Simplify thoughts down to either words or pictures. If you look into your experience, you can see that thoughts arise in one of two different ways—either as words or as pictures. Words are literally things, such as “Scott” or “I am a victim.” Pictures are mental images, such as the memory of sitting yesterday and feeling alone, or the picture of a body part or a knot. It is good to see the difference between words and pictures. Notice exactly which of these is arising to give you the sense of a separate person. It may also be helpful to frame the particular words or pictures. For example, imagine the words “I’m miserable most of the time” inside a picture frame in your mind, or on a road sign. Stare right at the words. Keep looking straight at the words, and then ask, “Are these words me, the victim?”
Refrain from trying to answer the question “Is this me?” intellectually. Don’t think about your answer. Don’t analyze the question. Don’t refer to other parts of your story to find the answer. Just look directly at whatever is appearing, by itself, whether it’s a set of words, a picture, or an energy. Look at it in the same way you would look at a color without naming it—directly, with bare naked observation. From that direct observation, ask, “Is this me, the victim?” Intellectually, you may understand that words or a picture are not the person (victim). But these inquiries have nothing to do with an intellectual understanding. When you are looking at words or pictures, pay attention to your body. Notice when the body reacts with an emotion or a sensation. This is the body’s way of letting you know that, on some level, you believe that you are those words or that picture.
Keep your answer to the question “Is this me?” to a simple yes or no. Don’t add detailed analysis to the answer. For example, if you are truly a victim, and if that victim is here, present in and as your body and your mind, then it shouldn’t be hard for you to find it. You should be able to find it right away, in your direct, present experience, without the need for elaboration. Take the example of looking for a pair of shoes in a closet. If you pick up a shirt, there is no need to give five reasons why the shirt is not the pair of shoes. You know that it isn’t the pair of shoes. No elaboration is needed; you just keep looking for the shoes. Treat this inquiry the same way. Stick to simply trying to find the person, with a simple yes or no.
Remember that you’re looking for the person, not for evidence of the person, or for thoughts that point to the person, or for parts of the person. During the inquiry, it may seem as if every set of words, every picture, and every energy you encounter is “part of” the person, is evidence of the person, or is pointing to the person. Don’t settle for this kind of thinking. Go deeper. Look for the person itself. If all these temporary things point to it, then where are you—the real, permanent, separate, actual victim? If all words describe it, then where are you? If these appearances are merely part of it, then where are you? The you—the actual victim—is what you’re looking for. That’s what is unfindable when you look for it directly instead of thinking about it. For example, if you’re looking for the victim you take yourself to be, then it may seem as if the words “Life treats me unfairly” are part of the victim. Forget about finding parts. Look for the victim itself. Are the words “Life treats me unfairly” you—the actual victim? That’s the proper question. We often assume that these kinds of thoughts are describing or pointing to an actual, inherent victim that is really there, underneath the thoughts. To prove that the victim is not there, underneath the thoughts, just drop—relax—any thoughts that seem to describe or point to the victim. Notice that if you relax these thoughts, you can’t find the victim when you’re directly looking for it. But you can’t find it when the thoughts are there, either. You find only thoughts, one after another—no actual victim.
If you’re looking at words or at a picture, and if the words or the picture seem to be the person, then this always means that there is some energy, some sensation or emotion, arising with the words or the picture. If the body reacts in any way to the question “Are these words me, the victim?” just say, “Yes, this is me.” Then bring your bare attention immediately into the body, and experience the energy directly, letting it be exactly as it is, without trying to change it or get rid of it. If you find your mind labelling the emotion or sensation with words such as “sadness” or “contraction,” ask yourself, “Is the word ‘sadness’ me, the victim? Is the word ‘contraction’ me?” If not, then relax all words and pictures for a few seconds, and experience the energy without any words. Simply rest with the raw sensory experience itself. And then ask, “Is this energy, by itself, me, the victim?” If you see that it is not the person, then let it be as it is, without trying to change it or get rid of it. This frees up the energy to move and change naturally, and it often dissolves. But the point is not to try to get rid of anything. That’s just more seeking. The point is to see that the energy is not the person. Once you see that no words, no picture, and no energy is the person, it no longer matters as much whether these things arise. Any appearance can come and go, yet the victim is never found. This allows the story and the emotions to quiet naturally and effortlessly. Suffering, seeking, and conflict show up in our experience from our unconscious belief that these appearances form a separate person.
If an energy—that is, an emotion or sensation—in the body seems to be the person, this always means that there are words, pictures, or both words and pictures arising along with the energy. If this happens, notice the words or pictures that are coming up with the energy. Then look directly at those words or pictures and ask, “Is this me, the victim?” An energy seems like the person only when words or pictures are arising along with it. Pay particular attention to those subtle mental pictures, such as images of body parts and other forms and shapes in the body, that appear to contain certain emotions and sensations. If you see a picture when you’re experiencing energy, then ask whether that picture, by itself, is the person. For example, is this picture of a knot the victim? You can even imagine a frame around the image, if that will help you see that it is only a mental picture, not a person. Observe the picture directly until it begins to change on its own or disappear. As you see that these are just mental pictures, and that they are not the person, the pictures tend to change or disappear on their own. Even if they stick around, it won’t matter as much, once you see that they are not the victim. Don’t skip the mental pictures that may arise around emotions and sensations. They are very important in these inquiries.
See that words, pictures, and energy are not actually welded together. When you think you are a separate person, notice that words, pictures, and energy seem welded together. For example, when the words “I’m a victim” arise, it can feel as if the emotion of sadness is welded together with the words, and that a picture of the stomach, for example, is welded together with the words and the sadness. All three appear at once, as if Velcro were holding them together. This is called the Velcro effect. Really pick apart the words, pictures, and energies, and for each one, each time, ask, “Is this me, the victim?” This is a powerful way to untangle the experience of words, pictures, and energy being welded together. When you’re not able to find the person in any one of these words, pictures, or energies, and when you allow these appearances just to be as they are, you undo the Velcro effect, and your suffering is released.
Sometimes the core deficiency story is so painful that we conceal it from others and ourselves. We act as if the opposite of the deficiency story were true. The mind overcompensates in an effort for us not to feel the painful emotions that lie at the core of the deficiency story.
When we overcompensate, what’s actually going on is self-deception. We convince ourselves that we’re more worthy, special, important, knowledgeable, or spiritual than others, and we hide behind this façade. Others then appear in the mirror of relationship as less worthy, less special, less important, less knowledgeable, or less spiritual.
When we’re truly free of the core belief I’m deficient, we find no reason to overcompensate. We feel little need to identify with the stories I’m good or I’m worthy, or to define others as bad or unworthy. When we’re free of the belief in separation and deficiency, we naturally radiate that freedom, which may make us seem confident but not arrogant. There’s nothing to brag about, because we’re no longer trying to convince anyone of anything.
When overcompensation is present, there are two ways for you to uncover it and see through it while doing the inquiries:
Overcompensating means keeping painful emotions buried by telling yourself that you’re better than others in some way. But those emotions usually arise along with painful memories. So if you want to uncover and see through overcompensation, remember a time when you felt deficient. Sit with that memory until painful emotions arise. Then ask yourself, “What are these painful emotions saying about me?”
When you’re doing the Panorama Inquiry, imagine others in your life in a circle around you, and notice how you define them as somehow less important than you. Then imagine that there’s no one and nothing in the circle around you. In that moment, you won’t be using the mirror of relationship to define yourself in relation to other people, and this shift will tend to reveal that you—by yourself, in the absence of others who are supposedly less important—do not exist as someone who is more important. That’s because everything is in relationship—depending on its context for meaning—and so identities like “I’m more important” begin to fall apart when you have no one with whom to compare yourself.
From The Unfindable Inquiry: One Simple Tool to Overcome Feelings of Unworthiness and Find Inner Peace
Q: Scott, eventually I want to get to some more controversial and depthful questions about your work. But let’s start off with some basics. What are the Living Inquiries?
Scott: They are a set of tools developed by me and other facilitators to help question the beliefs, stories and identifications that create suffering. They are designed to help us feel emotions and sensations directly in the body, without the layer of words and pictures (i.e., thoughts) stuck to those emotions and sensations. The Inquiries undo what I call “the Velcro Effect” which is the experience of thoughts being stuck to emotions or sensations. There are three main inquiries – The Unfindable Inquiry (UI), the Anxiety Inquiry (AI) and the Compulsion Inquiry (CI). I first developed the Unfindable Inquiry. The Compulsion Inquiry was later co-created by Colette Kelso and me. The Anxiety Inquiry was developed by Fiona Robertson mainly, with some help from me and Colette in the beginning. But virtually all of the facilitators, especially the Senior Facilitators, have helped in the ongoing development of this work. It’s truly a co-creation in every sense. For more information about the Inquiries, visit www.livinginquiries.com.
Q: Please explain how the Unfindable Inquiry works.
Scott: It works through the process of naming it and then finding it. You start by naming what it is you are looking for. For example, you might look for the self or a more specific version of the self like “the person who isn’t good enough.” Where is it? While resting as and looking from awareness, you bring words, pictures, emotions and sensations (elements) into awareness, examining each of them in isolation, one by one. For example, if you are looking for the person who isn’t good enough, you ask that question towards each element. Let’s say a memory in the form of a picture arises. You look at that picture and ask, “Is this picture me, the person who isn’t good enough?” Instead of answering with the mind, you take note of whether there is any emotion or sensation stuck (or “velcroed”) to the picture. If there is, you answer “yes.” If there isn’t, you answer “no.” If there is a yes, you slowly move to that emotion or sensation and ask the same question towards that emotion or sensation, while feeling it without the picture on it. “Is this emotion, by itself, me, the person who isn’t good enough?” If you are experiencing that emotion without any words or pictures on it, you generally answer “no, that isn’t me” and continue resting and letting the emotion be as it is. If there are any words or pictures stuck to that emotion, you answer “yes.”
Then you slowly move to each set of words and each picture, one by one, asking the question. As you move through the various words, pictures, emotions and sensations, you often begin to notice that you cannot find that person. In not finding it, there is a release or relaxation from identification with that story. The key is to stick with the looking, trying to find it wherever you look, at whatever arises. Another important key is slowing your experience down, truly examining everything in slow motion. Trying to move quickly through an inquiry can result in skipping over important elements that continue to create suffering (i.e., bypassing).
For a demonstration of the Unfindable Inquiry, watch these videos on YouTube:
(demonstration of me doing the UI on myself, looking for the Self) and
(here, I am facilitating someone else through the UI).
The video “Understanding the Living Inquiries Before You Inquire” is a good explanation, rather than a demonstration:
Perhaps the best source for understanding how the UI works is in my book, “The Unfindable Inquiry,” which will be released in 2016. If you don’t want to wait for that book to be released, the book, “Living Relationship,” which is available on amazon now, also contains thorough instructions: visit: www.amazon.com. (Note: this is a republished post, the book “Living Relationship” is no longer available via Amazon)
Q: The Compulsion and Anxiety Inquiries work in a similar way?
Scott: Yes, those inquiries are specific adaptations of the Unfindable Inquiry. With the Compulsion Inquiry, the object you are looking for is an urge, desire or command to do something compulsively. The CI can be used not only on addictions but on any compulsive movements e.g., the desire to change your experience or even the urge to be right. With the Anxiety Inquiry, the object you are looking for is the threat, danger or attack that underlies fear or anxiety. The CI and AI work the same way as the UI with the only difference being that you are looking for one of those specific objects, rather than looking for the self. Once you become adept at all three inquiries, you can begin weaving them together, which is very powerful.
Fiona has some great videos explaining how the AI works:
(Introduction to the Anxiety Inquiry) and
(self-facilitation using the AI). She and I are also writing a book on anxiety that will include specific instructions on the AI (to be released in 2016). (Note: this is a republished post, you can find Fiona’s book “The Art of Finding Yourself” by clicking here). The CI is not yet demonstrated in any video. However, my book, “Natural Rest for Addiction” contains specific instructions on it: visit www.amazon.com.
Q: How do you know what to look for with the UI – how to name it?
Scott: Trust your own experience. Who do you think you are? What identity feels really sticky, real or true – or creates suffering? Deficiency stories such as “I’m inadequate,” “I’m unlovable,” or “I’m unsafe” are popular targets for the UI. If you have difficulty naming what to look for, use the Boomerang or Panorama Inquiries (naming tools) to help. Explanations of these tools can be found in the upcoming book, “The Unfindable Inquiry” and also in the book, “Living Relationship.” Essentially, with these naming tools, you are asking what other people or things mirror back to you about who you are. For example, if my father triggers me, I might ask, “What identity is he mirroring back?” Perhaps the answer is, “I’m helpless.” Once I’ve named it, I can then use the UI on that identity. These naming tools work within the mirror of relationship and really help illuminate the root of the suffering. It looks like someone or something outside of myself is the source of the pain. But quite often, the other person is merely triggering a certain identity that is unconscious until I properly name it and then attempt to find it. The UI is not limited to looking for deficiency stories. You could look for anything, such as a table, a bad day, cancer or anything else.
Q: So, the point of these inquiries is to see the unfindability of whatever you are looking for?
Scott: Yes and no. The main purpose of the Inquiries is to allow us to bring into the light of awareness unconscious thoughts, feelings and sensations that create suffering and then to rest and allow them to be as they are. These thoughts, emotions and sensations often fall away naturally just from resting and looking at them. In this way, the Inquiries are providing a natural and deep acceptance of our entire experience. Transformation happens just from that resting, looking and allowing. It also happens through seeing the unfindability of whatever you are looking for. But if people make unfindability the main purpose, as if they are trying to reach an endpoint where they see something as unfindable, they may miss the delicious opportunity that the Inquiries truly provide, which is the experience of allowing everything to be as it is. Essentially, the Inquiries help us change our relationship to thoughts, emotions and sensations, so that we are no longer resisting, trying to change, fighting and/or avoiding whatever arises. Bypassing becomes virtually impossible once you become adept at this kind of inquiry.
Q: Do you suggest that people try the Inquiries on their own or work with a facilitator first?
Scott: Some will be able to read about the Inquiries or watch some videos and then be able to use them skillfully. But in most cases, I suggest people work with a facilitator first. A certified facilitator is trained to help a person spot the identities and other sources of suffering that are largely unconscious and then gently guide them properly through the Inquiries, so that there is no bypassing. Once you become adept at self-facilitating, doing the Inquiries on your own can be incredibly liberating. It’s like having a sword in your arsenal that cuts through suffering like a hot knife through butter. But the key is skillfulness. There are all sorts of pitfalls that people experience when they do not first learn how to properly use this method. This is why working with a facilitator first is so important. Facilitators can be found at www.livinginquiries.com.
Q: I know you did private work online for many years. Do you work with people in groups or one-on-one anymore?
Scott: I only work with clients at the Kiloby Center. It’s a full time job. I no longer work online or in person with people. But there are many, many very good facilitators available for online or in-person work. Occasionally I will do a retreat. But they are few and far between. I am doing weekly podcasts called RUF talks (note: this post is republished, the weekly podcasting has been stopped). They are free. You can listen to them here at www.kiloby.com.
Q: But why have a method? In the nondual community, teachings often say that liberation cannot be realized through a method and that methods often just create more seeking towards the future.
Scott: Some methods do that. But the Living Inquiries are designed to reveal the emptiness of that self that is seeking as well as the object or future state that is being sought. For example, if you really looked for the one who is “unenlightened” and you looked for whatever you are chasing (e.g., enlightenment) you would likely discover that these things are unfindable. You would see that there is no inherent self and no inherent enlightenment. This would relax the seeking and provide a deep rest as present moment awareness and a natural allowing of everything to come and go without identifying with whatever arises.
Q: At the risk of beating a dead horse, I want to stick with this point. All these teachings that shun methods can’t be wrong. Doesn’t the very idea of using a method create the idea of an endpoint that you are trying to reach?
Scott: I’ve already answered that above. But I do understand where your focus behind this question comes from, so I want to honor it. Allow me to elaborate. If someone uses the Inquiries to try and get somewhere (which some do in the beginning until they learn the true purpose of this work) they are missing a key component. They are missing the opportunity to examine the very identity of the seeker and the thing being sought. You can only continue seeking if the identity behind the seeking and the thing being sought are not examined. Again, the main point of the Inquiries is not to reach the point of unfindability. Somewhere along the way, you start to see that the point is to rest and look from and as awareness and let everything be as it is. That’s what enlightenment is really all about. The fact that you can also realize the unfindability of whatever you are looking for is like icing on the cake. The cake is the resting, looking and allowing. The inquiry questions are designed to bring about a more gentle, thorough and directed examination of the elements that make up suffering. They are not intended to make the process heady or overcomplicated. When done skillfully, the questions make looking much easier.
Q: But don’t those Inquiry questions just get in the way? Why not just rest and allow? Isn’t that enough?
Scott: Before the Inquiries were developed, I spoke a lot about the value of just resting and allowing. I still do, as resting and allowing lie at the heart of the Inquiries. The problem is that it just doesn’t go deep enough for many people. Many of us are not consciously feeling emotions and sensations directly as they arise. By directly, I mean feeling them directly in awareness without the veil of thought on them. The Inquiries are designed to help us feel into and rest with whatever arises in the body directly. Our default state is to focus on and identify with thinking. Many teachings focus too much on just watching thoughts or resting as awareness. They do not point people to how to be consciously in their bodies. This is a big miss because so much of our suffering arises in the body. We feel the past and the future in a very visceral way. If you check into your own experience, you will find that you identify with thought mainly when there is an emotion or sensation stuck to it. The stronger the emotion or sensation, the more you believe or identify with the thoughts. The Inquiries help to undo that Velcro between thoughts and the corresponding emotions and sensations. I have noticed that many people who have been involved with nondual teachings for decades are still suffering and seeking some future state, mainly because they haven’t yet developed the skill of truly allowing the emotions and sensations to arise and dissolve without thoughts on them. They wonder why they are still suffering so much and still seeking. But it isn’t rocket science. It’s just that a big part of their experience (the body) remains unconscious. The Inquiries help everything come into the light of awareness. No stone is left unturned. You cannot learn the Inquiries and use them skillfully and continue to suffer and seek.
Q: What do you mean by suffering? Are you saying that the Inquiries eradicate all emotional and psychological pain?
Scott: The trajectory of this work is the natural diminishment or elimination of emotional and psychological pain. But suffering is not the same as temporarily experiencing negative thoughts, emotions and sensations. Suffering means to carry identification over time – to identify with something, believe it, feel pain over it and continue identifying with it for hours, days, weeks, months or even years. Thoughts, emotions and sensations are natural, temporary arisings in our experience. This is not about trying to eradicate them through the force of personal will. It is not about trying to get somewhere, including to a future place where you feel no pain. It is about allowing every arising to be as it is and undoing the velcro that holds the arisings together. It is about seeing that what you perceive to be real and true and to be the source of your suffering is actually unfindable. It is about seeing that thoughts only stick around and make you suffer when you do not notice and fully, gently allow the emotion or sensation stuck to it. As you begin to see this more and more, in the midst of whatever is arising, suffering diminishes or even vanishes. But again, it’s not a seeking game. It’s a game of resting, allowing and asking a few skillful questions to truly face and resolve what makes you suffer.
Q: How deeply can one take the Inquiries? It seems as though someone could use them in only a surface-level way, dealing only with some painful thoughts and emotions. But couldn’t one also take them deeper than that, into seeing that everything is unfindable?
Scott: Yes, this work is influenced by (but different from) the Madhyamaka School of Buddhism, a rarely translated school. I first learned about the teaching of unfindability from my friend and teacher, Greg Goode. In this school, the point is to refute the notion that things exist inherently. Inherent existence makes us suffer because we are constantly misperceiving reality and the people, things and circumstances of our lives as being objective, fixed and permanent. If you take the Inquiries very deeply, you begin to see the emptiness of everything. This is incredibly liberating. If one does not want to take it that far, the Inquires can be used to simply deal with some pesky addictions or anxieties or deficiency stories that create suffering. It’s up to each individual to gauge how deeply he or she wants to go.
Q: Emptiness – a confusing term. In awareness teachings, emptiness is often considered to be the same as awareness. Is this what you mean, that life starts feeling like a big empty space?
Scott: No, even that big empty space is unfindable if you look for it using the UI. Emptiness here means that whatever object you were perceiving to be true, real, objective, fixed and permanent does not exist that way at all. Seeing the emptiness of a thing means that you cannot find it when you look for it. If you then come to rest in what feels like a big, open, empty space called awareness, you can look for that awareness and see that it too is empty and unfindable. This helps from landing on the notion that life is one big void (which can bring about nihilism or dogmatic thinking). The big void is as unfindable as the self or a threat or urge. All things are equally unfindable.
Q: If one takes the Inquiries that deeply, wouldn’t life start feeling meaningless? Everything would seem to be untrue and illusory right?
Scott: As I answer these questions, keep in mind that I am speaking from my own direct experience. I am not assuming that everyone comes to see things as I do. Meaningless only becomes a landing point when you refuse to look at it. Meaningless is unfindable also. Life is full of meaning. Every word I type has meaning. Every story we tell has meaning. The difference is that you see that nothing has inherent meaning. This “means” (see the irony?) that all the stories in life continue showing up but you are not identified with them. You are not grasping and clinging to them anymore. You can play in this world with all of its stories. Tell them. Listen to them. Enjoy them. Argue with them. But you also see the illusory nature of all these stories at the same time. It’s paradoxical. For example, if you looked for the self and didn’t find it, you would still refer to yourself as “Joe” including all the stories that pertain to Joe, but you would do so with a lightness and non-seriousness about it all. Life becomes joyful play, rather than the serious and heavy sense that everything you are thinking about a Joe and about everything else is objectively true and real.
Q: But how does this help the world’s problems? How does this end terrorism, for example?
Scott: It doesn’t, unless terrorists start to inquire into the inherent beliefs that propel them into violence. Inquiry is something you do for yourself. As Michael Jackson sang, start with “the man in the mirror.” You begin to change the world by changing your relationship to thoughts, emotions and sensations. With that investigation, you begin to see the world very differently. Until the terrorists and murderers of the world begin to inquire, we have to look at more conventional ways to address these problems. I’ll leave that to the politicians and I’ll vote for those politicians who are aware of the possibility that even their own beliefs are empty. Inquiry opens the door to more transparent, compassionate, loving and harmonized relationships. Right now, the world is largely involved in a lot of outward pointing. It’s always someone else’s fault. Something or someone else is seen to be the source of pain and suffering. Inquiry encourages us to go deeper into the triggers, beliefs and identifications behind all that outward pointing. It would be amazing to see two world leaders engaged in inquiry about each other or two dogmatic religious people inquiring into their beliefs. But inquiry is very threatening to our most precious beliefs. That fear alone stops many people from taking a deeper look.
Q: Relationships are so challenging, including the relationships between people and between groups, nations, religions and political parties. Is there any hope that we will all begin to investigate our perceptions more thoroughly to help harmonize these relationships?
Scott: We are far from that right now. You don’t see Inquiry on CNN. You don’t hear about it in presidential speeches or debates. You don’t often see couples who are mutually engaged in inquiry instead of reacting from the usual triggers. Part of it is education. Many people don’t even know about the possibility of inquiry. They heve never even heard the word “inquiry.” The more we speak about inquiry and the value of it and demonstrate its effectiveness in our own lives, the more other people will catch on to it. Freedom is very contagious.
Q: Couldn’t inquiry result in someone staying in an abusive relationship instead of taking action to leave or speak up more?
Scott: Not if it is done thoroughly and effectively. Most people find they are able to take clearer action after inquiring. For example, just looking for the “victim” can dissolve the victim identity. And that identity keeps many people in relationships that are harmful or destructive. Inquiring into one’s own suppressed voice or expression can bring about a greater ability to speak up in relationship.
Q: Do people experience a sort of nothingness about themselves after inquiring, such that self-love becomes irrelevant?
Scott: Quite the opposite. Speak to facilitators who have used the Inquiries on the deepest identifications. They will most likely tell you that there is much more self-love and compassion now. That’s another paradox. One might think that the result is just seeing no self or self as like an empty space. But in a very mysterious way, inquiry brings about a compassion, love and acceptance for how we show up in life in any given moment.
Q: How has Inquiry helped you personally?
Scott: The previous deficiency story that ran my life – I’m unlovable – is nowhere on the radar for me. It feels like a faint memory with no velcroed emotion or sensation with it. This allows me to experience more unconditional love towards myself and people with whom I am in relationship. I feel much more comfortable being whoever or whatever I am in any moment. Yet I cannot truly define what or who I am, which allows me to take myself and everything else much less seriously. It has also helped tremendously with trauma, anxiety and addiction. Addiction has virtually been wiped off the map for me. I still indulge in some pleasures, but I don’t feel shackled to them.
Q: What would you say to those readers who are reading your answers here, but who still feel reluctant to learn and use the Inquiries?
Scott: Just try it. What do you have to lose? Even if you have no money to work with a facilitator, there are plenty of free videos explaining how the process works, so that you can try it on your own. If it doesn’t work, you can abandon it. But it is very rare for someone to try it and find that it doesn’t help at all. Mostly what stops people from trying it is fear, close-mindedness or some idea that methods generally don’t work. Some people are just not ready for this work. They need to suffer more. But suffering has a way of leading people to what works. So they may eventually come to the Inquiries after a few more years of suffering. Any resistance one experiences towards this work can be examined through inquiry. For me, life is too short not to have a skillful way of examining the source of my suffering.
Q: Aren’t some people really stuck in their heads around spiritual concepts and not really experiencing what nondual teachings are truly pointing to? How can those people be helped with Inquiry?
Scott: Yes, we call this overcompensation. It is safer to cling to the concepts than to examine them. Overcompensation is a way of avoiding the deeper, more painful emotions and sensations in the body. It’s often a way of masking unresolved trauma. It’s always a question of readiness. Do you want to strengthen your ideas and your knowledge about spirituality or do you want to directly experience freedom? Do you want to continue bypassing and overcompensating or do you want to examine and resolve the pain underneath all of that? For me, the choice is very easy. I know that during times in which I was trying to understand all these spiritual concepts, I was bypassing. I was not ready to examine the deeper pain. But life has a way of showing us how we are not going deep enough. The suffering continues until we open the door to looking more skillfully. That’s when Inquiry can help a lot.
Q: Do you still inquire?
Scott: Much less than I used to. The less suffering there is, the less there is to examine through inquiry. And now I am experimenting at the Kiloby Center with new avenues of exploration, ways that incorporate the basic foundation of the Inquiries but add new elements, especially elements that address deeply rooted contractions and trauma in the body.
Q: What does Scott still need to examine? Is there any suffering left for you?
Scott: No, I don’t carry things over in time. Occasionally, a small trigger will arise, but it is usually seen very quickly, resolving itself on its own. When my mother passed, I felt tremendous waves of grief. But the inquiries helped to remain conscious of the deep pain. They allowed me to see that grief is really just love, disguised as pain. But there was certainly pain there. It resolved itself naturally but the grieving process had to be fully explored. The pain has not been carried over in time. When I think about my mother, I feel only love and compassion. In the last five years, I have focused more on some of the deeper contractions near my spine, remnants of earlier trauma from growing up gay and being bullied. But those have largely released. There is still some energy in small pockets near the spine. They are dissolving naturally through simple rest and occasional inquiry. It’s been quite an amazing process to watch, as previous deficiency stories, addictions and anxieties have fallen away, resulting in the deeper contractions and blocked energies coming into the light of awareness and slowly dissolving. Life is great! There is no end to the depth of freedom. It hasn’t always been easy. I have dealt with a lot of pain through the years. But I feel so blessed to have found this approach. I can’t imagine a life without it. This is why I’m so enthusiastic about this work. This is why I write and speak about it so much. I just want others to know that it is out there and that they don’t have to suffer anymore.
This post is republished from the previous Living Inquiries website