Ten Percent Happier with Dan Harris - Six Buddhist Strategies for Getting Along Better with Everyone | Sister True Dedication

Episode Date: November 27, 2024

A journalist-turned-Buddhist-nun shares six phrases – or mantras – to help keep your relationships on the rails. Relationships can be tricky. Especially if you find yourself upset with someone, and instead of talking it through, you let it fester until one moment you completely lose it and end up having to apologize. If you’ve ever felt like you had friction with the people in your life, or that you’ve been taken for granted, today’s episode offers you solid strategies to cope. Sister True Dedication is a Zen Buddhist nun and teacher ordained by the great meditation teacher and author, Thich Nhat Hanh. She edited several of Thich Nhat Hanh’s books, including The Art of Living and Zen and the Art of Saving the Planet. She was born in the United Kingdom, studied history and political thought at Cambridge University, and worked for BBC News before ordaining as a nun at the age of 27.In this episode we talk about: The six phrases – or mantras – that Thich Nhat Hanh recommended people use in their relationshipsKeeping misunderstandings “dust free”Taking action to make sure anger doesn’t festerThe importance of recognizing that our understanding of the world is always partialBringing mantras to workHow Sister True Dedication went from journalism to the monasteryFull Shownotes: https://happierapp.com/podcast/tph/sister-true-dedication-rerunWhere to find Sister True Dedication online: Website: Plum Village Teacher PageAdditional Resources:Download the Happier app today: https://my.happierapp.com/link/downloadSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Wondery Plus subscribers can listen to 10% happier early and ad free right now. Join Wondery Plus in the Wondery app or on Apple podcasts. It's the 10% happier podcast. I'm Dan Harris. Hello, my fellow suffering beings. How we doing? Have you ever had that experience where you're kind of pissed at somebody either because of something they did or did not do, but you don't want to go through the hassle of bringing it up with them, so instead you do the super healthy thing of just sitting and stewing. And then finally, after nurturing and watering the grudge for so long, that person makes one

small mistake and you totally lose it. And then of course, you're the one who has to apologize. Or what about this? You've got somebody you value immensely, but you never tell them anything that would let them know that and then something happens where it's too late. If you've got any static with the people in your life, if you feel like you're being taken for granted, if you feel like your needs aren't being met, if you feel like the relationships just gone stale, today we've got some pretty solid strategies for you. My guest is Sister True Dedication. She's a Zen Buddhist nun and teacher ordained by the great meditation teacher and author Thich Nhat Hanh.

Sister True Dedication edited several of Thich Nhat Hanh's books, including The Art of Living and Zen and The Art of Saving the Planet. She was born in the UK, studied history and political thought at Cambridge University and worked for BBC News before ordaining as a nun 15 years ago at the age of 27. Just a note that we originally ran this episode in 2022 and we're bringing it back this week and dropping it right in the middle of the often emotionally fraught holiday season. You will hear sister True Dedication talk about six phrases

or mantras that Thich Nhat Hanh recommended that people use in order to make sure that their relationships stay on the rail. She's gonna walk us through what those phrases are and how to incorporate them into your daily life. We also talk about keeping misunderstandings dust-free, taking action to make sure anger doesn't fester, the importance of recognizing that our understanding

of the world is always partial, bringing these mantras that she's gonna talk about into the workplace, using them in text messaging and other technical contexts. And she addresses my perennial concern, how to do all this without coming off as forced or cheesy. I should also say that we also talk about how Sister True Dedication went from journalism

to the monastery, which is a fascinating story in and of itself. We'll get started with Sister True Dedication right after this. Hey, quick heads up, our holiday sale is live. If you're hunting for the perfect gift for the meditator or aspiring meditator in your life, head over to the shop tab on danharris.com.

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Find out how much at airbnb.ca. Sister True Dedication, welcome to the show. Thank you so much. It's wonderful to be here. What do people call you for short? Do they go with Sister True Dedication every time they need to ask you to pass the mashed potatoes or what's the shorthand? So this is my English name.

I also have a Vietnamese name for the English name. Sometimes it's sister True D, but then it becomes this running joke. I recently became sister 2D and then sister 3D. But sometimes just sister for short also works fine. All right. So we're going to talk about these six mantras that will help us communicate better. And please correct me if I'm teeing this up incorrectly,

but maybe let's just start with what are mantras? Good question. So these mantras come from our teacher Thich Nhat Hanh, whom we always refer to as Thay, which simply means teacher. And he called them mantras in the sense that this is something we can invoke. This is something we can call on. It's a kind of, these are code words that have some kind of hidden magical power. And I think he was really riffing off of this kind of thirst we all have, like in

a difficult moment or when we feel really stuck, you want something you can say that's going to unlock the situation, move energy through and transform things, a phrase to take refuge in. So I think that's why he chose the word mantra to describe these phrases. First of all, he came up with four and then developed another two. So we have what we would call six plum village mantras for us to use in our relationships, whether that's at home or at work or with friends or with family.

Just to be clear, because I suspect some of our skeptical listeners might have heard the word's magical power, and imagine that you're talking about something supernatural here, but you're not. No, I'm not. Sorry. No. So our teachers playing off that wish for us all to have something magical. But actually, no, these mantras vary down to earth. They're in English, French, any modern language they can translate into. So, let's call them words of power, words that can transform a situation. Mantra is an interesting term because technically it can be used in lots of ways. You can have a mantra that you use in meditation. It just can be a word or several words that you use to you focus on those words and hopefully the discursive thinking in your mind goes down as you concentrate on the words.

A mantra can also be something you repeat to yourself internally as kind of an inner coach. And in this case, these are mantras meant to be verbalized externally to somebody else or some other people in order to change the barometric pressure of a conversation. Exactly. So, yeah, they're mantras to be kind of sometimes you might say you pronounce or you announce a mantra. So, in this case, yeah, you speak it out loud. And it is something you can rely on. It's something you can take refuge in. And I think we can say that so the reason our teacher developed these kind of mantras, so it's not in Sanskrit, it's not chanted, you don't need to sing it, right? You just say it like in normal speech. And it's part of

this sense that I think sometimes in Buddhism, we can have an impression that it's just so old. How does it apply to our daily life? And so this is part of our teacher's efforts to be like, all right, well, what would a modern mantra sound like? This is a modern mantra. This is the kind of mantra that we need in our times. Before we go through the six mantras, let me just step back and ask you a super obvious question. Why is communication with other members of Homeless Apians so important?

I think human connection is what makes life meaningful. It's what makes life joyful. And I think probably in our times, communication has become so difficult. We live maybe more isolated lives, more virtual lives than we maybe our ancestors did in the past. We live more hyper-stimulated lives. So we've got many more means of communication

and yet are we communicating about the right kind of things in the right kind of way? So we have this idea of being a hyper-connected world, and yet I think many of us feel lonely and disconnected. There's a lot of noise, maybe, but not that much quality of human contact because of how our society has become organized because of the ways that we live,

like just the modern ways we live. Everyone stuck to our phones, everyone overwhelmed by data, information, words on news, on the screens, in emails. Maybe we've had more ways of communicating and more volume of communication than ever before, but are we having a quality of communicative interaction in the relationships that are most important to us? And I think this is what these mantras are really trying to address,

to kind of cut through the noise a little bit, to have that meaningful exchange between human beings. I think sometimes in maybe in our professional lives and just the kind of daily hustle of getting on with life, we just forget our humanity and that heart level. Are we really interacting with the human being in front of us or are we relating to a mask? Everyone's professional persona, everyone's external persona. Are we really being who we can be as homo sapiens? I mean, you said that word and I think we have such potential

for love, for compassion, for deep, profound connection to our deepest concerns. And I just think we don't spend a lot of our daily lives in that zone. We're just getting on with the daily grind. And these mantras are to try to help us go to that deeper level with whoever we're spending time with. Let me see if I can make the case in an additive way. I think we know from the data that perhaps the most important variable when it comes to human flourishing is the quality of our relationships. And the basic currency of relationships is communication. So, if you want to be able to have a happy life, to be able to navigate life's ups and downs, you need solid

relationships. And if you want solid relationships, you need to learn how to communicate with other people. Absolutely. And communication, obviously, is at so many different levels. There's verbal and also non-verbal, right? And so at the foundation, what lies behind these mantras is also what we would call the quality of our presence,

our physical presence, our awareness of being close to that person, whether through a phone call or literally in the same room as that person. So underlying even these mantras of spoken communication is the quality of presence that we can offer. And so for us in our training in mindfulness and concentration, we really use our like bodily awareness to also show up for people with that non-verbal communication to really be there for the people that we are alongside while we're

eating, while we're drinking a cup of coffee, while we're working. Are we really kind of showing up for them with a quality of physical presence rather than distraction, right? So the opposite of being fully present nonverbally is to be completely stuck to our screen, to our phone, or preoccupied with our thoughts or whatever. So that's the other kind of communication that's underlying these mantras. I was just going to ask about that. This ability to be embodied, to be right here, to send the signal with your posture, with your lack of squirminess, that you are paying attention.

Is that a separate set of skills from the mantras or related? As you'll see, it's the same. It's the kind of foundation from which the mantras can be even more powerful. Because you can say these words and they can be empty and so it doesn't count. It doesn't work. But if we're really there and we would say following our breathing, listening to our body, and you see, Because when we're having an interaction with someone, whether it's at work, whether it's at home, wherever it is, our body is also responding to that interaction. Say we're listening to someone.

Our body is having a whole load of things going on. If what they're saying is toxic, we'll have a physical response. If what they're saying is full of pain or anxiety, we will also feel that in our body. And so in our sort of embodied mindfulness practice, we want to be able to use our breathing, to take refuge in our breathing,

to take care of our response as we listen to that other person. And what we find time and time again in the retreats in our monasteries, in events we do outside and around the world, when we can give people some of these basic principles of how to listen more deeply to others, it's so powerful. And right away, that person who is speaking,

they feel more heard, because the quality of our attention is so much deeper, because we're not just jumping, waiting for the space so that we can come in with our response. We're not trying to fix whatever they're saying. We're being with our physical felt experience of what they're saying. And that allows them in a way sometimes to open their heart

much more than they would otherwise do, to be more honest, to be more authentic, to be more real also with themselves. So what we find is that the quality of listening that we can offer to someone, it actually allows them to kind of speak their truth more also with themselves. So what we find is that the quality of listening that we can offer to someone, it actually allows them to speak their truth more fully to themselves. So these tools that you mentioned for

being more in your body while you're talking to somebody, should I ask about that separately from the mantras or will they emerge through the discussion of the mantras? I don't know. Maybe we get going. I think it could start with the first one. I can share a little bit more about that with the first one. Yeah. Okay. All right.

So let's do the mantras. The first is, I am here for you. I am here for you. So you can imagine yourself, I don't know, maybe you got in from work, and maybe your roommate, your partner, they're doing something else, right? They're busy doing something else. And instead of just being like, honey, I'm home, and then getting on with whatever you might get on with,

there's this sense that I want to show up for the people I care about in my life. I want to be there for them. We're both still alive. Every day is precious. Every hour is precious. And I want to be there and to kind of activate a higher quality of presence. So the trick is you can't just, so saying, honey, I'm home is not a kind of version of I am here for you, right?

So it actually means we put down whatever we're doing, we go to wherever they are, maybe we put our hand on their shoulder or we sit next to them, and we really say, we go to wherever they are. Maybe we put our hand on their shoulder or we sit next to them and we really say, and we kind of capture their attention with our body language. We feel very present in ourself, very available. And we say, I'm here for you. How are you?

And then that person can turn around and be like, actually, I had a terrible day. Actually, I feel awful. But we, in our quality of presence, we've opened up that space for them to be able to be real with us. And so this quality of presence, it means that we have to have taken care

of our own stuff first. So this is where a practice of mindfulness is really important. Perhaps maybe the last 200 yards or crossing from the car into our home, we might practice mindful walking to take care of our own junk from the day before we then return into our home and actually encounter our housemates, our loved ones, our family members. So we have a certain space inside before we encounter them.

I used to practice this mantra with my partner when I was working in the newsroom. He was a composer and I'd worked in the newsroom. So I would come home so full of crazy days, and he would have had quite an intense day as a composer. So in fact, what I'd do is I'd come into the house, go straight to the bedroom to lie down. I'd do a 10 or 20-minute relaxation. Then I'd come down to his composing room and be like,

hi, how are you? I'm here for you. How was your day? There's a quality of presence that we can offer that is completely open and spacious. I'm here. I'm here for you. You're not alone with whatever is going on, whether it's kind of good or bad. And I think sometimes we may think that we have to fix, we spend a lot of time maybe fixing our friends, our family, people in difficulty. And this mantra is really

saying the best I can offer you is my presence, my openness, my availability, my listening. And it's very interesting because we can play around a little bit with the words, but when you say them exactly like that, they are unbelievably powerful. I'm here for you. Maybe someone's had a really hard time and there is no solution. There's nothing we can necessarily say right now to fix it. And in fact, that's not necessarily what people need. Life is messy.

Life is really difficult. But to be not alone in that can be such a source of support. And so to just share our presence is sometimes the most powerful thing that we can offer for people. We recently did an event for climate leaders in our monastery, and we also shared with them this practice. We're always wanting to solve the climate issues so quickly, but to be able to teach them how to offer this kind of support to one another. Like it is messy, it is really difficult,

but we can be there for each other and offer each other time just to breathe, maybe even to be in silence with, like, difficult moments in their activism, in their leadership, in their struggles to take care of our planet. So these are very, even the simple first mantra can be very powerful. You did make a reference to, we can play with the words. Because one of the things I wrote down at the beginning was, oh no, it would feel a little forced, cheesy, trickly for me to say this to my wife or somebody else. So what to do with that?

So maybe we could talk about it indirectly. So you might sit next to your wife, I don't know if you have time in the mornings for a cup of tea or coffee together. And you could in fact say the second mantra, which I would like to move on to because I think they're a little bit interconnected. And the second one is, I know you're there and I'm so happy. And so sometimes these two, I find myself using them together quite a lot. So maybe you might want to start with the second one and then go on to the first one. If I said that to my wife, she would do a spit take because it's so out of character.

That's why you have to do it. You know that, right? I mean, our whole way of interacting is me basically just being a kind of a jokey asshole, like sort of impish. I'm constantly just, as I, the little phrase we use is poking the bear. I'm just constantly just like kind of a little bit messing with her. And that's just our interaction. So if I sat down and unironically said, I know you're there and I'm so happy, she wouldn't just not know what to do with that at all.

Maybe that would be good. Like maybe that would mix things up a bit. Do you know what I mean? Because I think sometimes, you see, we wait until things are really fragile, until someone's super sick or until someone even has passed away. We're just like, wow, I never actually had a chance to tell that person how much they meant to me. I never verbalized it.

And of course, there's cultural layers to this, right? So there are cultures where we say things out more and cultures where we say things less. Actually, I thought in the US that you can say these things more easily, but I guess if you're a joker, it's harder. Maybe you have to find ways to joke with this. But I think there's something that you can wait your whole life for someone to say something.

And it's only when they say it, you realize that you were waiting for them to say it. You're totally right. I'm not disagreeing with you. I'm just being honest with my hesitation. I was thinking about these lyrics the other day. I'm 51 and so the 90s were a big time for me musically. And my favorite band in the 90s to this day, still one of my favorite bands, was called Pavement.

And their lead singer, Steve Malcomis, was kind of like the apex of slacker, Gen X cleverness and tunefulness, I mean, it was lyrically and melodically quite sophisticated. But one of his lyrics that really summed up this type of person is, it's hard to say what you mean when you really mean it. Because this was the age of irony and we didn't say things directly. I thought of that the other day and it just came into my mind

again as you were talking about saying things before it's too late. And when we say things that we mean, you can actually hear in the tone of someone's voice like kind of which tone point is coming from in their chest. You can really tell when someone means it and that's already a lot a huge gift and I think sometimes also in especially in intimate relationships, people always want to know about how to resolve conflict and misunderstandings. And this is a kind of like, I guess, a way to keep the misunderstandings a bit dust free, that things can accumulate also because we're not appreciating each other fully and we're not able to keep those channels

of communication open. So they're very, yeah, these are very powerful phrases. I am here for you. And I know you're there. And I'm so happy. I feel so lucky. And so, of course, you've got to make it real, because it doesn't work if it's not real. That's also a part about this. But our teacher, Tai, he also said we could send it as a text message.

I just want to let you know I'm here for you. part about this. But our teacher, Tai, he also said we could send it as a text message. I just want to let you know I'm here for you. We may hear bad news from someone and we just don't know what to do or what to say. But we can say this and just send that text message and that's already something people can feel less alone, more accompanied. And I think also these are super powerful to use in some version, also in professional accompanied. And I think also these are super powerful to use in some version, also in professional settings. And I really want to say that because I think part of the reason why people can feel burned out

or we can have sort of toxic work environments is because we're not showing up like with all our humanity enough for our colleagues. We're not making time for the human care. There's just sort of competition and hustle. And so these kind of, these mantras can really help us show up in a different way for our colleagues that ultimately allow us just to be more human together.

And we're not, yeah, the way we work can be more rewarding and more fulfilling. I used to show up in this way silently for my colleagues when I worked in a newsroom. I would do this practice of deep listening. So maybe the place where we can be most flexible is with our colleagues and how we phrase it or how implicit it is. But it's really possible and it's something to do with how we want to live our life, how we want to show up.

Do we always want to be running and racing and moving on to the next thing and just getting through the day? Or do we want to really just stop and be present for whoever is there? It's interesting to think about doing that at work. I feel like I'm playing the role of person who's just coming at you with objections.

I promise to shift into a more supportive interviewer mode at some point, but I too come out of a newsroom culture, 21 years at ABC News and seven years of local news before that. And at least in the States or at least in the cultures that I came out of, it doesn't really reward earnestness. So if I said, I'm here for you, I could imagine it be being greeted as either A, an empty bromide that I don't really mean or B, over

the top in its earnestness in some way that would raise eyebrows. Yeah. So I think there's a way to do it that is not so earnest because jeez, I mean, I'm sure you saw it too, right? I mean, people suffer in newsrooms. I think in terms of toxic workplaces, it's kind of up there. So I saw my colleagues suffering a lot. I mean, they were overful of toxic information, using toxic language, in a toxic struggle with each other. And so the question is, how can we be an ingredient? Because

for me, I saw that meant that the quality of the news is going to be affected. The way we work together as a team, I mean, production and broadcast is a team effort, right? So for me, that's what became really important is I wanted there to be a better relationship among the people in the team. So I was offering a lot of listening, a lot of presence, a lot of hearing out. There's a way to do this. So it's about being in our body while we listen, following our breathing, not being distracted. Sometimes we suggest to someone that we're listening, like you're on the phone and someone's talking like, yeah, right, yeah, yeah. I mean, we see this all the time around us, okay? So it looks like two people are communicating,

but the level of communication is quite low because we're not looking at that person. We're not really trying to hear what's being said. So this is what these mantras are really pointing to. And it's also a reminder for us, like, how are we showing up to our way of being there for the people around us? And what would happen if we only listened to one person at a time? I mean, it's not exactly monotasking, because I'd say that when we're listening deeply, there's so many data points we're picking up on, right? Body language, our own internal responses to what's being said,

the tone, the energy behind what someone's saying, as well as the wider environment. So in real mindfulness, there's loads of data points. So it's not exactly monotasking, but we're kind of plugging into at least one frequency, let's say that. And we're really being there to soak it all in and really try and understand what the person is trying to say.

And so behind the toxic rank, I'm thinking of a particular toxic rant of one of my colleagues that was so memorable because he had a habit of always coming into the newsroom. And just as soon as he threw the door open, it was straight out the cursing, the shouting, the whole thing about his journey to work, about the latest political news that had broken that morning.

And everyone would be still with their heads buried in their computers. They would be like, morning. Yeah, morning. Hi. Yeah. And that one morning, it was so toxic what I was hearing. And I was like, I have no idea what to do because I had the desk right next to him. And I was like, I can't work if this is going on. So I swung my chair around, gave him 100% of my attention. And I realized it wasn't about what had happened that morning.

He was a very lonely person. He lived alone. He felt persecuted in his life. He felt really very lonely person. He lived alone. He felt persecuted in his life. He felt really unfulfilled. And suddenly this colleague who I would have said was like the hardest to work with. I started having compassion for him while I was listening. At that day, the rant only lasted like two and a half minutes because I was staring him full in the face.

I was like, go on, say it, have it out. Like, just give it to me. And giving him that space to totally offload into true listening. And then he's like, and then he finished when he was like, what the hell, what the hell are you doing listening to me for? Can I go and get you a cup of tea? And it was so funny because I was like, oh my goodness, I found the most efficient way to make him be quiet. It's like, actually, he just needed to be heard. So this is why it's so powerful because that's a gift I gave my colleague, right?

And he couldn't even say thank you because like you say, you can't be too earnest or too whatever. And his way of saying thank you was, can I make you a cup of tea? Like, so yeah, it's very, I think we can play with these, but I think especially in our intimate relationships, the actual words themselves can be so powerful. That story really does illustrate another thing that I made a note of wanting to highlight

from your previous comments. The attitude behind I'm Here For You is not one of trying to fix somebody else's problems. Brene Brown has been on the show a couple times. She said this thing on the first time she was on the show that has always stuck with me. She's talking about her children when they come to her with their problems that she would say to them, can't fix it but I can sit in the dark with you. That just seems incredibly important to know

if you're gonna try to operationalize these mantras in your own life. Absolutely. And to trust that we've got so many ways of knowing, we've got so many ways of meeting our difficult moments. I don't know how much to go into Buddhist psychology, but we talk about kind of deeper levels of consciousness in our kind of Buddhism,

including what we would call store consciousness. There's so much insight that can emerge from store consciousness. You could call it just a deeper, it's not exactly background consciousness, it's got more wisdom than that, but it's the consciousness that drives the car. You're waiting at a stoplight, all the things that we're doing while we're driving a car,

it's not our conscious mind doing those things. That's our store consciousness. But our store consciousness also holds like all the potential seeds of insight, of courage, of compassion, of forgiveness, all of these things that lies in our deeper levels of consciousness rather than in our kind of cogitating mind. And so that sense of being present and being supported to be present,

just having a loved one sit with you quietly, breathing with you. The problem solving can be happening at this deeper level. Maybe over time, it takes time for insight to emerge. What's the right decision to take? What's the right thing to say, to do? What's the right way to look at the problem. All of those kinds of insights are emerging from these deeper levels of our consciousness.

And having the supportive presence of a friend is so helpful to allow those seeds to kind of mature and for that insight to emerge. Coming up, Sister, True Dedication unpacks the concept of stored consciousness or deeper levels of consciousness. That's a Buddhist notion that she will explain to us. She'll also tell the story about how she went from journalism to the monastery, and she'll talk about how to use the mantras we've been talking about to lean into painful moments that many of us would rather avoid after this.

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Go to constantcontact.ca and start your free trial today. Go to constantcontact.ca for your free trial. Constantcontact.ca for your free trial. Constantcontact.ca. Lots cooking over at danharris.com, including live guided meditations and ask me anything sessions. Would love to have you over there. Meanwhile, over on the Happier app, they're offering 40% off the yearly subscription. Now through December 6th, go to happierapp.com slash four zero. I'm interested in this concept of store consciousness. It's the first time I've heard it.

Would it be safe to say that a lot of the practices we do in Buddhism, in particular right now, I'm just thinking about loving kindness practice where we're, which can feel sort of awkward and you're repeating phrases like may you be happy, may you be healthy. It can feel very forced. A lot of people have a negative reaction to it. But what you're doing is kind of changing your default settings at the level of store consciousness

so that when things happen in the real world that require you to be friendlier or more compassionate, you're actually, your mind is ready for it in a way that it require you to be friendly or more compassionate, like you're actually, your mind is ready for it in a way that it wouldn't otherwise be. Absolutely. So these seeds, another word could be potentials or fields of force.

So you've got these potentials in your consciousness. And so when we do an intentional practice like loving kindness, meditation, or even let's say, mindful eating or mindful walking. We're strengthening certain seeds in our consciousness actively. So it's what we would call appropriate attention or actively strengthening certain capacities. You could call them neural pathways, if you like. And so that the stronger they are, the more likely they are to manifest for us in the more active,

higher levels of our consciousness, in our actual thoughts, speech and actions in the moments when we need them. So yeah, it's sort of an active cultivation of the mind. The Buddha had this image that the mind is like a field or a garden, and the role of the meditator is to cultivate the seeds of the mind in that garden. So there are certain seeds that we don't necessarily, we don't want to water, like cultivate the seeds of the mind in that garden. So there are certain seeds that we don't necessarily, we don't want to water, like maybe the seeds of bitterness or jealousy or anger

or despair, even anxiety or fear. So they are, you could call them like the weeds, so you don't want to water your weeds, but you want to take care of them when they emerge. And then these other seeds like compassion, kindness, forgiveness, courage, non-fear. These are the kind of seeds that we're activating when we're sitting and breathing and being really present for our loved ones or our colleagues. We're getting at, for me, what is really the animating insight that led me to quit being a journalist and focus full time on this rather strange side pursuit.

Side note, I do want to hear about how you went from journalist to none at some point, but the animating insight for me is that the mind is trainable. Just like you can work your body in the gym, you can train your mind at really deep, interesting levels that allows you to lead a happier, more useful life. And so I think what I'm hearing here is that these mantras are just part of that cultivation.

If I please, Buddhist scholars, send me a note about whether I've screwed this up. But one of the initial terms for meditation in the language of Pali, which was the language in which the original Buddhist teachings were written down, is bhavana, B-H-A-V-A-N-A, which translates into cultivation. And that's not an accident because the Buddha spoke in a lot of agrarian terms because a lot of the people were farmers. So he was talking to you. He was really good at meeting people where they were. And you just used the same analogy.

And even though these mantras aren't quote unquote formal meditation, you're still doing the cultivation. You're still doing the bicep curl, whatever metaphor you want to use. Exactly. And we may think, oh, in order to do that cultivation, I've got to do how many thousand hours of meditation or whatever other kind of practice. So sometimes we can have a kind of, we have the sense we need to accumulate hours of practice. Whereas these mantras,

I can teach them to someone in five minutes and they can use it at home that evening. Like, and I think this is some of the power actually of what our teacher has offered in his really contemporary Buddhist practices is we don't need to wait. You can just shortcut to the result. You don't need to like earn it with thousands of hours. Like anyone can do this and that is for your bicep curl. That is the muscle. You're building the muscle and you can use it right away to

save, to protect. You don't need to have a sense that, I don't know, the fruits of Buddhist practice need to somehow be abstract and, oh, one day I'll be a kind person. It's like, no, just when you show up to work tomorrow, just say this to your hokkoli when you go home tonight. Just say this, send the text right now. Like, I guess also we're a Zen tradition. In Zen, like, the fruits of the practice

are immediately available. Anyone can do this. And it doesn't need to be mystifying. Buddhism doesn't need to be kind of complicated and mysterious. But that's why I find it so funny that these are called mantras. They're just raw insight, raw, impactful, immediate insight

that we all can apply. I want to continue with the remaining four mantras, but can you tell us the story of how you went from journalist to nun? Well, so actually the secret is that I went to my first retreat with Thich Nhat Hanh just before I began working for the BBC. So I had this unusual pathway where I was sort of deepening my meditation practice while also learning how to be in a newsroom. And actually my first day at BBC was

working on the Iraq War and I was an analyst and a researcher. So I had to analyze the military capability of the UK in the Iraq War in 2003, at the same time that I was a very clear pacifist into non-violence and meditation and attending anti-war protests. So I had this weird kind of parallel, which kind of ended up making sense because I was able also to contribute to a different kind of news because at that time there was a lot of concern in the UK for how news can be supportive of democracy, supportive of citizen engagement and all these kind of things. So actually in the end I was able to navigate an ethical path through my newsroom years. I think for many of us we

want to find a place where we can leave a change in the world and that's what drove me to be in the BBC because I thought, oh, well, journalists need to report on the things that matter the most, and the way we report on it will affect how people experience it. So I thought that would be where I could have the most impact. But then because the newsroom environment was so toxic, I found myself, my negative seeds were also being watered.

So speaking about the store consciousness, my sharp speech, my anger, my, I wouldn't say ambition, but maybe my aggression was watered in the newsroom simply by being in that environment. Because if you're not swimming with it, you're sinking, right? And so I started seeing myself become a kind of person that, and sharper and tougher than I wanted to be. And I could see so clearly because of my mindfulness practice, so I was keeping my mindfulness practice in the newsroom. I had a few tricks. Every time I walked to the water cooler, I would practice mindful walking. It was 12 steps. I still remember them. 12 steps around the corner from my desk. And no one needs to know you're practicing walking meditation, right?

But I would really feel each footstep on the carpet. And then when I would drink the water, I had a little poem that I'd learned from Thich Nhat Hanh before drinking the water. So I'd visualize mountains and waterfalls and feel connected to the whole universe before I drank my glass of water. And then going back to the desk. And in the difficult moments when a really, really intense news story broke or we lost one of our live guests for our show, I would do like a five-minute body scan in the really fancy toilets because I just was like, I had to just regulate my nervous system. So I was, I had all these ways and the deep listening I think was probably the most visible one to my colleagues. When I came to leave,

they didn't want me to leave, but I think they understood that I wanted something else. I thought, oh, they'll really appreciate my insights that cut through the paradigm from my different perspective because I had this practice and other values than many of them. But in fact, at the end, they were like, no, we just missed your presence. We missed your presence on the team. And at the time I was so, I was a little bit hurt and

disappointed. But over the years I've come to realize that, yeah, sometimes we think even in the workplace we have to do something or we have to be brilliant or we have to be excellent. But actually, genuinely, my colleagues just appreciated my presence and that was a real contribution to the team. And I think when you ask about what was the decision that, how did it come to be? Well, I think all of us, and I guess for anyone young listening as well, we always have this question, like what to do with my one precious life,

and how can we have impact where we are? And I just realized that that particular environment was watering the wrong kinds of seeds in me and that the most impactful thing I could do would be to become, this is going to sound so cheesy, the better version of myself by which I mean I wanted to cultivate those better seeds in me and not cultivate the bad seeds in me, right? I wanted to do the good things, not do the bad things and purify my way of being in the world somehow. And so, yeah, that was just a sense that I know my job can be replaced a thousand times, but I only have one life. And is this really what

I want to fill it with? In Buddhism, we do a lot of this death meditation, and sometimes it can sound like really spooky, like, why would you do that? But I found it really powerful. So there's a particular contemplation that you can do on impermanence and being aware that you will die one day and that all we will leave behind us is our actions of body, speech, and mind. Like, what we've done in our life will be what continues us. And so somehow, I can't remember how it struck me, but I'd been on a retreat

and then straight back to the newsroom. And I just realized that if I died, like if I had a tombstone, it would just kind of say editor or something. And I was like, wow, well, if I continue on this pathway, that would be the sum total of my life. And it just really woke me up. And I was just like, my life.

I just get this one banner editor, I was like, oh no, I'd rather die than have that on my acrace stone. Which of course is funny in itself. But somehow I realized that what's life for? I realized life is for healing, it's for transformation, it's for doing the deep inner work and for

working out how to be a better human being. And with Thai and with the community in Plum Village, I just suddenly realized, wow, I could do all of this work, which is the kind of hardest work to do and very few people are doing it. But I think it could be very beneficial to do it and I would be able to be a kind of better version of myself. And that would be meaningful not only for myself but also to heal some of the things I've inherited from my ancestors and to kind of reckon with a lot of things.

The more I'm in the monastery, the more I see. I mean, I don't know if your listeners are aware, so I'm a white British person. We've got a hell of a heritage to reckon with from my country, and that is also part of my spiritual journey, to wake up to that karma, that privilege, and also to see how I can help be a source of transformation and healing, and lifting up what has been oppressed. You described your comments variously as cheesy or heavy, but it didn't land that way for me. I understand that going from journalist to nun

involves an enormous amount of life changes. You shaved your head, you're not making a salary like whatever the BBC pays anymore. I have two Zen monks slash priest friends who are married to one another. In your tradition, the Plum Village tradition, did you have to break up with your composer partner or could you stay together?

No, we broke up and actually so that we both ordained. So he's a monk, I'm a nun. And we've been in the monastery now for 15 years as monastics and we had a path of training for a year to prepare us. And then we ordained it. Now we're both, as you say, celibate. And he lives with the monks, I live with the sisters.

And we both have shaved heads and, yeah, follow the bhikshu bhikshuni precepts. So in this particular tradition of Buddhism, yeah, we are celibate. And you have a whole code of conduct to support that. That's a whole other podcast probably, Dan. Exactly. Okay, so I've taken us pretty far afield. Let's get back to the mantras, but thank you for humoring me. So the third mantra is, I know you suffer and that I'm here for you. Yeah, so this is to acknowledge and this is really building on what we were sharing in the first two mantras about really being there for others and acknowledging their presence.

And this is this mantra, I know you're hurting. I know this is painful for you, and that is why I'm here for you. So it's sort of builds naturally on the first two, I'm here for you, and the second one, I know you're there and I'm happy. And this third one is, I know you'll suffer. I know you're having a hard time. I know you're in pain. And that is why I'm here for you. And I think many of us, I don't know, if we have friends or family members when they're sick or even dying or facing a terminal illness, it can be really hard simply to be present. But this is what this mantra is pointing to, how to, I don't know, sit in a hospital room and breathe and just be there.

And I was able to do this when my father had a critical moment and I was able to fly over and accompany him in hospital. And to be silent and to be present in moments of pain and to be present in moments of pain is not so easy, but with mindful breathing, it is possible. And even flexibly applying the loving kindness practice that you spoke about, Dan, it is possible to simply be there and breathe. And what we find is what I found being next to my father's bedside,

was that when I could just sit there and follow my breathing, so a real practice of generating the energy of mindfulness while being aware of his presence in the bed, while being aware of the machines and the noise of the hospital, I was aware that my breathing itself, like, traced the contours of all of his suffering, of all the stress in that environment. And that by bringing my gentleness,

my practice of compassion, of kindness, my attempts to cultivate more courage in that moment, I would be able to calm and be with my own breathing thanks to this energy of mindfulness. And the quality of my breathing could change and I could see how the quality of my dad's breathing could also change in kind of responsive synchrony because we are really connected to our loved ones and that

quality of presence, I don't know, maybe one day they'll have machines that can measure it, but it can be very meaningful and very powerful to simply be there and breathe when a loved one is in pain, is struggling, is hurting. And the energy of mindfulness can really help us do that. So sometimes when our loved ones suffer or our colleagues suffer, we kind of turn away. We don't have space. We don't have time. We've got our own stuff to deal with.

So this mantra is reminding us that we can lean in and offer a quality of presence in moments of pain for others. Whether we can offer five minutes or we can offer 20 minutes or we can offer 20 minutes or we can offer half an hour, those minutes have value when we have that energy of mindfulness with them and to let people know that we're there. So I have to say, in the case of my father, I didn't say the exact words like this. I just came in. I acknowledged that it was difficult for him and that I would just like to sit there and just be there in the room with him.

And I just settled in and followed my breathing and, if you like, lived this mantra in those moments. I think, I don't know, in the US, but in the UK, we're a little bit reserved around painful things in relationships. There's some shyness, some hesitancy to name things. And what's fascinating is that actually also in our teachers' home culture in Vietnam, it's the same. It's quite a reserved culture. But he was really saying, so many misunderstandings can happen because we don't have the courage to lean into those moments of pain. So to be able to say, I know you'll suffer, I know this is a hard time for you, and that is why I'm here for you, that can unlock something in the relationship.

It can give the other person permission to maybe describe the way it's hard. And maybe because of that closeness, they haven't had a chance to put words on it. But knowing that you can hear, they can describe their difficulty in a way, and that may be the first time they've been able to really put words on it. So this is a really important mantra of giving us courage to lean into these painful moments. Coming up, Sister, True Dedication talks about how and why to include people who have hurt us, who have done us dirty in our meditation practice. And on a very different note, she talks about when to recite these five words.

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as they're starting to get interested in meditation. You're not describing some esoteric, difficult practice. It's just feeling the breath as it occurs naturally, as a way to, for a few nanoseconds at a time, get you out of the spinning stories of the ego. Of course, you will then get carried away, probably less for you, given your years of practice, but for most of us, mortals will get carried away

in planning or worrying or resentment or whatever it is, and then you can remember eventually to go back to the breath. Then once you're stabilized a little bit, you can expand to whatever's happening for the other person, whatever's happening in the room, it's just waking up. Am I putting this accurately? Yeah, that's a very lovely way to describe it. I would also say, in my practice,

I really enjoy following the whole length of very lovely way to describe it. And I would also say, in my practice, I really enjoy following the whole length of the in-breath and the whole length of the out-breath. So for me, I often feel like I'm riding the waves of the breathing flowing into my body and the wave of the breathing flowing out of the body. So it's not simply, oh, that's an in-breath, oh, that's an out-breath.

I mean, identifying it is like the first step, oh, that's an out-breath. I mean, identifying it is like the kind of first step, but the second one is really to sort of become one with the breathing. Sometimes we speak about it as like awareness of the body or the breathing from the inside. So it's really that whole felt experience, the whole mechanism of the trunk of our body,

you can feel the air being welcomed by the lungs, by the diaphragm, you can feel so much moving inside and then flowing out. And then over time, we can really start to feel, oh, we can identify, oh, there's tightness in my chest, oh, there's tightness in my tummy, oh, there's tightness in my throat, oh, there's tension around my mouth. So it's through the kind of portal of this mindful breathing, portal of the energy of mindfulness that is embracing the whole experience of this whole mechanism of our breathing. That is what allows us to have this real embodied quality of presence and a truly embodied energy of mindfulness.

It's plugged in, if you like, to the experience of breathing. And it's very simple. So, for example, at work, what I used to do is, because we had these big boardroom meetings with these big tables, and you can always put your hand on your tummy, like underneath the table in these big meetings. And I would, I found in our, especially on Monday morning news briefing meetings, it was so helpful to really follow my breathing at the level of the belly and I just have my hands on my belly underneath the table. No one could see. And I could really breathe deeply into my belly and I found that really helpful to navigate these difficult moments. But as you

said, following our breathing as it is, not really changing it in any way, but just allowing it to somehow be a refuge, a place of grounding familiarity. And that is what we mean when we say mindful breathing or the energy of mindfulness through our breathing. I've got my eye on the clock a little bit now because I've forced you into so many digressions. So the fourth mantra actually answers a question

I had written in the margins of my little papers in front of me. Well, you know, in the face of the mantras, like, I'm here for you. I know you're there and I'm so happy. I wrote down, well, what if you need help? The fourth mantra answers that question. It is, I suffer, please help. This one is quite intense because it's to do with our kind of, Tai would describe it as amour propre, our pride. When we get hurt by someone,

that kind of sense of like shrugging your shoulder and someone's like, are you okay? And you kind of pull your shoulder away and you're like, I'm fine. What's up? Nothing. This mantra is the medicine for that, which is it is pointing to a need. Tai said, we're allowed to be angry for 24 hours. But after that, we have to take some action to make sure that anger doesn't fester. That's what this mantra is about.

It's like, when you said that yesterday, actually that really hurt. That is the meaning of I suffer, please help. When you said that yesterday, actually that really hurt. That is the meaning of I suffer, please help. It is opening up the communication and letting a loved one know that something was really difficult. And we have other communication practices that can kind of surround this to make sure it doesn't become a really negative conversation and interaction.

We have a practice called beginning anew, where we take time to appreciate what's going well in the relationship before we move on to some of these more tricky pain points like when someone has said something or done something that was really hurtful. But this is about inviting us to kind of reach out for help. And sometimes people even, we try maybe even to solve our problems with our mindfulness practice or with our meditation. I'll take care of this alone. I can solve this.

I just got to get over it. And once I've got over it, then I can get on being in the relationship. And this is really, this mantra is really inviting us to take refuge in the people around us, including the very people who have hurt us. And sometimes we can be forgiven by someone close to us for something we didn't even know we did. Like many of us, we're not as self-aware as we may think, and we can hurt people without even knowing that we've hurt them. And by saying, I suffer, please help, it gives that person, or you said that thing, and I'm suffering,

and I need your help, because we may be able to have a certain quality of healing that we can do ourselves alone. But the deepest healing is when that person can explain why they said that thing, why they did that thing, when that person might be even able to apologize in the best case scenario. But this is really about saying that meditation is not something we do alone and living well is not something we can do alone. We're social beings. Our teacher's famous for this phrase that we inter-are, that the truth is interbeing between ourselves and others. And so we have to have that courage to open up our heart and to ask for help and to not try and solve all our problems alone. And that's what this mantra is really pointing to.

Just to say the beginning of new practice, we did a whole episode on that, and I'll post a link to that in the show notes. Wonderful. Moving on to mantra number five. I like this, but I'm not sure I like it for the right reasons. The mantra is, you are partly right. This is very powerful.

So when someone criticizes us or says we did something wrong. Their view is only partial. The response is to be able to say to ourselves and to the other person, yeah, you're partly right. This kind of works both ways, right? It means, yeah, we take it with a pinch of salt, but also we've got to take it. We've got to take what we hear.

So it's allowing people to be partly right. And our task as a meditator is to look into what are the ways in which they might be right? And how can I allow my pride to kind of step aside a bit and really see what is the grain of truth in what they are saying? And how can I learn and how can I grow as a human being from what they're saying. This hard piece of feedback that's difficult to kind of swallow. So they are partly right. And that is, it speaks to this practice of openness of mind that is so important in meditation and in, I guess, our spiritual journey to really be open, not narrow-minded, to be open and curious

to learn something about ourselves and others in the world. And that includes getting feedback from other people about our shortcomings. And then the flip side of this is that when someone praises us, when someone says, wow, you're so incredible, oh, you did this so well. In that case, the vanter is also, ah, you did this so well. In that case, the mantra is also, ah, you are partly right. They are partly right. So it's also not to self-aggrandize and think that,

yeah, I've got this down, I'm so great at this, or I'm so good at that, or I did something. There's always room for growth. Like, everybody is only partly right. And actually, this speaks to the particular school of Buddhism we belong to, in which we understand

that our experience of the world is only ever partial. Everyone has their own perspective. Our view is always conditioned by what we're seeing, what we're hearing. And so these mantras help us not become dogmatic, not become overconfident, not impose our views on others. This mantra, you are partly right, it invites us to always have a spirit of kind of questioning

about our position or our views. And if we think about the polarization that is happening around the world at the moment, it's quite a tough one. Can we say, wow, can we use it as a kind of a co-an, a question, a thread to open up? Like when someone says a view that we find really triggering, can we breathe for a moment? And can we try to see if we can stretch our heart and mind

to see what are the ways in which they are partly right. Now, the key word here is also right, okay, so the word right or wrong. We also can't have absolutes in this. So it can be, in what way from their perspective, with their concerns, with their values, can we see that that view feels right to them? So it's a thread to see that something that feels completely wrong. It's like, how can we try and understand the human being and their concerns that have given rise to that view? And these qualities of openness, openness of mind, openness and non-attachment, what we would call non-attachment

to views, is really important for what we call engaged Buddhism, which is the kind of Buddhism that applies out in the world, in society, even in politics, in ethics. It's really important to keep a kind of radical openness and a non-attachment to views, And that is what this mantra also points to. And this kind of teaching comes from our teacher's experience during the Vietnam War, when you had two sides in the war who were ready to kill each other for their views. And in Buddhism, we should not ever kill, not ever want to eliminate the other side simply because they hold a different view. We can disagree with the view without wanting to eliminate that person.

That is what this mantra is pointing to. That's incredibly important and a beautiful antidote to much of what ails us as a culture right now. The final mantra is, this is a happy moment. Absolutely. To say this is a happy moment is a realization. It's not a kind of auto-suggestion. It is to declare that a moment,

for example, the family is sitting around the table. I don't know when this will be broadcasted, Thanksgiving is coming up. Let's say everyone is sitting around the table. There is a happiness that everyone present is still alive. And our teacher, Tai, he used to ask us to say this mantra before a meal, so everyone would join their palms. And often we might have a kind of contemplation,

or it's like a grace that would be read formally, but it's quite long. But when we would be having an informal meal with him, we would join our palms and then he'd look to someone and kind of raise their eyebrows and kind of nod and be like, go on, say it. And you have to know that you don't recite the whole five contemplations before eating, but you simply recite these few words, these five words, this is a happy moment. And that's enough to then just smile to each other and then enjoy a great meal together.

To be able to celebrate life is an active practice and we've been speaking about seeds in our consciousness. When we have a moment that is precious, that is beautiful, that is rare, that is wonderful, we need to be able to know, to name it, to declare it, to celebrate it. These five words, this is a happy moment. This is a wonderful moment.

This is a legendary moment, is another version that Thay gave us of this mantra. It's to be able to declare it is a moment of awakening and whoever is there, whether it's, I don't know, it's a picnic, it's a meal, it's a moment of laughter, it's a beautiful sunset, whatever that moment is, we declare it to be a great moment. And that is an awakening for everyone.

And I think sometimes we let really special moments kind of pass us by. We're in it and yet we kind of don't know we're in it. We just get on with it. It's like, oh, thank heavens we're all around the table. OK, let's tuck in, let's dig in, let's start eating. Or, oh, wow, that sunset's great, I'll keep driving. Or, I don't know, there's a lot of moments, I think, in our daily life that passes by.

And so this mantra is an invitation just to stop, to name it, to arrive into the moment and to wake up to its wonder. For me, much of the brilliance, and I think it's pretty clear that Thich Nhat Hanh was a spiritual genius, but much of the brilliance of these mantras is that they counter program

against our more noxious tendencies, our bad seeds, our unwholesome seed at the store level of consciousness. In this case, it's our negativity bias, which we evolved for some decent reasons because we needed to be on the lookout for threats. It was pointed out in that book, Sapiens, that we're the only apex predator who went from prey to the top of the food chain.

And so we have this anxiety baked into us that has made us, I think, probably the cruelest apex predator. Nonetheless, there are threats that we do need to have. The mind does need to boost their salience in order for us to get our DNA into the next generation. And yet that can lead us to drive past beautiful sunsets, rush through meals with our family, and there's only a finite number of those available to all of us. And this happy moment mantra really just, I think it forces,

and I'd use that term not in the pejorative, but it forces us or allows us to hang a lantern on to double-click on these incredible moments, which again, there is not an unlimited supply of these. Absolutely. If we want to get more information on how to practice these mantras in our own lives, are there resources out there that we can access? Yes, there's a wonderful book by our teacher, The Art of Communicating, which goes deeper

into a lot of these communication practices and into these mantras. And also we have an app. So the Plum Village app is a free app with lots of free meditations and teachings from our teacher, including on the mantras and many other things. And that's becoming an even more popular way for people to be able to connect to, I guess, a kind of living stream of modern meditative wisdom and insight. And it's lovely to be able to give people the monastery in their pockets so people can download the app and discover more about these in the app, as well as the book, The Art of Communicating. Any other resources that you've put out into the world that we should highlight here?

Well, if people want to hear a bit about my stories and this journey, as you were asking from the newsroom, and what it's like to be a young Western nun in Thich Nhat Hanh's community, I recently edited his teachings on Engaged Buddhism and our kind of existential crisis at the moment. And that book's called Zen and the Art of Saving the Planet. And there's lots of wonderful, very powerful teachings from Thich Nhat Hanh in the book. And then I also offer a commentary and I draw on these different moments of having been learning

and practicing meditation and studying with Thay, with our teacher, and then also drawing on my experience of trying to apply these teachings as a regular human being and not a Zen master. So some people have found that book fun and we also have an audio book version of that. So that may be an interesting thing if people would like to discover more and also really see how mindfulness practice can be a source and an energy and agent

of change in the world. I think we don't just practice meditation to feel better, but to make the world a better place. And those two are linked inextricably. Inextricably. Yeah, it's a double helix. Well, it's been a pleasure to talk to you. Thank you, Dan. It's been wonderful to be quizzed by you.

I've enjoyed it a lot. Thank you so much. I was going to close by snarkily saying, no, semi-snarkily saying, I know you're there and I'm so happy. I know you're there and I'm so happy. I know you're there and I'm so happy. I know you're there and I'm very grateful for this conversation. Likewise. Thanks again to Sister, true dedication. Great to have her on the show. If you're interested in learning more from her about the Plum Village tradition,

she's got a bunch of Dharma talks and Q&A videos at plumvillage.org. Just search for Sister True Dedication there and you'll find her. And we'll also link to her teacher page in our show notes. Don't forget to check out tanharris.com. We've got lots of cool stuff happening over there. For this episode and every other episode, you can get a sheet which sums up the the crucial takeaways and also gives you a full transcript. Also if you're a subscriber you get the chance to chat

with me via text and also do some monthly live AMAs with me. Final thing to say I want to thank everybody who worked so hard to make this show. Our producers are Tara Anderson, Caroline Keenan, and Eleanor Vasili. Our recording and engineering is handled by the great folks over at Pod People. Lauren Smith is our production manager. Marissa Schneiderman is our senior producer. DJ Cashmere is our executive producer. And Nick Thorburn of the band Islands wrote our theme.

If you like 10% happier, and I hope you do, you can listen early and ad free right now by joining Wondery Plus in the Wondery app or on Apple podcasts. Prime members can listen ad free on Amazon Music. Before you go, tell us about yourself by filling out a short survey at Wondery.com slash survey. Make this holiday season wow with a brand new way to play from Wondery Kids and the number one kids podcast, Wow in the World. We are making STEM toys fun like never before. For the first time ever, be wowed with exclusive, engaging companion audio that comes with each

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