We can work on Mindfulness Journals 09

Try to consider this mindfulness activity in the morning. When you wake up, or before you truly begin your day, finish the following sentence:

“By the time my head hits the pillow tonight, I intend to feel like I really _.”
What are you hoping to feel by the end of this day?

Guide the rest of today with intentional energy and direction.

By the time you go to bed tonight, what do you want to feel like you really put out there, feel proud of, won’t have a regret about, or feel fulfilled by?
Try not to focus on the exact outcome or result of your day.

This prompt is instead all about focusing yourself into the intentions of your actions, words and thoughts. It’s a metric for guiding your day. Outcomes and

results are probably beyond your control, anyway. And expectations have a way of breeding resentments and disappointment.

What do you intend to lead your day with? Follow that energy.

Express a few ways that you can specifically align your deeds, words and thoughts to that goal.

In your journal response, address the following (in paragraph form, not just a list):

How did you finish the statement: “By the time my head hits the pillow tonight, I intend to feel like I really _.” What were you hoping to feel by the

end of the day?
How did you plan to accomplish that goal/feeling?
How did you align your thoughts, deeds, or words to that goal?
How did you feel by the end of the day?
Adapted from: https://daveursillo.com/7-mindful-writing-prompts/

Sample Solution

Descartes starts the main contemplation by questioning all that he can. The main flood of uncertainty sees him retaining consent about the faculties. He guarantees that on the off chance that they have misdirected him previously, they are probably going to do so again so he should not confide in them. Descartes foresees the reaction that recommends he can’t question what is evident to him, for example, his own body, so he thinks about him dreaming. He asserts that he can’t recognize dreaming from being wakeful. It appears to him that he is conscious and not dreaming, yet it is conceivable that he is dreaming about sitting before the fire. In any case, he has still not questioned everything, as there are a few things that despite everything apply in dreams, for example, arithmetic and geometry. Indeed, even in dreams, two in addition to three will at present equivalent five, and a square will consistently have four sides. The third influx of uncertainty permits Descartes to question whether this is the situation. He mulls over whether there is an almighty, malicious evil presence deluding him and if there is the scarcest chance of this, Descartes must negligence every past conviction. Quite possibly the evil spirit is deceiving him to accept that a quadrilateral has four sides, when in truth it has seven. Descartes has now arrived at where he thinks everything can be questioned. Toward the start of Meditation Two, Descartes is uncertain of how to get away from the uncertainty he ends up suffocating in because of the earlier day’s questions. He begins by thinking about whether he can delude himself. Apparently he can question his detects, regardless of whether he is dreaming and whether 2+3=5, yet he can’t question the way that he is thinking. In spite of the fact that his considerations might be misdirected, he is convinced that he exists, only by having musings by any means. He has subsequently introduced the Cogito as a contention for his reality. Descartes guarantees that despite the fact that the devil might be deluding him, he should exist so as to be beguiled. In the event that he is questioning, he is thinking, thus long as he might suspect, he is something, and that something exists. Each time Descartes communicates or considers the words ‘personality aggregate, sense of self existo’, it is fundamentally valid. So far, Descartes has demonstrated that he exists however has not examined finally what it is that exists. He can’t yield that his body exists, as the three rushes of uncertainty from the main contemplation despite everything apply. The main thing now Descartes can guarantee, is that he is something, and that something is a reasoning thing. In any case, Descartes has been reprimanded for asserting a lot without having represented it in the Cogito. He has just figured out how to show that there is thinking going on, rather than a thing having those contemplations. Right now, Descartes is just permitted to state that there are considerations occurring at the time they are being thought, so this proposes he ought not allude to himself as a ‘suspecting thing’, as he has not demonstrated that those musings have a place with him. The Lichtenberg Objection takes a comparative point by contending that the main thing demonstrated by the Cogito is that there is thinking occurring. It recommends that the musings don’t require a scholar, likewise that the occurrence of downpour doesn’t require a ‘rainer’. I take this to be an insufficient analysis as the relationship expect that the pith of downpour is equivalent to that of contemplations. In any case, it appears that considerations are comparative basically to that of strolling. Strolling requires a walker and contemplations require a scholar. Descartes begins the 6th contemplation off by building up his body and the material world. To do this, he clarifies the distinction among creative mind and keenness, and how creative mind requires more exertion. Creative mind isn’t a basic piece of the ‘thinking thing’ that he believes himself to be, so on the off chance that he had a body, it would clarify the presence of creative mind. He reasons that almost certainly, he has a body which encounters the outer world. He at that point comes back to the Cogito to demonstrate that in addition to the fact that he is a reasoning thing, however that he has a psyche which is independent to his body. As an extreme dualist, he accepts that the brain has totally various properties to the psyche, which thusly, prompts him to accept that they can’t be indeed the very same thing. The body is a distinct, unessential and broadened substance though the brain is sure, fundamental and indissoluble. >

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