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Everything posted by jeffrey108miller@gmail.com

  1. I’m building an online learning environment that will market mindfulness (and related) courses to these demographics via custom ads / targeted landing pages: activists, trauma survivors, seniors, artists and writers. Depending on which ‘gate’ they access the site through, students will be served mindfulness course content that’s tailored to their interest.
  2. I begin some classes / therapy sessions with a simple short breathing awareness exercise that does just that. The bones of it are: - sit up straight - inhale a full deep breath - exhale fully and deeply - return breathing to normal. - keeping the mind still, bring the attention to the tip of the nostrils and just note the sensations caused by air entering and leaving, without opening up a chat session in the head about it. - do this for five minutes (or longer). - close the exercise by inhaling a full deep breath, exhaling slowly and fully and then return breathing to normal.
  3. Hi Stephan, I too would like to see your YouTube channel. Our paths have some similarities. I also have a background in tech (web dev, UX auditing, creative direction and brand strategy), have an academic / professional background in clinical and counseling psychology and am building an online learning / retreat center. It is an interesting mix and a challenging project. You might also consider a kickstarter.com campaign to raise funds with no venture capital pressures.
  4. “When I think about hope's opposite - hopelessness - I consider hope to be a valuable state to cultivate.“ I’m interested in hearing more, if you (or others here) would like to share, about when you would advise ‘hoping’ to a student / client (or if you think it should be continuously generated on an ongoing basis), and also what you see as the perceived benefits of hope. - - - I’m going to riff a bit more about hope / hopelessness because in this age of uncertainty, when everything is falling apart again, these two states of being are both pandemic. Many of our students / clients are driven and jerked around by them and have never considered a life free from them. Hopelessness is interesting. It is a state of being, that we don’t like, tend to push away and that can happen when all our hope stories fail us and the hope cookie jar is empty. While recognizing that hoping can have some temporary and relatively minor medicinal value in early stages of trauma resolution, the act of mindfully acknowledging the experience of ‘hopelessness’ without pouring our own unique brand of hope sauce all over the experience, for as long as it takes, can be very clarifying. The potential side effect of hope stories is that they tend to be driven by conditioned patterns of thought and habitual emotional reactivity ... the same unconscious patterns that conjure up stories of hopelessness. If we tilt the mind just so, we can even begin to see hope and hopelessness as causing and feeding off of each other. We can think of them as tennis rackets that bat us back and forth between them. Just observing / noting both without being captured and dragged around by them, without pushing away or grabbing at, can help us see both clearly for what they are ... that is, just more craving wearing different masks.
  5. “Or, where do you hope the world will be then?” I tend not to indulge in fictions of hope because this chattering / craving distorts perception and erodes presence. Hope is storification that tends to feed avoidance / denial / ignorance of what actually is and what is actually going to happen (by way of cause and effect). It tends to generate dissatisfactoriness and delusion. It is a form of magical thinking that modern people have been conditioned to endlessly drug themselves with like small children do. Based on many decades of explicitly clear and detailed science, by the mid-to-end of this century we’re looking at 60-90% of the world’s species extinct, a 3-5 C global temp increase with an exponential increase in catastrophic weather events, billions of people displaced, widespread famine due to heat-exhausted soil and declining seed viability, economic collapse, resource and territory wars, more pandemics, a collapsed civilization and a very active human existential crisis. We can hope all we want but hope isn’t mitigative or adaptive action ... it is escapism. IMO, mindfulness (and the larger body of knowledge / practices that it was extracted from) originally served to keep the human species ... which is innately embedded in and utterly dependent on a thin fragile layer of life in a tiny unstable speck of rock, fire, air and water that is whizzing around a colossal volatile flaming sphere in a infinite tiding ocean of space ... acutely focused on what we actually are, where we actually are, and how where we actually are actually operates. In the oral tradition and social / moral code that mindfulness originated in, which was regarded as medicine, hope was contraindicated because it clouds perception of reality. It was explicitly advised that hope should just be noted as it rises in the mind and then released because it is just another reactive conceptual / emotional excretion and a very seductive feel-good lollipop. The purpose of mindfulness isn’t to feel good. It is a refinement of perception so that it is an accurate reflection of what actually is.
  6. Hi Chanta, Nice to hear that you are integrating Chinese Medicine and mindfulness. In my work I direct students’ attention to the Five Phases and root each of the five classes I offer (and related practices) in the current season / phase.
  7. Hello Tracyavon, welcome to the forum. Looking forward to hearing your thoughts about mindfulness.
  8. Thanks. A big challenge for mindfulness teachers is convincing students that mindfulness isn’t a conceptual exercise and that the breath is a fundamentally direct path to refining perception if practiced consistently.
  9. Hi Gillian, “As I read the first exercise, I realized I don't have a watch or clock in my home! So I'd have to skip this one... unless there was an alternative? As I write this now, I am sitting in from of my window and noticing the leaves of trees dancing in the wind. I wonder if an alternate option could be to focus on a single leaf of a tree and stay with that as it flutters - or even as it stays still. Alternatively, a candle flame could work. What do you think?” A dancing leaf or a flickering candle flame would work, but I suggest a clock / second hand to my students / clients for a couple of reasons: 1. This is a challenging practice for newbies. The wild mind slipperily resists being trained and will grasp onto any distraction (dancing, flickering), especially if it is pretty, soothing, or entertaining. For beginners (and advanced practitioners) the movement of the second hand is simple, smooth, consistent, and utilitarian, with a repetitive order and is easy to visually track. The clock / second hand can be thought of as a controlled experiment field which, by contrast, highlights / exposes the disorderliness and flightiness of mind. 2. One of the central contexts of the work I introduce students to is a conscious perceptual reintegration with the patterns and processes of the meta-environments we evolved within, are endlessly at the effect of, and that we are utterly dependent on for the sustenance and survival of the species. The cyclical pattern of the second hand subtly mirrors the scale invariant cycles of time operating in the universe, galaxy, solar system, and terrestrial systems that enable and regulate the cyclical physiological / neurological processes of all biological lifeforms (including human), that, in turn, influence perception, cognition and emotion. The rotation of the second hand around the clock serves as a non-conceptual experiential re.minding of the cyclical / seasonal nature of personal existence and all of existence. (I suggest to students that they buy a cheap clock or watch at EBay or Amazon and regarded it as a ritual tool) - - “Are your course takers already versed on three part breathing? I am guessing so but if not, that is something that could be explained.” Yes. Three part breathing is the first exercise I give to new students and I include it as the first part of most of the practices I introduce throughout the year long training. - - - - - - - RELEARNING TO BREATHE In our tension-filled culture many people, if not most, have forgotten how to breathe properly, meaning in the way that the human organism evolved to breathe. The three-part breathing that you’ll learn here should underpin the rest of the exercises in this program and re-pattern your breathing in ways that will benefit you throughout daily life. It results in the processing of up to approximately 10 times more oxygen than shallow repressed breathing allows, which benefits physical and mental health. With practice this way of breathing will become ordinary. NOTE: If you feel dizzy or lightheaded at any time during this exercise, you’re overdoing it. Gently bring your breathing back to normal and sit quietly for a few minutes before resuming. • Sit in a comfortable, cross-legged position on the floor, or on a straight-backed chair. Keep the spine and neck straight, but not strained or rigid. • Exhale slowly and fully through the nostrils. • Inhale slowly and deeply through the nostrils, in a three-part flow. First, let the lower abdomen fill and expand, starting from the bottom of the stomach. Next, let the lower lungs expand naturally. Finally, fill the upper lungs from the bottom all the way to the top, feeling the rib cage expand. This is like filling a container, from the bottom of the abdomen to the top of the lungs, in one smooth motion. Feel the collar bones slightly rise when the lungs are full. Be aware of each of the three stages when you’re beginning: one movement, three stages. It may help when first learning this way of breathing to place your hand first on the abdomen, then on the lower lungs, then on the upper chest near the collar bones to both direct and follow the flow. • Without holding the breath, notice the natural brief pause when the inhalation is complete, before exhaling slowly and fully in the reverse order, preserving an awareness of the three stages. Again, follow the flow with a hand on the body as you become familiar with the process. First let the top of the lungs empty, then the lower lungs, and finally the stomach. Pull the stomach slightly inward at the end of the exhalation to empty the container fully. Notice the natural brief pause before the next inhalation begins. Repeat this process for five cycles, in one slow, gentle, continuous flow: in and out, in and out, breathing in to capacity and exhaling fully, each time letting go of more tension and receiving breath easily. When done, bring the breath back to normal and sit quietly for a moment, feeling the effects in body and mind of this deep, full, gentle receiving and letting go. You may even involuntarily smile! With practice, you can increase this to ten gentle cycles. This is an excellent practice to start and end the day. - - - - - - - Feedback welcome from everyone, both pros and cons.
  10. One of my practices when engaging in social media is to not respond on the spot when I read friends’ posts or comments in groups. I generally go back and respond the next day so that I’ve had time to really think about what was said rather than just reacting to it.
  11. This is the concentration practice I give to students early in the series of classes I teach. I’m posting it here to receive feedback if anyone has thoughts about how it might be improved. - - - - The ability to concentrate is fast degrading in the human species. According to studies conducted by Microsoft, the average human attention span in 2000 was 12 seconds. In 2013 it was 8 seconds. In 2017 it was 7 seconds. To put this in perspective, the average attention span for a goldfish was consistently 8 seconds. This practice will help you to remember how to concentrate. Practiced consistently, it will increase your attention span. Exercise 2.2: Concentration “By developing the practice of concentration, we develop our capacity to integrate related thoughts, facts, and information into a structural framework that reveals a deeper, more synthesized meaning than that which is immediately apparent to the superficial or unconcentrated observer.” —JOEL LEVEY The three parts of this exercise can be performed as one continuous flow or, when you have limited time, you can choose to do just one part. Sit on a straight-backed chair, with the spine straight but not rigid, and the head facing forward. Inhale a three-part breath deeply and slowly, then exhale slowly, releasing tension. Note how breathing sweeps thought away. Then return the breathing to normal. Try to keep the body still during this exercise. Part 1 Place a clock or watch that has a second hand in front of you, or sit with a clear view of a clock hanging on the wall. Now bring the attention to the second hand as it moves around the circle and hold the gaze there. This may sound deceptively simple, but it’s actually very difficult for many, if not most, people in our busy modern world. It’s likely that your awareness will quickly wander away from the second hand. Note how often this happens—it may surprise you. When you notice that your attention has drifted away—a conversation in the head, making a list, or internally listening to a song—gently return the attention to the second hand, as often as you need to. It may be helpful to note the difference between hearing and listening when sound distracts from attention. Do this for 5 minutes. Tests have shown that people who are new to this practice usually have difficulty managing their mind in this way for even four non-distracted seconds. When you can keep the attention focused on the second hand for five minutes with only a few or no distractions, begin practicing for ten minutes. Some people are able to do this for an hour or more. Part 2 Close the eyes and bring the attention to the nostrils. Specifically, focus on the sensations around their edges, and within the nostril cavities, as air flows into them and back out. Keep the attention there. Don’t modify the breathing in any way; just observe its natural flow. When you become aware that thoughts, sounds, or bodily sensations have distracted you, gently bring the attention back to the breathing sensations at the nostrils. Do this for five minutes (use a timer if you have one, but don’t become dependent on it). Part 3 Check your posture to make sure that you are still sitting upright, with the spine straight but not rigid, and the body relaxed. Keeping the eyes closed, bring attention to thoughts, feelings, and bodily sensations. When observing thoughts, simply let them be … don’t get involved in them. Don’t rate them. Don’t try to apply a remedy to them. Don’t try to get rid of them. Note their appearance and the conventional name for them (e.g., planning, worrying, remembering, list-making, judging, fantasizing), and let them go. They’ll go on their own; there’s no need to make them go. As you become more familiar with this practice over time, you’ll observe that what you name is actually a process that has stages. That is, you’ll come to observe their appearance and the disappearance, their rising and falling away, as you identify them and just let them be and let them go. When observing feelings, just note them, conventionally name them (e.g., sadness, anger, impatience, fear), and let them go. Don’t merge with or conceptually embellish them. Don’t give a lot of thought to naming them … keep it quick and simple. If they’re insistent, briefly bring the attention back to the air entering and leaving bodily sensations. When observing bodily sensations, note them, conventionally name them (e.g., itch, pain, tingling), and let them be. Gently resist the urge to shift position or scratch. Remain still and focused. Do this for 5 minutes. It’s beneficial to consistently set aside quiet time to do these three parts as a flow. With continued practice, they’ll begin to merge, but don’t push it … just let it happen naturally. They can also be done individually when we find ourselves in stressful situations, such as at work or in an uncomfortable social situation. Choose one part of the exercise and do it quietly at your desk, or excuse yourself and do one in private. These exercises have the effect of strengthening our ability to let go of the habit of letting ourselves be distracted, which helps us to more directly acknowledge place and event, free from abstraction. The practice of concentration won’t change the circumstances of life; it will change our relationship with them. Life is always uncertain and full of distractions but we don’t have to be unconsciously dragged around by them. Cultivating concentration simply helps us to focus and be present. This practice of concentration is the foundation for a more advanced exercise we will look at in the next lesson: contemplation. - - - -
  12. Can someone point me at the “Eating Mindfully” and “Eating Meditation” practices that are a part of Lesson 1: What is Mindfulness? I found a “Mindful Eating” practice but not “Eating Mindfully” or Eating Meditation”. I also can’t find the appendix. ”Let us take the practice of mindful eating deeper with the exercises that are located in the appendix. You will find two exercises: Eating Mindfully and Eating Meditation. Try each in your own practice. Select the one you prefer to use in your teaching”
  13. I spoke too soon. I can download a worksheet PDF, open it, put my cursor in a text field and type. However, the text field only accepts 3- 4 lines of text and doesn’t allow me to cut / paste into it. There’s other bugs also, related to saving the doc and to selecting / copying the text in the doc. For example, I’m going to have to cut / paste each segment of each PDF into a text doc (can’t ‘select all’). These problems are unique to the PDFs here in MM. I don’t experience these issues with other PDFs. There are other ipad bugs with the site in general in iPad Pro 12.9 4th generation. Nothing that can’t be worked around so far. It just means that everything takes more time. Just letting you know that it seems the site hasn’t been completely optimized for IOS, which isn’t really unusual. Web devs tend to put less time into optimizing for Apple mobile OS.
  14. I haven’t found Sean’s talk on death yet. Looking forward to it. Death and dying are central issues in my work with students / clients and I’ve noticed that these subjects are surfacing more frequently as we rapidly head toward a 4 C temperature increase, as the sixth mass extinction event is picking up speed and as humans begin to realize that covid is going to be with us for a very long time. Here’s a presentation and practice that I use with them with good results. It gets them talking about aging, sickness, dying and death without it getting too personal for them to deal with, and gives them a task (recitation), which gives them a chance to make friends with these realities without falling into a pit of unresolved emotions unprepared. It lets them sneak up on dying and death. - - - - - - - Exercise 2.3: It’s a Moving Thing … He who binds to himself a joy Doeth the winged life destroy. He who kisses a joy as it flies Lives in Eternity’s sunrise. —WILLIAM BLAKE Nowhere is our unconscious and reactive grabbing at and pushing away more apparent in modern society than in our relationship with dying and death. In modern society, the inevitability and evidence of these stages of our existence are kept hidden in the shadows. These natural stages of life are whispered and joked about or not talked about at all. They are referred to indirectly and euphemistically, and frequently portrayed in terms of terror and tragedy. Dead bodies are made to look “lifelike” in the coffin or quickly whisked away for burial or cremation. Grieving people are too quickly, often insensitively, encouraged to rapidly “heal and move on”—well-intended advice that frequently masks a fear and aversion of death and an inability to consciously grieve held by those doing the advising. Our medical model has pathologized dying, and society characterizes death both as an enemy and as failure, rather than understanding these experiences as natural stages of life, and being curious about and attentive to them. Most of us go our entire lives without reflecting on or preparing for what will be one of the most significant events of our life. We do violence to these natural transitional stages at the end of our life to protect our mad fictions of solid, separate, and certain. With this exercise, we’re reminding ourselves of essential information about how life and all of existence really works. Of all the exercises I introduce people to in classes and private sessions, this one is met with the most initial resistance. However, it is the most valued by those who set aside their resistance and practice it consistently. It’s difficult for modern people to understand how contemplating our own aging, sickness, dying and death can have any benefit, and it is also difficult to release the internalized taboo against making friends with these inevitable experiences of life. The proof is in ultimate in releasing barriers that block contentment and happiness. What have you got to lose? Sit in a cross-legged upright position or on a straight-backed chair, with the numbered statements below placed before you so that you can comfortably read them. You may want to type them and print them out, or write them on cards. Inhale fully and deeply, then exhale fully and gently. You’ll be saying these five statements to yourself. Pause for a moment between each of the statements. If you find yourself breathing faster or holding the breath as you proceed, then pause and again inhale fully and slowly, exhale slowly, bring yourself back to center, and continue with the exercise. 1. Tell yourself: Dying and death are natural seasons of life. Every human being dies. This cherished body and mind that I see as “mine,” and everyone I know and love, will dissolve away in their season. There’s no way of knowing when. Silently pause. Breathe in—receiving; breathe out—releasing. 2. Tell yourself: Dying and death are natural seasons of life. Every living system dies. Every town, city, civilization, and all of their achievements, knowledge, language, and infrastructure will dissolve away in their season. There’s no way of knowing when. Silently pause. Breathe in—receiving; breathe out—releasing. 3. Tell yourself: Dying and death are natural seasons of life. Every living being dies. Every tiny organism, plant, animal, fish, bird, and insect will dissolve away in its season. Every species will dissolve away in their season. There’s no way of knowing when. Silently pause. Breathe in—receiving; breathe out—releasing. 4. Tell yourself: Dying and death are natural seasons of life. Everything in Earth ends. Every river, ocean, mountain, valley, fertile plain, and continent will dissolve away in their season. There’s no way of knowing when. Silently pause. Breathe in—receiving; breathe out—releasing. 5. Tell yourself: Dying and death are natural seasons of life. Everything in existence ends. Every star and sun, planet and planetary system, galaxy and black hole, and the endless multiplicity of universes will dissolve away in their season. There’s no way of knowing when. Silently pause. Breathe in—receiving; breathe out—releasing. After you’ve spoken these five statements to yourself, sit quietly and calmly, and acknowledge these truths for a moment before proceeding. Feel each breath as it enters and leaves the body. Sense how this stream of life-sustaining breath connects our internal space with all of external space. Note the pause between the peak of the life-giving breath and the dying breath. Note the pause after the dying breath, before the next life-giving breath enters the body. Feel how natural it is to experience this little death between the inhalations and exhalations of life. Feel the pulse of existence, rising and falling, entering and leaving. Close this exercise with the following statements, speaking directly to that part of you that deeply recognizes, values, and honors truth (there’s no need to get dramatic or make a production of it). Life is uncertain and temporary. Dying and death are a natural and inevitable part of life. Acknowledging dying and death is sanity. I will hold everything lightly, releasing what is no longer essential, beneficial, or accurate. I will move easily with the seasons of existence. Quick Version of “It’s a Moving Thing” Every day, take a moment or two to observe your reflection in the Mirror of Truth. Most people in modern society have this mirror hanging on the wall in the bathroom, but few gaze deeply into it. For a few moments each day, instead of using this reflector of truth to push, paint, or shape your appearance into something that meets media-fueled images of eternal youth and expectations of presentable and attractive … just for a moment, observe the image in the mirror carefully, without telling stories. As you approach the mirror, inhale fully, exhale slowly, and return the breathing to normal. Now just receive the image without distorting it with mental static, habitual reassurance, or emotional reaction. Observe the hairline, and the texture and perhaps graying of the hair. Note gravity’s effect on the body. Let the face’s mask fall and note the expression that naturally shapes the face. Linger for a moment in the eyes. Over the months and years, neutrally note the changes that come with aging, by degrees, in their season. Look yourself in the eye and tell yourself: This body and mind are aging. This body and mind will decline. This body and mind will dissolve away. This is just a reflection of organic reality. I acknowledge this, and I let this river flow. Then give yourself a wink and a smile and get on with life. The extreme fear and rejection of aging, sickness, dying, and death in our culture is the result of deluding stories and narratives of everlasting life and invulnerability that we tell ourselves and that we’re told by those who gain from our relentless, machine-like pursuit of generation and expansion. There’s nothing morbid or innately scary about acknowledging and incorporating into our consciousness these uncertain seasons of life and existence—quite the opposite. It is our habitual resistance to acknowledging and accepting these avoided and rejected seasons that’s abnormal, unhealthy, and dangerous to society. This pattern of rejecting these inevitable seasons of our existence consistently undermines the quality of life for all living beings in planet Earth. It undermines our own attempts to be contented and happy. This rejection prevents us from fully experiencing the myriad benefits and countless joys that accompany a conscious awareness of mortality. “We’re all going to die, all of us, what a circus! That alone should make us love each other but it doesn’t. We are terrorized and flattened by trivialities, we are eaten up by nothing.” —CHARLES BUKOWSKI Here in planet Earth, a human being dies every second. Count to ten, right now. While you counted, ten people of all ages died. Even under the best of circumstances, nearly every one of the nearly 8 billion people currently living in Earth will have died over the course of the next century. Trillions upon trillions of organisms, plants, insects, animals, birds, and fish will likewise dissolve away. A healthy acknowledgement of aging, sickness, dying, and death as natural processes that all life participates in is necessary to be sane. The result of pushing the declining seasons of life into the shadows to protect a manufactured illusion of a separate, solid, certain self is that we’ve become hardened to these seasons in other living beings, and blind to the beauty and fragility of life. And sadly, because they are unable to deal with uncertainty, far too many people live the last moments of their lives snared by the habits of a lifetime, desperately grabbing at the air for an inhalation that will never come, while frantically pushing away the birthright of peaceful release—in a state of confusion, anger, resentment, and unbounded panic—because a lifetime of grabbing at and pushing away has left them unprepared to engage gracefully with an inevitable natural process that clearly reflects the truth that we are not separate, not solid, not certain. By seeing through the illusion of a separate, solid, certain self, we prepare ourselves to recognize and acknowledge our final moments, to consciously and easily let go of everything, and to flow gracefully back into the elements out of which we formed, returning to the source, as do the seasons of the hour, the seasons of the day, the seasons of the year, and the seasons of life. We can prepare ourselves to gently dissolve away, contentedly and happily, vanishing like dew drops on a leaf. Consistent practice of these Release exercises normalizes what has been mystified, loosens our grip on what is held too tightly, and softens our experience of life. My work in a hospice setting showed me that the winner of the game of life is always the one who dies contentedly and happily, with an organic smile, no matter what the circumstances. This isn’t something we can just tell ourselves to experience when we near the end of our life … we can’t think it so. It is a way of being that we cultivate throughout our life. Why wait to practice? We don’t know when it will come to us. - - - - - - - I’d love to hear what folks here think of it, pro and con.
  15. Hi Candy, Welcome to the forum. I also have a background in somatic therapy. Peter Levine, the creator of SE, was one of the instructors in my Somatic Psychology grad program. I hope you’ll share your knowledge and experience here and in the course comments re: integrating mindfulness and somatic sensing.
  16. I finally figured it out. I downloaded a worksheet PDF to the ipad, located it in the iCloud Drive, and am able to type in the text fields and save. Hope this helps. I guess we are supposed to email all these completed worksheet PDFs to Sean at the point that we apply for certification. I’m not seeing anything about evaluation / feedback as we go but I may have missed it.
  17. Hi Bryon. Looking forward to hearing about how you vision practical and everyday application of mindful awareness.
  18. For a number of years I was a hospice volunteer. The people who have inspired me most have been those people who effortlessly, calmly and attentively, with a smile, vanished like morning dew on a leaf as the sun ascends.
  19. A few tips I wish I would have known when starting: - chill ... its a practice and practice takes a lifetime. - there is no destination ... we don’t at some point arrive at a finish line to be forever and fully mindful from that point on. We can minimize distraction and reactivity but they come with the experience of existing in a human body with a mind that tends toward wild in an insane culture that exploits the mindlessness it purposefully manufactures. - when mindlessness is dominating the personal experience of existing, pause and direct the attention to the edge of the nostrils and the sensations caused by the river of air rhythmically ebbing and flowing thru them. Just sense the ebb and flow until the mind quiets and then return awareness to the practice.
  20. I’ve trained to just observe and note the somatic / feltsense movements that precede and activate emotions as they occur and as they do what they do: generate, peak, degenerate, dissolve and pass ... without merging with / identifying as / wrapping up in / conceptually embellishing them. Emotions are important gauges and indicators that we can learn from without being dragged around / under by them.
  21. Hi Sandra, You’re making more progress than I am. How did you make a separate document? Are there individual documents somewhere for each section of the workbook?
  22. In the workbook there are what appears to be text fields for answering questions. These text fields are dead (iPad Pro 12.9 4th generation). I’m not clear if this is an incompatibility with my device or if there is somewhere else I should be uploading answers to these questions. Please advise. .
  23. I’m Jeff, from Earth. I’m a digital nomad, currently stuck in Southern California until international flights resume so that I can return to Southeast Asia. I’m a couple of blinks away from 70 years old, an artist, writer, teacher and former psychotherapist with M.A.s in Clinical Psychology and Somatic Psychology. My work is informed by 40 years of committed Dharma practice, extensive wilderness retreating, Classical Five Phase Chinese medical philosophy, mythography and oral tradition, and by modern science. My Dharma orientation is both conservative and unconventional, naturalistic, rooted in classic Theravada, modern Vajrayana and Dzogchen. I understand mindfulness as a practice of ‘remembering’, consistent with classical texts, rather than the very modern Western interpretation of mindfulness as a state of heightened ‘attention’. Remembering is a radical act that serves to radically clarify what and where we actually are. This clarity is powerful medicine that works to dissolve pathological alienation ... a very modern pandemic madness ... and cultivate organic sanity. In this age of uncertainty, mindfulness ... remembering what and where we are, and how we and where we are actually work, is critically important. My goal in this program is to refine my presentation of mindfulness in order to more skillfully present it to students as a survival skill as we face runaway climate chaos, runaway species extinction, a crumbling civilization and human existential crisis. I’m also looking forward to discovering how others are applying mindfulness in their professional and personal interactions.
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