Full Catastrophe Living: Using the Wisdom of Your Body and Mind to Face Stress, Pain, and Illness

Kabat-Zinn asks the reader to “keep their practice alive” and to continue exploring how they can combine different elements of formal practices to create the best routine for them (575). Practitioners can try different guided meditations if they would prefer variety in their practice. He reminds the reader to not suppress thoughts, or generate more thoughts about them, but to practice observing them without judgment, and letting them go. This aspect of mindfulness is called “radical acceptance,” since instead of judging oneself for one’s thoughts or feelings, practitioners extend self-compassion and accept whatever thoughts arise (578). When people begin to enjoy meditation, they may accidentally create a mental commentary on their practice; the author suggests that this is counter-productive to “non-doing” and asks the reader to practice meditation more than proselytize about it to others.

The author outlines an eight-week schedule for beginner meditators to follow. In weeks 1-2 he suggests completing the Body Scan 6 days per week for 45 minutes per day and breathing with awareness for 10 minutes every day, separately from the Scan. In weeks 3-4, practice the Body Scan every other day with Mindful Yoga on the rest, and continue to practice Breathing Awareness for 15-20 minutes per day. In weeks 5 and 6, alternate between Sitting Meditation, Mindful Yoga, and Walking Meditation. In the following week, practice any of the previous practices without the guidance of a CD. Finally, in week eight, practitioners should do the Body Scan at least twice, while incorporating as much or little Mindful Yoga and Sitting meditation into their daily practice. The author suggests that, over time, people may like to try practicing in groups or attending meditation retreats.

Mindfulness is simply “paying attention on purpose,” and without judgment (586). Every part of life is an opportunity to be mindful, as people can always tune into their sensory experiences and consciously register the present moment. The author argues that mindfulness helps people move beyond the knowledge of conscious thinking, and know things in a new way, which he calls “perceiving the entire content and context of each moment” (586). The author recommends that the reader ask themselves, “Am I here now?” and “Am I awake?” to remind themselves to live in the present. He provides exercises to stimulate informal mindfulness, including mindful eating, journaling pleasant or unpleasant events, and being aware of stress reactions as they arise in daily life.

The author reflects on Taoism, which emphasizes living in harmony with the Tao or “the Way,” and the important role mindfulness plays in this approach to life. He rejects the notion that Taoism is a “philosophy,” calling it a “Way of Being,” emphasizing that its principles must be lived out through actions (595). Kabat-Zinn argues that Western society is too preoccupied with the external, “doing” aspects of life, and does not understand the value of Awareness. The author believes that Awareness helps provide balance to people’s thinking minds and is an “independent dimension of intelligence” which is underused in Western society (593). He argues that awareness education would be a valuable addition to school curriculum, as children could experience the benefits of mindfulness as they grow up.

The author reiterates that meditation should be practiced, not merely analyzed academically. This practice can make life feel more “vibrant” and “real” and help people appreciate each moment, which is “the only time you have to live” (594). Kabat-Zinn assures the reader that there is no way to fail at mindfulness, as there is no destination to reach, and that practitioners will grow in self-knowledge and live each moment “more fully” (595).