Q&A: Scott Kiloby, Author of The Unfindable Inquiry

New this month, Non-Duality Press presents The Unfindable Inquiry, the latest book from Scott Kiloby—a noted author, teacher, and international speaker on non-dual wisdom and mindfulness as it applies to addiction, depression, anxiety, and trauma. Kiloby is COO of MyLife Recovery Centers, an addiction treatment program that provides the innovative Naltrexone Implant. He is also founder of a worldwide community of Living Inquiries facilitators, and cofounder and CEO of the Kiloby Center for Recovery in Rancho Mirage, CA, the first addiction, anxiety, and depression treatment center to focus primarily on mindfulness. His other books include Reflections of the One Life, Living Realization, and the forthcoming Natural Rest for Addiction.

What does non-duality mean to you?

Historically, non-duality refers to “not two,” or seeing through the illusory separation (duality) in life. Although I like that definition, there is a more accessible way of talking about non-duality. When we are thinking, our thoughts are dividing up reality into “this” and “that.” Thoughts make it appear that reality is a fragmented collection of separate things. As we begin to investigate thought (through witnessing or inquiry) and recognize the awareness to which all those thoughts are appearing, we begin to see that they are just thoughts. They don’t really point to separate things. They just arise and fall to awareness. Eventually, in a non-dual recognition, the mind begins to quiet and we experience non-conceptual presence as the foundation of our experience. In that presence, when no thoughts are arising, increasingly reality is seen as undivided. Embodiment is an important component of non-dual recognition, in my view. It happens as we begin to include (in our witnessing or inquiry) the emotions and sensations that are stuck to thoughts. When an emotion or sensation is stuck to a thought, the thought seems more true or real. It seems to really point to a separate self and separate things. As these emotions or sensations are allowed to be, they are seen to come and go. They unglue themselves from thoughts, making thoughts seem less true or real.

How did you find non-duality, and when did you begin integrating it into your work?

Once I stopped abusing painkillers (which lasted for over fifteen years), I went on a mad search to find whatever was out there in the world that would help me deal with the thoughts and emotions I had been running from and trying to manage with the painkillers. I looked at every religion and as many therapies and positive-thinking strategies as I could find. Instantly, I saw the wisdom of non-duality when I first began to read about it. There was no “work” of mine at first. The work came from the realizations and insights I was having in my own life. I just wanted to share them. That sharing became my “work” over time.

Your message on Kiloby.com is “Rest. Inquire. Enjoy Life.”—can you explain what that means?

Yes, it sums up my teaching completely, and it’s about going as deep as you can go as well as maintaining balance in your life. “Rest” refers to resting as awareness and allowing all thoughts, emotions, and sensations to be noticed and allowed, which also reveals that they are temporary arisings to awareness. Although this practice is foundational to my work and many other non-dual teachings, it often doesn’t go far enough to truly help people see through the illusion of separation. That’s where “Inquire” comes in. Here, I’m specifically referring to the Living Inquiries, which were developed by me and my team of facilitators. They can be found at LivingInquiries.com. My new book, The Unfindable Inquiry: One Simple Tool to Overcome Feelings of Unworthiness and Find Inner Peace, is an instruction book on the Unfindable Inquiry, which is the basis for all the Living Inquiries. Inquiry is so important to help us see through the stickiest and most dense aspects of our belief in being a separate self, and in separation generally. They help undo what I call the “Velcro Effect,” which—as I explained above—is the experience of emotions and sensations being stuck to thoughts. “Enjoy Life” is about the balance. These kinds of teachings are not about obsessing on rest, awareness, inquiry, or spirituality. What’s the purpose of a teaching or method if it does not free you up to experience a greater enjoyment, ease, creativity, and enthusiasm for life? As we rest and inquire, our capacity to take ourselves less seriously allows us to enjoy life more, in whatever way that shows up for each of us.

What are the Living Inquiries, and how were they developed?

I developed the Unfindable Inquiry (UI) in 2008 during a period in which I was experiencing a core deficiency story that had remained after my awakening experience in 2007. The core deficiency story was “I am unlovable.” Recognizing awareness was not enough. I needed a more potent tool. Through my extensive conversations with Greg Goode—who I consider both a friend and one of my greatest teachers—I developed the Unfindable Inquiry as a way to see through this very deeply rooted aspect of my ego, which was created in part through trauma as a result of being bullied for being gay when I was in elementary school. The UI was the only thing that really helped. I stopped reading non-duality books at that point. I needed something more penetrative and direct.

After developing the UI, I began to train others to be facilitators of it. Eventually, I and that team of facilitators—including Fiona Robertson, Colette Kelso, and Julianne Eanniello—developed the Compulsion Inquiry (for addiction) and the Anxiety Inquiry (for trauma and anxiety). Each of these together assist in investigating the three forms of suffering discussed in Buddhism (fear, desire, and ignorance of the nature of reality).

There is now a worldwide Living Inquiries facilitator training program including around 100 facilitators who use this work in 12 different countries. The work is also used at the Kiloby Center for Recovery and is being brought into various other treatment centers across the United States.

Are the Living Inquiries for everyone?

They are not for people who believe that non-dual teachings are about learning a lot of knowledge about the teachings and being an expert on them. They are for people who know that knowledge does not bring freedom. The Inquiries are experiential. They are perfect for people who are no longer interested in just reading about non-duality and who want to actually investigate the nature of reality and their own limiting beliefs. The Inquiries, alone, are not sufficient to deal with some mental illnesses, like schizophrenia. Medication is often needed in that case. But inquiry can help once someone is stabilized.

You cofounded the Kiloby Center for Recover (KilobyCenter.com)—how did that come about?

I was traveling the world giving talks, workshops, and seminars, and I was approached by a gracious investor who wanted to bring my work, Natural Rest for Addiction, into a treatment center. I already had the idea years ago, but this investment made it happen. The Kiloby Center is truly a labor of love. It’s exactly where I eventually wanted to take my work—into the trenches where people are suffering with addiction, trauma, anxiety, and depression. That dream came true.

What is Natural Rest?

Natural Rest is just a phrase referring to restful non-dual awareness and seeing that everything comes and goes (all thoughts, emotions, and sensations), and that none of them are me. The rest is natural because it’s already in the here and now. We don’t have to take medication or do anything other than notice it.

The Kiloby Center offers an alternative to the 12-step approach to recovery—what makes your program different, and how might it complement the 12-step approach?

Many of our clients do participate in 12-step programs in addition to our work. Both the 12 steps and my work are about spiritual awakening. However, non-duality, in my view, is a much more effective way of experiencing a true spiritual awakening. After being in the 12 steps for several years in my own recovery, I had to leave, noticing that the spiritual awakening really wasn’t happening.

The Kiloby Center is the first mindfulness-based treatment center in the United States. That’s what makes it unique.

Some people see non-duality as an invitation to avoid taking action, such as seeking help—what would you say to people who suggest that because there is no separate person or doer, there is no need for a program like yours?

It’s not that simple. With the exception of a very rare few, most people don’t actually just see there is no separate self and then never need to investigate or seek help again. Life is fluid, and the body and mind store all kinds of unconscious material that keep the ego in place and keep addiction, trauma, and anxiety in place on some level, even after a spiritual awakening. My work is about investigating as deeply as one can into this unconscious material. Usually, after people do this work for a while, they never say again, “There is no self and therefore nothing to investigate.” They have investigated. They see that there is no end to the depth of freedom. Also, those who say, “There is no self,” are often only getting that on an intellectual level. They haven’t truly experienced that in the deepest and most profound ways. The few people whom I have met that have truly gone that deep do not say those things. “There is no self” can also be a way to bypass real issues that people avoid looking at. In the end, there is no self. That’s true. But it isn’t the final realization. Even that falls away… We then find ourselves back in life (having never left), but more engaged and freer to be, move, and act in the world in compassionate, selfless, and loving ways. At that point, we have seen that even self versus no-self is a duality. That is also seen through with the Inquiries.

What support can the Living Inquiries and Natural Rest offer for the family, friends, and significant others of people recovering from addiction?

The Kiloby Center has a family program run by senior facilitators Kay Vogt (who is also a psychologist) and Lynn Fraser. Family members of clients at the Kiloby Center participate in that program. But it is open to any families struggling with family members who are addicted. I cannot emphasize enough how important and vital it is for family members to heal—not just the addicted person.

Your first book with Non-Duality Press was Reflections of the One Life—what inspired that book?

There was very little thought put into it. As with all of my books, the inspiration just arose. Every morning I felt drawn to writing a daily reflection. I did that for a year, and that book is the result. I was in the midst of many insights coming up. I wanted to write them down. That’s all.

In Living Realization, your second book with Non-Duality Press, you describe Living Realization as “nothing short of a love affair with life”—can you tell me more about that?

People don’t love themselves generally. They carry core deficiency stories such as “I’m not good enough,” “I’m unsafe,” or “I’m unimportant.” When you don’t love yourself, you cannot truly love others or love life. Using the Unfindable Inquiry, which was first introduced in my book Living Realization, you can investigate these core deficiency stories—which lie at the heart of the feeling of separation—and come to see through them. But Living Realization is mostly focused on presenting a very accessible way of recognizing non-dual awareness as the foundation of experience, then allowing all thoughts, emotions, and sensations to be as they are, and no longer identifying with them. As you begin to accept, allow, and love whatever is arising (even pain), you essentially fall deeper into that realization, like falling in love. But this is not the romantic love that we all know. It’s an unconditional openness toward experience itself. For example, as a painful emotion arises, you allow it to be just as it is (by undoing the Velcroed thoughts associated with it). You allow it, without trying to change or get rid of it. That is the openness. Because life is really the experience of whatever is arising, that’s how you fall in love with life. You fall in love with experience itself as it arises in the moment.

What was the motivation for your new book, The Unfindable Inquiry?

I just wanted to let others know how the Unfindable Inquiry works. The best way to do that was to put it in book form, complete with examples from sessions with people where I used the UI to guide them to see through the darkest and most painful aspects of their experience.

The Unfindable Inquiry presents both the Boomerang Inquiry and the Panorama Inquiry as relationship inquiries—how can these help people struggling in relationship?

The Unfindable Inquiry is the basic inquiry we use in the Living Inquiries. The Boomerang Inquiry is a way of seeing how another person reflects back a certain ego-based story, usually a story of deficiency. The Panorama Inquiry is a way of seeing how multiple people mirror back the same story to you. Once you really begin to see how all relationship is mirroring back your identity, you can use the UI to see through that identity. This results in less triggers, more harmony, and peace in relationship. It’s like cleaning a lens through which you’ve been seeing yourself, others, and the world. As the lens is cleaned, relationships are no longer as painful as they were before and can even be quite easeful, loving, and compassionate.

What’s next for you?

I have recently been hired as the COO of MyLife Recovery Centers. MyLife has the patent for the Naltrexone Implant, an amazing new medicine that greatly reduces or eliminates cravings for alcohol and opiates for many months. The implant really helps people focus on our work at the Center, rather than on the drug. MyLife has asked the Kiloby Center to develop its behavioral health program across the United States. It’s very exciting.

Check out The Unfindable Inquiry—available now!—and look for Natural Rest for Addiction, coming this May from Non-Duality Press.

‘Tis the Season: Christmastime After Firing God by Cheryl Abram

A few Christmases have passed since I fired god, and as I sit here looking at the two Christmas trees in my very quiet living room, it’s the music that I remember most—the music and the meaning behind the words that set the stage for Christmas (and the entire year, for that matter). “White Christmas” is a song that meant so much to me for a very long time. I remember beautiful people singing it on TV every Christmas season. I sang it in every school Christmas concert, and of course my very favorite line was the last: “May your days be merry and bright, and may all your Christmases be white.” A white Christmas meant happiness, joy, and goodness. It was a Christmas where I would get everything I wanted, and everyone I loved would get everything they wanted. It was a Christmas without fights, police, arguments, or tears. A white Christmas was a perfect Christmas. It was a Christmas I had never truly experienced, but it was possible. I’d always believed it was possible.

“Wight” (pronounced “white”) is a word I’ve just recently come across. I’d never seen or heard this word before and I don’t remember how I found it, but I’ve discovered it at the most opportune time. As is the case with many words, “wight” has several meanings, but one definition struck me as particularly interesting: a “wight” is a human being. That’s it—just a plain, old, run-of-the-mill, nothing-special human being. My very first thought was, I’m wight. I and every person I know is wight. Even though I know it’s a homonym, placing the label “wight” on a non-white person feels different than placing the label on a white person. Referring to a white person as wight is like calling water wet. But referring to myself as wight takes more effort, even though it’s true. It takes more effort because I’ve already associated the sound of the word with something that has nothing to do with me.

The similarities between a wight and the idea of white are uncanny.

White is clean, new, innocent, right, fresh, pristine, untainted, and good. This is the essence of whiteness—an inherent quality of superiority in the order of things. Wight is humanity—the ruler of the Earth. The opposite of white is black. Black is dark, dirty, bad, wrong, corrupt, and evil. The essence of blackness is error—an unfinished, inferior work.

Where the opposite of white is black, one who is not wight is simply not human.

As a little girl, a white Christmas was a beautiful idea. When I say “white,” I’m not referring to mounds of snow blanketing the terrain. (In seventeen years, I only experienced snow once and only for about ten minutes, because the Louisiana sun, even in winter, has no mercy. The snow was gone almost before it hit the ground.) For me, a white Christmas was not about frozen water vapor; it was about the whiteness of Christmastime. December brought with it an atmosphere of expectation, kindness, newness, and joy. The story of the birth of Christ was central to this atmosphere and contributed innocence and goodness to the season. With its carols, cocoa, twinkling lights, beautiful smiles, colorfully decorated trees, and crisp clean air, Christmas was clearly white and I loved it. As a non-white person, I was grateful to be allowed in this untainted space. I already understood I didn’t deserve to be in that space, but knowing this only made me that much more grateful, awestruck, and loving. Whatever my issues were, they were buried during Christmas. A white Christmas did not allow the stain of problems, worries, family arguments, or pain. All blackness in any form had to be veiled and kept hidden during Christmas, and I was happy to do what needed to be done to ensure my Christmas was white. And what needed to be done was to hope for something better, to show gratitude for what I had, and to show forgiveness for what had been taken from me.

What I did not know as I sang “Silent Night,” “Jingle Bells,” and “White Christmas,” was that with every ounce of love and gratitude being poured into the idea of Christmas, I was cultivating the same amount of hatred for and fear of this whiteness. The day I fired god was the day I began to reap what I had been sewing and cultivating for years. It’s the day I gave myself permission to ask questions: Why did I celebrate Christmas? Why did I believe in whiteness? Why was I so sure that I was less than the idea of white? Why did I need to keep hoping, forgiving, and being grateful? Who told me that was necessary, and why did I believe it?

These questions led me to research why we celebrate Christmas, which led me to the Black Codes.

The Black Codes were laws put in place by Southern states in the US in 1865 and 1866. They evolved from slave codes and later evolved into Jim Crow laws. Their purpose was to preserve goodness, innocence, and a perpetual atmosphere of Christmastime in the United States. Today, those laws are subtler but the goal is the same—to preserve and protect humanity. One particular Black Code required all Negroes to strictly observe Sundays and holidays. Violation of this code and other Black Codes would result in heavy fines, forfeiture of wages for a year, imprisonment, corporal punishment, branding, immediate confiscation, and worse.

I knew nothing of the Black Codes when celebrating Christmas as a child or even when celebrating in my early thirties. What I did know, even before firing god, was that I was not telling the truth. Was I celebrating the birth of Jesus because my ancestors would have been severely punished if they refused to do so? Did I love and anticipate this special holiday out of habit, obligation, and tradition instead of a genuine, uncoerced desire? Yes, I did.

Before firing god, my reaction to the idea of Christmas was simply a Pavlovian response. I was conditioned to salivate as the weather changed, the Christmas music played, the lights twinkled, the manger scene was put on display, and the story of the miraculous birth was told. My reward for celebrating the holiday was no longer escape from physical punishment or heavy fines as it was for my forebears under the Black Codes; my reward was heavenly blessings and Earthly favor from an all-powerful God. My punishment, if I chose not to pay homage to my savior during the Christmas season, would also come from this all-powerful God. Man-made Black Codes were no longer needed. Belief was enough.

Belief in a story that promised to elevate me while holding me down was enough. Belief in a story that guaranteed my salvation while securing my imprisonment was enough. Belief in a story that gave me hope for eternal life as I wallowed, zombie-like, through this imitation of life, was enough. It was all enough until it wasn’t. It was all enough until the day I said, “You’re fired.”

So, what’s different now that I’ve questioned this idea of Christmas? Not much, really. And I think this is because I also realized who I really am, so celebrating or not celebrating doesn’t make that much of a difference. I still set up trees and decorate them with my children. I love Christmas music, but I listen to it all year round, not just during the Christmas season. I buy presents, say “Merry Christmas” to loved ones, and get together with family. The subtle difference is the fact that I’m not afraid nor do I feel subservient to the whiteness of Christmas. I’m no longer salivating and mindlessly responding to twinkling lights. That I no longer believe in the story of a virgin birth is not evidence of my blackness, lack of humanity, or wrongness. I’m not obligated to be grateful, to forgive, or to hope for something better. I can bring darkness to the dinner table and talk about my problems. I can come out of hiding while sipping cocoa and be as black as I want to be.

The idea of “wight”—a human being—is just like Christmas, as is “white,” “black,” and any other labels or standards I’ve used to judge myself. There is no meaning except for the meaning I give them. I see myself as a human being and a black person. I do not see myself as a white person, but I am not more or less than a white person. These ideas are like ceilings—they’re limited, and with them, I can only go so far. Firing god has allowed me to see these ceilings and the fact that I’m the one who placed them there. Ceilings are fine, especially because they come with a floor that’s somewhat stable, solid, and safe. But this, too, is precarious.

I used to dream of a white Christmas, a perfect Christmas where I always got what I wanted and I was just as happy as the children in the TV shows. I still haven’t experienced that kind of Christmas and I no longer have that expectation. While I can identify with the labels I assign myself, I am no longer confined to the spaces between the ceilings and the floors. And that will make this Christmas season something other than just white.


Cheryl Abram is a writer, public speaker, and mother of four. The author of Firing God, she spoke at this year’s Science and Nonduality Conference (SAND 2016) in San Jose, CA. Cheryl lives in Northern Virginia. Learn more at her website: www.cherylabram.com.

Reflections on SAND 2016: On the Edge of the Unknown by Elizabeth Fitzer, Editor of the Non-Duality Press Blog

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The Science and Nonduality (SAND) 2016 U.S. Conference happened October 19 through 23 at Dolce Hayes Mansion in San Jose, CA. Here, I share my reflections on the gathering as a first-time attendee and associate of New Harbinger Publications, home of Non-Duality Press.


“The SAND Gatherings create a friendly and dynamic space for openhearted, and open-ended, exploration.”
—Julian Noyce, founder of Non-Duality Press

The Science and Nonduality (SAND) Gathering this fall was a much-anticipated event. This year’s U.S. conference, which took place over five days in San Jose, CA, featured daily workshops, sessions, conversations, meals, movement, and music. The theme, “On the Edge of the (Un)Known,” reflected our essentially human urge to know—that pressing desire to make sense of the world, both through science and spirituality—and also, that the more we seem to know, the more we realize we don’t know. “We all constantly touch the Edge of the Unknown,” the SAND team wrote, inviting us to explore that edge in a multitude of ways, with the acknowledgment that reality is beyond any description in mind. As always, this gathering brought the opportunity to hear a wide range of speakers on a variety of subjects, including Deepak Chopra, Dorothy Hunt, Peter Russell, Larry Dossey, and many others.

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A group stretches outside the “Welcome” dome, as Peter Russell walks by.

Scott Kiloby has held many titles, including speaker, teacher, and author, but his calling is helping the millions of people who are struggling with addiction. His pre-conference workshop, “Tools of Insight and Realization from the Kiloby Center for Recovery, Inc.,” addressed addiction and trauma from the perspective of non-dual awareness, guiding us to investigate that which has not been observed in our consciousness—to explore the words, pictures, memories, and stories that keep us feeling separate and deficient; to feel the feelings, and experience the space around them. Later in the conference, Kiloby also appeared on a panel: “How Generational and Early Life Trauma Shape Our Lives,” with Richard Miller, Mark Wolynn, and Ajaya Sommers, facilitated by Julie Brown Yau.

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Scott Kiloby, Richard Miller, Julie Brown Yau, Ajaya Sommers, and Mary Wolynn.

Non-duality teacher Rupert Spira, who has spoken at the SAND gatherings for several years, offered a pre-conference workshop (“The Essence of Non-Duality”), morning meditations, an evening plenary session (“The Nature of Consciousness”), and more. Spira’s approach is clear, direct, and provocative, a stream of wisdom distilled into crystalline pointers that illuminate a basic truth—that awareness is the common element of all experience—and inspire us to check this in our own lives. He compared the knowing of experience—the unchanging awareness through which all experience is known—to a dreamer’s mind: just as a dream takes no space or time in the dreamer’s mind, our thoughts, feelings, and perceptions—our experience of ourselves and the world—arise within consciousness, but do not affect it. Both Spira and his teacher Francis Lucille (who held a Q&A and several sessions later in the conference) spoke of the understanding that awareness is the only aspect of experience that does not come and go.

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Rupert Spira in Hayes Ballroom, presenting “The Nature of Consciousness.”

Each day of the conference featured an abundance of offerings, from morning til night. On Friday, Amoda Maa Jeevan’s “Surfing the Heart of Darkness: Suffering as a Doorway to Liberation” ended with a discussion of suffering as an invitation, an opportunity to open to our experience and stay open, without trying to fix or change it; and to find liberation through letting go of agenda and expectation—to stop trying to make things happen in order to feel worthy. In John Prendergast’s “Closing the Gap Between Our Deepest Knowing and Our Daily Lives,” he posited that we’re already whole, just as we are, and through no effort at all. Then he led a guided meditation in which we scanned our bodies for constrictions, let them go, and felt ourselves be held. Jac O’Keefe’s “Freedom Framework” invited us to be pioneers, to step out of time, and to question all of the teachings, since there’s no need to rest our identity on any of them.

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Rafe Pearlman of the shamanic duo MIM: Music is Medicine (with Zia Suneri).

The explorations and dialogues continued on Saturday, with sessions including author Deborah Rozman’s “Heart Intelligence: Connecting with the Intuitive Guidance of the Heart,” Loch Kelly’s “The Unfolding After Initial Wakening,” Scott Kiloby’s “Addiction and Trauma,” and an evening plenary session that began with Francis Lucille’s “Innocence and Spontaneity of Not Knowing.” That night’s program featured the entertaining “Panel of Three Gurus,” with JP Sears, Swami Beyondananda, and David Ellzey, facilitated by SAND founder Maurizio Benazzo. These four took a lighthearted approach to the subject matter of science, non-duality, and spiritual enlightenment, emphasizing the playful side of the gathering with jokes about “mindfullessness” (“It’s basically mindless,” said JP Sears) and “the universal oneness” (“If I’m one, then you’re one, too,” said Swami Beyondananda). This was followed by a theatrical performance by MIM: Music is Medicine, and the “On the Edge of the Unknown” dance party, with music from DJ Dragonfly.

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DJ Dragonfly, at the “On the Edge of the Unknown” dance party in Hayes Ballroom.

Sunday’s presenters included author Cheryl Abram, whose session “Firing God” began with an early memory of being a girl in the South, driving by a lodge with her family, and seeing a sign that read “KKK Meeting”—how the atmosphere in the car changed then, and how that’s still happening today. She went on to describe how awakening can occur, even in the midst of personal and social injustice.

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Author Cheryl Abram, presenting “Firing God: Remember the Sign Announcing the KKK Meeting?”

Author Joan Tollifson’s “The Freedom of Nothing to Grasp” covered the idea that not knowing is at the heart of science and spirituality, and that everything boils down to what is right here, right now. Stephan Bodian, an author, spiritual teacher, and licensed psychotherapist, presented “Beyond Mindfulness: The Paradox of Practice in the Direct Approach.” He advised that while meditation and practice can be helpful, especially as tools to deal with difficult thoughts and emotions, it’s best if we “don’t make a habit of it,” as his teacher Jean Klein would say. Rather than marking our progress and developing a spiritual ego, Bodian suggests the practice of resting as awareness—becoming aware of that which is aware, and welcoming what is.

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Inside the beautifully illuminated dome.

Overall, SAND 2016: On the Edge of the Unknown was an awesome experience, and a welcome opportunity to learn more about the Science and Nonduality community. Throughout, the common themes of searching (for ourselves, peace, truth, divinity, or an understanding of the universe), suffering (especially when we’re trying to control the circumstances of life), and the relief that’s possible through allowing ourselves and our experiences to simply be as they are, made the conference relatable to an audience of diverse background. Most notably for me, whether through workshops and sessions, conversations over lunch or dinner, or simply in passing, the gathering offered amazing chances to meet and engage with the authors, teachers, speakers, and “ordinary” people who have taken up these explorations on the edge of the unknown and are working to share them with the world, including Julian Noyce, founder of Non-Duality Press. “I always come away from these gatherings refreshed and inspired by listening to perspectives that seem very different—from Francis Bennett’s Christian mysticism to the valuable psychotherapeutic insights of Mark Wolynn. The SAND Gatherings create a friendly and dynamic space for openhearted, and open-ended, exploration,” said Noyce.