7 Mindful Steps to Take in Your Walk with Christ – Part 1

Written by Bethany Nicole Donovan, Licensed Psychotherapist

Bethany Donovan is an experienced psychotherapist, licensed in both Virginia and Washington state, specializing in the treatment of anxiety disorders, trauma, and complex PTSD, as well as working with military members, veterans, and their families.

There’s no doubt about it, we live in a distracted world. Everywhere you look, faces reflect the glow of screens, eyes glazed over, bodies almost catatonic. Families spend quality time together by zoning out with Netflix or on their respective devices, or maybe both simultaneously. Couples in restaurants stare down at the screens in their hands or up at screens on the walls, hardly talking to one another. The ubiquity of social media and ten-second videos seems to have frustrated our collective capacity for sustaining attention, especially to things that don’t entertain us. It’s a grim picture.

Most of us can articulate that something feels off about this, but we can’t quite put our finger on it. I have long lamented this and asserted that life as we know it today, steeped in hustle culture, an almost inescapable fast pace of life, the normalcy of multitasking, and the harrowing task of attempting to shield ourselves from the near-constant bombardment of screens, artificial lights, advertisements, and demands, is neither natural nor healthy for human beings.

Modern neuroscience supports this concern, frequent digital interruptions and “dopamine hits” from smartphones and social media have been linked to higher stress levels and reduced sustained attention.[1][2] In other words, the cheap dopamine that comes from easy entertainment always at our fingertips is quite literally dulling our capacity to enjoy less stimulating, more meaningful things.

All this input and fast-paced living inevitably increase allostatic load, the body’s cumulative stress burden, which in turn negatively affects health through heightened sympathetic nervous system activation, our “fight or flight” mode, elevated cortisol, and disrupted sleep cycles. Research consistently shows that chronic stress and sensory overload keep the body stuck in physiological overdrive, contributing to anxiety, depression, and fatigue.[3] [4]

Intentionally slowing down, taking time to get off autopilot, and coming into the present moment have hardly ever been more important than they are today. For those of us who follow Jesus, we already know the importance of spending quality time with the Lord in prayer, reading Scripture, and sitting quietly in His presence without distraction. “Be still, and know that I am God” (Psalm 46:10) is not merely poetic, it is divine instruction to slow our pace so we can perceive His voice.

From the beginning, God Himself modeled this rhythm, “By the seventh day God had finished the work he had been doing, so on the seventh day he rested” (Genesis 2:2 to 3). He later sanctified that rhythm in the command to “Remember the Sabbath day by keeping it holy” (Exodus 20:8 to 11), and Jesus reaffirmed its purpose when He said, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27 to 28). Rest is not optional, it’s necessary. It is also a reflection of God’s own character and a gift meant for our flourishing. Unfortunately, many of us feel that we cannot afford to take time away from our demanding schedules to spend time with God. However, I would argue that we cannot afford to neglect it.

Additionally, research has repeatedly shown that the quality and quantity of the work we produce depend on how rested we are. Studies of sleep and learning demonstrate that well-rested individuals perform better and retain more information than those who sacrifice rest for productivity.[5] [6] Contrary to popular belief, pulling an all-nighter is not a healthy or reliable preparation strategy for good results.

It may seem counterintuitive, but it’s true that getting more rest time in place of more hours being productive produces better results. Maintaining balance between the sympathetic, “fight or flight,” and parasympathetic, “rest and digest,” systems and living more intentionally contribute to doing more with less time. It’s quality over quantity. Moreover, this balance produces measurable health benefits, including lower levels of stress hormones, for example cortisol, better sleep, improved immune function, and enhanced emotional regulation.[7] [8]

Fortunately, it doesn’t take much time to begin reaping these benefits. We don’t have to spend hours every day sitting still and doing nothing. Even brief mindfulness practices, think five to ten minutes per day, have been shown to reduce anxiety, improve attention, and promote physiological calm.[9] [10]

Friends, we need to slow down. All this rushing around and checking out is not good for us. And more than that, God gave us a gift when He gave us the Sabbath. Rest is part of His rhythm, woven into creation itself, and we are wise to follow His example.

If you’re not sure how to begin, you’re not alone. The purpose of this article is to give you some starting points and specific practices you can add to your daily routine. Some are simpler and aimed at short-term grounding; others are deeper, lifelong practices meant to cultivate long-term growth. I pray you find at least one or two of them approachable, appealing, and, most of all, fruitful. Let’s dive in.

Brief review: What is mindfulness?

As was mentioned in my previous article about how mindfulness is for Christians too, mindfulness can be defined as “paying attention in a particular way, on purpose, in the present moment, and non-judgmentally”.[11] It comes with many evidence-based benefits and is a posture that we are encouraged to take on in many ways and in many different places throughout Scripture. As Christians, mindfulness is foundational to self-control and discernment. Additionally, it can help us enact attentiveness to the Spirit’s leading, meditate on Scripture, practice restraint of speech and action as needed, identify moments when we need to repent, and overall live a life that is much more aligned with walking the narrow path.

1. Name your feelings accurately and honestly with yourself, then share them with God and a trusted other

Most of us have heard how important it is to be in touch with our emotions, lest they drive us. This is true. Maybe you have a therapist who has busted out an emotion wheel mid-story and asked you to identify what emotions go with the thoughts you’re sharing. That happens for a very good reason.

Neuroscience has repeatedly shown that labeling our present-moment feelings with precision activates the brain’s prefrontal cortex, PFC, which is the region responsible for reflection and self-regulation, while simultaneously decreasing activity in the amygdala, the brain’s alarm center. This process helps the nervous system calm down, a technique popularized by Dr. Dan Siegel as “name it to tame it”.[12] [13] In other words, the more specific we are, moving beyond vague words like sad, angry, or surprised to richer terms such as dismayed, resentful, or astonished, the more accurately our brain encodes the emotion, leading to a noticeable sense of relief in both mind and body.

To do this effectively, it is necessary to get curious and observe the cues that help us identify what we’re feeling. This curiosity turns on the PFC, the “thinking and observing mind,” and invites mindful awareness.[11] How does your body feel? What do you notice? Are you tight in your jaw and shoulders? Clenching your fists? Do you feel heavy and weak, or energized and jumpy?

To take this a step further, it is beneficial to bring this information to God and at least one other person. Once you’ve identified the emotions, share them with the Lord, as we are encouraged to do in 1 Peter 5:7, “Cast all your anxiety on Him because He cares for you.” Research on emotional disclosure consistently finds that sharing one’s authentic feelings with a trusted confidant reduces physiological stress, strengthens social bonds, and promotes psychological well-being.[14] Sharing these things with God and with a trusted other helps us feel even more resolved, seen, soothed, and supported.

2. Lectio Divina

I first encountered the practice of Lectio Divina at my current church when I decided to go to the monthly spiritual retreat that takes place on Saturday mornings. I immediately came to love and appreciate this practice because of the experience I had with it. Being a person who loves to read whole books of the Bible at a time, it really forced me to take a different approach, slow down, and look more deeply at smaller portions of Scripture. This practice of meditating on Scripture is inherently biblical:

Although Lectio Divina has been practiced for millennia, the term itself emerged in early Christian monasticism, first appearing in the writings of Origen, third century, and later being formalized by St. Benedict and Guigo II in the twelfth century, who outlined its four traditional stages, lectio, reading, meditatio, meditation, oratio, prayer, and contemplatio, contemplation.[15] [16]

First, we read a chosen passage slowly and deliberately, letting our eyes scan over it multiple times and noticing what stands out. Second, we pause and reflect on the part that resonates, considering what it might reveal about God, His nature, His will for our lives, and our walk as Christians. Then, we turn from reflection to prayer, share with God your gratitude, confess, repent, lament, intercede, and ask for clarity where it’s needed. Finally, we contemplate, rest in the Lord’s presence, and let the verse or passage sink deeply into our spirit. Be still with His Word and let it settle into your heart.

Research shows that contemplative Scripture reading practices like Lectio Divina reduce anxiety, increase a sense of meaning, and activate neural networks related to empathy and self-regulation, like other forms of mindfulness meditation.[17] [18] In this way, Lectio Divina becomes a deeply mindful act of communion with God, engaging both heart and mind in the presence of His living Word.

When we take time to meditate on God’s Word, it naturally prepares our hearts for silence in His presence. Step 3 invites us to rest in that silence and listen for His voice.

3. Sitting in stillness, listening for His voice

To “be still” doesn’t simply mean to sit quietly, it means to stop striving for control in areas that belong to God. When we insist on managing everything ourselves, we end up spinning our wheels in the mud and heading straight for burnout. Stillness is the practice of releasing control, mentally, emotionally, and physically, and choosing to rest in His sovereignty.

In Hebrew, the word raphah, רָפָה, means “to let go” or “to cease striving.” It’s a deliberate act of trust, a moment of loosening our grip and allowing the Lord to be who He already is. Naturally, this takes a fair amount of willpower and resolve, and even more so it requires us to notice when we are grasping for control over something that we do not have control over. I see it this way, we are responsible for what we do have control over, our actions, choices, tasks, being obedient to the Holy Spirit, etc., but we are not to try to control that which is within God’s jurisdiction, for example other people, the future, etc. This calls to mind the following Scripture:

Modern neuroscience shows that intentional silence and stillness calm the body’s stress response by activating the parasympathetic nervous system, lowering heart rate and cortisol levels, and improving emotion regulation.[19] [20] This same quieting that restores the nervous system also opens the heart to communion with God. In those quiet moments, as the noise settles, we begin to know that He is God not just intellectually but experientially. We sense His peace filling the space our worry once occupied. That’s where His voice becomes clear, not through striving, but through surrender.

As we learn to quiet our inner world, it becomes easier to notice the beauty of God’s outer world. Step 4 invites us to take that stillness outside, to look, listen, and experience His presence through creation itself.

4. Sit outside and take in God’s creation

One of the most commonly taught grounding techniques in therapy is sensory grounding. It’s usually taught in this way, look for five things you can see, four things you can touch, three things you can hear, two things you can smell, and one thing you can taste. This technique brings us out of the emotional midbrain regions that activate threat responses in us and anchors us in the safety of the present moment. It is very helpful when you’re feeling anxious because you’re ruminating on the past or worrying about the future. Coming back into the here and now is very helpful for quelling that anxiety.

We can use this same mindfulness skill to enjoy God’s creation. Go outside and let your eyes take in the beauty of dappled sunlight, colorful butterflies and flowers, glittering water, green grass, fall leaves, majestic clouds, the stars at night, or the blue sky.

Listen to birdsong, running water, or the sound of the wind rustling through the trees. Use your nose to purposefully smell nature, especially flowers, the scent of freshly cut grass, or the smell of wet earth after the rain.

Use your sense of touch to feel the world around you, touch the grass or some tree bark, feel the temperature of the air, notice the breeze as it caresses your skin, and take in the textures your fingertips can pick up on. Taste may be the trickiest sense to engage, but if you have a garden, you might choose to pick a few leaves of mint or basil or pick a fresh cucumber to snack on.

While you engage your senses, be mindful that God is omnipresent, He is in every place, in every moment, and there is nowhere we can go that He isn’t with us (Psalm 139:7 to 10). Every aspect of nature is part of His design and is marked by His fingerprints.

Let this practice stir gratitude in your heart as you take deep, slow breaths into your belly and exhale gently and slowly, as if you were softly blowing out through a straw. Take some time to tell God how grateful you are for life and the remarkable beauty of His creation. Let this gratitude settle into your soul as a form of worship.

Parting thoughts

As we close Part 1 of this series, may these first four mindful steps inspire you to slow down, draw nearer to God, and rediscover peace in His presence. Remember, mindfulness isn’t just about awareness, it’s about communion with Christ. Take time to rest in Him this week and reflect on what He’s revealing to your heart. In Part 2, we’ll continue with steps 5-7 to guide you further along your mindful walk with Him.

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Read more from Bethany Nicole Donovan

Bethany Nicole Donovan, Licensed Psychotherapist

Bethany Donovan is a licensed psychotherapist in Virginia and Washington state. She is a veteran of the United States Air Force and Operation Enduring Freedom, serving for one deployment to Kandahar, Afghanistan. Bethany is a certified clinical trauma professional (CCTP) and is extensively trained in treating complex PTSD through EMDR and other trauma-informed therapy interventions. She has many years of experience working with the underprivileged and underserved populations, such as the incarcerated and homeless, as well as military members, veterans, and their families. Bethany has a passion for helping people heal from their past wounds so that they can go from surviving to thriving in life and build a life that they feel is worth living.

References:

[1] Wilmer, H. H., Sherman, L. E., & Chein, J. M. (2017). Smartphones and cognition: A review on the effects of mobile technology habits on cognitive functioning. Frontiers in Psychology, 8, 605.

[2] Mark, G., Gudith, D., & Klocke, U. (2008). The cost of interrupted work: More speed and stress. Proceedings of the SIGCHI Conference on Human Factors in Computing Systems, 107-110.

[3] McEwen, B. S., & Wingfield, J. C. (2010). What is in a name? Integrating homeostasis, allostasis and stress. Hormones and Behavior, 57(2), 105–111.

[4] Meerlo, P., Sgoifo, A., & Suchecki, D. (2008). Restricted and disrupted sleep: Effects on autonomic function, neuroendocrine stress systems and stress responsivity. Sleep Medicine Reviews, 12(3), 197–210.

[5] Walker, M. P., & Stickgold, R. (2006). Sleep, memory, and plasticity. Annual Review of Psychology, 57, 139–166.

[6] Kučera, A., Kudrnová, Z., Kostková, M., Šmahel, D., & Doseděl, M. (2019). Effect of sleep deprivation on performance of students during examination period. International Journal of Environmental Research and Public Health, 16(10), 1801. https://doi.org/10.3390/ijerph16101801

[7] Creswell, J. D. (2017). Mindfulness interventions. Annual Review of Psychology, 68, 491–516.

[8] Tang, Y.-Y., Hölzel, B. K., & Posner, M. I. (2015). The neuroscience of mindfulness meditation. Nature Reviews Neuroscience, 16(4), 213–225.

[9] Zeidan, F., Johnson, S. K., Diamond, B. J., David, Z., & Goolkasian, P. (2010). Mindfulness meditation improves cognition: Evidence of brief mental training. Consciousness and Cognition, 19(2), 597–605.

[10] Basso, J. C., McHale, A., Ende, V., Oberlin, D. J., & Suzuki, W. A. (2019). Brief, daily meditation enhances attention, memory, mood, and emotional regulation. Behavioural Brain Research, 356, 208–220.

[11] Kabat-Zinn, J. (1994). Wherever you go, there you are: Mindfulness meditation in everyday life. Hyperion.

[12] Lieberman, M. D., Eisenberger, N. I., Crockett, M. J., Tom, S. M., Pfeifer, J. H., & Way, B. M. (2007). Putting feelings into words: Affect labeling disrupts amygdala activity in response to affective stimuli. Psychological Science, 18(5), 421-428.

[13] Siegel, D. J. (2012). The developing mind: How relationships and the brain interact to shape who we are (2nd ed.). Guilford Press.

[14] Pennebaker, J. W., & Chung, C. K. (2011). Expressive writing: Connections to physical and mental health. In H. S. Friedman (Ed.), The Oxford handbook of health psychology (pp. 417–437). Oxford University Press.

[15] BibleHub. (n.d.). What is Lectio Divina?

[16] Casey, M. (1996). Sacred reading: The ancient art of lectio divina. Triumph Books.

[17] Fox, K. C. R., Dixon, M. L., Nijeboer, S., Girn, M., Floman, J. L., Lifshitz, M., Christoff, K. (2016). Functional neuroanatomy of meditation: A review and meta-analysis of 78 functional neuroimaging investigations. Neuroscience & Biobehavioral Reviews, 65, 208–228.

[18] van der Merwe, D. (2017). Spiritual formation through Lectio Divina: A spiritual journey of deification. HTS Theological Studies, 73(4), 1–11.

[19] Krägeloh, C. U., Feigin, V. L., McPherson, K. M., & Grant, B. M. (2019). Mind-body practices and physiological health: A systematic review. Frontiers in Human Neuroscience, 13, 284.

[20] Brewer, J. A., Worhunsky, P. D., Gray, J. R., Tang, Y.-Y., Weber, J., & Kober, H. (2011). Meditation experience is associated with differences in default mode network activity and connectivity. Proceedings of the National Academy of Sciences, 108(50), 20254–20259.