The Basics of Natural Awareness 101: Dropping Objects

    —
September 12, 2019

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

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

Dropping Objects

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

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

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

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

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

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

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

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

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

Little Book of Being

Diana Winston headshot

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

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

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

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

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

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

Sounds True | Amazon | Barnes & Noble | Indiebound

 

 

 

 

 

 

 

 

 

The Basics of Natural Awareness: Dropping Objects Pinterest

Diana Winston

Diana Winston is the director of Mindfulness Education at UCLA Semel Institute’s Mindful Awareness Research Center (MARC) and the coauthor, with Dr. Susan Smalley, of Fully Present: The Science, Art, and Practice of Mindfulness (DaCapo, 2010). She is a well‑known teacher and speaker who brings mindful awareness practices to the general public to promote health and well‑being. Called by the LA Times “one of the nation’s best‑known teachers of mindfulness,” she has taught mindfulness since 1993 in a variety of settings, including hospitals, universities, corporations, nonprofits, schools in the US and Asia, and online. She developed the evidence‑based Mindful Awareness Practices (MAPS) curriculum and the Training in Mindfulness Facilitation, which trains mindfulness teachers worldwide.

Also By Author

The Full Spectrum of Awareness

Diana Winston is the director of Mindfulness Education at UCLA’s Mindful Awareness Research Center, where she developed the Mindful Awareness Practices (MAPS) curriculum. With Sounds True, Diana is the author of a new book, The Little Book of Being: Practices and Guidance for Uncovering Your Natural Awareness, and the creator of a new audio teaching series called Glimpses of Being: A Training Course in Expanding Mindful Awareness. In this experiential episode of Insights at the Edge, Diana introduces us to what she calls the “spectrum of awareness” through a series of guided practices. She talks to Tami Simon about the various ways we can access and experience awareness, from narrow and focused to effortless and spacious—states we are constantly moving between. They touch on ways to deepen and explore awareness through “glimpse practices” and discuss how we can work toward making natural awareness our default state. Finally, Diana explains why tapping into the full range of awareness can act as a good antidote for those feeling stuck or restless in their meditation practice.

The Basics of Natural Awareness 101: Dropping Objects

The Basics of Natural Awareness: Dropping Objects Header Image

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

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

Dropping Objects

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

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

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

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

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

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

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

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

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

Little Book of Being

Diana Winston headshot

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

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

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

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

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

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

Sounds True | Amazon | Barnes & Noble | Indiebound

 

 

 

 

 

 

 

 

 

The Basics of Natural Awareness: Dropping Objects Pinterest

The Basics of Natural Awareness 101: Broadening Attent...

The Basics of Natural Awareness: Broadening Attention Header Image

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

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

Broadening Attention

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

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

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

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

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

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

Try broadening your attention right now.

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

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

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

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

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

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

 

Diana Winston headshot

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

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

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

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

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

Sounds True | Amazon | Barnes & Noble | Indiebound

 

 

 

 

 

 

The Basics of Natural Awareness: Broadening Attention Pinterest

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Finding Freedom Behind Bars: Spiritual Awakening in Pr...

Prison is often defined by restriction, routine, and loss of control, yet within these confines, many people encounter an unexpected invitation to turn inward. Through meditation and mindfulness, incarceration can become a setting for deep self-examination, where thoughts, emotions, and long-held patterns are met with honesty rather than avoidance.

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Key Takeaways:

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  • Awakening Happens One Breath at a Time: Spiritual awakening in prison grows through small, steady moments of honest attention, not one dramatic turning point.
  • Beneath Every Label, We Share the Same Humanity: Mindfulness in prison cultivates empathy, accountability, and real human connection across the divides of separation and restriction.

Prison Meditation and the Inner Work of Freedom Behind Bars

Prison meditation shifts attention from external conditions to inner experience. When freedom of movement is removed, the mind becomes the primary place where suffering and relief are encountered. Meditation offers a way to meet that reality directly, without distraction or avoidance.

Incarceration often intensifies habitual thought patterns like fear, anger, and regret. Sitting in meditation allows these patterns to be observed rather than acted out. Over time, this creates space between impulse and response, a form of inner freedom that practitioners carry with them long after a session ends.

Though it’s important to note that this practice does not deny the hardship of prison life. Instead, it supports a steady relationship with what is present. Through consistent attention to breath, sensation, and thought, meditation becomes a training in clarity and self-honesty.

At Sounds True, meditation is understood as a lived practice grounded in direct experience. The Power of Awareness offers exactly this kind of grounded, moment-to-moment guidance, emphasizing simplicity, discipline, and the steadiness of attention — qualities that carry deep weight in environments where control is limited. Within that framework, prison meditation becomes a way to reclaim dignity and agency from the inside out.

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Spiritual Awakening in Prison as a Lived, Moment-to-Moment Practice

Spiritual awakening in prison rarely arrives as a lightning bolt. Far more often, this awakening unfolds through repeated contact with what is present, day after day, under conditions that leave little room for looking away.

Meeting Reality Without Escape

Awakening in confinement begins with facing reality as it is, like the absence of familiar outlets brings thoughts and emotions into sharper focus. Meditation encourages staying with discomfort, restlessness, and fear rather than trying to fix or suppress them. This willingness to remain present often reveals that suffering is amplified by resistance far more than by circumstance alone.

Awakening Through Responsibility and Attention

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Fleet Maull on Entering Prison Meditation Through Direct Experience

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From Incarceration to Practice

Fleet Maull began meditating while serving a long prison sentence, encountering the practice not as self-improvement but as survival. In an environment shaped by control and unpredictability, meditation became a way to establish inner stability. Sitting with the breath offered a rare opportunity to observe the mind without being driven by it. That steady attention laid the groundwork for insight, discipline, and emotional regulation.

Responsibility as the Turning Point

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Mindfulness in Prison: Learning to Stay Present When Pressure Is Constant

Mindfulness in prison is shaped by intensity. Noise, surveillance, and lack of privacy place constant demands on attention. In that environment, mindfulness is not about relaxation. Learning how to remain present when pressure is unavoidable becomes the true test.

Working with Stress and Reactivity

Daily prison life often activates the nervous system. Mindfulness practice helps create a pause between stimulus and response. By noticing sensations, thoughts, and emotional surges as they arise, practitioners learn to interrupt automatic reactions. This pause can reduce conflict and support clearer decision-making, even in charged situations.

Building Stability Through Daily Practice

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Radical Responsibility as a Foundation for Spiritual Awakening in Prison

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Responsibility Without Self-Blame

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Awakening Through Ownership of Inner Life

As responsibility deepens, awakening becomes practical. Practitioners learn to recognize where they still have agency, even within confinement. Taking ownership of one’s inner life supports stability, accountability, and a growing sense of inner freedom that is not dependent on circumstance.

Prison Meditation as a Training Ground for Radical Responsibility

Prison meditation offers a direct, experiential way to practice responsibility under conditions that leave little room for avoidance. The structure of incarceration makes inner habits visible, turning daily life into a continuous field of practice.

  • Seeing patterns clearly: Meditation reveals habitual reactions such as anger, withdrawal, or blame as they arise. This visibility makes it possible to interrupt patterns rather than reinforce them.
  • Choosing response over reaction: In a high-pressure environment, even brief pauses matter. Prison meditation strengthens the capacity to respond intentionally instead of acting from impulse.
  • Holding accountability with compassion: Responsibility deepens when it is paired with care rather than self-judgment. Insight Meditation offers this balance directly, guiding practitioners toward clear seeing without harshness and supporting sustainable inner change.
  • Practicing consistency in constrained conditions: Regular meditation builds discipline and trust in the practice itself. Over time, responsibility becomes less about effort and more about alignment with one’s values.
  • Reclaiming agency from the inside: Each mindful choice reinforces the understanding that inner agency remains available, even when external freedom is limited.

Through repetition and reflection, prison meditation becomes far more than a coping strategy. This practice becomes a lived training in responsibility that cultivates clarity, dignity, and spiritual awakening, even within confinement.

Fleet Maull on Mindfulness in Prison and Shared Humanity

Fleet Maull’s teaching on mindfulness in prison consistently returns to the recognition of shared humanity. In an environment shaped by separation and control, mindfulness becomes a way to remember what is held in common beneath roles, labels, and histories. Practice brings attention to universal experiences like fear, remorse, longing, and the desire for dignity.

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Spiritual Awakening in Prison and Carrying the Practice Forward

Spiritual awakening in prison continues beyond confinement. The awareness cultivated through meditation often becomes a stabilizing force during transition and reentry, offering continuity in the face of change.

Practices developed behind bars tend to remain simple and direct. Attention to breath, bodily sensation, and mental patterns supports emotional regulation and helps prevent automatic reactions from taking over. The discipline learned in restrictive conditions frequently strengthens resilience in less structured environments.

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Final Thoughts

Prison meditation shows that inner freedom remains available, even under severe restriction. Through awareness and radical responsibility, spiritual awakening in prison becomes a lived practice rooted in honesty and presence. These teachings point to a quiet but enduring truth: when attention is cultivated with care, dignity, and shared humanity can be restored from the inside out, one breath at a time. At Sounds True, our courses are here to walk alongside anyone ready to take that first step inward, wherever they may be on the journey.

Frequently Asked Questions About Finding Freedom Behind Bars: Spiritual Awakening in Prison

What is prison meditation?

Prison meditation refers to contemplative practices adapted for incarcerated settings, often focused on breath awareness, body awareness, and observing thoughts to build stability and insight. These practices are intentionally simple and accessible, meeting people exactly where they are.

Can meditation be practiced safely in prison environments?

Yes. Many programs adapt meditation to fit safety requirements, emphasizing seated or standing practices that require minimal space and no special equipment. These adaptations make meditation genuinely accessible across a wide range of prison settings and populations.

Is spiritual awakening in prison tied to a specific religion?

No. Spiritual awakening in prison is often nonsectarian, centered on awareness, responsibility, and ethical reflection rather than belief systems or doctrine. This openness makes the practice welcoming to people from all backgrounds and traditions.

Why does meditation resonate so strongly with incarcerated individuals?

Meditation offers tools for working with intense emotions, long periods of inactivity, and lack of control, which are common features of incarceration. Many practitioners find that consistent practice gives them a renewed sense of agency and inner steadiness they did not know was possible.

How long does it take to see benefits from prison meditation?

Experiences vary. Some notice small shifts in emotional regulation early on, while deeper changes develop through consistent, long-term practice. Patience and repetition tend to be the most reliable guides on this path.

Do people continue meditating after release from prison?

Yes, many do. Practices learned in confinement often translate naturally to daily life because they rely on attention rather than ideal conditions. The simplicity of the practice tends to carry well across very different environments and circumstances.

Can prison meditation support rehabilitation efforts?

Meditation can complement rehabilitation by strengthening self-awareness, impulse control, and the ability to reflect before acting. Many practitioners find that it becomes one of the most grounding tools in their long-term growth.

Who teaches prison meditation programs?

Programs are often led by trained meditation teachers, former practitioners who were incarcerated themselves, or volunteers affiliated with mindfulness organizations. This diversity of instructors helps keep teachings grounded, relatable, and deeply human.

Is prison meditation appropriate for people new to mindfulness?

Yes. Many incarcerated practitioners begin with no prior experience, using simple, accessible techniques designed for beginners. The practice is built to meet people at the very start of their journey.

Michelle Cassandra Johnson is an author, activist, spiritual teacher, racial equity consultant, and intuitive healer. She is the author of six books, including Skill in Action and Finding Refuge. Amy Burtaine is a leadership coach and racial equity trainer. With Robin DiAngelo, she is the coauthor of The Facilitator's Guide for White Affinity Groups. For more, visit https://www.michellecjohnson.com/wisdom-of-the-hive.

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