grounded and stronger. However this emotion shows up, see if you can welcome it, identify it as mindful compassion, and invite yourself to make space for it. This is a time to bring attention to the experience of compassion flowing into you. Now bring your attention back to the flow of your breath, inhaling and exhaling smoothly, and take a few moments to stay with the way this experience feels. As much as you can, connect with the emotions of appreciation, gratitude, and happiness that arrived with this person’s care. For as long as it feels right to you, perhaps a few minutes more, remain in the presence of this memory and this feeling. When it feels right, let this experience go with your next natural exhalation, allowing the memory and images to fade away. After a few more slow and even breaths, exhale and completely let go of this exercise. Before you open your eyes, take a moment to give yourself credit for engaging with your practice of self-­compassion, recognizing that you have made a conscious decision to take care of yourself and move toward alleviation of your suffering. Intervention: Experiencing Compassion Flowing Out Again, before beginning this practice, explain to clients that this exercise builds upon their practice of mindful, compassionate attention and helps them acti- vate self-­compassion by using images of extending compassion to others. When suggesting or assigning this exercise for home practice, recommend that clients find a quiet space to practice where they won’t be disturbed, and that they set aside ten to twenty minutes for the practice. (For a downloadable audio record- ing of this practice, please visit http://www.newharbinger.com/30550.) Adopt a dignified, meditative posture, with the soles of your feet connected to the floor, your sit bones on your chair or cushion, and your back upright and supported. Start by following the breath in and out of your body, and become aware of your physical presence, just as it is, in this very moment. Allow your breath to find its own rhythm and pace. Whenever your attention wanders, gently and consistently draw your attention back to this moment by focusing on the breath once again. After a few minutes, once you’ve gathered and collected your awareness in a mindful and compassionate way, bring your attention to a time when you felt compassionate toward another person—­someone who was in need of a helping hand. Alternatively, you can bring your attention toward compassion you felt for an animal, perhaps a pet. Fully remember that time of relative peace and happiness. Although we often direct compassion toward loved ones during times of distress, this exercise involves using imagery to evoke a feeling that’s separate from difficult emotions. As you imagine feeling kindness and compassion toward this other person or being, see if you can imagine yourself expanding as the warmth and care of your intention grows. Imagine that you’re becoming wiser, emotionally stronger, and warmer with each inhalation and exhalation. As you become more attuned and resilient with every breath, recognize this means that, with each breath you have more to give, and with each moment you are becoming more helpful, open, and wise. How does this feel? What physical sensations are you experiencing? Now bring your attention back to the flow of your breath and, for a moment longer, focus on these feelings and the images associated with your experience of extending compassion to another. All the while, observe your desire for this person or being to be happy, filled with compassion, peaceful, at ease, and well. What is your tone of voice like? What is the expression on your face? How is your body moving and reacting to your feelings and to the feelings of the other person? Take some time to enjoy the sense of pleasure you may feel as a result of being helpful and caring. Smile gently, and as you breathe in and out, allow yourself to notice the sensation of compassion flowing out of you so that it reaches this person or being whom you care so deeply about. Imagine your compassion touching the other’s heart. Imagine that the burden of the other’s suffering is lifted, little by little, with every breath. With your next natural exhalation, once again sense the compassion flowing out of you and joy and peace flowing into the person or being to whom you’re extending kindness. With your next natural exhalation, let go of this representation of the other person or being and draw your attention to the experience of compassion in yourself. Recognize where in your body your open and heartfelt desire to share kindness and helpfulness presents itself. Allow yourself to rest in this feeling of loving-­kindness for others, feeling the presence of compassion for others as it flows through you. Stay with this sensation for a few moments. If your attention wanders at any point, simply notice where it has gone and then refocus by bringing part of your attention to your next natural inhalation and the exercise at hand. Remain in the presence of this warmth and kindness for several minutes. As you’re ready to end this visualization, return your awareness to your feet on the floor…then to your position in the chair…then to your back, upright and supported…and ultimately to the top of your head. When you feel you’re ready, exhale and completely let go of this exercise. Before you open your eyes, take a moment to give yourself some credit for having engaged in this practice, recognizing that you have made a conscious decision to take care of yourself and move toward alleviation of your suffering. Developing a Compassionate Self-­Identity Through Visualization The exercise Visualizing the Compassionate Self is a foundational CFT practice that harnesses the power of imagery to cultivate compassionate responding. It involves first using imagination to develop a personalized image of the compas- sionate self, and then using this image in a visualization practice. As is the case with most of the contextual compassion work in this book, and particularly the visualizations in this chapter, this one can be used as a daily meditation or coping tool for clients, or as part of your own self-­reflection and practice. Intervention: Visualizing the Compassionate Self As usual, please adjust the following script to fit your own therapeutic style and vernacular, and also adapt it as necessary to meet individual clients’ needs. However, the guided imagery below (adapted from Tirch, 2012, and inspired by Gilbert, 2009a, and Gilbert & Choden, 2013) proceeds in a way that’s essential to this practice, so do follow the spirit and intent as closely as possible. (For a downloadable audio recording of this practice, please visit http://www.newhar- binger.com/30550.) As you’ll see, the first portion of the script isn’t a visualization per se. Rather, clients are initially guided in identifying the qualities they would wish to have in a compassionate self, providing a basis for the visualization. This exercise will help you imagine yourself in a very different way than you might be accustomed to. It’s like being an actor who’s rehearsing a role in a play or a film. It involves creating a personification of your compassionate self, whom you will meet and who will be happy to see you. Take a moment to think about the qualities of your compassionate self and write down the qualities you would ideally like to have if you were calm, confident, and compassionate. Would you be wise? Would you be strong and able to tolerate discomfort? Would you have warm feelings toward others and toward yourself? Would you feel empathy for other people’s suffering and more insight into their behavior? Would you be understanding of others’ faults and foibles and therefore be nonjudgmental, accepting, kind, or forgiving? Would you have courage? Ask yourself how you would picture your most compassionate self. Perhaps you might imagine yourself older and wiser, or maybe younger and more innocent. This is your personal exploration, so please feel free to design an image of your compassionate self and embellish it as you wish. Now we’ll do a visualization utilizing the compassionate self you’ve identified and described. Allow your eyes to close, then bring part of your attention to the soles of your feet as they connect with the floor and to your sit bones on the chair or cushion. Allow your back to be upright and supported. Next, partly direct your attention to the flow of your breath in and out of your body, then allow it to find a slow, soothing rhythm and pace. Feel yourself breathing in and breathing out. Continue breathing in this way until you’ve gathered your attention and feel focused on the present moment. Now recall the qualities of your compassionate self that you wrote down and imagine that you already have those qualities. Breathe in as you experience yourself having that wisdom, and breathe out knowing that you’re part of the flow of life on earth, with a brain and life history that weren’t of your design or your choosing. Breathe in and imagine yourself as strong and able to tolerate distress while confronting your fears, then breathe out. Each time you breathe in, feel yourself having the qualities you wrote down. Experience yourself as committed, with a calm and completely dedicated intention to alleviate the suffering you encounter. As you follow the breath in and out of your body, feel yourself heavy in your chair and rooted to the earth. Your wisdom, strength, and commitment are all present. Imagine yourself as a completely nonjudgmental person who doesn’t condemn yourself or others for their faults. Allow yourself to bring to mind the sensory details you’d notice as your compassionate self. What are you wearing? Is your body relaxed and receptive? Does your body language signal openness and kindness? Are you smiling? If not, smile now, and at the same time imagine the warmth you feel when you carefully hold an infant. As you breathe in, bring attention into your body, imagine yourself expanding, and welcome your ability to be wise, warm, and resilient. For the next few moments, as you’re breathing in and out, continue to imagine being the compassionate self you described. How would your compassion manifest? What would your tone of voice be if you were this compassionate self? How would you behave? What sort of expression would you have on your face? Allow yourself to take pleasure in your capacity to share kindness with and care for those around you and yourself. If your mind wanders, as it so often does for all of us, use your next natural inhalation to gently bring the attention back to this image of your compassionate self. For the next several minutes, continue to give mindful attention to this compassionate self, returning and refocusing as needed. When you feel ready, and with your next natural exhalation, allow any attachment to this exercise to simply melt away. Breathe in again, and with your next natural exhalation, allow yourself to become aware of your surroundings once again. Take a moment to recognize and acknowledge the effort you have invested in this exercise. Then fully return your attention to your surroundings. Compassionate Contact with the Many Parts of the Self The next two exercises involve contacting different parts of the self as a way of gaining more understanding of the various parts of emotional experiences and how they impact behavior. Much like the two-­chair technique described in chapter 6, this approach helps develop flexible perspective taking, defusion from self-­narratives, and willingness to engage with and tolerate distress. Intervention: Contacting the Many Different Selves Before conducting the following visualization with clients, take a moment to explain that there are many different parts of each of us: our compassionate self, our angry self, our anxious self, our joyful self, and so on. In the script below (adapted from Tirch, 2012, and inspired by Gilbert & Choden, 2013), we focus on contacting the angry self and the anxious self and examining how they interact. You may wish to focus on different aspects of the self depending on the difficulties individual clients are facing. Whichever aspects of self are targeted, after invoking them and perhaps bringing them into contact, the compassion- ate self from the previous visualization is summoned to help cultivate compas- sion for these other parts of the self. (For a downloadable audio recording of this practice, please visit http://www.newharbinger.com/30550.) After taking a comfortable and supported posture, close your eyes. Begin by grounding yourself in your body and breath. After settling your awareness and focusing your attention on your breath, slow your breathing and even out your inhalations and exhalations, briefly practicing Soothing Rhythm Breathing. When you’re ready, with your next natural inhalation, imagine that you’re having an argument with someone you know to be harsh and critical. What does the angry side of your personality think about this situation? What sensations arise in your body when you feel criticized or attacked? What behavioral urges does this angry part of yourself feel? And if this angry part of your personality were to seize control of things, what would it do? Allow yourself to step back and observe this frustrated or angry part of you and see what it looks like. Now bring your attention back to the flow of your breath. With your next natural exhalation, let go of this image of the angry self. Then, with your next natural inhalation, focus on your anxious self and how it might deal with the same argument. What does the anxious part of you think? What physical sensations arise? What would this anxious part of your personality do if it were to seize control of your behavior? See if you can picture your anxious self in front of you or have a felt sense of being in the presence of your anxious self. Once again bring your attention back to the flow of your breath. With your next natural exhalation, let go of this image of the anxious self. Then, with your next natural inhalation, focus on the interaction between your angry self and your anxious self. Do they like one another? Does your angry self approve of your anxious self and how it behaves? Does it feel threatened or stifled by the anxious self? And what does your anxious self think about your angry self? Is it frightened of it? Does the anxious part feel protected by your angry self? Now bring your attention back to the flow of your breath. Again, with your next natural exhalation, let go of imagining these two parts of your personality. These, and all of the other different parts of yourself, are really just the way you deal with events as they unfold. Sometimes these different parts are in conflict with one another, making us feel in conflict with ourselves. However, activating and connecting with the compassionate self can change this dynamic quite dramatically. So now, rather than focusing on the anxious or angry aspects of yourself, turn your focus to the wise, calm, and authoritative compassionate part you’ve worked with in the exercise Visualizing the Compassionate Self. Resting in the flow of your breath, spend a few moments focusing on your compassionate self. See yourself from the outside. See a gentle smile on your face, and see other people relating to you as someone who is calm, kind, and wise. Once you have a sense of this aspect of yourself, imagine your compassionate self dealing with that argument you visualized at the beginning of this practice. What are your thoughts about the argument now? How does your calm, wise, and compassionate self feel? What does your compassionate self do when it takes control of your behavior? How does this differ from the ways in which your angry and anxious selves behave? Now bring your attention back to the flow of your breath. Then exhale and completely let go of all of these images and the exercise. Return your attention to the room around you and open your eyes. Intervention: Cultivating Compassion for the Anxious Self and Angry Self This exercise builds on the previous practice by asking clients to have their compassionate self make contact with and cultivate compassion for the anxious self and then the angry self. Again, it may be appropriate to work with different aspects of the self depending on the needs of the individual client, so adapt this exercise accordingly. (For a downloadable audio recording of this practice, please visit http://www.newharbinger.com/30550.) After taking a comfortable and supported posture, close your eyes. Begin by grounding yourself in your body and breath. After settling your awareness and focusing your attention on your breath, slow your breathing and even out your inhalations and exhalations, briefly practicing Soothing Rhythm Breathing. When you’re ready, bring to mind an image of your compassionate self. Focus on the qualities of this self, perhaps contacting compassionate warmth, wisdom, and strength. You may want to adopt a friendly facial expression of a half smile as you imagine the characteristics of your compassionate self. If you’re willing, place one or both hands over your heart and remain in this position throughout the visualizations that follow, bringing mindful attention to the warmth and physical sensations of this gesture while imagining your compassionate self. When you feel connected to your compassionate self, and as you’re ready, bring to mind your anxious self in the context of the argument you imagined in the previous exercise. See if you can look upon this part of yourself from the perspective of your compassionate self, making room for the tension and fear in the anxious self and connecting with the anxious experience while remaining rooted in the qualities of your compassionate self. Allow your compassionate strength to support the aggravated, scared, or uncertain anxious self. Let your wisdom witness the impermanence of anxiety and how it’s impacted by thoughts and memories. Next, bring warmth to the scared and anxious part of yourself, showing it kindness and caring. As you bring to mind your desire to be there for your anxious self in a way that’s helpful and caring, consider what this part of you that is struggling with fear and anxiety needs most. How does your compassionate self want to be with your anxious self? How might you validate and support this anxious part of you? What does your compassionate self want to offer to this part of yourself? After spending some time experiencing these compassionate intentions for your anxious self, allow yourself to let go of these images. Expand your awareness to your breathing and the feeling of your hand over your heart. Now bring your attention back to the flow of your breath. With your next natural exhalation, and while remaining connected to your compassionate self, bring to mind your angry self in the context of the argument you imagined in the previous exercise. Allow yourself to step back and look at this frustrated or angry part of yourself. Observe what your angry self is doing. What facial expression does it have? What tone of voice does it use? Who is the angry self mad at? What is the angry self most irritated about? What does this angry self need most right now? What would help it find peace? How does your compassionate self want to be with your angry self? How might you validate and support this part of you? What does your compassionate self want to offer to your angry self? After spending some time experiencing these intentions for your angry self, allow yourself to let go of these images. Let your awareness settle on your breathing and the feeling of your hands over your heart. Resting in this way, allow yourself to notice other feelings or experiences that may have arisen during this visualization. Bring attention to how you feel physically and emotionally, or to anything particularly important or meaningful that has shown up. Now bring your attention back to the flow of your breath once again. With your next natural exhalation, allow your hands to rest comfortably in your lap. Then exhale and completely let go of this practice. Return your attention to the room around you, open your eyes, and adjust your posture or gently stretch as needed. Revisiting the Importance of Practice Previously, we’ve mentioned the importance of practice. All of the visualiza- tions in this chapter, and many of the other exercises in the book, are suitable for home practice by clients. Some, such as the final two, may require some modification to be more suited to ongoing practice. You can recommend varia- tions as you see fit depending on the client’s needs, perhaps engaging the client in a discussion about this. To help encourage ongoing practice, you may wish to ask clients to fill out the following Compassion Practice Log. Feel free to copy it for use in your practice. For a downloadable version, please visit http://www .newharbinger.com/30550 (see the last page of the book for more information about how to access it). Compassion Practice Log Instructions to client: Fill out the Compassion Practice Log each day to record your compassion practices. Try to remember to use this form each time you practice, indicating the date, the time you began, the time you ended, the type of practice, your observations, and anything you’d like to remember about that particular practice experience. You can then discuss these observations and any questions you may have with your therapist during your next session. 183184 Sunday Saturday Friday Thursday / / / / / / / / / / / / Tuesday Wednesday / /Monday Day and date Time started Time ended Observations (Guided? Formal? (What did you Informal?) notice?) Practice (What would you like to remember?) Learning The Emphasis of Compassionate Mind Training While the range of practices for cultivating compassion within CFT, FAP, and ACT—­and beyond—­is truly vast, the visualization exercises in this chapter are sufficient, in and of themselves, to provide a foundation for training the com- passionate mind. When folded into the course of a compassion-­focused ACT intervention, these approaches to working with imagery and attention also target the capacities and skills involved in psychological flexibility. Importantly, each therapist and each client will bring individual intuitive wisdom to these practices and travel a unique path to create a deeply personal relationship with the compassionate self. When we reference the compassionate self, we are both speaking metaphor- ically and referring to an essential component of embodied human experience. Of course, the reification of any aspect of self, in regarding it as a solid, stable, and enduring structural entity, generally isn’t in keeping with ACT interven- tions. This is hardly a new approach. For several thousand years, most of the world’s wisdom traditions have recognized that what we experience as a self is more of an action of a human being engaging with the wider world. So, when we speak of the experience of any sense of self, including the compassionate self, we are more accurately referring to an experience or quality of “selfing,” if you will. In this way, the compassionate self is metaphorical. However, the experi- ence of the compassionate self is something characteristically human. It corre- lates with a distinct neural signature and a pattern of activation that spreads throughout the body, and it’s an essential part of how our species has preserved itself and flourished. Accessing a conscious awareness of this part of our being is a deliberate, healing, and perhaps even sacred type of work.