One is the opposite of the other in the same dimension of external appearances. Life seems to pendulate between the polarities of activity and rest. But that is just the surface.
There is a third doing belonging to another dimension: Non-doing at the core of both doing something and doing nothing. This non-doing is the secret bridge to life’s dimension that in its becoming and disappearing, arising and fading, is independent of whether we do something or do nothing. From the depths of this other dimension of life, or of Life (with capital L) if you so want, the law of Being manifests as one of the most essentially human characteristics – presence. Whether we do something or do nothing, presence is the way Being manifests beyond just automatic and mindless existence, and it remains unshakably linked to its lawful principles of non-doing. That path, that way of Being as presence is the essential non-doing within both doing something and doing nothing. In Chinese culture, this is called Wu Wei.
Doing something and doing nothing become wholesome and sacred acts only then, when they don’t impede the manifestation of Being coming from the depths Life. Whether we act selfishly or selflessly, being too wrapped up in our busyness runs the risk of impeding Being from becoming manifest as presence in our lives. It seems obvious how busyness impedes the radiant blossoming of presence; it is trickier to realize how doing nothing may impede presence just as much, when it is filled with inner unrest.
Non-doing is the expression of presence emerging from the stillness of Being. This stillness is not the absence of movement, but our learned capacity to get out of nature’s dynamically unfolding ways. Stillness is therefore always there to be tapped into when we know-how, right in the midst of life’s bustling catastrophe. Conversely, in life’s quiet moments of doing nothing, non-doing is also the expression of a profound connection to the irrepressible, creative, and dynamic source of life. In other words, non-doing is both a vast space of stillness amid chaos and an intimate connection to the ever-creative and dynamic source of life.
Being is beyond doing something and doing nothing, and therefore often seen as the transcendent dimension of existence. Our collective calling to becoming fully human during our existence, beyond the animalistic fulfillment of needs for survival, is precisely about making sure that nothing gets in the way of the subtle, quiet, but the powerful human impulse to reveal the presence of Being. To this end, it behooves us to develop and practice non-doing within all our many active and receptive doing activities, and consistently orient ourselves towards its powerful energy that serves as a beacon, measure, direction, and meaning for our lives. When rooted in non-doing, the lively and life-affirming dynamic of our human essence is protected from the suffocating busyness of our goal-oriented doing.
We typically practice non-doing in our formal meditation sittings. Through meditation, we remain open to the initiatory core of all doing and behaving. In Wu Wei, we maintain an accepting openness towards life’s mystery, which yearns for expression and human testimony.
When Wu Wei directs action, there is ease and relaxation, because our ego steps aside to allow our true self to be in charge. This true self is not a unified entity in us, but rather our moment-by-moment attitude when we can get out of life’s spontaneous, dynamically unfolding ways. This free and easy non-doing amid the busy market place we call Wu Wei, also carries the living word of our communications. Speaking in accordance with the presence of Being means speaking from the depth of stillness as the resonance board for our words’ deeper meanings. Words with power come from silence. Right speech that is attuned to whom we speak with, sounds loudly with the silence that is so characteristic of presence in Being. Conversely, the word of Being falls silent amidst the yapping and chatter of mindless gossip.
If all this sounds theoretical or philosophical to you, let me give a recent example from an email I just received from one of my students. She writes: “Regarding the four steps of our transformation algorithm meditation practice, letting oneself go and surrender to the flow of the breath, how do I surrender and trust the flow to carry me, if (based on my life experience) I no longer believe in the ‘benevolence of the Universe’?” This a question that typically arises when as I described above one is stuck in ‘the suffocating business of goal-oriented doing’, which severs our connection to ‘non-doing as the lively and life-affirming dynamic of our human essence’. To the extent this student is alienated from Being, what she fails to realize is that this state of alienation is a huge opportunity and one of the royal roads to accessing the mystery of Being.
The first step is to understand that when she says she no longer believes in the benevolence of the universe, what she is really saying is that her problem-solving, goal-oriented mind no longer believes. In other words, she is saying something of crucial importance without knowing that she is saying it – and that is that she has reached the limit of what the problem-solving mind can handle, understand, and process. To put it differently, she has reached the limits of the ‘doing-something-and-doing-nothing’ dimension. This is good news she can rejoice in – on one hand, that is. On the other hand, the scary leap starts now: It is the leap that entails a relinquishing of this limited sense of meaning the problem-solving mind creates, and surrender to what from the problem-solving mind’s point of view appears as the universe’s utter malevolence, destructiveness, meaninglessness, forsakenness, and absurdity. It is a leap into the void with the seemingly real expectation of falling to one’s demise. This is why wise men and women say that when you die before you die, you will not die when you die. It is a leap of faith without a shred of trust, or maybe if lucky, a shred of trust that comes from the encouraging words of the many teachers who have taken this journey before you. This infinite void without reassurances appears to be so dark, destructive and absurd, because the problem-solving mind, which we allowed to dominate our sense of reality over a whole lifetime, has no reference points for it. No words, no concepts, no narratives, not even any sensory experiences apply to what this apparent void is all about.
Only once we have dared to take the leap, which is, in fact, another way of saying that we dared to show up, live fully and manifest presence in Being, only then do we discover a most astonishing reality – what we thought was the universe’s benevolence was nothing more than our little ego’s rationalization that when we thrive and have no pain, no illness, and no death, we think the universe is benevolent. When calamities occur, we think it is bad. What meager nonsense! We discover something of untold beauty, namely that whatever happens, whether we are young or old, fresh or decrepit, smooth or wrinkled, healthy or sick, alive or about to die, an incredible, nameless sense of peace and love awaits us to be discovered, and that we are not just part of the universe, but we are, have always been, and will always be this universe unfolding, filled with love and awe-inspiring beauty. It is impossible to properly describe this awakening when we open ourselves up to this new dimension – as they say in Zen, we can only talk about the finger pointing to the moon, not the moon itself. For those inclined to read sacred texts, read the story of Job in the Bible, or the story of Arjuna in the Bhagavad Gita, just to name two among many, and you’ll know what I am trying to write about.
Back to my student: How do you take that leap? You have to embrace the stark and painful darkness of absurdity and meaninglessness with curiosity, openness, acceptance, and love while making sure you consistently use your meditation tools and psychotherapy, if necessary, the proper way. Most people shy away from that precipice, often because they simply don’t have the tools to meet their mind’s depth, they don’t have the patience and dedication to walk that path, or they don’t have a teacher experienced enough to guide them through. Having a teacher with experience is essential because without him or her one can easily shatter under the barrage of dangerous weapons of our mind’s bad neighborhoods. Not surprisingly Jesus said: “Many are called, but few are chosen!” Who does not want that kind of liberation independent from circumstance? Yet who is prepared to put in the necessary training to make that more probable?
Just a short aside, resist the idea that liberation from suffering is absolute, perfect, and a painless paradise. Instead, it is about a journey without end, a journey that in its endless unfolding is the goal, an abiding equanimity and peace in the middle of the busy marketplace with all its pleasures and pains. It is Wu Wei.
The practice of non-doing is a practice in taking oneself back, in undoing and unlearning. It is a retreat from identification with the external appearances of reality, which threaten to overstretch, or even break the golden thread that binds us to our transcendental essence. This retreat from the world of appearances is at the same time a turning towards and tuning into the depths of Being and presence, and therefore by no means a withdrawal from life, but a deepening of our access to life’s full context and splendor.
Living that way is an art, which requires the intentional effort of dedicated practice we commit ourselves to when we decide to walk the path of freedom. When we become experienced in the art of non-doing, everything we encounter in life radiates with the power of Life and its transcendental dimension that is awaiting to be discovered. We then recognize how the multitude of life forms and things in the universe are each individual and unique space- and time-bound manifestations of timeless and nameless Being. To live a life of initiation means to dedicate ourselves to recognize life as endless transformation, in which we lovingly manifest through presence and deeds the timeless principles of sacred Being.
Copyright © 2020 by Dr. Stéphane Treyvaud. All rights reserved.
Human function, action, cognition and behavior under the lens of automaticity
Every novice meditator must understand the mind’s inherent automaticity, forged over eons of evolution to secure survival. The brain, the most intricate structure in the known universe, gives rise to the mind, whose elaborate workings unfold as the most profound phenomenon we can encounter. This complexity reveals our vast potential for self-deception, emphasizing the urgent need to avoid harmful habits early in practice. Cultivating a precise and resilient technical foundation is vital for navigating the mind’s labyrinthine depths. Let us briefly explore the scope of this automaticity, a formidable force we confront as we seek to understand our lives.
Estimating the exact percentage of human action and functioning that is automatic and not conscious is tricky, as it depends on how we define "action," "functioning," and "conscious." However, research in psychology and neuroscience suggests that a significant portion of human behavior and physiological processes operates outside conscious awareness.
1. Physiological Functions: Most bodily processes—like heart rate, breathing, digestion, and reflexes—are automatic and controlled by the autonomic nervous system. These account for the vast majority of "functioning" in terms of rawprocesses. If we consider all bodily functions (including cellular processes),conscious control might apply to less than 1% of total activity, as most biological operations are involuntary.
2. Behavioral and Cognitive Actions: When it comes to behavior, decision-making, and cognition, studies suggest that a large portion is driven by automatic processes:
- Psychologist Daniel Kahneman, in his work on System 1 (fast, automatic) and System 2 (slow, deliberate) thinking, suggeststhat System 1 dominates much of our daily behavior. Estimates vary, but someresearchers propose that 95% or more of cognitive processes (e.g., snapjudgments, habits, and intuitive reactions) are automatic.
- Studies on priming and implicit bias (e.g., by John Bargh) show that many decisions, from simple motor actions to complex social behaviors, are influenced by unconscious cues.
- Habitual behaviors, like driving a familiarroute or typing, often occur with minimal conscious input once learned.
3. Conscious vs. Unconscious Balance: While no precise percentage is universally agreed upon, some neuroscientists estimate that 90–95% of brain activity is unconscious, based on the volume of neural processes handling sensory input, motor control, and background cognition. Conscious actions—like deliberateproblem-solving or focused attention—make up a smaller fraction, perhaps 5–10%of mental activity.
Rough General Estimate: If we combine physiologicaland behavioral aspects, roughly 90–95% of human "action and functioning" (broadly defined) is likely automatic and not conscious. Thisvaries by context—routine tasks lean more automatic, while novel or complex tasksrequire more conscious effort.
Copyright © 2025 by Dr. Stéphane Treyvaud. All rights reserved.
An everyday journey from existential nihility to radiant emptiness.
I am drawing upon an instance from my everyday life to illuminate for my students how mindfulness practice in general, and the Mindsight Intensive curriculum in particular—which traces the trajectory of human existence through being and nihility towards absolute nothingness and emptiness—invites us to expand awareness in a very practical way as real, lived reality.
A substantial aspect of this undertaking entails familiarizing oneself with the differences between the realities shaped by the left and right hemispheres of the brain—most notably, the profound insight that the right hemisphere directly presents and reveals reality, whereas the left merely re-presents it as a simplified map of what truly exists.
With this understanding, I explored two contrasting linguistic approaches to articulate the experience: the descriptive, technical language of the left brain, rooted in an 'objective' yet inherently limited perspective, and the imaginative, vivid, and richly contextual language of the right brain, grounded in an embodied, more open-ended viewpoint. The single quotation marks around 'objective' highlight a neurophysiological truth: the brain never perceives reality impartially. Instead, its perceptions are shaped by a drive for certainty, manifested through value judgments that prioritize survival.
My hope is that this exploration may deepen my students’ understanding of the intricate human journey toward wholeness.
For several consecutive early spring days, a single, distinctive fly appeared to relish the bright sunlight illuminating my bathroom. We have grown familiar, coexisting as two entities engaged in our respective routines. I designate her as "she"—perhaps influenced by the feminine grammatical gender of la mouche (French), la mosca (Italian), and die Fliege (German)—an intuitive attribution rather than a biological assertion. She occasionally positions herself on the curtain railing above my bathtub, observing as I shower. More frequently, she rests on the windowsill, tracking my movements as I shave, and at times briefly alights on my hair for a few seconds. I have been aware of her presence throughout, akin to an inquisitive cohabitant sharing this confined space, but today I intentionally sought a deeper engagement.
She was once again stationed on the windowsill, basking in the sunlight, as I shaved. I approached closely, examining her large, compound eyes, and posed the question, “What is it like to be a fly?” Initially, my cognition activated a predictable analytical response, retrieving stored knowledge about her physiology: a head encasing a compact brain; expansive, multifaceted eyes affording a broad visual field; antennae functioning as olfactory and gustatory sensors; specialized mouthparts adapted for sponging or piercing-sucking; a thorax anchoring six articulated legs, rapid wings, and club-shaped halteres for flight stabilization; and an abdomen housing digestive and reproductive systems, concealed from view. Her exoskeleton, black with muted grey striations, bore a subtle, fur-like texture, as though she had ornamented herself for this encounter—a sizable specimen, impossible to ignore.
Yet, I deliberately suspended this intellectual framework, opting instead to engage her in a silent, receptive state. My question became more personal and changed to “what is it like to be you”? I consciously down-regulated the default mode network—the neural substrate of self-referential thought—relinquishing the ego’s persistent drive to assert its permanence. This ego, in its dualistic framework, projects constructed identities onto the external ‘other’, rendering her so alien that I might, without reflection, swat her away, extinguishing a life deemed insignificant, irritating, or even repellent by that limited perspective.
In this shift, a different entity began to emerge within my awareness—not a mere object, but a presence actively relating to me, exhibiting a form of consciousness distinct yet perceptible. Her curiosity, perhaps reciprocal, prompted her to take flight and settle briefly on my hair. I remained immobile, registering the faint tactile sensation of her tentative exploration of my surface—an interaction probing my identity as much as I sought hers. The contact was transient; she soon returned to the windowsill, fixing her gaze upon me. I speculated that she might, in her own unknowable way, ponder a parallel question: “What is it like to be this massive, terrestrial organism, incapable of flight, beyond my capacity to name?” The perceived separation—me here, her there—dissolved into a unified ‘we’, marked by a tangible exchange of vitality through our shared, living awareness. Though our modes of consciousness diverge, they intersect intimately, each of us enacting existence according to our inherent capacities. Together, we participated in a dynamic interplay, a microcosm of the universe’s unfolding, so affecting that tears briefly surfaced, reflecting regret for the countless instances of inattentiveness lost to automaticity.
This encounter with such a remarkable organism illuminated a progression of awareness. Initially, I had navigated the ‘dark night of the soul’—a dualistic state of nihility, a relative nothingness characterized by existential desolation and the collapse of meaning within a self-other framework. Beyond this, I accessed a non-dual absolute nothingness, a broader mode of awareness where subject-object distinctions dissolve into a unified field of being, devoid of relational constructs. Yet, this was not the terminus; it opened into emptiness—the ultimate awareness mode, a boundless, vibrant expanse where the extraordinary manifests within the ordinary flux of daily existence. This state, achieved through direct presence with this fly, surpasses any chemically induced psychedelic experience in its clarity and depth, revealing a profound interconnectedness inherent in the fabric of life, the extraordinariness of ordinary existence. No answer could ever come close to the tantalizing peace of timeless questions.
For several radiant spring mornings, a singular, remarkable fly has basked in the golden sunlight flooding my bathroom. We have become familiar companions, each merrily tending to our daily rites. At times, she—yes, she, anointed feminine by the lilting echoes of la mouche, la mosca, die Fliege, a soft intuition humming through language—perches atop the curtain railing above my bathtub, a silent witness to my shower’s misty veil. More often, she lingers on the windowsill, her gaze fixed upon me as I shave, now and then darting to alight for a fleeting instant upon my hair. I’ve felt her presence all along—a curious housemate in this shared sanctuary—but today, I vowed to bridge the chasm between us.
There she rested once more, cradled in the sun’s warm embrace upon the windowsill, watching me wield my razor with quiet intent. I leaned closer, peering into her vast, prismatic eyes—kaleidoscopes of a secret world—and murmured, “What is it like to be a fly?” At first, my mind thrummed with the familiar pulse of knowledge: her head, a miniature cathedral of instinct; those grand, jeweled eyes unveiling a boundless vista; antennae, fragile wands of scent and savor; mouthparts sculpted for sipping or piercing; her thorax, a delicate frame bearing six crooked legs, wings that shimmer with thunderous speed, and halteres, poised like a dancer’s plumb line; her abdomen, a veiled chamber of life’s mysteries. She gleamed, black as night with faint grey stripes, her form cloaked in a gossamer sheen, as though she’d adorned herself for this tender rendezvous.
This time, like as many other times as I can possibly honour in daily life, I let this torrent of facts dissolve, beckoning her to meet me in the hush of silence. The question changed to become more personal: “What is it like to be you?” I stilled the restless clamor of my mind, loosening the ego’s tenacious hold—that brittle self, desperate to cling to its mirage of eternity, casting endless conceptual shadows upon the being before me. So remote she might appear, I could, in a careless flicker, swat her away, deeming her life a trifling annoyance, a speck of disdain. But no—a different essence began to bloom within my consciousness.
A presence unfurled, no longer separate but alive with me, awake in her own cryptic grace, her curiosity a mirror to my own. Suddenly, she soared, settling upon my hair. I stood statue-still, captivated by the faint tickle of her pilgrimage across my scalp, a gentle quest into the enigma of my existence. The moment was ephemeral; she soon returned to her sun-gilded throne, gazing back at me. Perhaps she mused, too: “What is it like to be this lumbering, wingless colossus, a riddle beyond my silent tongue?” The gulf between us—me here, her there—dissolved into a luminous we, tethered by a pulsing filament of shared aliveness. Our ways of knowing diverged, yet entwined, each of us threading life’s arc with singular devotion. Together, we spun a strand in the vast loom of the cosmos, a dance so piercing that tears brimmed in my eyes, lamenting a lifetime’s moments lost to the fog of unawareness.
In that tranquil void, beside this astonishing fly, I brushed against an abyss beyond sorrow—a stillness forged in the crucible of the soul’s dark night, rising into the infinite embrace of nothingness. From there, it was but a tender plunge into the world’s embrace, a surrender that let peaceful nothingness blossom into vibrant emptiness—a radiant field teeming with the miraculous veiled in the everyday. This quiet epiphany, outshining the wildest psychedelic odyssey imaginable, unveiled life’s timeless poetry: unspoken, extraordinary, woven into the ordinary cadence of days. The nameless question remains.
Copyright © 2025 by Dr. Stéphane Treyvaud. All rights reserved.
Forgetting that we have a mind.
Before you worry about symptoms such as depression and anxiety and how to improve or get rid of them, before you get your blood boiling arguing with people who can't deal with anything beyond their own viewpoint, before you develop and become ensconced in your own opinions, before you vilify who disagrees with you, before you shake your head wondering how seemingly obvious facts cannot be agreed upon, before you assume you have no blind spots, before you despair that crowds never learn from history, before you become bitter at humanity's collective stupidity, before you get passionate about religion, mythology, and archetypes, before all that, wouldn't it make sense to inquire into the source of all of it - these symptoms, views, opinions, thoughts, actions, distortions and, frankly, miseries?
While it does not take rocket science to realize that the source of it all is the embodied human mind, for most, embarking on its exploration is at best a big challenge, at worst insurmountable, non-sensical or incomprehensible. How many times have you heard nonsense like “I don’t believe in psychology”, as if the existence of the moon were a matter of belief? How often do patients enter their physician’s office complaining of being anxious or depressed, and are sent home with a prescription without one question that would try to understand how their mind creates such suffering? Many people, including professionals who should know better, live and act as if they had no mind.
The mind is the source of all subjective phenomena and experiences, and we are astoundingly unaware of it. Our mind’s task is to ensure survival and the propagation of our species, not to ensure we live our best life. To this end, it needs to be efficient, rather than concerned about maximizing its potential. Efficiency results by pairing down information processing to the bare minimum. Embedded in the way mind functions are mechanisms that cause reality distortions, delusions, wild beliefs, and a profound obliviousness of one’s own ignorance. Whether we like it or not, our mind drives our lives like our heart pumps blood through our veins. The universe's natural processes have caused us to evolve that way, and for better or worse, we are stuck with a mind that functions sub-optimally as it creates profound reality distortions that seem at first blush to have successfully allowed us to multiply and propagate towards earth dominance. In the long run, however, it turns out that humanity may end up stampeding dangerously close to extinction. To thrive both individually and as a species we must come to terms with our rather dangerous mind and train ourselves to use it beyond its basic survival mode by accessing its inherent potential evolution has graciously also built into it. That takes work, training, effort and patience.
Our human mind provides the capacity for reflection. The mirror reflects what’s in front of it, meaning that as reality beams itself onto the mirror’s surface, the mirror beams it back to us as an image we can then examine from the outside. Notice how what gets examined by looking at the mirror is not reality itself, but an image of it. Our brain provides a similar process in the form of consciousness, whereby it maps reality in a virtual form we then can observe and manipulate. However, while the mirror reflects reality exactly as it is, the virtual reality consciousness creates is not only a map of reality, but that map is modified into a new creation. The brain as mapper functions as our central relationship organ that enables us to reflexively develop a relationship to reality and ourselves by having access to a virtual, mapped and modified reality we can ponder and manipulate. This is how we are self-aware.
As an aside, the mind is more than the creator of a virtual adaptation of reality we can reflexively relate to and have a relationship with. It can transcend self-awareness, and knowingly experience reality and awareness without the detour of mapped mirroring duality. That is the shift from observation to being, from knowing we exist in a universe to realizing we are the universe. More about that in another context.
The eye has a blind spot where the optic nerve enters the retina, but you don’t see it. You have the impression of enjoying a seamless field of vision without two black holes in the middle, even though the holes are there. The brain manages to fill in the missing information to make the field seem seamless. Extrapolate that to the whole brain to realize that to function effectively for everyday survival our brain adapts our field of consciousness in two ways: It fills what’s missing to provide a sense of continuity and simplifies available information to not overwhelm you. It hides blind spots from you to provide continuity and withholds information to ensure efficiency. Both these mechanisms distort reality to ensure survival, while simultaneously laying the foundations for ignorance and suffering.
We each have many blind spots, but the core blind spot affecting us all is the proclivity to live as if we had no mind. We use our minds without realizing the extent to which our experience of reality is created by our mind. Without our conscious knowledge our brain creates the reality we experience. We don’t notice that the reality we experience is our brain’s creation. We mistake our brain’s constructions for reality. This results in a dangerous situation, in which we ignore the fact that our experience is subjectively constructed. We mistakenly believe that what we see and experience is automatically true, and because it seems true it seems real, and because it seems real it cannot be changed. Our primordial blind spot towards the brain’s constructions robs us of freedom of choice, of the power of clear view, wise discernment, and respectfully compassionate mutual understanding.
Our mind’s constructions seem so real that we hold on to them for dear life and want to shove them down other people’s throats without exploring their veracity. We get strongly identified with what we believe we know, emotions take over, and the capacity to hear each other vanishes. Identification with mind processes is the single most destructive problem in the way humans use their minds. Emotions suffocate the mind’s spaciousness to freely consider, question, doubt and explore, and before we know it, we are in conflict. If we cannot agree on facts, emotions drive us to use force to impose our views instead of inquiring more deeply into the divergent realities, and if necessary, compromising to try to resolve complexities. Force can take the form of yelling and screaming at each other, or legal and physical action.
The reality our mind constructs and we can have a relationship with, is in fact threefold. We first have objective reality, which is what happens in the universe independent of whether we know about it or there is anyone around to witness it. This reality consists of energy flow that is independent of how our brains and minds construct reality, and therefore as far from information as energy flow can get. The black death virus killed thousands of people without them knowing what viruses are or being able to see them. Although this is the easiest reality to agree upon, like in the case of flat-earthers, emotions still manage to cause distortions of objective facts.
Subjective reality is our own private experience nobody else has access to. This energy flow is entirely within as a construction by our own brain and mind. Although it is largely independent of objective reality, it is profoundly shaped by interactions with others. Even if everyone denies that I am in pain, if I experience pain, it is totally real for me. That is a difficult reality to agree upon, because seeing it from the outside requires trust and our capacity for empathy.
Then there is intersubjective reality, which is the reality of stories. This energy flow is deeply symbolic in the sense that language and stories are symbolic, therefore experienced as information flow, and a mutual co-creation with others. It is the reality that emerges through mutual narrative construction and is neither objective, nor subjective. It only exists in the interpersonal realm containing people who are willing to participate in it by accepting the shared reality. One such reality is money, but there are many others such as all collective ideas we can share. Money means nothing and has no reality unless it is shared in the interpersonal space. This is also a difficult reality to deal with, because it depends on the mutual capacity to regulate the multilayered energy flow between our intuition, our emotions and our intellect. When that occurs, empathy and clear insight become possible, allowing a degree of harmony within the intersubjective dance of energy and information flow to emerge. Any dance couple may dance a Tango, but those in conflict will not be able to present a harmonious dance.
To manage these three realities we each have a relationship with, requires a good deal of self-awareness and emotional regulation many people don’t have. Much of the time, the mind remains transparent like air to our eyes, invisible or not known, yet profoundly determining how we relate to real reality and live our lives. Like children playing in a house on fire, we remain oblivious to the many ways our ignorance of mind causes suffering and destruction all around.
Copyright © 2024 by Dr. Stéphane Treyvaud. All rights reserved.