Patrick Hinchcliff

Mark Nepo: Authentic Expression is Heart-Based

“All my work is about devotion to the messy, magnificent human journey”

—Mark Nepo

Every day, we learn. We take in more of the new. And yet, we can only respond to situations based on what we know already. We rely on the old.

Mark Nepo seems to be asking about the space between. What does it mean to grow and change with grace? What does it mean to have faith in that process? And what does this have to do with writing and expression?

We are constantly tasked to face the unknown using tools that may have only worked for us in the past (and that is freaking scary).

I believe that asking questions is elemental to human nature. But, it is impossible to truly know any of the answers.

For Mark, there is no one right way forward. There is no way out of fear. There is only a sensibility that can be adopted: that is, the willingness to listen. 

In other words, there are no objectives. There are no end products. The “answer” is in letting go of resistance to what we know, have, and are.

That way, the invisible can make itself known.

WITNESSING

“How do we talk about the things that matter that you really can’t see?”

—Mark Nepo

The ephemeral connection between ourselves and the world of essence exists within our hearts. With this practice—this practice of inner trust, perhaps even surrender—we can begin to gesture at expressing the unsayable.

What’s clear about Mark Nepo is that he is first and foremost a writer. However, his ideas can be applied to any form of expression.

To bear witness in writing, Mark advises giving full attention to whatever is in front of you, then describing it in as much detail as possible. It’s important not to make it seem magnificent or assign it “a bunch of meaning.”

Don’t evaluate it.

We are the observers and not yet the translators.

There is another part to it. Look inward. Feel what is moving through you at that moment. “Paint” that feeling with words. Don’t judge. Don’t bother with meaning. This disposition is inherently freeing. 

In this state (and I fall in and out of it even as I write this), reality moves up to our eyes like a mirror. We can look at it and hear it, be part of it.

THE INVISIBLE WORLD

“You can’t see light except for what it illuminates. All the forces that hold us and support us are invisible”

—Mark Nepo

We name things all the time. We have to. It keeps chaos at bay.

But, naming things tends to keep us separate from them. That is this and I am this and you are there and I am here.

In his Insights at the Edge episode with Tami, Mark mentions that we are accustomed to listening in this way.

We immediately assign names, places, spaces, reasons, meaning and significance to everything we see and feel. We judge and assume (partly because it is efficient; partly because we are so used to doing it).

This is in stark contrast to the “essence of wholehearted presence, however and whenever that appears.”

IMMERSION

“The truth is, I barely understand half of what comes through me. The other half leads me”

—Mark Nepo

Immersion is a different kind of listening.

Rather than naming, one engages in a mutual conversation with the world. Discovery and creation unite as the byproduct of participation in oneness.

For Mark, immersion is a way to stop resisting our naturalness and be… whatever it is we were meant to be, as humans.

When he talks about “the things that matter,” what he seems to mean is the invisible world, “that which holds us together.” In immersion, we have the chance to interact with the invisible source of our unity.

Like the fiery and untouchable sun from which our individual experiences emanate.

WHOLEHEARTEDNESS

“It’s a gift that we can’t reach what we’re trying to say or what we see, because of all that it gives us”

—Mark Nepo

In his interview, Mark says to Tami about art-making, “What matters more is our wholeheartedness than whether we do it well.”

Tami’s response struck me. “I notice, as you offer that answer, there’s a part of me that really softens.”

Creation can be a meeting place. Rather than prescribing, you meet something somewhere, and then you embrace whatever happens. You accept what is present—and in return, you are accepted just as you are.

Wholeheartedness: letting go of expectation for the sake of the unsayable.

SELF-EXPRESSION

“Just because I write it doesn’t mean that I have the meaning of it all”

—Mark Nepo

As a writing teacher, I often tell my students that if they’re stuck, they may not be empty of ideas. In fact, they may be too full.

Creating space for the heart allows the bubbles to rise up. Like attracts like. We see what we see.

“If you’re not quite there, go back to the heart of whatever the expression is about, and get closer, and get stiller, and put your defenses down, and get closer. … Go back and have a more open heart, and see what comes then.”

Sometimes, it’s unpleasant.

Sometimes, it’s utterly nonsensical.

Poetry, as one possible example of this art, has long emptied itself of pragmatic purpose and precise meaning for the sake of beauty and potentiality.

You may end up with something that you don’t understand for years. You may just take that thing out later and realize what you meant. Authentic expression is not a product. It’s a message from you to you, from the universe to the universe.

And it is always miraculous.

On The Mindfulness Revolution and Our Fear of Authenticity (with Jon Kabat-Zinn)

The Mindfulness Revolution Header Image

Deepen your personal healing practice with guided meditations, audio presentations, and learning intensives by Jon Kabat-Zinn on Sounds True »

Have you ever wondered who coined the term ‘mindfulness’? That was Dr. Jon Kabat-Zinn. He describes it as “paying attention on purpose with a non-judgmental attitude.”

“I take an enormous amount of pleasure in actually not trying to get anywhere” —Jon Kabat-Zinn

Partly because of his work and research, this concept of ‘mindfulness’ has become mainstream. We see it at colleges, small businesses and large corporations, and—perhaps most notably—in medicine (Kabat-Zinn also founded the Stress Reduction Clinic at the University of Massachusetts Medical School).

In Tami’s interview with Kabat-Zinn on Insights at the Edge, the two begin asking: Why is mindfulness gaining popularity in the first place? In the process, they explore what’s simple, profound, and relatable about it.

AGE OF MINDFULNESS

mindfulness revolution woman

“Once you realize that we are completely embedded in an interconnected world … the only real response is a sense of profound appreciation or affection for the fact that we are not separate” 

Mindfulness has always been a part of humanity. It has been called different names and interpreted by different lenses, but the concept of some greater unity of which we are all a part—that doesn’t seem to be going anywhere.

So, even if it’s a trend, couldn’t there be more to it? In a way, mindfulness seems to take on the breath of intuition, not necessarily logic or reason. It is truly the air of possibility.

YOU ARE NOT YOUR THOUGHTS

mindfulness revolution thoughts

You cannot get rid of your thoughts. But when you create distance between yourself and your thoughts, you can let them wash through you. You do not have to fight to maintain them or believe them. And, you do not have to fight to let them go.

“Suppose the sky is awareness. If a bird flew through, then the sky would know it. … [The sky] has its own sort of ground condition of just being the sky, just being awareness”

He describes this awareness not as a state of being, but as a shift in seeing. There was always space there. We just needed to rotate a lens.

Have you ever retreated your vision while meditating, so that you were gazing out from between your two closed eyes? Like that. That field of awareness stretches infinitely—as conscious beings, it weaves us together.

This feeling is both humbling and terrifying in its awesomeness. When the sky is so big, we don’t know what we are. But we can accept this uncertainty. Our minds, our egos, our bodies—can expand with it.

WE ARE ALL GENIUSES

mindfulness revolution connected

Homo sapien sapien literally translates from Latin to “the species that knows and knows that it knows.”

In the episode, Jon and Tami talk beautifully about mindfulness’s fundamental humanness. There is an utter connection between our feet grounded on this Earth, and the spaces we don’t understand.

“There is something about mindfulness that is absolutely core to our humanity … the final common pathway of what makes us human”

Sometimes, meditation helps us feel the truth of this. Once we know this awareness is there, we can integrate it into the ways we think and make decisions.

FEAR OF AUTHENTICITY

mindfulness revolution authenticityWe reach for purpose; we wish to understand our place in the universe. (It isn’t weird for us to do this. If I were an alien, and I heard humans were doing this, I would be like, well, yeah.)

Yet, we are afraid to be ourselves. We don’t want ourselves to disappear. So we keep inside our deepest sorrows, anxieties, and emotions.

The parts of us we try and protect so carefully end up banging on the walls inside of us, stuck.

“It’s not like we can never suppress that shadow side … but if we can come to understand it in a deeper way, then I think there is a potential … [to] elevate what is most beautiful and good about all human beings”

What if we gave all of it—ourselves, and our connection to the world—the space to breathe?

(And the possibilities begin to shimmer.)

 

ABOUT JON KABAT-ZINN

Jon Kabat-Zinn Author Photo

Jon Kabat-Zinn, PhD, is professor of medicine emeritus at the University of Massachusetts Medical School, where he founded the Center for Mindfulness in Medicine, Health Care, and Society in 1995, and its world-renowned Mindfulness-Based Stress Reduction (MBSR) Clinic in 1979. His trailblazing research has helped bring mindfulness meditation into mainstream medicine. He is the author of 10 books, including the bestsellers Full Catastrophe Living; Wherever You Go, There You Are; and Mindfulness for Beginners.

Take a look at Jon Kabat-Zinn’s book and accompanying CD of guided practices, Mindfulness for Beginners, published by Sounds True!

★★★★★ Easy to read and informative as well as inspiring. —gus c
★★★★★ In my opinion, a must-read for all humans. —Yves N

ABOUT THE AUTHORDani Ferrara Blogger Author Photo

When she isn’t writing, playing music or teaching, Dani Ferrara blogs at Sounds True and researches the alchemy of healing. Explore her art at daniferrarapoet.com.

 

5 Types of Imbalance: A Guide to Illness from a Shamanic Perspective

Shamanism views illness as an energetic imbalance of some sort—either something is there that shouldn’t be, or something should be there that isn’t.

The Yin and Yang of Self-Compassion

Yin and Yang of Self Compassion by Kristin Neff Blog Header Photo

The concept of yin and yang is a perfect metaphor for the energies of self-compassion. Most people are familiar with the circle of yin and yang, black and white halves and a dot of each in between. The yin is the dark energy; it’s supposed to be more feminine, more of a passive energy, more the “being with.” And the white⁠—or yang⁠—is supposedly the more active energy, the masculine energy, doing things that make a change. But really these energies are not male or female, these energies are in every single person and actually all life forms.

A lot of these ideas come from Chris Germer—my close colleague, who developed the Mindful Self-Compassion program with me—and the things we have been talking about for a long time. And to give him credit, Chris actually⁠ came up with the idea that the main domains of yang self-compassion are protecting ourselves, providing ourselves with what we need, and motivating ourselves. What I have been doing with this model is developing each of these ideas in more detail.

Readers may know there are three basic components of self-compassion:

  • Kindness⁠—being kind to ourselves
  • Common Humanity⁠—remembering this is part of life
  • Mindfulness⁠—being mindful of our struggle or pain

And so these three components of kindness, common humanity, and mindfulness take a different form, they feel different, and they have a different flavor depending on what form the self-compassion is taking.

For instance, when self-compassion is aimed at protecting ourselves, it feels like fierce, empowered clarity. The kindness is fierce: that’s the Momma Bear, “No! That is not OK. You will go no further.” Common humanity, that’s that “me too” feeling. We stand together with our brothers and sisters in strength, we are empowered by our connection with others. And then the mindfulness is that real sense of clarity, that “This is not OK.” So it’s a difference between loving, connected presence, and fierce, empowered clarity.

It feels different when you are providing for yourself, when you’re giving yourself what you truly, authentically need. In this case, the kindness feels very fulfilling and satisfying. When we give ourselves what we need, we feel fulfilled. With common humanity, we recognize that it’s a balanced way; in other words, we don’t just give to ourselves, and we don’t subordinate our needs to those of others, but we’re balanced. Common humanity allows us to balance our needs with others. And then mindfulness gives us a real sense of authenticity: “What do I need? Do I even know what I need?” When self-compassion is in full bloom while we are providing for our needs, it manifests as fulfilling, balanced authenticity. Again, it feels very different.

And last, if we’re motivating ourselves, kindness in motivation comes out as encouragement. It’s not kindness when someone needs to be motivated and they’re stuck, to just say, “Oh well, that’s fine.” Or to ourselves, if we aren’t feeling happy, to say, “Oh, that’s fine.” Kindness means we don’t criticize ourselves; we don’t call ourselves names, but we say “You can do it! I believe in you!” Kindness is a very encouraging quality. Common humanity kind of sees how things are related to each other. It actually comes from the bigger view of interdependence—the causes and conditions that come together to create our suffering. So, when we motivate ourselves, common humanity actually manifests as wisdom. We can see where we’re stuck, why we’re stuck, what mistakes we made—we kind of understand the bigger picture of what’s happening. And then, mindfulness, in this case, is vision. It gives us the vision to see what we need to change in order to help ourselves. So in this case, kindness, common humanity, and mindfulness feels like encouraging, wise vision.

Let me give an example of this last domain. If you care about yourself and you don’t want to suffer, you’re going to want to make needed changes. You’re going to want to reach your goals. You’re going to want to be your best self. I mean, just like a parent wants that for their child, we want that for ourselves. Also we shouldn’t beat ourselves up for beating ourselves up. Because, again, if we remember that the reason we do it, the reason maybe if you’ve ever been hard on yourself, is because you want to be safe and you want to be happy. And there’s a part of you that thinks maybe this will help. If you’re really harsh on yourself, maybe you’ll pay attention and remember and do something different. It’s natural, but it’s just not very effective, right?

So if you think about it, what voice is more effective? A voice telling you how bad you are, who’s belittling you, who’s really mean? Or a voice that’s encouraging, supportive, “You can do it”? We’re going to listen more to that encouraging and supportive voice. We’re also going to be able to take in what that voice is saying more readily than a voice who’s just shutting us down.

There’s a wisdom element, too. Self-compassion taps into constructive criticism.

What mistakes did I make?

How can I do it better next time?

That’s a caring, understanding, compassionate approach. What self-criticism tends to do, is it just gives us not very wise information. Just like, “You’re bad. You did it wrong. Do it better next time.” It doesn’t say what to do differently or how to do it differently. Or it doesn’t see the bigger picture of all the causes and conditions that led to this outcome. That’s actually pretty lousy information. Kindness, on the other hand, yields a kind of wisdom. “Oh, I see. I did this. Maybe I can try this different next time and that would lead to a better effect.” It’s actually much more informational to give wise encouragement as opposed to the belittling name-calling.

Then also, the thing about having the vision. What we know—actually you probably know this from positive psychology, is that negative emotions tend to narrow our focus. It limits what we can see. We only see what we did wrong and how we’re wrong. We can’t actually see possibilities because the negative emotion actually has the function, evolutionarily actually, of narrowing our vision. Positive emotions—kindness, safety, warmth—they have the effect of broadening our perspective so that we can have a larger vision so that we can see the possibilities so that we might get an idea of, “Oh, I can try this. This may really work better for me.” The research we’ve done really backs up that this kind of encouraging, wise voice of compassionate motivation is actually much more effective and more sustainable in motivating ourselves to change.

This is an excerpt from the Insights at the Edge podcast episode with Kristin Neff, author of The Yin and Yang of Self-Compassion: Cultivating Kindness and Strength in the Face of Difficulty.

Kristin Neff, PhD, is an associate professor at the University of Texas at Austin and a practitioner in the Insight Meditation tradition. She is the author of Self-Compassion: The Proven Power of Being Kind to Yourself. A true pioneer in the field, over 15 years ago she first identified self-compassion as a measurable trait, and now there are over 2000 published studies on its benefits. Kristin is a cofounder of the Center for Mindful Self-Compassion, and gives talks and teaches workshops on self-compassion worldwide. In addition to her research, she has developed an eight‑week program to teach self‑compassion skills called Mindful Self-Compassion. The program, co‑created with her colleague Chris Germer, has been taken by tens of thousands of people worldwide. Kristin and Chris recently co-authored The Mindful Self-Compassion Workbook, an immediate bestseller. Learn more at self-compassion.org.

Listen to The Yin and Yang of Self-Compassion today!

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Yin and Yang of Self-Compassion Kristin Neff Pinterest

The Basics of Natural Awareness 101: Dropping Objects

The Basics of Natural Awareness: Dropping Objects Header Image

There are three deliberate mental shifts you can make during classical mindfulness meditation that can help point you toward natural awareness: relaxing effort, broadening attention, and dropping objects.

If you have not read the previous two steps, you can find Relaxing Effort and Broadening Attention on our blog.

Dropping Objects

When you’re practicing classical mindfulness meditation, probably the most important shift you can make to invite in natural awareness is to move your attention from objects to objectless-ness. Now what on earth does that mean?

Objects of meditation are, simply put, the things we focus on, such as the breath, body sensations, emotions, thoughts. An object can also be something outside us, like another person, sights, or sounds. Any kind of thing can be an object of meditation. Taking something as the object of our awareness is basic to classical mindfulness meditation, as you saw in the previous chapters. Focusing on objects and attending to them is generally how we live our life as well.

Objectless awareness, typically developed in meditation and uncommon in daily life, is when we focus less on the objects of awareness and instead focus on the awareness itself. There will be objects arising in our meditation—thoughts, emotions, sensations, for example—but since they are not the focus, they are less distinct, and we become aware of awareness itself. So instead of our anchor being our breath, for example, our anchor is awareness itself.

People tend to experience objectless awareness in three different ways: that in which everything is contained, that which knows, and that which just is.

That in which everything is contained. Broadening attention from a narrow focus to a more panoramic perception is closely aligned with the experience of objectless awareness as that in which everything is contained. You will notice me using analogies like “Our mind is like the sky, and everything in it is like clouds floating by.” This helps me convey the idea that awareness contains everything. So when we turn our attention to the sky-like nature of our mind, noticing the boundless space around things, we are noticing the field of awareness in which everything is contained. Some people experience objectless awareness in this way.

Think about looking out a window at a busy street. When we look out the window, we take in the full view in a relaxed way. Rather than specifically focusing on individual vehicles, we somehow are aware of everything that is happening simultaneously, and our vision seems to contain everything.

That which knows. The second idea that objectless awareness focuses on is a little tricky. Most of us are used to focusing on objects when we meditate, but what happens when we make the shift to noticing that which is being aware—to seeking the knower? Oftentimes this shift can feel quite joyful and freeing. Many of the practices in the book move us toward awareness of awareness, as you will see. If you start searching for the knower, what do you find?

The idea is that we can notice things, and we also notice the thing that notices things. We can take our attention from an outward focus on objects and turn it inward, as if we are reversing our attention—trying to move from that which we are aware of, to that which is aware of what we are aware of.

This is excerpted from The Little Book of Being: Practices and Guidance for Uncovering Your Natural Awareness by Diana Winston.

Little Book of Being

Diana Winston headshot

Diana Winston is the director of Mindfulness Education at UCLA Semel Institute’s Mindful Awareness Research Center (MARC) and the coauthor, with Dr. Susan

Smalley, of Fully Present: The Science, Art, and Practice of Mindfulness. She is a well‑known teacher and

speaker who brings mindful awareness practices to the general public to promote health and well‑being. Called by the LA Times “one of the nation’s best‑known teachers of mindfulness,” she has taught mindfulness since 1993 in a variety of settings, including hospitals, universities, corporations, nonprofits, schools in the US and Asia, and online. She developed the evidence‑based Mindful Awareness Practices (MAPS) curriculum and the Training in Mindfulness Facilitation, which trains mindfulness teachers worldwide.

Her work has been mentioned or she has been quoted in the New York TimesO, The Oprah Magazine; Newsweek; the Los Angeles TimesAllure; Women’s Health; and in a variety of magazines, books, and journalsShe is also the author of Wide Awake: A Buddhist Guide for Teens, the audio program Mindful Meditations, and has published numerous articles on mindfulness. Diana is a member of the Teacher’s Council at Spirit Rock Meditation Center in Northern California. She has been practicing mindfulness meditation since 1989, including a year as a Buddhist nun in Burma. Currently, Diana’s most challenging and rewarding practice involves trying to mindfully parent an eight‑year‑old. She lives in Los Angeles.

For more information, visit dianawinston.com and marc.ucla.edu.

Buy your copy of The Little Book of Being at your favorite bookseller!

Sounds True | Amazon | Barnes & Noble | Indiebound

 

 

 

 

 

 

 

 

 

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The Basics of Natural Awareness 101: Broadening Attention

The Basics of Natural Awareness: Broadening Attention Header Image

There are three deliberate mental shifts you can make during classical mindfulness meditation that can help point you toward natural awareness: relaxing effort, broadening attention, and dropping objects.

If you have not read the first step yet, you can find Relaxing Effort on our blog.

Broadening Attention

Your attention can be very narrowly focused or broadly focused. It can also be somewhere in between. You might notice the differences because you naturally adjust the breadth of your attention in life all the time. You are driving your car, and you focus first on your dashboard, and then you automatically shift to a wider peripheral sense of the road in front of you. You are talking with a friend, and you focus on her face, then shift to her whole body, and then notice the room in which you both are sitting.

We can think of the mechanism of attention as being like a camera. Sometimes you use a telescopic lens in order to focus on something quite narrow—maybe taking a close-up of a flower, seeing the intricacies of the stem and petals in detail. Usually we take midrange photos—of our kids, friends at the game, or whatever the selfie du jour is—employing a lens that is not too narrowly focused, but open in a general way. The far end of the spectrum would be when we use a panoramic lens to take an elongated, comprehensive photo of, let’s say, the Grand Canyon.

When we meditate, we can apply a narrow or panoramic attention. An example of using a narrow focus would be attending primarily to your breath (or any single object of focus). The panoramic attention would be when our attention is wide open—when we notice many things going on or just have a general wide view. When, for example, we listen to sounds coming from all directions surrounding us, this is a panoramic attention, or wide focus.

We can even apply an attention in meditation that’s somewhere in between these two. A somewhere-in-between attention might be when a few things are going on and our attention can encompass them, either simultaneously or consecutively. Our lower back is achy, and we’re trying to attend to the pain. And then perhaps we move our attention to a global sense of our body or to a part of our body that feels okay at the moment (typically our hands or feet), so that we’re not overwhelmed by the pain. (This is a helpful recommendation if you’re experiencing pain in meditation.)

Broad, panoramic attention tends to be the type of attention present when we do natural awareness practice. Because most of us gravitate toward a focused attention both in meditation and in daily life, opening up panoramically can actually invite in natural awareness. It counteracts our usual forward-focus tendencies and allows our minds to rest and reset, kind of like a brain vacation.

But broad or panoramic attention does not equal natural awareness; instead, shifting into broad attention will point us in the direction of natural awareness. That’s why many of the glimpse practices in this book focus on broadening our attention. Sometimes as we practice broadening our attention, we find ourselves thoroughly and completely aware, which is close to how I defined natural awareness earlier in the book. And it is also possible to have natural awareness without noticing broadly.

Try broadening your attention right now.

Close your eyes if that is comfortable to you. Start by narrowing your attention to a single area of focus in your body—your abdomen, chest, or nostrils. Try to keep this narrow focus for a few minutes.

Now begin to listen to the sounds around you. Start with sounds nearby, but then listen with an expansive ear. How far away are the sounds you can hear? Listen to the sound that is farthest out. Try this approach to listening for a minute or two.

Now notice your whole body. Can you fully feel your body seated here? Relax and unclench your belly. Imagine you could expand that sense of your body, feeling your body moving out in all directions, including above and below. Try being aware of your expanded body for another minute.

Finally, open your eyes and let your gaze become peripheral—wide open, noticing the space around you. Let your eyes be soft, but take in an expansive view. Keep your stomach relaxed. Explore this expanded view for a few minutes, resting here, and then notice what happens to your awareness.

Continue reading the next step, Dropping Objects, or read the previous step Relaxing Effort.

This is excerpted from The Little Book of Being: Practices and Guidance for Uncovering Your Natural Awareness by Diana Winston.

 

Diana Winston headshot

Little Book of BeingDiana Winston is the director of Mindfulness Education at UCLA Semel Institute’s Mindful Awareness Research Center (MARC) and the coauthor, with Dr. Susan

Smalley, of Fully Present: The Science, Art, and Practice of Mindfulness. She is a well‑known teacher and speaker who brings mindful awareness practices to the general public to promote health and well‑being. Called by the LA Times “one of the nation’s best‑known teachers of mindfulness,” she has taught mindfulness since 1993 in a variety of settings, including hospitals, universities, corporations, nonprofits, schools in the US and Asia, and online. She developed the evidence‑based Mindful Awareness Practices (MAPS) curriculum and the Training in Mindfulness Facilitation, which trains mindfulness teachers worldwide.

Her work has been mentioned or she has been quoted in the New York TimesO, The Oprah Magazine; Newsweek; the Los Angeles TimesAllure; Women’s Health; and in a variety of magazines, books, and journalsShe is also the author of Wide Awake: A Buddhist Guide for Teens, the audio program Mindful Meditations, and has published numerous articles on mindfulness. Diana is a member of the Teacher’s Council at Spirit Rock Meditation Center in Northern California. She has been practicing mindfulness meditation since 1989, including a year as a Buddhist nun in Burma. Currently, Diana’s most challenging and rewarding practice involves trying to mindfully parent an eight‑year‑old. She lives in Los Angeles.

For more information, visit dianawinston.com and marc.ucla.edu.

Buy your copy of The Little Book of Being at your favorite bookseller!

Sounds True | Amazon | Barnes & Noble | Indiebound

 

 

 

 

 

 

The Basics of Natural Awareness: Broadening Attention Pinterest

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