Index & Notes
The below Index & Notes includes all of the post-entry content from the print version of Refuge in Small Things. We include it here as a reference for our audiobook listeners. Please contact us if you would like more information.
From the Author
Fingers Pointing to the Moon
“What is most personal is most universal.”
—Carl R. Rogers
I am an ordained Buddhist priest (an Oshō in my tradition). I teach mindfulness to individuals and organizations, and I work as an integrative group therapy facilitator for an intensive outpatient program for both adolescents and adults. I have had the honor of working with people from all backgrounds and spiritual traditions on everything from career challenges to crises of faith, from questions of identity to questions of worth, from spiraling marriages to spiraling mental illnesses, and from the despair of losing a loved one to the fragile acceptance of one’s own impending death.
Throughout, I realized—over and over again—that the most powerful, helpful, and transformative wisdom was never anything I said or did, but rather something that the person held within their heart already—they just needed to be reminded of it. What’s more, I continue to find this to be true for myself. Every time I struggle to find peace in my own life, what ultimately pulls me out is never some new information or insight, but rather something I already hold within my heart—I just need to rekindle, rediscover, or remember it. I just need to wake it up.
With this in mind, my sincere hope with refuge in small things is that something in these 108 Buddhist lessons, fables, stories, and personal reflections (potholes, dead-ends, stumbles, and all) might serve—as the Zen folks say—as “fingers pointing to the moon.” In other words, that they might point you to something true and alive within yourself, helping to free you from suffering, to feel more worthy, to live more fully, and to love more deeply.
Instead of being a book about Buddhism, refuge in small things is therefore intended to be a book of practice, and for this reason I thought it might be helpful to include some notes of background, explanation, and/or recommendations for further exploration where it seemed appropriate or interesting to do so. These notes also give me an opportunity to thank some of the teachers, friends, and influential authors for their generous wisdom, support, inspiration, and love. Thank you all so very much, I’m deeply grateful.
—Mike Travisano
From the illustrator
“Space is essentially a mental construct.
We imagine space to be there, even if we experience it as a void,
an absence we cannot perceive.”
—Lebbeus Woods
My drawings are thoughts about space made visual—like annotations. But space cannot be literally captured on paper, it is an act of representation and needs our perception and perspective. We inhabit space, interact with it constantly (consciously and subconsciously), and yet we bring our whole understanding of life with us in our perspective. We each see space differently. Drawings are our notes about our experience, about our life, about our feelings, and about our being.
I’ve tried to pair my understanding of these entries—my felt sense of them—with drawings that have a similar action or feeling or presence, but of course my perception and understanding of these marks will differ from yours. I hope they allow time for your mind to pause and give your eye a place to rest while your thoughts linger on the entries, adding another sense to engage in the understanding of these stories, lessons, parables, and reflections.
—Jess Gibson
(Rise & Render)
Index & Notes
001 The Prison is Locked from the Inside
002 The Practice of Enlightenment
003 A Lamp Unto Myself
Both quotes in this entry are from the Maha-parinibbana Sutta, which tells of the final days of the Buddha. If you’d like to explore this sutra, as well as others referenced in this book, accesstoinsight.org and dhammatalks.org are both wonderful online resources for classical translations of the Buddha’s teachings.
004 Mindfulness 101
Much of the way I present the practice of mindfulness in refuge in small things is grounded in the work of my friend and teacher, The RT Rev. Dr. Anthony Stultz, who created a practical system for self-inquiry that is not only deeply rooted in the dharma, but is also accessible, practical in a modern context, and profoundly liberating. For more information on this approach, I highly recommend his book, Free Your Mind: The Four Directions System of Mindfulness or visit asksenseitony.com. Gassho, Sensei.
005 Me as a Matter of Perspective
006 The Tree
007 refuge in small things
008 Kanzeon
009 The Vast Net of Indra
The quote in this entry is from the Flower-Garland Sutra (Avatamsaka Sutra), which is believed to have been compiled several hundred years after the death of the Buddha. While it covers several Buddhist topics, I find its descriptions of interdependency to be absolutely beautiful. Various versions are available to read online. I recommend a very comfortable chair (it’s very long), and maybe some Pink Floyd (it’s very colorful).
010 Feeding the Hungry Ghosts
In many Buddhist traditions, Hungry Ghosts (gaki, in Japanese) represent aspects within ourselves that haunt us. They may be ruminating thoughts about past actions, worries for the future, or any number of ways in which we are troubled by the difficulties and challenges in our lives. In the Buddhist community in which I am a part (and in others worldwide), we celebrate the “Feeding of the Hungry Ghosts” annually by welcoming these aspects to reveal themselves, and by feeding them with wisdom and compassion. In our ceremony, we write down something that has been “haunting” us on a small piece of paper, and then burn the paper in a goma, or ceremonial fire, symbolically releasing ourselves from its influence, or karma.
011 The Supreme Meal
Roshi Bernie Glassman wrote beautifully about making the Supreme Meal in his book Instructions to the Cook. In it, he writes about the work that he and his Zen community did to establish organizations in New York City to employ, feed, and house people who were otherwise thought of as being beyond employment, beyond help, and beyond worth. One memorable example is the Greyston Bakery, which grew from a small kitchen making and delivering homemade desserts locally to an industrial enterprise supplying Ben and Jerry’s with brownies for their ice cream sandwiches—all the while staffed with people who had served long prison sentences, people living with addictions, and people without homes.
012 Love as a Round Trip
This is my version of a loving-kindness, or metta, meditation. There are many wonderful resources for further exploration of this type of meditation, with one of my favorites being author and teacher Sharon Salzberg, who offers books and instruction on the subject.
013 One Day
014 A Middle Way
This retelling of Siddhartha Gautama’s journey paralleled with a modern take, with all of the struggle, self-doubt, and redirection therein, is intended to reinforce a notion that I find particularly powerful: The most special thing about the Buddha is that he wasn’t special at all. He was a person just like you and me, and that the capacity to find peace within ourselves exists in every heart, no matter what we’ve experienced or done.
015 The Great Battle
The broad strokes of my retelling of the Buddha’s awakening come from The Buddhacharita, an epic poem attributed to Asvaghosa around the 2nd century CE. One element from Asvaghosa’s version that I didn’t include but find fascinating and beautiful is Siddhartha’s encounter with the Naga King—the great serpent. In many Buddhist traditions, the Naga are wise protectors and teachers. In The Buddhacharita, the Naga King blesses Siddharthatha as he approaches the tree of his awakening, and in others, he wraps himself around Siddhartha and opens his hood above him to keep him dry as he meditates in the rain.
016 The Buddha’s Four Noble Truths
Like tofu or a fine risotto, Buddhism took on the flavors of the cultures it encountered as it spread from northern India to the greater world. This is why Tibetan practices, icons, and styles look so different from Southeast Asian practices, or Zen in Japan, or modern practices in the West. One foundation that they all share, though, is the Four Noble Truths. Classically, the Buddha offers this teaching in what is known as the Dhammacakkappavattana Sutta, which is often referred to as “the turning of the Dharma wheel” or “setting the wheel of the Dharma in motion.”
017 Both/And (a view from the path of understanding)
This entry, as well as the subsequent seven entries, attempt to illustrate a modern, pragmatic view of each part of the Buddha’s Noble Eightfold Path. I again recommend accesstoinsight.org and dhammatalks.org for readers who wish to explore the Buddha’s classical teachings on these eight as depicted in the sutras. A good starting point being the Saccavibhanga Sutta, which encapsulates the Buddha’s teachings for all eight aspects of the path.
018 (on the path of) Intent
019 Finding the Person Under the Suffering (on the path of speech)
020 The Psycle of Rebirth (on the path of action)
021 Work/Life Balance (on the path of livelihood)
022 Feeding the Wolf (on the path of effort)
I’ve attributed the source of the good wolf/bad wolf parable as being an indigenous American folktale, but many versions exist with attributions to other cultures. The version presented here is as it was first introduced to me.
023 hmm. (on the path of concentration)
024 This for That (on the path of mindfulness)
025 Well, Is It?
026 Teachers
027 The Arrows of Pain and Suffering
The Buddha’s original teaching on these arrows can be found in the Sallatha Sutta.
028 One Coin, Two Sides
I have found in working with others that, very often, the amount of one’s suffering—once transformed—often pales in comparison to the amount of compassion that they are able to realize in their own hearts and towards the hearts of others. The intimate relationship they have with their own suffering allows them to instantly recognize it in others—in micro expressions, in actions, in postures, in words, etc.—and to be able to respond to it immediately and without judgment or doubt. In lighter moments, I think of it as “the world’s most hard-earned superpower.”
029 Compassion Is an Action
030 Nothing Is Never Not a Beginning
Thank you, Mom, for your blessing to include this one. I love you very much.
031 Is That So?
Hakuin was a Zen priest and teacher who lived in Japan in the 17th and 18th centuries, and who is considered a legendary figure. The tale presented here is my spiced-up version of one of his most famous anecdotes. For a more traditional telling of this tale, as well as other “Zen fables,” readers may wish to check out Zen Flesh, Zen Bones: A Collection of Zen and Pre-Zen Writings by Paul Reps and Nyogen Senzaki.
032 The Flower
A deep bow to the late Thich Nhat Hahn, who coined the word “interbeing,” and whose wonderful books and life inspired this entry.
033 Light as a Feather
034 Bob’s Tattoos
The single most common question I received from readers of early versions of this book was, “Is Bob real?” I am very happy to report that not only is Bob quite real, but these are his words. With his permission, I merely changed this entry from his first-person account to the one included here. Bob lives and works as a grief counselor and purpose guide in Saint Simons, Georgia. For more information about my very good pal, Bob, visit soularborist.com.
035 _/\_
The “prayer hands” symbol for which this piece is titled represents the gassho, which is a symbol of profound gratitude and deep respect. In the gesture of a gassho, the left hand represents the Ego Self, and the right hand represents the True Self. In bringing them together, we proclaim that they are not separate, but rather they are one.
036 The Three Tenets
037 Great Doubt
038 Great Faith
039 Great Courage
In some Zen traditions, this idea is also known as “Great Determination.”
040 Roar
041 Make Tea
This is my retelling of a famous Japanese folktale.
042 The Eight Worldly Winds
The original teaching of the Buddha upon which this entry is based is the Lokavipatti Sutta.
043 Humility
044 The Holy Light Switch
The source of this quote from the Buddha is the Okkha Sutta.
045 Butsudan
This entry describes my own personal home altar, but I encourage readers to consider creating a physical space of your own—a picture, a candle, a flower, an object, etc.—something that touches the sacred within your heart the moment you see it. It need not be big, ornate, or even obvious, but having something like this can be a powerful tool to remind us of what is most important within us when the thoughts in our heads threaten to steer us away from ourselves.
046 The Elephant in the Room
Every word of this story is true, and there is very little in my life that hasn’t been positively shaped in some way by my teacher, mentor, and cherished friend, Joe Brtalik. Without him, I don’t believe I’d be a Buddhist priest today, and I’m not exactly sure that I’d still be alive. While not expressly Buddhist, Joe’s training under Peter Senge and Fred Kofman from the MIT Sloan School of Business and the Center for Organizational Learning is the path that intersected with mine in that conference room at IBM in the year 2000. A deep, deep bow of gratitude to you, Joe. Thank you for opening your hand to me for all these years.
047 An Email from a Very Old Ancestor
This entry was chiefly inspired by the work of author and psychologist, Dr. Rick Hanson, who writes beautifully about the science of the brain and well-being. Among his books, I highly recommend Buddha’s Brain and Hardwiring Happiness (but they’re all terrific).
048 Let Life Live You
049 Maybe
This Chinese parable, commonly known as “The Parable of the Farmer,” is from the Taoist tradition and dates to the 2nd century BCE.
050 Herding Cats
051 Past & Future Lives
052 Oneness Is Not Sameness
053 Thanking the Poisons
054 Crash Course
This parable is famous in many Buddhist traditions, and is commonly referred to as “The Empty Boat.”
055 Enlightenment In a Canoe
056 This Because That
My very deepest love and gratitude to my wife, to our wonderful child, to the Bodhisattvas disguised as our dogs, and to the millions of laughs and countless moments of support. Thank you for being everything that glows brightest in my chest today.
057 Perfecting
058 Generosity (Dana)
059 Virtue (Sila)
060 Patience (Kshanti)
061 Energy & Perseverance (Virya)
In some traditions, this paramita is also taught as diligence of practice. Like the teaching of right effort, I find this particularly helpful, because for many years, I imagined that if I just read the right stuff or found the right teacher, I might someday become enlightened and never suffer again, but then I started to notice words within the dharma like perseverance, effort, and diligence, and a wonderful light bulb turned on: It isn’t about walking somewhere—it’s about walking.
062 Focus (Dhyana)
063 Wisdom (Prajna)
One of the most important texts in Mahayana Buddhism (the branch of Buddhism from which my own tradition stems) is the Heart Sutra (the Prajna Paramita), which teaches the wisdom of emptiness, or shunyata: that nothing exists in and of itself. This work includes the very famous line, “Form is emptiness and emptiness is form,” from which I’ve liberally modeled this entry. The Heart Sutra also ends with “the spell uttered” by the Bodhisattva of Compassion, Avalokiteshwara, who chants the mantra, “Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!” (“Gone, Gone, Gone to the other shore, Gone completely to the other shore, Awake Ah!”—the “other shore” being a metaphor for enlightenment.)
064 Float
065 Feeling Is an Open Door
066 What Happens When You Die?
Even though Buddhism originated during a time in India when beliefs of reincarnation were widespread, the Buddha famously refused to answer questions like the one posed in this entry. In the Aggi-Vacchagotta Sutta, the Buddha is questioned on a number of metaphysical topics, such as “Does an enlightened being exist after death?” and “Are the soul and the body the same?” To each of these questions, the Buddha replies that any position or conventional answer is merely a “clinging of the mind” that only serves to cause suffering and distract us from the more important task at hand, which is (referring back to the Four Noble Truths) to realize that ending our suffering is not about satiating the things for which we thirst (like knowing whether or not we survive physical death), but rather by ending the thirst, itself. In this way, Buddhism is unique among the major spiritual traditions—it doesn’t answer questions like this one, but rather allows the mystery to be. In my own practice, I have found great refuge in leaning hard into this spaciousness.
067 Pulling the Rug Out from Under Myself
In challenging the idea of a permanent self, the Buddha taught that what I tend to perceive as a single, unchanging “me” is really made of five interconnecting and ever-changing aggregates, or “heaps” (skandhas). This entry attempts to look under the hood of these five. The original teaching of the Buddha on these aggregates is the Kandha Sutta, with the Buddha’s challenge to our notion of a permanent self presented in the Anatta-lakkhana Sutta.
068 Judgment
069 Rock-Bottomless
070 Milarepa’s Guests
In Tibetan culture, Milarepa is a highly honored and celebrated figure. Believed to have lived during the 11th century, there are many colorful tales about his life, with the folktale on which this is based being one of the more famous ones.
071 Icons, Not Idols
I think that it’s worth noting that a common metaphor for Zen practice is “polishing the mirror.”
072 Thought Experiment
073 Weighing What Matters
074 Origin Story
My first introduction to the idea of “me” as being an expression of all there is came from the writings of Alan Watts. By virtue of the hard work of his son, Mark Watts, Alan Watts continues to be a fantastic gateway for further exploration into eastern traditions and philosophies. I strongly recommend to anyone that they explore Alan Watts’ incredibly thought-provoking (and entertaining) recordings and books. I’m not sure I can pick just one, but The Wisdom of Insecurity as well as a collection of his talks, Out of Your Mind, are the two I revisit most frequently. Visit alanwatts.org for more information.
075 Julia
076 Five Little Things to Remember
The classical text from which this entry on the “five remembrances” draws is the Upajjhatthana Sutta.
077 How, Not What
078 A Heavy Load
Another famous parable from the Zen tradition.
079 Jizo
080 Letting Go
081 Synchonicity
082 The Genjokoan of the Turtles
Life has a way of presenting the same difficult situation over and over until we’ve learned what it is asking of us. In some Zen traditions, this is known as a genjokoan.
083 The Wisdom in Our Challenges
A fable from the Zen tradition.
084 Everyone Buddha
085 A Glimpse of Enlightenment
Other joke candidates for this entry included: I bought the world’s worst thesaurus. Not only is it terrible, but it’s also terrible; and Why do you never see hippos hiding in trees? Because they’re so good at it.
086 House on Fire
This entry owes a great deal to the work of Dr. Richard Schwartz and his Internal Family Systems (IFS) model. IFS suggests that as we grow and encounter challenges, we develop parts within ourselves that act as protectors. For example, if I encounter a bully in the third-grade, I may develop a part within my psyche that will work to keep me safe and make sure that I never go through that kind of difficult experience again: It will help me avoid bullies, avoid drinking fountains where bullies may congregate, avoid experiences where I may be emotionally exposed, etc. As I grow older, though, this part may continue to play this role, but instead of bullies at water fountains, it may be job interviews, asking people out on dates, or any situation where that part may perceive my heart to be at risk in the same way I experienced as a kid. In other words, I’ll start to see water fountain bullies everywhere! Consequently, the urgency of these parts to keep me safe can result in inner voices that are critical, judgmental, and even harmful, and their advice can be unclear and unhelpful, because even though I may be decades older, that part still sees me as the kid at the water fountain. I’m an enormous fan of the IFS model because of how it proposes we relate to these parts within us. As revealed in this entry, my default mode is to desperately want my critical inner voices to go away. I may even vehemently hate them (and myself for having them), but if I can see that these voices are just aspects within myself that are trying to keep me safe (regardless of the poor quality of advice they may be offering), then I don’t have to live with an inner enemy anymore. In fact, I can thank that inner voice. I can appreciate the burden they’ve carried, and I can suggest to them that they need not carry it alone any further—that they can rest, ride shotgun, and let a wiser me drive for a while. I hope my summary here is helpful, but I recommend researching the topic further. The IFS model is very popular these days in psychotherapeutic circles, but there are also wonderful mass-market resources as well, such as Dr. Schwartz’ own books, No Bad Parts and You Are The One You’ve Been Waiting For. I also highly recommend Tim Ferriss’ podcast interview with Dr. Schwartz (episode 492) of The Tim Ferriss Show for a live demonstration of how Dr. Schwartz utilizes the model in a therapeutic setting.
Also, a few words about the line in the entry about me being a “fully-ordained Buddhist priest who should be able to simply raise a flower to these thoughts and have them smile back at me.” This is a reference to a famous story about a large group of people gathered to hear the Buddha teach, but instead of talking, the Buddha silently holds up a flower. While everyone else was baffled, Mahakasyapa, alone—awakened by the gesture—smiled. In the Chan and Zen traditions, this story is presented as a kōan, or “case for investigation,” in a collection known as The Gateless Gate. Kōan practice is a cornerstone of Chan and Zen practice, but translations of these ancient Chinese cases can sometimes be impenetrable—but not Guo Gu’s 2016 translation and commentary, Passing Through The Gateless Barrier. It is warm and funny and welcoming and so very insightful. I not only recommend it, but deeply thank Guo Gu for writing it. Guo Gu even makes the title, Gateless Gate, accessible, inviting us to see our problems, hang-ups, tragedies, etc.—our “gates” (or “barriers”)—as the paths themselves for our own awakening, and in doing so, help us to see that there was never a barrier to begin with. May we come to see that our problems are “gateless.” This is especially pertinent to my difficulty with the internet troll in this entry, as it was their obscene disruption that directly led to my own new relationship with my inner voice, the lessons that came from it that I’ve shared with my community and clients, and even any insight that you may get from it in this very book! So for this: a deep bow of gratitude to you, internet troll, wherever you are. Gassho. May you and your “hammercock” be free from suffering and the causes of suffering.
087 Finding an Inner Voice That’s True
088 Taking In & Sending Out
This meditation is more commonly known as tonglen in Tibetan Buddhist traditions. My very first introduction to the practice was in Pema Chodron’s beautiful book, Start Where You Are, which along with all her other work, I can’t recommend highly enough.
089 Prayer Wheel
090 Fudo
091 The Thought Is Not the Thing
092 Words
Like “The Thought Is Not the Thing,” this entry is attempting to lean very hard into the wisdom of what has famously become known as “the four statements of Zen,” which describe Zen as:
A special transmission outside of scripture,
Beyond letters and words
Pointing directly to one’s True Nature,
Awakening and becoming Buddha.
093 Bob and Weave
094 Breathe and Become
This entry is my take on a guided visualization that Jack Kornfield presents in his book, The Wise Heart: A Guide to the Universal Teachings of Buddhist Psychology. In addition to finding it helpful for myself, I’ve found this meditation to be very useful to others who are in the midst of confronting something challenging, be it awaiting the results of a biopsy or awaiting the results of a judge’s sentencing. It’s a beautiful reminder that the power and grace of our most treasured angels, bodhisattvas, and heroes is something that’s available to us whenever we may need to call upon it.
095 Instructions to the Chief Cook
The 1,000-year-old set of instructions this entry references is a 12th century work called Regulations for Zen Monasteries, which was authored by the founder of the Soto school of Zen, Dogen Zenji. Based on an earlier Chinese work, Dogen outlines the proper method and character for one taking up the position of chief cook, or tenzo, for a traditional Zen monastery, emphasizing both the practical requirements for preparing meals for monks in residence, as well as the transformative aspects that are inherent in truly mindful cooking.
096 Awakened Abodes
The “Four Awakened Abodes,” also known as “The Immeasurables” and “The Exalted Dwellings,” are taught by the Buddha in a very famous sutra known as the Kalama Sutta, or “The Instructions to the Kalamas.” In this sutra, the Buddha is questioned by a group of skeptical searchers who wonder why they should believe him. Famously, the Buddha advises that they should not believe him—or any other sage, teacher, writing, etc.—but rather they should only accept as true those things which they conclude for themselves to be true after their own thorough examination and testing. The Buddha further teaches that, if they are successful in this, then they will dwell in the exalted and boundless states of equanimity, loving-kindness, compassion, and sympathetic joy.
097 Armor
I would be remiss if I didn’t reference here the work of Brené Brown, who has so reshaped the way so many of us understand shame and the power of vulnerability. I highly recommend her TEDx Houston talk on YouTube, “The Power of Vulnerability,” as well as all her subsequent books, talks, and projects.
098 Blessings of the Three Foundations
In the Buddhist community in which I am a part, we traditionally offer this blessing annually as the first Dharma talk of the New Year. During this time, we also celebrate Bonenkai, where we mindfully choose to “forget the past year,” and Joya no Kane, which is a Japanese Buddhist tradition of ringing a bell 108 times to cleanse past harmful actions and the impacts from them (karma). The number 108 represents the number of ways in which delusions are manifested, which is mathematically:
the six senses as understood in Buddhist traditions
(sight, hearing, touch, taste, smell, and mind)
x
the three ways I process time (past, present, and future)
x
the three ways I relate to my experiences (like, dislike, indifference)
x
the two conditions of intent (pure or impure)
= 108
099 When in Doubt
100 Attention
The figure in this parable, Ikkyū Sōjun, was a real-life 15th-century Zen master whose legendary (if not eccentric) nature precedes him. “Crazy Cloud,” as he was called, was a prolific painter, calligrapher, and poet who also earned notoriety for his dismissal of Zen titles, lineage, and authority, which he viewed as hypocrisy in the monastic community. As represented wonderfully in his poetry, he is also well known for his incredibly permissive attitudes towards alcohol and sex, which he viewed as every bit as sacred as sutras, and just as worthy as potential vehicles for awakening.
101 Four-Year-Olds, Everyone
102 Reflection
Hint: Read this in a mirror.
103 A Place, A Visit, A Word, A Gift
A deep bow of gratitude to Jack Kornfield for inspiring this visualization, which I was introduced to as part of his online master class, The Dynamic Art of Interactive, Guided Meditation, which can be found by visiting his site, jackkornfield.com. I find Jack Kornfield’s work, including his online classes, meditations, talks, and interviews, to be tremendously insightful, warm-hearted, transformative, and inspiring, and I recommend them all. A deep bow to you, Jack.
104 Turning Maslow on His Head
Credit to my teacher, The Rt Rev Anthony Stultz, who makes this same point in Free Your Mind: The Four Directions System of Mindfulness. This has proven to be a powerful concept for many people, particularly those who may be without a home, struggling with addiction, incarcerated, etc., and see spiritual transcendence as out of reach. This flipping of the pyramid is intended to challenge this notion.
105 The Water Mirror
This fable is based on the Buddha’s teachings on “the five hindrances,” which are desire, ill-will (or hatred), sloth (or torpor), worry (or restlessness), and doubt (or despair). Classically, these are described more fully in the Sangarava Sutta, and further in the Avarana Sutta. Additionally, they are referenced in the Satipatthana Sutta, which is an incredibly important text regarding the Buddha’s teachings on the foundations of mindfulness. Here, I’d be remiss if I didn’t mention and recommend Joseph Goldstein’s, Mindfulness: A Practical Guide to Awakening, which is a very thorough and wonderful deep dive into the Sattipatthana Sutta.
106 Note from the Desert
107 The Sun Is Always Rising
108 Reminders
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