Do No Harm Mudra: A Buddhist Lesson On Boundaries

Whenever we perceive that some sort of harm is being done – either by another person, people, or even on a more national or global level - how can we best confront this without nurturing aversion in our own hearts, or letting it consume us in some way? This talk explores the Buddha’s teachings on how we can use our meditation practice to help us to say “no” or maybe “that’s enough” without doing further harm to either ourselves or others, or allowing our aversion to shut down our hearts. It includes a meditation at the end.

Please note: This track may include some explicit language.

Transcript

So,

I just recently came back home from a five-day meditation retreat that I was leading in Romney,

West Virginia.

And I need to admit that I love our new retreat center,

Peterkin,

So much that I'm just already missing being there.

It was a truly wonderful retreat,

And honestly,

I just wanted to stay a little while longer.

But during our last day there,

When I offered a longer Q&A session,

One of the threads of inquiry that seemed to keep arising again and again was the question of,

When we perceive that some sort of harm is being done,

Either by another person or people or even on a more national or global level,

How can we best confront this without nurturing aversion in our own hearts or maybe letting it just consume us in some way?

And what I found with this question was,

How can we avoid taking on our aversion as a kind of identity,

Maybe as an angry or a mean person,

When we have that need within us to take a stand or to say no,

Or maybe just,

That's enough,

That's enough?

And I thought these were such good questions because as a confession,

I was actually personally relieved that people were bringing this up,

Because as it happened,

My managers and I had been struggling with these exact same questions during the entire retreat.

Unfortunately,

One of our students was almost continually disrupting the silence for everyone in many different ways,

And so we were put in a kind of difficult position of needing to remind this person to please be more mindful about honoring our commitment to one another to protect the noble silence.

And sadly,

We ended up needing to do this many times,

And it was really challenging because you might imagine this isn't easy to do,

And of course,

It wasn't easy for this person to hear.

And so for this talk,

I thought I would expand on my answers to my students' questions a little bit and explore what the Buddha had to tell us about how we can set better boundaries for both ourselves and for others.

And so to start,

I thought I might point out some of the reasons why setting boundaries can be so difficult or challenging for so many of us so that we can just begin to become more mindful of these.

So the very first and probably most common of these,

I think,

Is that most of us tend to really judge the aversion that we experience as bad or wrong,

Quote unquote.

For instance,

We tend to judge our own irritation,

Frustration,

Anger,

Or even repulsion towards the person or people that we perceive are in some way doing something wrong or even harmful.

So whenever we're experiencing these adverse emotions,

Some of us might even feel like we're somehow not following some of the Buddhist teachings,

Which tell us that these difficult emotions can be toxic,

You know,

And even harmful.

But this is the most important part.

This is only true if we react or act out on our anger,

Resentment,

Judgment,

Or repulsion in a way that is harmful either to ourselves or to other people.

Or if we somehow continue to really nurture and affirm these difficult emotions by either continuing to pour fuel on them or just kind of endlessly holding on to them.

So whenever we're doing this,

Maybe like we're really chewing on our sense of righteous anger,

What we're actually doing is practicing aversion,

Right?

And so sadly,

After a while,

This tends to become the state of our heart.

But again,

The important piece here is that just simply experiencing emotions,

Natural human emotions like anger,

Resentment,

Judgment,

Is just very automatic.

It's very human.

It's a human response.

Even though,

Of course,

Many of us might try to deny that we feel these things at all,

Or even punish ourselves if we do experience these feelings in some way.

But just like all of the other emotions,

Including the more positive feelings of joy and happiness,

The very real emotions of aversion are not something that we need to deny in ourselves.

In fact,

Instead,

The teachings actually urge us to very intentionally,

Mindfully recognize and become aware of our aversion and to actually allow ourselves to fully feel it and really get to know it.

In his very first teaching,

When the Buddha was describing how we should practice,

He said this,

Quote,

Dukkha,

Or suffering,

Should be known.

The cause by which Dukkha comes into play should be known.

The diversity in Dukkha should be known.

The result of Dukkha should be known.

The cessation of Dukkha should be known.

The path of practice for the cessation of Dukkha should be known.

It should be known.

The late great Zen master Thich Nhat Hanh once described the same kind of teaching this way.

He said,

Don't get caught in theories or ideas such as saying that suffering is an illusion or that we have to transcend both suffering and joy.

Just stay in touch with what is actually going on and you will touch the true nature of suffering and the true nature of joy.

When you have a headache,

It would not be correct to call your headache illusory.

To help it go away,

You have to acknowledge its existence and understand its causes.

I also sometimes like to think of a great quote from Shakespeare who told us,

There's nothing more confining than the prison we don't know we are in.

There is nothing more confining than the prison we do not know we are in.

So all of that being said,

We just really want to use our practice to train ourselves to be with our difficult emotions and really get to know them so that we can not only recognize them more quickly in the future,

But we'll be better able to use our pana or wise discernment to decide what might be the best,

Most compassionate action,

If any.

If we think about this,

If we were maybe constantly avoiding a difficult person in our lives,

How would we expect to ever get to know that person or learn how to be in relationship with them if we were just constantly avoiding them?

And so,

Again,

It's just really important that we don't judge or deny our aversion and that we don't try to somehow suppress it or stuff it down somewhere because unfortunately,

This only tends to make it worse or maybe transform it into something that can be unskillful or harmful either to ourselves or other people.

There's a great teaching about this that I like from the Tibetan master Lama Surya Das who tells us,

Quote,

Emotional energy such as anger is just like a swollen balloon.

If you push it down somewhere,

It bulges out somewhere else.

That pressure has nowhere to go.

So when we press down on or repress the anger,

It makes us sick.

Maybe it bulges out into our organs,

Gives us ulcers,

Migraines,

Hypertension,

Cancer,

Or kidney stones.

Also,

Along with our tendency to want to judge,

Run away from,

Deny,

Or suppress our aversion,

Another thing we tend to do with it is to label it as somehow,

Quote unquote,

Bad or unspiritual or maybe even evil,

Right?

So for instance,

Instead of just noticing that the emotion of aversion or irritation has arisen or is present,

What we do is we tend to personalize it and then we take it on as a kind of identity by labeling ourselves something is like,

I'm an angry person.

I'm an angry person.

Instead of just recognizing that the very natural human energy of aversion is being experienced,

Just passing through us.

So as an example of this,

You know,

We might find ourselves thinking things like,

Okay,

I guess I must not be as enlightened as I thought I was since here I am feeling this terrible aversion.

Or maybe even,

Gosh,

I must not be a very nice or kind person because here I am feeling annoyed or judgmental or disgusted or angry right now.

Or again,

We might even find ourselves believing that we are somehow mean or selfish or another kind of negative name or identity.

By the way,

Sometimes other people can put this on us as well,

Either by maybe judging us for experiencing aversion or by making an attempt to not allow us to even feel our aversion,

Which again,

As we all know,

Just tends to make it worse.

On the other hand,

We ourselves might be afraid that if we were to allow ourselves to actually feel our aversion,

That maybe we'd be punished somehow.

So what happens is that we end up punishing ourselves instead to save other people the trouble.

But as the teacher,

Cheryl Richardson,

Once so wisely told us,

Quote,

If you avoid conflict to keep the peace,

You start a war inside yourself.

You start a war inside yourself.

Many years ago,

The Dalai Lama actually was asked by a reporter if he ever felt angry or outraged.

And His Holiness laughed out loud.

He said,

Oh,

Yeah,

Of course.

Of course,

I'm a human being.

Generally speaking,

If a human being never shows anger,

Then I think something's wrong.

And he pointed at his head and he said,

He's not right in the brain.

So that's always so helpful for me to remember that,

You know,

Even His Holiness gets angry.

And so,

You know,

There are many,

Many reasons that we tend to judge or avoid our aversion.

But the truth is,

The very strong energy of anger especially can actually be really healthy because it can show us exactly where we're stuck.

Or even let us know that something isn't right and that wise action really needs to be taken,

Either in our own personal relationships or out in the world in general.

In fact,

It can be really helpful to remember that we want to actually use our anger as a kind of fuel,

As something that can help protect the thing that we love that we see is being harmed.

Right?

So,

For instance,

We might love the environment.

And so we can use the fuel or the energy of our anger about what's being done to the environment to help motivate us to protect it.

But if we find ourselves really holding onto or nurturing our anger at those doing harm,

This can often become so overwhelming that it can very easily turn into depression or despair.

Many years ago,

When I lived in New York City,

I was a reporter and I once asked a Buddhist environmentalist activist how he managed to say so positive when faced with what often feels like insurmountable odds.

And he told me that his motto in his practice was,

Quote,

Don't go to a peace rally angry.

That was his advice.

Don't go to a peace rally angry.

So again,

We want to make sure that we're acting out of a sense of care and love for the thing that is important to us and letting that fuel us.

So just as,

For instance,

On our retreat,

Because my managers and I were responsible for the entire group of people who are trying to practice in the noble silence that we'd been tasked with establishing and protecting,

We decided to let our love of the whole fuel our decision to break the silence with that one individual and share our collective no,

Or that's enough,

If you will.

At the same time,

We also wanted to make sure to do this with a sense of care and compassion for the student who was clearly experiencing some suffering and likely didn't fully realize how their actions were impacting the whole group.

And as you might suspect,

Over the course of my teaching career,

I've actually needed to do this type of thing many times,

And it's always been so difficult.

But I do think over time,

And with a lot of practice,

I've gotten a little better at it.

What often helps me with this is a kind of unique story from the Chittaka tales,

Which are ancient stories and myths about the Buddha's many past lives before he became enlightened.

So in this particular story,

The Buddha is living as a ship captain,

And he's sailing as a ship captain,

And he's sailing with about 50 other people,

When his ship is taken captive by a pirate.

This pirate announces that his master plan is to murder everyone on board so that he can take over the ship.

And now,

Of course,

The Buddhist precepts tell us not to kill.

But in this case,

To prevent the lives of 50 people from being taken,

The captain,

The Buddha,

Ends up killing the pirate.

And the point of the story is that although it was incredibly difficult,

The motivation for this act blossomed not from hatred,

But from love and compassion,

Not only to save the 50 people,

But also so that the pirate himself would not suffer the bad karma of killing all those people.

And I completely realized that this particular Chittaka tale is really violent and extreme,

But it actually helps me to remember that so often,

My job is really to protect the whole,

And to stop the person who may be causing harm or negativity,

To stop causing it.

This is really important because,

As the Buddha taught us,

Whenever we're not saying no,

Or not letting people know that they are in some way crossing a boundary,

What we're doing,

In essence,

Is fueling their bad behavior.

And we're also not allowing them to understand that what they're doing is unskillful or maybe causing harm.

And to quote Pema Chodron,

She says,

Instead of offering a friend medicine,

Bitter though it may be when ingested,

You feed them more poison.

At the very least,

You don't take it away from them.

This is not compassion at all.

It's selfishness,

As you're more concerned with your own feelings than attending to your friend's actual needs.

So,

As a kind of contemplation,

Then,

We might even ask ourselves,

Am I continuing to allow other people to do harm,

Maybe through my own lack of action?

The question we can really contemplate and ask ourselves.

Another thing we can remember is that when we're not saying no,

Or not letting people know that they are in some way crossing a boundary,

What we're doing,

In essence,

Is whenever we do decide to take some sort of action,

The teachings urge us to make an effort to not hold that other person or people with contempt in our hearts,

Or to continue to feel aversion towards them.

So,

Whenever we're setting a boundary,

We really want to make sure to practice offering our compassion towards the other person or the people who will likely need to struggle with our no in their own way,

And will likely need to struggle with changing their behavior in some way.

And,

Of course,

Because this is often difficult,

It really is our practice to remember that whenever we make the decision to stand up and say no to someone,

To make sure we're doing it in a way that does not create more harm.

One of my favorite writers,

The poet and freedom worker,

Dr.

Jaya Jhan,

Tells us,

Quote,

Your boundary need not be an angry electric fence that shocks those who touch it.

It can be a consistent light around you that announces,

I will be treated sacredly.

I will be treated sacredly.

Another teaching I find really helpful when it comes to saying no is something I learned about 30 years ago now in Boulder,

Colorado,

When I was studying Buddhism at Naropa University,

Which was founded by Pema Chodron's teacher,

Chogyam Trungpa Rinpoche.

And Chogyam Trungpa was a kind of crazy off-the-wall Tibetan meditation master,

Truly,

But I did love so much of his teachings.

Including a rather famous modern phrase that he coined,

Which is idiot compassion,

Idiot compassion.

And in one of her books,

Pema describes idiot compassion this way.

She said,

It refers to something we all do a lot of and call it compassion.

In some ways,

It's what we call compassion.

It's the general tendency to give people what they want,

Because you can't bear to see them suffering.

This is when we avoid conflict and protect our good image by being kind when we should definitely say no.

Compassion does not only imply trying to be good.

When we find ourselves in an aggressive relationship,

We need to set clear boundaries.

And when we find ourselves in an aggressive relationship,

We need to set clear boundaries.

The kindest thing we can do for everyone concerned is to know when to say enough.

Many people use Buddhist ideals to justify self-debasement.

In the name of not shutting our heart,

We let people walk all over us.

There are times when the only way to bring down barriers is to set boundaries.

And I also want to point out Pema's statement about how we often try to,

Quote,

Protect our good image by not saying no,

Which,

Again,

Is another reason why setting boundaries tends to be difficult for so many of us.

We might acknowledge that this is when we get caught up in ego or caught up in maintaining the image of self that we've created for ourselves,

Which is the teaching show us is at the very heart of our suffering,

Our image of self.

So,

For instance,

When I find that we're maybe avoiding a confrontation,

We might ask ourselves if we are in some way believing that we are supposed to or should be a certain way.

Or if maybe we're creating some kind of a label or identity of self that might,

For instance,

Be something like kind,

Humble,

Selfless,

Maybe saint-like,

Sacrificing,

Nice,

Etc.

,

When maybe our heart just really isn't in it.

Might even use our practice to ask ourselves what label or identity might I be pasting on myself?

And what can be really helpful with contemplating this is to ask yourself,

And what can be really helpful with contemplating this are two great questions that we can ask ourselves.

The first is,

I'm afraid that if I say no,

That person or even others will think I'm and then fill in the blank.

If I say no,

That person or other people are going to think I'm fill in the blank.

The second question is similar.

It's asking ourselves,

If I say yes,

That person or even others will think that I'm fill in the blank.

If I say yes,

They're going to think I'm this.

We might also consider,

Am I allowing this behavior because it's really the right thing to do or because I'm actually more concerned about how I'm being perceived?

The right thing,

Or am I more concerned about how people are seeing me?

And by the way,

Perhaps the most painful part of this perception is about how we ourselves might be perceiving or judging ourselves in our own minds.

Another main way that we suffer around this selfing,

If you will,

Is when we try to create a self that is either better than or worse than.

So basically,

When we start comparing,

Just for a moment,

We might even think about how often we do this,

Compare.

If we're really honest with ourselves,

Don't we tend to do this with almost every single person in our lives,

Even with whole groups of people?

We all actually tend to make these evaluations,

Even if they're very subtle.

And sadly,

It affects us all the more when we compare.

We all actually tend to make these evaluations,

Even if they're very subtle.

And sadly,

It affects all our relationships and how we show up for them.

And of course,

It also tends to affect our sense of boundaries.

As a for instance,

Whenever we're believing they were somehow better than,

We might tend to believe that other people's boundaries just aren't as important as ours.

And therefore,

We might have a more difficult time accepting another person's no.

On the opposite end of this,

We might notice that whenever we're perceiving ourselves as less than,

Our boundaries tend to become more fragile or thinner,

Even easier to break.

And sometimes when we're feeling less than,

We might even believe that we're just not allowed to say no or protect ourselves.

We're not allowed.

Problem is that whenever we say yes,

When we really want to say no,

Or when we're in some way allowing our own feelings and needs to come second,

By labeling ourselves as less than or nice,

What we're doing in essence is harming ourselves.

And,

You know,

According to the Buddhist teachings,

This actually doesn't help anyone because of course,

Harming ourselves is the very opposite of what we're trying to practice.

Another way our mindfulness practice can be useful for discerning our boundaries is by helping us to examine really honestly,

What brings us suffering?

And what brings us happiness?

And what brings us happiness?

What brings us joy?

So we might consider,

For instance,

How does it feel in the mind,

Heart,

And body when we say yes to something that we really wanted to say no to,

Or maybe could have said no to?

What does that feel like?

Really examine that.

Let it be known,

As the Buddha said.

Some of the telltale signs of this kind of suffering of not saying no,

And we might really want to,

Can include a sense of confusion,

Or maybe resentment,

Frustration,

Anger,

Sometimes even sadness,

Or a sense of despair,

Or even depression.

So whenever we're sensing this,

We might also consider what we're believing about why we needed to say yes to something that we really wanted to say no to.

So for instance,

This might mean that we're really believing those negative labels that we tend to put on ourselves,

Like,

You know,

I'm a mean person if I do that,

Or I might feel like a selfish person,

Or not nice,

Etc.

But very often,

We tend to have strong beliefs that we're not supposed to have.

About how the other person is going to react,

Even though saying yes to something we don't want to do is going to be more harmful,

Again,

To ourselves.

But as the Buddha taught us,

We are actually not responsible for the reaction of others.

That is their work to do,

Just as our reaction is our work to do.

Many years ago,

Actually,

I heard something that really stuck with me,

Though again,

I can't remember the author,

Was simply the truth that,

Quote,

The only people who get upset when you set boundaries are the ones who benefited from you not having any.

I'll read that again.

The only people get upset when you set boundaries are the ones who benefited from you not having any.

I just kind of love that.

Another thing I like to remember when it comes to setting boundaries is that,

In the suttas,

Our sati,

Or mindfulness,

Is often described as a kind of guard,

In the sense that it not only keeps us from acting out on our aversion in harmful ways,

It also guards our own hearts from becoming consumed or hardened by things like judgment,

Aversion,

Or anger.

Whenever I think of this definition of mindfulness as a kind of guard,

I'm almost always reminded of one of my very favorite teachings of the Buddha.

Although there are no words to this teaching,

It's just a simple hand gesture.

It's one of the best teachings that I know of.

If you've ever seen a statue or an image of the Buddha,

You've likely seen him with his left hand held open and his right hand facing outward like a signal to stop.

In Kuan Yin,

Sometimes also,

The Bodhisattva of Compassion also has the same hand gesture,

Or mudra.

And this one,

This sacred mudra,

Really feels like the motherlode of all the different mudras,

Because it implicitly implies that sacred balance of both wisdom and compassion,

Which is what we're trying to achieve through our practice.

And so as a reflection of this kind of balance,

This hand gesture is actually a combination of two different mudras.

So the first is called the Virata mudra,

Which is the gesture of the left hand held open.

And this symbolizes an attitude of compassion and empathy and listening,

Receiving,

A softening and opening of the heart,

Open.

The second mudra is the Abhaya mudra,

Which is the gesture of the right hand held out in the gesture of stop,

Which is said to,

Quote,

Protect from both evil and ignorance,

Evil and ignorance.

And so because of this,

It symbolizes an attitude of fearlessness and wisdom,

Protection and peace.

And so with these two simple hand gestures,

The Buddha is telling us that we absolutely need both.

We need both hard and soft,

Both openness and protection,

Both compassion and wisdom.

And the idea is that if we only nurture that hard protection peace,

For instance,

We're likely going to end up pushing everything and everyone away,

Not trusting anyone or maybe even fearing them and being averse to them.

And eventually,

These kind of attitudes can really close off our hearts,

They can harden them.

But if we're only nurturing the softer openness and soft protection,

Compassion,

Empathy,

Without being wise about protecting ourselves and others,

Again,

Unfortunately,

We're just going to be setting ourselves up for being taken advantage of,

Or even harmed.

And there's actually a really fun way to remember this mudra that comes from Elizabeth Lesser,

Who's the co-founder of the Buddha's Heart Sutra,

And it's called the Abhaya Mudra.

It's another one of those great sticky note phrases that I so often talk about,

Because something short that we can use to remember the Buddha's deeper teachings in a more modern way.

And this one's a bit profane,

But if it's helpful,

Elizabeth likes to call this sacred hand gesture,

Sacred hand gesture,

The Buddha's hand gesture,

The Buddha's hand gesture,

The Buddha's hand gesture,

To call this sacred hand gesture,

Sacred hand gesture,

The do no harm,

Take no shit mudra.

Do no harm,

Take no shit.

It's a good one to remember.

In a similar,

The less profane way,

The Zen teacher Zone Halifax has said that our practice involves having a soft front and a strong back.

They really like soft front and a strong back.

And here again,

We might notice that we're being asked to cultivate that sense of balance,

Of wisdom and compassion,

And really important.

And of course,

Not at all easy.

So before I offer us a kind of brief meditation on this,

I first want to make sure to remind us that,

You know,

This is a practice,

Which means we're all going to mess this up pretty regularly and not do boundaries perfectly.

It also means that we really want to remember to have compassion for ourselves and forgive ourselves whenever we maybe don't always know how to best protect ourselves or others.

Or we find that maybe we ourselves have maybe unintentionally caused harm by crossing a boundary,

Which again,

We're all bound to do because we're all imperfect.

And so it's starting to rain here at my house.

You might hear some rain.

But if it's available,

I'd like to invite you to join me in a brief meditation on this practice of being willing to say no,

Or maybe enough.

And so if it's available to you,

You can find a seat,

Comfortable seat somewhere,

Close the eyes,

Begin to bring your attention inward,

Maybe right away to your breath,

Sensing the inhale and the exhale,

Allowing the exhale to really calm the mind,

Heart,

Body,

Clear the mind.

If you're out walking,

You might feel your feet on the earth,

Feel yourself embodied,

Embodied,

Walking,

Connected to the earth.

Maybe also starting to focus a little on your breath,

Active breathing.

Similarly,

If you're in your car driving,

You might feel your seat connected to the car cushion,

Hands on the wheel,

Eyes open,

Of course.

And just maybe bringing your attention to your body and to the breath.

For everyone,

Just releasing,

If you can let go and relax a little more on the exhale,

Especially just dropping in,

You might even right away bring a sense of friendliness,

Kindness,

Metta to your practice by bringing maybe just a slight smile to the corner of the eyes and the lips,

Maybe just a sense of a smile.

Again,

Never ever as a way to cover anything over,

Just allowing whatever's here to be here with great kindness and care,

Being aware of what's here with kindness.

Breathing in,

Breathing out,

Breathing out,

Letting the shoulders drop,

Allowing the tummy to be soft,

Face soft,

Feet slightly parted so the jaw can relax,

Still aware of body breathing,

And sensing your connection to the earth,

Which is supporting you.

We feel held and connected,

Supported by the earth.

And so your groundedness,

We feel the weight of that,

The pull of gravity,

The connection,

Thrusting in that support.

As you're ready,

I'd like to invite you now to consider where in your life you feel like maybe a boundary might need to be made,

Which might include asking someone or some other people to please respect this,

Whatever it is.

Where do you feel like a boundary might need to be made?

Where do you feel like a boundary might need to be made?

As you're considering this,

I want to invite you to bring your left hand up towards your chest or your heart area and open it up towards the sky like a cup,

As if you're holding the vast space of your heart in your hand.

And if it's helpful,

You might even place the right hand directly on your heart.

To connect even more with this heart space.

Breathing in,

Connecting to the heart.

As you're doing this,

You might really sense how much you want this boundary to be respected for yourself or another person or other people.

And see if you can offer yourself as much kindness and compassion as you can,

Allowing the heart to be soft and open and tender,

Not closed.

Really breathing in and allowing that openness.

Really allowing your heart to be felt and open,

And open,

Not letting it close down.

As you continue now to sense how strongly you want this boundary to be respected,

I want to invite you now to allow the right hand to rise out in front of you in a gesture of stop with your fingers raised toward the sky.

Sensing what that feels like to very physically say no with your body.

Or again,

Maybe that's enough.

That's enough.

You might even remember this hand gesture is meant as a protection.

And sense what that feels like,

That sense of safety that comes from that.

As you continue in this way now,

You might even start to sense what this full gesture amudra feels like in the body,

To have a sense of balance.

You feel the strength,

Power,

And groundedness of your no,

While also protecting your heart space,

Not allowing it to harden.

You might even recall Jayajaan's suggestion that your boundary can be a consistent light around you that announces,

I will be treated sacredly.

Or maybe we will be treated sacredly,

Whatever works.

Just sense into that.

And in the next few moments,

See if you can sense and nurture that kind of sacred,

Protective light around you and around your heart,

So that when this meditation ends,

You can continue to take that forward with you,

That sense of protection.

Reviews

I love this topic. Thank you. I look forward to your talks or courses.

Brilliant, thankyou 🪷 so many wonderful, wise words within this. Today is the first anniversary of my father's passing and rebirth. a devout Buddhist I do believe that he led me to this on this day. 💜

I feel so at peace after this teaching.
I love the relatability to real life!
So much to discover in the rest of your work. Thankyou.

Thank you so much for this teaching❣️Boundaries have always been a challenging action, as well as finding balance. The mudra is such a wonderful way of embracing both🕊🪷🕊