"Random House" . . . . . "The way of mindfulness is to accept ourselves right now, as we are, symptoms or no symptoms, pain or no pain, fear or no fear. Instead of rejecting our experience as undesirable, we ask, \"What is this symptom saying, what is it telling me about my body and my mind right now?\" We allow ourselves, for a moment at least, to go right into the full-blown feeling of the symptom. This takes a certain amount of courage, especially if the symptom involves pain, a chronic illness, or fear of death. But the challenge here is can you at least \"dip your toe in the water\" by trying it just a little, say for ten seconds, just to move in a little closer for a clearer look? Can we metaphorically put out the welcome mat for what is here, simply because it is already here, and take a look, or even better, allow ourselves to feel our way into the full range of our experience in such moments?"@en . . . . . "Health can be undermined by a lifetime of ingrained behavior patterns that compound and exacerbate the pressures of living we continually face. Ultimately, our habitual and automatic reactions to the stressors we encounter, particularly when we get in the habit of reacting maladaptively, determine in large measure how much stress we experience. Automatic reactions triggered out of unawareness\u2014especially when the circumstances are not life-threatening but we take them that way all the same\u2014can compound and exacerbate stress, making what might have remained basically simple problems into worse ones over time. They can prevent us from seeing clearly, from solving problems creatively, and from expressing our emotions effectively when we need to communicate with other people or even understand what is going on within ourselves. ... A lifetime of unconscious and unexamined habitual reactivity to challenges and perceived threats is likely to increase our risk of eventual breakdown and illness significantly."@en . . "Zorba's response embodies a supreme appreciation for the richness of life and the inevitability of all its dilemmas, sorrows, traumas, tragedies, and ironies. His way is to \"dance\" in the gale of the full catastrophe, to celebrate life, to laugh with it and at himself, even in the face of personal failure and defeat. In doing so, he is never weighed down for long, never ultimately defeated either by the world or by his own considerable folly."@en . . . . . . . . . . . "720"^^ . . . . . . . . "Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness is a book by Jon Kabat-Zinn, first published in 1990, which describes the mindfulness-based stress reduction (MBSR) program developed at the University of Massachusetts Medical Center's Stress Reduction Clinic. In addition to describing the content and background of MBSR, Kabat-Zinn describes scientific research showing the medical benefits of mindfulness-based interventions (MBIs), and lays out an approach to mind-body medicine emphasizing the depth of the interconnections between physical and mental health. The book has been called \"one of the great classics of mind/body medicine\", and has been seen as a landmark in the development of the secular mindfulness movement in the United States and"@en . . . "This very readable and practical book will be helpful in many ways. I believe many people will profit from it. Reading it, you will see that meditation is something that deals with our daily life. The book can be described as a door opening both on the dharma and on the world . When the dharma is really taking care of the problems of life, it is true dharma. And this is what I appreciate most about the book. I thank the author for having written it."@en . "Full Catastrophe Living"@en . . "1107626326"^^ . . . . . "Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness is a book by Jon Kabat-Zinn, first published in 1990, which describes the mindfulness-based stress reduction (MBSR) program developed at the University of Massachusetts Medical Center's Stress Reduction Clinic. In addition to describing the content and background of MBSR, Kabat-Zinn describes scientific research showing the medical benefits of mindfulness-based interventions (MBIs), and lays out an approach to mind-body medicine emphasizing the depth of the interconnections between physical and mental health. The book has been called \"one of the great classics of mind/body medicine\", and has been seen as a landmark in the development of the secular mindfulness movement in the United States and internationally."@en . . . . . . "1990"^^ . . . . "Almost everything we do we do for a purpose, to get something or somewhere. But in meditation this attitude can be a real obstacle. That is because meditation is different from all other human activities. Although it takes a lot of work and energy of a certain kind, ultimately meditation is a non-doing. It has no goal other than for you to be yourself. The irony is that you already are. This sounds paradoxical and a little crazy. Yet this paradox and craziness may be pointing you toward a new way of seeing yourself, one in which you are trying less and being more. This comes from intentionally cultivating the attitude of non-striving."@en . . "2013"^^ . "Perhaps the most fundamental development in medicine over the past decades is the recognition that we can no longer think about health as being solely a characteristic of the body or the mind, because body and mind are not two separate domains\u2014they are intimately interconnected and completely integrated. The new perspective acknowledges the central importance of thinking in terms of wholeness and interconnectedness and the need to pay attention to the interactions of mind, body, and behavior in any comprehensive effort to understand and treat illness. This view emphasizes that science will never be able fully to describe a complex dynamical process such as health, or even a relatively simple chronic disease, without looking at the functioning of the whole organism, rather than restricting itself solely to an analysis of parts and components, no matter how important that domain may be as well."@en . . . . . . "64202348"^^ . . . . . "Full Catastrophe Living"@en . . . . . . . "512"^^ . "29301"^^ . . . "512"^^ . . "United States"@en . "170"^^ . . "was meant to serve as an educational vehicle through which people could assume a degree of responsibility for their own well-being and participate more fully in their own unique movement towards greater levels of health by cultivating and refining our innate capacity for paying attention and for a deep, penetrative seeing/sensing of the interconnectedness of apparently separate aspects of experience, many of which tend to hover beneath\nour ordinary level of awareness regarding both inner and outer experience."@en . . . . . . . . . . . "Full Catastrophe Living"@en . . . . . . . . . . . . . . . "720"^^ . . . . . . . . . . . .