Seeing Things the Way They Really Are, Part 3: Seeing yourself the way you really are
So far we’ve looked at two aspects of seeing things the way they really are. The first was to see the connectedness of all things, to see that separate things and events are mental events and that, in reality, everything is one interconnected thing/event. Though it might be convenient (even essential) to chop the universe into separate things and events, all of this happens in the mind.
Though we need to create these mental divisions in order to navigate our life, when we mistakenly assume that these divisions are intrinsic to reality, we create suffering for ourselves–especially in the sense that we begin to feel as if we are one of those separate things, and that we are separate and alone and at risk in a dangerous world. As the poet A.E Housman put it, we feel “separate and afraid, in a world I never made.”
In reality, everything is connected and flowing along like water in a river. We mentally chop it up in order to help ourselves navigate our way through life. There’s nothing wrong with doing this. The problem isn’t dividing things into this and that, but forgetting that things aren’t really divided. We’re just doing it, in our mind, as a convenience.
Seeing this aspect of reality “the way it really is” allows us to feel a connection to everything else that is quite real–it IS the way things really are. Experiencing our unity with the rest of existence at least mitigates the feeling of isolation and separation we feel as humans. Since this involves seeing the interconnected onenessness (to use the New-Agey term) of everything, you might say that this is the positive side of the coin–the aspect of existence that most people idealize and would like to see as it really is. Few people would say, “Ugh. I don’t want to experience my oneness with everything.”
On the other side of the coin we have what people generally don’t want to see as it really is, the side of the coin that they perceive to be a source of suffering and pain. What’s on the other side of the coin? That all things in this world are impermanent and ultimately fall apart or end, and that we exist in a huge matrix of cause and effect relationships over which we have little control and which sometimes causes things to turn out in ways we don’t like.
We would love to escape from the fact that the things we love or want, even if we do get them, are impermanent. We naturally become attached to people and things, and inevitably those people or things go away, fall apart, or end. But there is no escape from impermanence. It’s build into the human condition. And, it’s painful.
We also often don’t like what we experience as a result of all the cause and effect relationships we’re caught in, because much of it we have no control over. As a result, we inevitably end up, at least part of the time, either failing to get what we want, or getting something we don’t want.
So impermanence and cause and effect represent the side of the coin most people don’t want to look at or acknowledge. Many who seek spiritual awareness, for instance, mistakenly think that spiritual awakening is a way of eliminating this “negative” side of the coin. Most of the new Western spirituality is based on this “get rid of the negative” type of thinking. Isn’t there a contradiction in the idea that we should be negative about negativity? What a rude shock it is to find that as you become more aware you also become aware of the parts of the universe you don’t like! [See parts 1 &2 of this series for a more complete treatment of these “two sides of the coin.”]
In this post I want to personalize the idea of seeing things the way they really are a bit more by looking at another aspect of this other side of the coin and asking you whether or not you can see yourself (and accept yourself ) as you really are.
Most people–especially those involved in personal growth–are avidly trying to get rid of or change certain aspects of who they really are. When I speak for groups and ask the audience members to give me a list of ways I can help, I always hear a list of aspects of being human that they want to get rid of. Only occasionally does someone ask me how they can accept some aspect of being human. I’ve pointed out before that this game of trying to get rid of what you think of as “negative” is a suffering-inducing double bind. It creates an insoluable problem leading to a great deal of human suffering.
Resisting “what-is” in yourself is one of the greatest sources of suffering in your life. And, if you’re busy trying to get rid of the “bad half” of yourself, how will you ever experience this oneness you seek? You can’t experience your unity with everything while resisting or disowning half of existence.
So what can you do? Is there anything you can do? This is a fascinating question, so let’s take a look at it.
If we’re going to look at whether or not we can see (and accept) ourselves the way we really are, we’re first going to have to figure out who we really are. Part of that will be to look at ourselves in terms of both sides of the coin I mentioned above. We’re going to have to look at whether or not we can accept that we–and, in fact, all humans–have, and express, both sides. When we resist (or even try to ignore) either side, we cause suffering, both for ourselves and for others. Some people resist the transcendent side, some the relative side, and some resist both sides.
And, our resistance to seeing (and accepting) things the way they really are creates a great deal of suffering for us and for others.
Many people are experientially unaware of the transcendent side of the coin. This makes it difficult, of course, for someone to accept that they ARE the transcendent. (And, of course, if you believe in a dogma that contends that, yes, there is a transcendent (God, Higher Power, Great Spirit, Ground of Being, etc.) but you’re separate from it, that belief will also make it difficult to experience yourself as the transcendent.) So ignorance can keep you from seeing things the way they really are, and one form of ignorance is our mental constructs, our ideas, about reality (including the idea that we are separate from the whole).
Experiencing yourself as the transcendent (as opposed to just believing in it), then, is a huge breakthrough for a human being. Historically this realization, however, has been quite rare. There are certain practices that make it more likely, but no one knows for sure why some people experience it while others, despite years of dedicated spiritual practice, don’t.
One aspect, then, of seeing yourself the way you really are is experientially knowing that you are the One. Since all there is is the One, you have to be It, just as a wave is the ocean, manifesting for a while as a wave. This realization changes the way you see existence, at least in an ultimate sense. For instance, what happens to your physical body, whether this or that event does or doesn’t happen, whether your life is long or short, and other such things don’t, in an ultimate sense, matter. Billions of “you’s” will come and go, just as waves arise from the ocean and then sink back into it. In an ultimate sense you have nothing to worry about. The whole giant going-on-of-it-all will always be, in one form or another, and that’s who you really are. An experiential knowingness that you are the ocean, not just the wave, lets you relax about what happens.
This is the “being” side of what it means to be a human being. Let’s look, then, at the other side of the coin, the human side, the human who has to live in the relative world, the world of discrimination, impermanence, and cause and effect. Can you see THAT the way it really is? Can you really see and accept your humanness, without resistance, without denial?
Humans are descriminating creatures. We divide things into this and that, and especially into good and bad. Then we seek the good and resist the bad. If we are aware enough, we see that discrimination is both a valuable tool and a game–a game where the rules (what is good, what is bad, and which should win) are arbitrary, different for every person, and always changing. But still, to be a human being, you have to play. You WILL discriminate between made-up categories. And, this will lead to at least SOME resistance and SOME clinging. Because all things you cling to are impermanent, that will cause suffering. Can you see that this is so? Can you accept it?
And, because there are 6.7 billion other people on Earth, and innumerable geological and cosmic forces over which you have little or no control, you’ll often fail to get what you want, or get what you don’t want.
But here’s where it really gets interesting–and, for most people, difficult. As a human being, you contain, at least in potential (and very likely in action and reality), ALL the qualities human beings are capable of. You’re generous AND selfish. You’re kind AND mean. You’re selfless AND egotistical. You’re compassionate AND heartless. You’re smart AND stupid. And so on. You have every “good” quality you can think of, at least in potential. And, you also have every “bad” quality you can think of: lack of integrity, narcissism, selfishness, anger, hatred, cruelty, pride, greed, stupidity, aimlessness, confusion, etc., etc., etc.–you have it, at least in potential (and, as I said, quite likely, at least some of the time, in action and in reality).
This is one of the most difficult aspects of being a human being to accept. If you’re like most people you do your best to repress the “bad” qualities. After all, when you exhibit them other people don’t like you. We learned this from our parents when we were small–to be okay, we had to be a certain way, and this included “not being bad”.
Showing these bad qualities, according to society, means not being okay, that you aren’t a good person, that there’s something wrong with you. As I’ve said before (see for instance, my posts about shadows and the Game of Black and White) when you repress or disown these normal (“bad”) human qualities they express themselves anyway, in immature and dysfunctional ways that create suffering both for you and for others.
And, of course, many people have trouble accepting that they have certain “good” qualities. Instead, they idealize those they think have these qualities (often assuming, at the same time, that these people also don’t have the “bad” qualities). Then, when they discover that those they’ve idealized are human, too, they experience great disappointment.
When you deeply acknowledge that both the good and the bad are normal parts of being human, and admit to yourself that you have all of these qualities, at least potentially, something remarkable happens: these immature qualities mature into something beneficial, for you and for others. (Just to give one example of a “negative” quality: selfishness, when acknowledged and accepted, matures into self love and positive self-regard. This then leads to the ability to genuinely love and care for others. When resisted and disowned, however, selfishness expresses itself anyway (because as a normal part of being human it cannot be eliminated), in ways that create suffering for you and for others. See my posts on shadows for a much deeper discussion of how this works.)
The same goes for emotions. It’s normal for human beings to feel good AND to feel bad. The prevailing view of the new Western spirituality is that having a bad feeling means you’re doing something wrong, or that there’s something wrong with you. Thinking that there’s something wrong asks you to disown or resist half of being a normal human being. When you resist who you are in this way, you end up creating or attracting more of the very thing you’re trying to get rid of. On the other hand, when you acknowledge and accept your emotions, whatever they are, they mature. There is a seed of something wonderful in all your feelings, not just the “good” ones.
As always, awareness (in other words, seeing things the way they really are) is the key. When you become aware of something–by which I mean observing it carefully and seeing how it arises (quite likely as a result of something you are doing inside) as well as what consequences it creates–what doesn’t serve you falls away. So you don’t need to repress or resist or disown your feelings. You need to be more aware of them (not know about them, but be aware of them–one is experiential, the other is intellectual).
There is one grain of truth in the New Agers’ assertion that bad feelings are a problem. If something unpleasant happens, right now, it would be normal to feel aversion to it. However, if you feel bad every time something merely reminds you of a past unpleasantness, that is dysfunctional. For example, if you experienced trauma while growing up that led to a belief that you weren’t liked, and then felt afraid every time you were in a social situation, that is dysfunctional.
These are automatic, unconscious responses, the result of a lack of awareness. Such a person automatically and unconsciously makes certain internal representations (of what they fear) whenever they enter a social situation. Those internal representations automatically create fear or other bad feelings. The person is aware of the social situation (the trigger) and the feeling of fear (the result)–but is unaware of the middle step where they generate the bad feeling by making internal representations of what they are afraid of.
Awareness of how the fear is created, however, causes the whole automatic response to dissolve. Then, the person is able to evaluate each social situation on its own merits, rather than automatically concluding that every social group is a danger. There are, then, normal and natural “bad feelings” that serve a purpose–they alert us to real danger, or are normal human responses, such grief at the loss of a loved one. Then there are self-induced bad feelings where no present danger exists, but where danger is assumed, based on something that reminds us of a past danger.
When we are aware of both kinds of bad feelings, everything sorts itself out and those feelings that do not serve us fall away. This cannot happen, however, if we’re fighting to repress or disown emotional aspects of ourselves.
One of the characteristics of spiritually mature people (Genpo Roshi being one good example of this) is that they accept their humanness, positive and negative. If they rarely express their “negative” qualities, or feel the kind of self-induced bad feelings described above, it is because they acknowledge and accept all their emotions and all their human qualities. As a result, these feelings and qualities are more likely to be felt or expressed in their more mature version.
Being human, however, they may, from time to time, express (or feel) the immature version. What’s more, the spiritually mature don’t recoil when they see these “bad” qualities in others. Instead, they see them with compassion. In some cases, this can be a yang, or “tough love”, compassion. Though they aren’t triggered by people with such immature qualities, they are often moved to do something about the suffering caused by them.
Genpo just sent me an email with this poem, which expresses this acceptance in another way:
This ‘being human’ is a guest house. Every morning a new arrival.
A joy, a depression, a meanness, some momentary awareness comes as an
Welcome and entertain them all!
Even if they’re a crowd of sorrows, who violently sweep your house
empty of its furniture, still treat each guest honorably.
He may be clearing you out for some new delight.
The dark thought, the shame, the malice, meet them at the door laughing,
and invite them in.
Be grateful for whoever comes, because each has been sent as a guide from beyond.
To see things the way they really are, you’ll need to see and accept all of the humanness in yourself, and in others. You’re going to have to let it be okay that you have ALL human qualities. Doing this requires tremendous awareness.
When you accept your humanness, you can relax. Fighting against your own humaness is exhausting, as many of you know. What a relief it is to surrender to yourself (a process, I might add, that is never fully complete).
Always remember this key principle: awareness creates choice. If you’re aware of your selfishness, for instance, you can choose whether or not to act in selfish ways. If you’re unaware, you will act automatically. You will see, to the degree that you are aware, that there are times when it is good to be selfish–that is, to care for yourself and put yourself first. If a mother doesn’t take good care of herself, she can’t adequately care for her children.
There are, of course, times when being selfish has negative consequences. The more aware you become, the more you’ll see the difference, and you’ll know just what to do. When you’re aware enough to see the consequences in any situation, whether positive or negative, you’ll naturally choose those that are most resourceful, those that are most beneficial for you and for others: those that either alleviate suffering or create less suffering.
Awareness creates choice. To the extent that you see yourself the way you really are, in all your humanness, and in all your Oneness, you’ll have choice about what kind of human being you’ll be. This is what Genpo Roshi calls “the one who consciously chooses to be a human being.” You can only make this choice, however, when you are able to see things the way they really are, in all three ways:
1) When you see who you really are in an ultimate sense, that there is just one thing, and you’re It.
2) When you see that as a human organism you’re subject to impermanence and cause and effect, which has certain inherent pain.
3) When you accept your own human qualities and emotions, both the “positive” and the “negative”.
This is your challenge as a human being. There are many ways to work on this. I’ve found meditation, in general, and Holosync, in particular, to be incredibly useful. I’ve also found Genpo Roshi’s Big Mind process to be incredibly powerful. My Life Principles Integration Process courses are also very powerful. All three of these dramatically increase awareness, and the more aware you become, the more you see things the way they really are. And, of course, there are many other effective methods and paths.
Whatever tools you use, I hope this series has been helpful to you, and I appreciate that you are a part of Centerpointe.
As always, be well.
But wait, there’s more. I have 4 interesting recommendations for you.
***Make SURE you look at #4.***
1) Socially Engaged Buddhism newsletter: Genpo Roshi’s dharma brother, Bernie Glassman Roshi (they were both students of the Zen master Maizumi Roshi), practices what he calls “socially engaged Buddhism”. His mission is the alleviation of suffering in the world by promoting actualized spiritual practice, including meditation, study, direct social service and multi-faith cooperation. His group, Zen Peacemakers, manages holistic social service projects for disadvantaged people and communities, and works in prisons, hospice care, workforce development, job creation, HIV/AIDS supportive services and in several other areas.
If you would like a free subscription to their newsletter, Bearing Witness, just go to www.zenpeacemakers.org/subscribe
2) Boulder Integral–The Integral Incubator, with Jeff Salzman and Ken Wilber:
Are you inspired by a great idea, project or personal calling, but you’re not sure how to make it happen? If so, consider attending a five-day boot camp at The Boulder Integral Center in Boulder, Colorado, where you’ll use Ken Wilber’s Integral Theory to figure out how to make your dream, whatever it is, a reality.
For more details: http://www.boulderintegral.org/2009/07/integral-incubator-you-dream-enacted-with-jeff-salzman-and-ken-wilber/
To view a video about The Integral Incubator: www.integralincubator.com
3) Genpo Roshi workshop in Seattle, March 6-7:
Would you like to work directly with a real Zen master on the important issues of who you really are, how you can experience yourself as the transcendent, and how you can end self-imposed suffering? Would you like to learn practical and effective ways to tap into the infinite power and love you were born with?
If you live anywhere near Seattle, this is your opportunity to spend two full days with Genpo Roshi, March 6-7–and I highly recommend that you do so.
Genpo’s Big Mind process is one of the most powerful tools I’ve ever used, and spending time with a true Zen master (who’s also a totally “normal”, accessible, and approachable person) is a rare opportunity that will dramatically accelerate your growth. Over 100,000 people have experienced the Big Mind process and have used it to create a richer and more deeply relational life.
Spending two days with Genpo Roshi will quite likely change your life. It certainly has changed mine. For more details, just go to: http://www.bigmind.org/Seattle.html
Just as I was about to post this, I received this from Genpo’s office about a huge discount for this workshop:
“Thanks to a generous donation from our Big Heart Circle members, who are helping us to bring Genpo Roshi’s work to a wider audience, we are happy to offer a Discount Coupon that takes $200 off your registration price for the Genpo Roshi Seattle Weekend Workshop, March 6 & 7.
“If you are one person signing up please use the following coupon code (Seattle1) when you register. Click the “apply” button and it will calculate your discount. If you want to sign up for two people, click on Bring a Friend, and enter Seattle2 in the coupon code box and you’ll get a discount for both people at once.”
Again, the link is: www.bigmind.org/Seattle.html
4) This last recommendation is one of the most exciting things I’ve ever participated in:
If you’re interested in how cutting-edge science and spirituality intersect and affect each other, this is for you:
On April 10 I’ll be participating in a very special, one-time-only event at Smith College in Western Massachusetts, and I’d like to invite you to be there. Wait till you see who is involved.
Here are the details:
Several months ago I discovered that famed Buddhist scholar Jamie Hubbard (the Yehan Numata Professor of Buddhist Studies at Smith College in Massachucetts) is an avid Holosync user. We met and spent some time together, and he suggested that we put on a workshop together and invite some of the other “consciousness luminaries” he knows (many of the scientists that have been studying the Tibertan monks around the Dalai Lama, for instance, are his friends, as are other well-known figures in Buddhism and transformational work, such as Dan Goleman of emotional intelligence fame).
So, on April 10th we’re holding a day-long seminar at Smith College in beautiful western Massachusetts, tentatively called “Technologies of Awareness: Buddhism and the New Mind Sciences”.
We’re particularly interested in looking at the newer and more innovative methods of changing consciousness (including Holosync) and discussing how valid (and effective) they actually are compared to the ancient and time-tested traditional approaches.
Smith College is in beautiful Northhampton, Massachusetts, a short hop from New York, Boston, and other parts of the eastern U.S. The area is home to innumerable universities, spiritual centers, and Buddhist groups, where the intelligentsia, scientists, and practitioners of the spirituality of consciousness have congregated, making it a hotbed of ideas.
Jamie will speak, and also moderate the day (you will not want to miss his talk–he is NOT a dry and boring academic), I will speak, Zen master Genpo Roshi (creator of the innovative Big Mind-Big Heart process that Ken Wilber has described as “the biggest breakthrough in Buddhism in the last 200 years”) will speak, and the final speaker will be Andrew Olendzki, PhD., a Pali scholar (the language of the original teachings of the Buddha) trained in Buddhist Studies at Lancaster University in England, as well as at Harvard and the University of Sri Lanka. He’s the former executive director of IMS (Insight Meditation Society), the executive director of the Barre Center for Buddhist Studies (BCBS) in Barre, Massachusetts, and editor of the famous Insight Journal.
But, as they say when selling the ShamWow, “But that’s not all you get.”
And, this, to me, is the most exciting part of the whole thing.
In the evening, we’re going to have a private seminar/symposium where as many of these science and consciousness luminaries as we can get into a single room will, in a round-table setting, explore (and ask some hard, skeptical questions about) the latest thinking and research about consciousness, the brain/mind, and look at what methods, old and new, work best to expand consciousness and improve the mental, emotional, and spiritual lives of human beings.
Doesn’t this sound exciting to you? I know it does to me.
So, as I said, there are two parts to this. One is the all-day event I’ve just described. The other is the evening round-table, where we’ve invited a long list of luminaries in this field.
- Daniel Goleman is a two-time Pulitzer Prize nominee famous for developing the argument that non-cognitive (ie, emotional) skills can be just as important as IQ, as described in his book Emotional Intelligence. He has written many other books, including The Varieties of Meditative Experience and is part of the Mind and Life group of scientists and thinkers who periodically meet with the Dalai Lama. To give all his credentials would take WAY too much room.
- Jon Kabat-Zinn, Founder and former Executive Director, The Center for Mindfulness in Medicine, Health Care, and Society at the University of Massachusetts Medical School, and a scientist who is often part of the Mind and Life meetings with the Dalai Lama and in the forefront of research regarding meditation and other consciousness expanding methods.
- Katherine Anraku Hondorp, a senior Zen student in the Soto School, and Director of Zen on Main Street.
- Tara Bennet-Goleman, therapist, author (Emotional Alchemy: How the Mind Can Heal the Heart).
- Mirabai Bush, Co-founder, Associate Director and Senior Fellow, Contemplative Mind in Society, and co-author (with Ram Dass) of Compassion in Action.
- Georges Dreyfus, Professor of Buddhist Studies, Williams College. A monk in the Tibetan Buddhist tradition for many years, he has studied at some of the most important Tibetan monastic institutions in India and became the first Westerner to obtain the degree of Geshey Lharampa, the highest rank offered in the Geluk academies.
- Jay Garfield, Doris Silbert Professor in the Humanities and Professor of Philosophy, Director of the Tibetan Studies in India Program
- Zen master Genki Roshi
- Zen master Bernie Glassman Roshi, Peacemakers, Maezumi Institute, etc.
- Bill Harris (President, Centerpointe Research Institute)
- Jamie Hubbard, Yehan Numata Professor of Buddhist Studies, Smith College
- James Hughes, Trinity University and the Institute for Ethics and Emerging Technologies (the Cyborg Buddha project)
- Carolyn Jacobs, Dean and Elizabeth Marting Treuhaft Professor, Smith College School for Social Work
- Ryan Joo, Buddhist Studies, Hampshire College
- David K. Scott, Former Chancellor, University of Massachusetts-Amherst, Professor of Physics
- Julie Mazo, emeritus, Monroe Institute
- Zen master Genpo Roshi
- Andrew Olendzki, Director, Barre Center for Buddhist Studies
- Philip Peake, Psychology Department, Smith College
- Catherine Rule (private local practice working with EEG and biofeedback tech)
- William Waldron, Middlebury College (Buddhist studies, Buddhist psychology)
- Arthur Zajonc, Professor of Physics, Amherst College, Director, Contemplative Mind in Society, Mind and Life Institute, Co-director of the Five College Faculty Seminar on New Epistemologies and Contemplation
Now, these are the people we’re INVITING to the evening event. I can’t promise that all of them will be there. Jamie and I hope (and anticipate) that most of them will want to be a part of this. I suspect that this is as exciting for them as it is for me.
Here’s one little twist you need to know about, though. Because of the way the academic world works, we couldn’t figure out a practical way to have a live audience for the evening symposium event. If we have a room large enough for the kind of audience we think this will attract, we’d have to charge enough to pay for it. If we do that, we have to pay the luminaries on the above list an honorarium and cover their other expenses.
In that case, we’d have to charge much more than the tiny amount I want to charge (you won’t believe how inexpensive we’ve made this), and that would prevent many people from attending.
Here’s my solution: We’re going to videotape the entire evening conversation (in high definition, to boot). Then, as an attendee of the all-day event…
…you can view the video of the entire conversation between these amazing scientists, scholars, and visionary thinkers (you’ll have to give us a week or two to do some minor editing) online, at absolutely no charge. In fact, you can watch it as many times as you want. And, if you want to own a DVD copy of it, you can have one for our cost (a few dollars) plus minor shipping and handling costs.
I know you’re wondering what this extravaganza will cost you. Well, not very much at all–in fact, considerably less than what you’re probably anticipating. An all day event like this, with world-renowned people of this caliber, would generally cost at least $500 to $700, perhaps more. That’s out of reach for a lot people these days, though.
So this event doesn’t cost $700. Or $500. In fact, it doesn’t even cost half of that. To make sure that anyone who wants to come can afford it, even in this admittedly lousy economic environment, we’re charging just enough to cover our expenses.
How much is that? Just $197. For that you get the all-day event, with four speakers, Jamie Hubbard, PhD, Andrew Olendzki, PhD, Genpo Roshi, and me. And, as an attendee of the daytime event, you’ll also be allowed to eavesdrop, by video, on the evening symposium where one of the most impressive and star-studded arrays of thinkers, scientists, and visionaries in the world will discuss ancient and modern methods of expanding consciousness–and anything else they want to discuss.
I don’t know exactly what will happen in this evening event, but Jamie and I are hoping that we will skeptically and honestly confront both traditional and modern approaches (including Big Mind and Holosync). This will be a no-holds-barred, frank discussion of a number of fascinating questions by some of the world’s smartest people–questions such as:
- “Can you really meditate like a Zen monk at the push of a button?”
- “Are Buddhism and other traditional Eastern approaches forever to be an exotic practices, imported from Asia, or are there other, newer ‘technologies’ that can be used for the same benefits?”
- “What, if anything, does Western Psychology bring to the table?”
- And, I’m sure, many more such questions.
If I wasn’t going to actually be a part of it (something for which I am both humbled and grateful) I would definitely want to see and hear it.
The venue we’ve reserved has a limited number of seats (400). Some have been set aside for the luminaries listed above who want to attend the day event, and another even larger block of seats has been set aside, at the insistence of Smith College, for students from Smith and several of the many other nearby colleges (there are at least a dozen, I’m told, within spitting distance).
This event is being advertised by a lot of other people, and at quite a few colleges and universities in the area, so if you want to be a part of it…
…get a seat NOW by going to www.centerpointe.com/Smith-College
As always, I plan to make myself super-available to meet you and speak to you during the breaks. DO come up to me and introduce yourself. I want to meet you.
So, that’s it. To reserve your spot (which, again, I would do NOW, not later, to make sure you get a seat), just go to www.centerpointe.com/Smith-College. But hurry. Before I even sent this to you, many of the seats are already taken.
(click the player above to listen to this post)
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