mental health – Page 2 – Allan Johnson, PhD

The Magic of December: London Streets and Seasonal Reflections

Posted on December 1, 2025 by Allan Johnson in Observations

There is something unmistakably breathtaking about walking through the streets of London in December. The winter light is low, softening the stone façades and gilded lettering that mark centuries of human endeavour. This weekend, as I wandered near St James’s Palace, I found myself pausing before a grand Georgian facade. Its windows were frosted, the door slightly chipped at the edges, but the sense of life contained within those walls—the countless stories, decisions, and quiet domestic dramas—was palpable. Heritage buildings bear witness, in a very real way, to the rhythms of ordinary and extraordinary life, much like the pages of a journal or the quiet corners of a home carefully decorated for the season.

I’ve been particularly aware of this sense of memory and rhythm in my own flat this week, as I put up my Christmas decorations. There is an energy to the season—a balance of calm and celebration—that is both external and internal. A candle flickers on the windowsill, evergreen garlands scent the air, and suddenly the small rituals of light, scent, and colour transform the everyday into something reflective, mindful, sacred in its simplicity. It is a reminder that living spaces, whether our own or the city around us, are containers for memory, intention, and presence.

Heritage buildings function in much the same way. As urban theorist and geographer Sharon Zukin notes in The Cultures of Cities, city spaces are laden with meaning precisely because they carry traces of past lives and social habits. Walking past an ornate corner of Soho or an old warehouse on the South Bank, I find myself imagining the people who once passed through these spaces: their laughter, arguments, discoveries, and defeats. In this sense, architecture is a form of storytelling, a material diary of human experience, and our attentiveness to these stories allows us to inhabit the city more fully, more consciously, and to place ourselves within a continuum that stretches far beyond our immediate perception.

This reflection on the layered life of buildings resonates with my current work in creative and contemplative practice. Preparing for my brand new Five-Day Soul Map Challenge, I’ve been thinking about the parallels between the physical memory of heritage structures and the inner architectures of our own lives. Both are built incrementally, through choices and experiences that accumulate over time. Both require attentiveness to subtle signals—of decay and renewal, of what is alive and what needs careful tending. In our inner work, this might mean noticing repeated patterns, unspoken desires, or hidden sources of energy and creativity. The Soul Map Challenge is designed to guide participants through this process of mindful inquiry, helping to chart the hidden currents shaping the present and illuminating next steps with clarity and purpose.

There is a rhythm to the city in winter, through the soft hush of early mornings, the slow drift of pedestrians along frost-lined streets, the sudden warmth of a café where conversation hums like a quiet tide. Observing the city in this way reminds me, as I do when I light my Sunwait candles (a new tradition from Sweden that I have taken up this year), that mindfulness is not just an interior exercise; it is an engagement with the textures, smells, sounds, and histories that surround us.

Later in December, I will be spending time with my family in the United States, a shift that reminds me of the duality of our experience, rooted in one place, yet carried forward by relationships and movement across space and time. Just as heritage buildings bear the memory of those who inhabited them before us, we have the influences, lessons, and love of family and community, weaving these threads into our own practice and creativity. Recognising this continuity, even amidst change, brings a surprising sense of calm and joy.

Walking through London’s historic quarters, decorating my flat, preparing for the Soul Map Challenge, and anticipating the holiday season, I have become increasingly aware of the subtle ways that structure—both literal and metaphorical—supports our inner life.

If you are curious to explore this dynamic in your own life, whether through the lens of inner alchemy, creative reflection, or structured self-inquiry, I invite you to join one of my upcoming sessions. Inner Alchemy: Practices for the New Season of You is free and takes place on 1 December, 7.30–8.30 PM GMT—a gentle, reflective hour to help you re-centre and step into winter with clarity and calm. Sign up here. For a deeper dive, the Five-Day Soul Map Challenge runs 8–12 December, 8.00–9.00 AM GMT, offering a structured week of guided inquiry to illuminate your current patterns and next right steps (£19).

This December, as I move between London and home, between daily practice and festive preparation, I am committed to noticing these layers, to honouring their subtle rhythms, and to offering space for others to do the same through my workshops and coaching. Mindful living, I find, is never abstract; it is lived in the delicate balance of attention, memory, and intention, in spaces both old and new, and in moments of quiet, flickering light that illuminate the beauty of a life well observed.

LOOKING AHEAD: AN INVITATION

If you’re in your own season of reorientation—whether creative, vocational, or relational—I’d love to support you.

Inner Alchemy: Practices for the New Season of You (FREE)
1 December, 7.30–8.30 PM GMT
A gentle, reflective hour to help you re-centre and step into winter with clarity and calm.
https://www.meetup.com/the-art-of-creative-practice/events/311901504

Five-Day Soul Map Challenge (£19)
8–12 December, 8.00–9.00 AM
A structured, powerful week of guided inquiry to help you understand the deeper patterning of your current season and identify the next right steps.

Filling the Well: Notes from Sabbatical

Posted on November 24, 2025 by Allan Johnson in academia, Observations

My research sabbatical is coming to an end, and while I have made a lot of good progress on my next book, I’ve also been delighted by the sublter transformations that I’ve encountered. Alongside the core research for my new projects— on occult print culture and the strange fidelities between intimacy and texts—I’ve been tending to what Julia Cameron calls ‘the well,’ that source of creative inspiration. I’ve been learning to slow down enough to explore new skills, curiosities, and dormant longings to surface. Some of these pursuits are practical; some are contemplative; most sit somewhere between the two.

I began to practice bookbinding because I wanted to understand, physically, how a book hangs together. Working on the history of grimoires and the materiality of printed esoterica, I kept returning to the question: what does a book know about itself? Researchers like Owen Davies point toward the intimate entanglement between form and authority; grimoires weren’t just texts but talismanic objects, their legitimacy often communicated through their very construction.

But it wasn’t until I stitched my first pamphlet binding and felt the click of thread against paper that I understood this not just intellectually but bodily. Bookbinding slows you down to a new tempo. You can’t rush glue or the slow process of folding signatures. There’s something beautifully therapeutic about it.

I’ve also been learning how to brew coffee properly, an unexpectedly transformative discipline. It started with a simple desire to make better morning coffee to get me going (how often do we think of coffee just as an efficient way to get caffeine into our bloodstream?), but quickly became an experiment in sensory calibration. James Hoffmann’s work has been a guide and inspiration here. Grind size, water temperature, bloom time: they are all micro-decisions that shape experience. Becoming more attentive to them has become vital to my routine and daily practice. Sometimes the most powerful shift comes not from a grand reinvention but from learning a new ratio, a better rhythm, a different pour.

Then there is printmaking, a new art form that I have started experimenting with more recently. Monoprints, drypoint printing, and marbling all resist control in the most generative ways. They feel like metaphors for this sabbatical as a whole: you set the conditions, choose your pigments, prepare your plate, but the final print is something all its own, often capturing what Bob Ross would call ‘happy little accidents’. Printmaking is a collaboration between matter and intention, process and surrender. Some pieces are simply meant to exist only once, a reassuring thought for someone trained to measure impact in citations, outputs, and REF cycles.

One of the surprising discoveries of sabbatical is how porous the boundaries are between ‘hobby’ and ‘research’, ‘craft’ and ‘scholarship’, ‘practice’ and ‘life’. The old binaries feel increasingly unconvincing. My work on the ethics of mail-order occultism has been deepened by physically making books. My exploration of attachment in modernist literature has been illuminated by tactile processes that centre contact, negotiation, and impression. Even the coffee—humble as it seems—has become a way of thinking about attention as a moral resource.

There is also, I suspect, something about mid-career tenderness here: the desire to re-inhabit one’s own curiosity after years of professional responsibility. Sabbatical hasn’t been a retreat from work but a reorientation toward it. The crafts have been steadying companions, teaching me to show up with less armour and more texture.

This is the energy I’m carrying into 2026, both in my writing and in the programmes I’m designing: embodied creativity, and forms of inner work that feel supportive rather than ascetic. A year of root systems rather than resolutions.

Looking Ahead: An Invitation

If you’re in your own season of reorientation—whether creative, vocational, or relational—I’d love to support you.

None of these practices—bookbinding, coffee brewing, marbling—were part of my planned sabbatical. They arrived almost incidentally, small doorways into a quieter kind of learning. But they’ve become some of the most meaningful teachers of this season. They’ve encouraged me to be a little less polished, a little more porous, and to remember that knowledge doesn’t only live in the mind.

Taming Aversion: How to Work With the Mind When It Pushes Back

Posted on October 23, 2025 by Allan Johnson in Observations

There’s a moment, familiar to anyone who has tried to live deliberately, when the mind simply says no. One minute, we’re aligned with our highest intentions, the next, we’re scrolling, tidying, grazing. That small, invisible shift — from presence to avoidance — is the terrain I’ve been exploring lately. Not because I’ve mastered it, but because I’ve been caught in it more times than I can count.

Aversion is easy to mistake for laziness, distraction, or even moral weakness. But what if it isn’t? What if the mind’s pushback isn’t defiance, but a form of care — a protective reflex triggered whenever growth begins to feel unsafe? The older I get, the more I suspect that the moments I’m most tempted to flee are the moments that matter most.

Every meaningful change seems to summon a guardian. The Buddhists call it mara; Freud might have called it resistance; psychosynthesis would describe it as a subpersonality defending its role in the inner system. Whatever name we choose, the pattern is the same: when the psyche senses transformation, it activates its most familiar defences.

Sometimes I’ll wake up with a vague heaviness, an urge to delay, to simplify the day, to shrink the horizon of possibility. The rational mind can explain it away (fatigue, overwork, weather), but underneath there’s often something more intimate: a small, frightened part that’s unsure what will happen if I really allow change to occur.

The task isn’t to override that part but to listen to it. Roberto Assagioli urges us to treat each subpersonality as purposeful, never pathological. In the same spirit, Internal Family Systems founder Richard Schwartz suggests asking these inner protectors what they’re afraid would happen if they didn’t intervene. Often the answer is touching: You might get hurt again.

There’s a strange irony in inner work: aversion tends to appear at precisely the moment when we’re closest to contact. The body stiffens not because we’re far from the truth, but because we’ve brushed against it.

This, I think, is why so many contemplative traditions treat aversion as a doorway rather than a wall. Pema Chödrön describes it as “the moment we touch our edge.” In those moments, the goal is not endurance but intimacy — learning to stay with what trembles.

When I sit in meditation and feel the urge to move, I’ve started to see it as a kind of emotional sonar. The resistance tells me something important is near. Rather than pushing through, I name it: aversion is here. I feel where it lives — perhaps in the throat, the chest, the solar plexus — and I breathe around it, widening the frame. Sometimes that’s enough. Sometimes it’s not. Either way, the willingness to stay changes the quality of the moment.

Unexamined aversion tends to generate drama. The mind, avoiding stillness, manufactures movement — endless narratives, self-critique, external blame. I sometimes think of this as the “noise of protection.” Beneath the content, the function is the same: distraction from direct contact with feeling.

In my own life, this often appears as overthinking. If I’m avoiding grief, I become analytical. If I’m avoiding fear, I become productive. The activity disguises itself as virtue — busyness, preparation, clarity — but underneath is the same motive: anything but this.

This dynamic is at the heart of the next workshop I’ll be leading — Stopping the Drama Cycle: A Workshop on Love & Our Limiting Patterns (3 November, 7.00–8.30pm UK time). We’ll be exploring how the mind uses drama — both internal and relational — to regulate discomfort. It’s not about pathologising the habit, but learning to see it clearly, tenderly, and to notice the quiet peace that emerges when we stop feeding it.

The paradox is that aversion softens not through conquest, but through companionship. The moment we stop trying to get rid of it, it begins to loosen its grip.

One practice that helps is gentle inquiry:

Ask, what am I unwilling to feel right now?
Ask, what am I protecting myself from?
And then, what would it feel like to allow just one degree more of openness?

This incremental approach — widening the window of tolerance rather than forcing it — honours the nervous system’s intelligence. As Bessel van der Kolk reminds us in The Body Keeps the Score, safety is the foundation of transformation.

Psychologically speaking, aversion is a sign that the psyche is reorganising itself. Spiritually speaking, it’s the ego’s last resistance before surrender. Either way, tenderness is the most effective solvent.

So much of contemporary self-help is built on the rhetoric of mastery: “hacking”, “rewiring” the brain. But perhaps what’s needed is not mastery but maturity: the willingness to work with the mind, not onit. Lately, I’ve been experimenting with what I call “soft discipline.” Instead of pushing through aversion, I create conditions for the opposite of fear: trust. I light a candle, clear my desk, breathe slowly, and remind myself that resistance is just another form of aliveness. It’s the psyche’s way of stretching before the leap.

In contemplative traditions from Buddhism to A Course in Miracles, resistance is reinterpreted as an invitation — an opportunity to practice forgiveness, not in the moral sense but in the cognitive one: the gentle release of judgement against ourselves for finding the work difficult.

This theme continues in Practical Miracles: Practicing the Course Beyond the Book (8 November, 2.00–5.00pm UK time) — a longer session on translating spiritual study into lived practice. We’ll explore how resistance can become revelation when approached through the lens of practice, not theory.

The longer I’ve worked with clients and students — and with my own mind — the more I see that aversion is not an obstacle to healing but one of its instruments. It appears wherever the psyche is trying to protect what it loves. To work with aversion, then, is to enter a relationship with love in its most disguised form.

The next time your mind pushes back, you might imagine thanking it. “Thank you for trying to protect me.” This simple act of recognition can dissolve years of struggle. Aversion doesn’t vanish, but it begins to trust you enough to soften. Growth, after all, isn’t the elimination of resistance but the deepening of relationship with it. What begins as pushback may, in time, become partnership — the psyche’s way of saying, I trust you to take me further than I could go alone.

Upcoming Workshops

Stopping the Drama Cycle: A Workshop on Love & Our Limiting Patterns
🗓 3 November, 7.00–8.30pm (UK time)
In this workshop we will explore how resistance and reactivity keep us circling the same emotional loops, and learn how to step out of them with compassion and clarity.

Practical Miracles: Practicing the Course Beyond the Book
🗓 8 November, 2.00–5.00pm (UK time)
This half-day workshop is deeper immersion into A Course in Miracles as a lived practice, where we will translate insight into relationship, creativity, and peace.

Metaconsciousness: Becoming Aware of the Ways We’re Driven

Posted on October 16, 2025October 16, 2025 by Allan Johnson in Observations

Lately I’ve been thinking about how much of life unfolds beneath the surface of our awareness, not just in the mysterious depths of the unconscious, but also in the quieter, more practical rhythms of habit, mood, and reaction. What if our real work is to notice not just what we’re conscious of, but how consciousness itself is being directed?

That’s what is meant by metaconsciousness, the capacity to recognise when we are being driven by hormones, hunger, fear of rejection, deadlines, the steady dopamine drip of our phones, or the deep psychic grooves of childhood conditioning. In my own experience—especially during the past few months of moving between projects, planning new teaching, and reshaping routines—this awareness has felt like an internal turning point. The challenge isn’t simply to ‘be mindful’, but to discern the layers of agency beneath the surface: Who, exactly, is choosing what I’m doing right now?

When I start to ask that question seriously, it becomes uncomfortable. I notice how much of my day is already spoken for by subtle compulsions masquerading as preferences. Even something as benign as checking email can carry the faint pulse of anxiety, a microdose of control. We like to believe that modern life rewards autonomy and discernment, but in practice it trains us in reactivity, which is, by definition, the opposite of freedom.

From Consciousness to Metaconsciousness

Consciousness, in this view, is not a steady state but a constantly fluctuating field of attention. It’s automatic, embodied, and largely determined by biological imperatives. You feel hunger, so you eat. You feel threatened, so you defend. You feel bored, so you reach for your phone. These are not moral failings; they’re simply how the nervous system evolved to keep us alive.

Metaconsciousness, though, introduces a different quality. It’s what happens when we see that we’re acting automatically and hold that recognition with curiosity rather than judgment. There’s a subtle but profound difference between saying ‘I’m angry’ and ‘I notice that anger is arising’. The first statement identifies with the emotion; the second observes it. And in that observation lies the seed of freedom.

This is why contemplative practice remains, for me, one of the few truly radical technologies of our time. Sitting quietly, noticing the mind’s movements without needing to edit or manage them, slowly reveals how much of what we call “self” is just a cascade of impulses, stories, and inherited scripts. Over time, a new perspective opens—one that isn’t outside the body but is no longer confined by it.

If you’re drawn to exploring this dimension in your own creative or professional life, I’ll be leading an online session called Mindfulness for Creatives: Cultivating Focus, Flow, and Inspiration on 23 October (7.30–9.00pm, UK time). We’ll look at practical tools for noticing when attention narrows or scatters—and how that awareness can restore genuine inspiration.

The Drama of the Driven Life

Of course, once we begin to see how we’re driven, another pattern emerges: the drama of selfhood. Many of us unconsciously replay emotional scripts that were formed long before adulthood, such as seeking validation, fearing abandonment, or rescuing others to avoid our own discomfort. These patterns aren’t evidence of failure but they are evidence that we are living out of old perspectives and potentially trying to replicate old relationships from the past, especially the damaging or traumatic ones.

But they can also be exhausting. In coaching and in my own reflective practice, I’ve seen how deeply these dynamics colour our work, our love, and even our whole sense of purpose. The shift toward metaconsciousness invites us to watch these patterns with compassion and detachment, and to move, in psychological terms, from within the drama to observing it.

This theme forms the heart of my upcoming workshop Stopping the Drama Cycle: A Workshop on Love & Our Limiting Patterns on 3 November (7.00–8.30pm, UK time). It’s an evening devoted to understanding how we get pulled into emotional triangulations—the victim, rescuer, and persecutor roles that Karpman identified—and how to step into a more mature and loving mode of engagement. If you’ve ever felt trapped in repetition, whether in relationships or creative work, this session offers a clear, compassionate way through.

Beyond Insight: Practicing the Miraculous

Metaconsciousness doesn’t stop at awareness; it calls for us to do something with it and act from a deeper centre. For me, this is where A Course in Miracles becomes a training in radical perception. Its central insight, that we can learn to see differently, aligns perfectly with the idea of metaconsciousness: we are not our automatic thoughts, but the awareness capable of choosing love instead of fear.

In Practical Miracles: Practicing the Course Beyond the Book on 8 November (2–5pm, UK time), we’ll explore this integration more experientially. How do we move from intellectual understanding to lived transformation? How do we reframe life’s small irritations as opportunities to practice gentler perception? This isn’t about metaphysical abstraction but about everyday miracle-mindedness: the courage to meet the driven mind with tenderness.

A Season of Turning Inward

As autumn settles in, I find myself slowing down a bit. The academic year begins; projects find their rhythm; the light changes. Each season asks for its own form of consciousness, and autumn, for me, always invites metaconsciousness. It’s the season of noticing how we’re driven: by deadlines, by expectations, by the desire to finish before winter.

But it’s also the season of release. Of choosing what’s worth carrying forward and what can gently fall away. In this way, the movement from consciousness to metaconsciousness mirrors the movement from doing to being—from the leaf’s impulse to hold the branch to its graceful surrender to air.

If you’ve been following some of my recent writing on what our books say about us or how to develop positive morning rituals, you’ll recognise the same undercurrent: how to live well within limits. To become aware not only of what drives us, but of the stillness beneath those drives.

And that, I suspect, is the quiet art of metaconsciousness. Not transcending the body or renouncing the world, but inhabiting both more fully—knowing that our thoughts and feelings will continue to move like weather, while something deeper watches with patience.

If you’d like to explore that space with others this autumn, I hope you’ll join one—or several—of these gatherings.

Upcoming Workshops

Mindfulness for Creatives : Cultivating Focus, Flow, and Inspiration
23 October, 7.30–9.00pm (UK time)
Stopping the Drama Cycle: A Workshop on Love & Our Limiting Patterns
3 November, 7.00–8.30pm (UK time)
Practical Miracles: Practicing the Course Beyond the Book
8 November, 2.00–5.00pm (UK time)

Forgiveness According to A Course in Miracles

Posted on September 3, 2025 by Allan Johnson in Course in Miracles, Observations

Lately, I’ve been reflecting a lot on forgiveness—not the dramatic, cinematic kind that requires a public confession or a sweeping, transformative act—but the quiet, often unseen practice that happens in the small, daily choices of how we engage with the world. A Course in Miracles provides a particularly compelling framework for this kind of forgiveness, one that gently redefines our usual understanding of what it means to forgive and, perhaps more radically, who it is we are forgiving.

In my early days of studying the Course, I found myself repeatedly stalled by the language. The texts are often dense, abstract, and insistently paradoxical: “Nothing real can be threatened,” it says, and yet the world continues to threaten everything we cherish. The first time I read this, I thought, ‘Well, that’s comforting… but how does it help me with my emails and my deadlines?’ Yet, with ongoing study, what initially seemed theoretical began to resonate in everyday life. Forgiveness in the Course is less about condoning behaviour or minimising harm than about recognising the illusory nature of grievance itself—a shift in perception that allows the mind to release the burden it carries.

One of the passages that has stayed with me most is from the Workbook (Lesson 122): “Forgiveness offers everything I want.” It is easy to skim over this but in practice, it prompts a radical reorientation. When I notice irritation bubbling up in a meeting, or resentment at a friend’s perceived slight, I try, however imperfectly, to pause and ask: What is my mind holding onto here, and what might I gain if I released it? Sometimes the answer is a subtle lightening of mood; other times, it is simply recognising that my insistence on being right costs me more than the imagined offence ever could.

The Course aligns in intriguing ways with contemporary work on attachment and interpersonal dynamics. Researchers like Daniel Siegel have shown that holding onto anger or hurt is, at its core, a way of maintaining control over a relational landscape. Forgiveness, in the sense that the Course uses it, disrupts this dynamic not by changing the other person but by changing our relationship to the story we tell ourselves about them. It is a deeply relational act, even if it does not require confrontation or restitution. In this sense, the Course and attachment theory converge: both recognise that true freedom often arises when we disentangle ourselves from patterns of reactivity and take responsibility for our own experience of the world.

Forgiveness is to give-for. To forgive is not just to cancel a debt or erase an injury; it is to create a space where something else can appear. Forgiveness is generative precisely because it involves taking away what we cling to. In the act of giving-for, we let go of what we might otherwise hold on to—resentment, grievance, the illusion of control—and in doing so, we make room.

That space does not stay empty for long. The psyche, like nature, dislikes a vacuum. When we forgive, we carve out a space where something new can take root. Often it is peace, sometimes clarity, sometimes the possibility of a different kind of relationship. The point is not to decide in advance what will fill the space, but to trust that it will be filled by something that loosens the grip of the past and guides us towards a future not already shaped by hurt.

In this way, forgiveness is less about the other person and more about the conditions we create within ourselves. By making space, we stop defining ourselves through the wound. The pull of the old story weakens, and the self is free to reconfigure. To forgive is not to condone, nor is it to forget—it is to make room for the future.

The risk, of course, is that we may hesitate, fearing that if we release what has anchored us, we will be left unmoored. Yet the paradox of forgiveness is that what feels like a loss is in fact a preparation. To give–for is to trust in the fertility of the void. In my own practice, I have noticed that forgiveness tends to arise more naturally when it is paired with compassion.

Thích Nhất Hạnh’s writings on “loving-kindness” are a fantastic complement to the Course’s metaphysics. Both invite us to hold ourselves and others gently, to acknowledge imperfection without judgment, and to see beyond the immediate form of conflict.

Forgiveness, then, is not a one-off act but a series of small, attentive gestures: a reconsideration of a conversation that went wrong, a letting go of imagined slights, or even a moment of patience with one’s own internal critic. It is worth noting that the Course’s approach to forgiveness is not sentimental. It does not ask us to sweep abuse under the rug or to equate forgiveness with naive tolerance. Instead, it challenges the mind to see differently: to recognise that the story of injury, while compelling, is not the ultimate reality. In the Course, forgiveness is not about giving others what they do not deserve, but is about giving ourselves release from the prison of resentment. In this, there is both liberation and clarity: we are freed to act from a space of choice rather than a feeling of obligation, from love rather than fear.

Practically speaking, there are several ways to bring the Course’s teaching on forgiveness into daily life. One approach is to keep a small journal of resentments and imagined grievances, and then, as a reflective exercise, attempt to see the situation through the lens of the Course: what part of my mind is holding onto this, and what might I perceive differently if I allowed forgiveness to operate? Another method, particularly helpful when emotions are strong, is to practice brief meditative pauses—one or two minutes—where you consciously soften your stance and breathe into a sense of release. Over time, these small interventions accumulate, subtly shifting patterns of thought and feeling.

In everyday life, I often find that these practices manifest in unexpected ways. A tense exchange with a colleague might resolve itself not through debate but through a quiet internal decision to release judgment. A moment of impatience with family can be softened simply by noticing the story I am telling myself and choosing to let it go. These are not grand miracles but small, lived interventions—the kind that quietly build into a different way of being.

If you are curious to explore forgiveness in the context of the Course in a communal, reflective setting, I warmly invite you to my weekly Course in Miracles study group. We focus on both the theoretical principles and their practical applications, supporting one another in integrating the Course into our daily lives. It is a space where questions are welcomed, experiences are shared, and the abstract becomes tangible within real, lived contexts.

Forgiveness, ultimately, is a practice rather than a verdict. The Course reminds us that what we release in our minds, we release in our lives: the minor grievances, the lingering judgments, the habitual narratives that tether us to fear. In making room for forgiveness, we create space for freedom, clarity, and, perhaps most quietly, a gentler way of moving through the world.