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Social Justice, Heart-Work, and Evolution. Part 1, of 2

By Lisa Meuser.  

In every moment, new life.

I was going for a run this morning, on a new trail, in a new place. I came upon what looked like an extra large water pipe, but it was human sized- meaning I was to go through it. It was dusk. It was pitch black in there. And I had no idea what was on the other side. I started through, stumbling along the way, hoping I’d not lose my footing because there was stagnant and smelly water on one side of the dirt path that I really didn’t want to fall into. In the dark. I made it to the other side, and onwards I went, into more unfamiliar terrain, onto more trails that were new to me. I ran blindly, not knowing where I was going. At every step, there was new territory. In every moment, new life.

It dawned on me: these runs I take into the wild, they are like the journeys I take into my heart. Sometimes my pacing is awkward… sometimes I’m not sure where my heart is. Sometimes my body is stiff or out of alignment… sometimes my heart feels closed and hard. But I go on these unfamiliar runs, and I continue to go into my unfamiliar heart. Sometimes it feels risky, uncomfortable, and just plain hard. But I go, because I always experience new life in my body, soul and spirit when I do. I go, because I know what the alternative is, and of that I am not a fan.

The alternative is, by and large, our current cultural structure. I will be writing more about that in part 2, but in short, our current cultural structure is pervasively led by the head, not the heart. As such, it is not life-giving, nor life-sustaining, but more likely life-controlling and dominating.

I am a fan of the heart, which honors curiosity, creativity, and expansion. I am a fan of the mystery. I am a fan of the unity and quality of all life.  I am a fan of new life – and that is why I run on paths unknown, and travel into inner territories not yet traversed.

 

Something is better than nothing

A few weeks ago, in late June, I was sitting in the place I spend most of my Sunday mornings – in my Unitarian Universality Church with my daughter. It was the week we started to learn that the US government was taking infants, babies, and children away from immigrants without proper documentation.

That morning Rev. Mary Ann spoke about what was happening on the front lines with regards to immigration. It was not a playful [1] sharing of information – it was horrific. The room was exceptionally sober. People throughout the congregation were sobbing, and many others had tears in their eyes, listening to the words she was speaking, trying best as we could to not only keep our ears open, but also our hearts.

She encouraged us to do something. She then spoke about the many options of ‘somethings’ we could do; attending marches, making phone calls, sending letters, donating funds, and so forth. She knew that a lot of people were weighed down by the insanity going down on the front lines of our government. She knew that many people felt powerless, and hopeless. She knew many people wanted to just ignore this, until it went away, because it was just so big.  “Please do something,” she urged. She asked us to refrain from being complicit. “Nothing will yield nothing,” she said, “but something will always yield something, even if you don’t know what that is.”

Even if you don’t know what that is.

I thought that was profound. When it comes to political action, nothing will surely yield nothing.

Under the weight of what the government was doing, it was easy to think that actions might not have much of an impact. Rev. Mary Ann’s words were not only inspiring, they were also empowering. Even though we can’t know what that something will do, we know it will yield something.  And that gives cause to opt for something, any act, over nothing.

(Side note. Pausing a moment for a desperate prayer and to state the obvious which is often overlooked by the liberal left, which includes myself: may we please pick our “somethings” wisely. Doing violence, to counter violence, for example, sustains the toxicity of our current death-fixated culture. I will write more about this in part 2.)

 

First, some heart-work

I knew action was crucial. Passively praying, or pretending it is “all going to be ok,” not only seems inappropriate but also morally void in these times. Social justice is a passion of mine, and I find that activism, in some way or another, is crucial.

I wanted to jump to action. I’d already been called to heartfully connect with the victims of the atrocities, but because of the amount of anger and righteous indignation [2] I felt I simply could not. When I tried to bypass that and do something “easier”, again all I could feel was my own arrogance, blame and resentment, and I could not ignore how ultimately disempowering that felt for me.

My heart had been buckling under the weight of these crimes against humanity, and I had been trying to ignore her because it was all just so painful. Not only was she buckling, she was hardening at times, wanting to close at times, and wanting to numb out at times.

It’s not just that I don’t want to live with a hardened or a dissociated heart, it’s that I can’t do my work in the world with a heart that isn’t open.

I knew that I had to address that first – as my initial ‘something.’ I knew I had to go deeper into what was going on for me, and I knew the only place to go deeper into was what wanted to close: my heart. I was in need of some heart-work.

 

Getting honest with myself

I allowed myself some time to honor what I was experiencing. It felt overwhelming and almost too much to bear and I noticed that I was feeling some hopelessness in light of the political decisions being made. I continued to go slow, and as I got clearer I saw that the government taking children way from their families was hitting me on (at least) 3 levels.

  • I was impacted as a human being who has empathy and compassion for other human beings.
  • I was impacted as a therapist because I know how destructive childhood trauma is with regards to the development of a healthy psyche.
  • I was impacted as a mother: the idea of my child being taken from me broke my heart every time I thought of it.

Between the three, I was overwhelmed with emotional responses. I was angry, I was experiencing immense grief, I was afraid and there was some hopelessness under the weight of all that.

It was the hopelessness that cried out for attention, for in the wake of the hopelessness there was despair and wanting to give up. And I could feel that deep in my heart.

As uncomfortable as hopelessness feels, as much as I don’t like to feel hopelessness, I knew that I needed to move closer to that resonance and get more intimate with what I was feeling.

That was my first ticket into my heart: as I allowed myself to let in this feeling of hopelessness, my heart started to crack, and, like Leonard Cohen, I experience the heart breaking as the heart opening. I could feel more as I stayed with the hopelessness, and that led to the next layer, which was anger.

 

Then came Anger

Sometimes I still feel weary and/or afraid of letting anger in, or going down into anger. Couldn’t I just jump to love? (Or, let anger spur right action?)  No, I could not. I didn’t feel love, I felt pain and anger and rage and hate. And it felt like right action in that moment was to feel into it, as opposed to act from it.

As I owned that powerful righteous indignation I let myself fully feel it down deep into my being. My body felt rigid, as if I was holding, or gripping, and my chest was tight. I didn’t try to change or soften any of it, but instead consciously joined with it as it was. I let the righteous narrative be as it was, and before long started to see myself and feel myself as if I were having a tantrum. I was, as I often refer to this state of rage, ‘Hulk Mad,’ and in true Hulk fashion I was throwing things around (in my imagination). As I stayed with the visuals in my mind’s eye, I also stayed with the resonance of anger in my body, and my breath breathed down and into these sensations that were traveling through my heart, my gut, and legs.

Then a different degree of violent images arose in my imagination- first of caged children and cruel adults. Then, of me- gunning down those determent guards (I am pretty sure there were some politicians in there, too) so as to free those kids. I allowed myself to have such awful imagery and sentiments, and felt deeply into my being while doing so. Whilst breathing consciously I stayed with the heart contractions and let them have their way as they moved through my body. The sensations in my heart were painful, as if my heart was being ripped or torn apart.  It wasn’t long before the anger and the rage and the hate started to shift – on their own accord. I started to sob uncontrollably with grief as my heart continued to break open. As I patiently stayed with the anger, and then grief, there was a shift into love and my heart started to open up even more. I could feel the impact of the heart-work I was doing.

The contractions and the rigidity in my body had stopped and were replaced by a deep and wide warmth that flowed through and beyond my body- all around me, and all within me. Love started to pour out to those children, and the guards and politicians, too. The imagery had turned from a killing fest into a love square dance.

The pain in my heart had been replaced by a mysterious yet uncomfortable pulling sensation, as if I was being drawn into the space of my heart. “Come deeper, here,” my heart seemed to be saying. Here.

And that’s when something surprising showed up: Fear.

 

You’re afraid to love, Lisa, really?

Hell yeah – fear was there. I was afraid to really let my heart blindly love. I was afraid of going so deep into my heart that I’d get lost in there, in my ‘hearting.’ There was so much to feel.  Dare I let open my heart that wide? Could I trust my heart? Could I just jump in, without knowing where or what I was jumping into?

I didn’t know what “here” really meant, or where it would take me, or what it would “do”. I didn’t know anything, other than I was being called into a chasm that was deeper and wider than I knew. Like on those runs I take, I was being called to go into unfamiliar territory. I was being called to go into what seemed like emptiness.

I took it slow, and my dead friend Travis showed up to help me. He held my hand, and he reminded me that I didn’t have to go in deeper if I didn’t want to. I was feeling the deep desire to love, but I also felt some ‘supposed tos’. In the wake of those supposed tos, I paused, and I let myself not love, for a bit. And that was just what I needed because after that the love started pouring through on its own accord.

When I can honor doubt, and just let it be there for a moment, the trust that comes next is inevitably more powerful.  I don’t know how that happens- perhaps it is pure grace.

My heart continued to beckon me into it, and in doing so it softened, filled, and emptied, over and over in a dance that is impossible to describe.

 

Heart-work Motto

As odd as it may sound, I wonder if the first act of heart-work stems from the radical act of self-care.

Maybe this is the heart-work motto:  “I value my own heart so much that I must pause with and for her health before I do anything else.”

For me, in the above life-story, valuing my heart meant that my first ‘doing something’ was to deeply feel, because without doing that my heart was going to close, and then what good am I in creating the social change I believe in and advocate for?

 

Once I tend to my heart, all things become new

After tending to my heart, after following the path of love, then I can be grounded and open enough to be myself. I can attend marches, I can write letters, I can make phone calls, and be a political activist. AndI can continue to work with the hearts and souls of my clients, and I can continue to be a mother, and I can continue to create, and write.  And I do.

When I keep my heart open, I get to live another day in creating change, in creating newness, and in advocating life, not death, as our current political and economic institutions pray to. But once my heart closes down, it’s game over for me – and they win. Believe me, they want my heart to close – they want all of our hearts to close, and stay closed.

They want us to feel too overwhelmed, too depressed, and too powerless to feel, to act, to be alive. They want us to get lost in the horrific images on Facebook and television, and believe that we can do nothing.

Giving up isn’t an evolutionary option, but caring for ourselves is. In fact, the love and compassion that is at the center of self care may be at the heart of evolutionary progress on a macro level. As I tend to my heart and keep it open, I have more space and resourcing to participate in life on all levels. When I tend to my being, I have more available to tend to all beings.

We all must find that which sustains us. Taking care of my heart sustains me. It keeps me truly alive and furthering. Do what keeps your well-being alive, and involved in creating a different, a new, tomorrow. 

Stay tuned for part 2, where I’ll be writing more about the radial act of heart-work, why it’s needed for evolution, and how to keep your heart-work and social justice work a sustained part of your life.


[1]The theme in June was play, and had became a paramount part of her services each Sunday because, despite what was going on in our country politically, she felt we needed to remind ourselves of the importance of play. Rev Mary Ann Macklin had done some research – convicts of unspeakable crimes most often come from childhoods where there was little to no play. Furthermore, she contended, the opposite of curiosity – something utilized in play – is depression. “In times like these,” her words sang throughout the room, “we need play.”

And, she did, thank goodness, later in the service invite us into some experiential exercises so that we could connect with curiosity, aliveness, and playfulness.

[2] FWIW Righteous indignation has its uses, and can be extremely powerful – and perhaps that would have been the perfect springboard into action for me in the past.  Perhaps my new slogan for myself will be, heart work first, then righteous indignation.

 

In Need of Satsang Detox

By Scott Kiloby.  

One reason I moved into the area of addiction treatment at the Kiloby Center was to get away from the satsang circuit. In and of itself, the circuit doesn’t necessarily create a lot of harm. But I remember getting numerous calls, texts or emails from spiritual seekers who had just attended a weekend or week retreat with a teacher. They would say, “The retreat was wonderful – I truly found peace” or something like that. But by Tuesday or Wednesday of the next week, the emails, texts or calls would change. “I’m suffering again right now, what should I do?” I would say, “Investigate for yourself, using the tools you have learned. Awakening is truly an inside job. Going to satsang and expecting to wake up and be free of suffering once you enter back into your normal life is like going to a drug dealer and expecting that temporary high to last forever.” So many times the person would not investigate for themselves. Instead, they would schedule and attend the next satsang or the next three to come to town. Then the cycle would repeat, with the high or peace of satsang replaced by the usual suffering days or weeks later.

I have to admit that I am biased. I never attended satsang back in my seeking days. Sure, I watched a DVD or two of a spiritual teacher giving satsang. But once I extracted some really valuable tools, I put all of that down and began investigating on my own. This made all the difference. When I’m talking to spiritual seekers who are heavily into the satsang world, they often cite “transmission” as the reason they keep going back. The notion behind transmission is that there is some recognition that is transmitted from teacher to student during satsang. I won’t argue with that. Perhaps transmission does happen for some people. However, continuing to go back over and over and over so easily slips into the realm of addiction, treating the teacher kind of like a drug dealer who is doling out the good stuff. In many cases, it stops being about transmission. It becomes all about addictive seeking.

I am not waging a war against satsang. It has value. But I think it is important to point out that investigation using skillful means is of utmost important, to finally put to rest the seeking that leads one back again and again to satsang. Most good spiritual teachers would agree, even the ones who are doing satsang regularly.

At the Kiloby Center, we truly make no distinction between addiction to drugs or alcohol and addiction to spiritual seeking or satsang. They carry many of the same elements: wanting to avoid or escape the past or uncomfortable thoughts and feelings showing up in the present, continuing to go back to the “drug” even after recognizing the cycle of “high” followed by withdrawal, believing that there is something (a drug) or someone (a teacher) outside oneself that has the answers to life’s pain, and chasing certain states and experiences rather than letting all states and experiences come and go freely.

If you are a satsang teacher or someone who goes to a lot of satsang and this writing triggers you, there is probably something to examine. This writing comes with no ill will towards anyone. No trigger. My body is completely calm as I write this. This writing has more to do with feeling great compassion as I watch people look outside themselves repeatedly for what cannot be found outside oneself. I would say the same thing to either a drug dealer continuing to dole out drugs to addicted people and to the addicted people who are enslaved to those dealers. And I’m not saying that all teachers are drug dealers and all seekers are like addicts. This is mainly just a metaphor. There are great teachers out there who emphasize self-investigation. And there are seekers who do a lot of self-investigation. But, if you are triggered by this writing, chances are the shoe here does fit. So maybe take a look. Again, investigate for yourself.

This post is republished from the previous Living Inquiries website

Clearing Out the Basement; Decluttering Our Subconscious Interpretations of Love and Connection

By Lisa Meuser.  

There are many different ways in which we interpret love and connection.

As kids, because our survival depends on being attended to, we basically interpret love according to whatever brings us attention- regardless of the actual quality of the attention. Furthermore, we attach the experience and meaning of love/connection (and thus safety) to people, places, things and behaviors (actions) that come from “out there” (ie our careproviders) during those formative years. How this translates isn’t often very linear because of the amount of variables, and as such doesn’t always make much sense to an adult mind on the surface. In fact, it can be quite nonsensical and convoluted!

For example, let’s take the subject of coddling. One child might interpret coddling behavior from a caregiver as love and connection, whilst another might interpret coddling as a threat/suffocating. As those children grow into adults, they might come to have a push-pull (attraction-revulsion) reaction to people who coddle them. For reasons unbeknownst to them, they may both crave and resist attention that has a coddling vibration to it. Moreover, they will probably not understand this tendency until they explore their personal meaning-making with regard to what they perceive and interpret as love (as well as what they associate with coddling itself).

The hidden layers of what we have attached to love and connection are deeply rooted in our psyches. These layers can easily go unnoticed and unnamed as we humans are often complacent, resting in the thought that “this is just the way things are.” Whilst that may be true, unless we can unpack “how things are” we will continue to live through our subconscious meaning-making, which often results in a very unsatisfying life.


The Trap

How many of us have a basement (or room/corner/closet/drawer/garage) where we pile things… and even though we know it would be useful to do so, we resist cleaning it out? (It is possible, too, that we don’t even realize how much stuff we’re accumulating down there.) Because cleaning out a dark basement is neither comfortable nor easy, we often just leave things there and, instead of dealing with what’s already down there, we avoid it and shift our attention elsewhere. We busy ourselves with everything BUT that basement (or room/corner/closet/drawer/ garage).

This is what we often do with our own patterning- which, whether we know it or not, is largely in our subconscious.

Instead of going inward into our own conditioning we keep focusing outward, and with regard to the topic of love this can get particularly tricky. Trying to get love from “out there” will always bring about a somewhat complicated and often twisted relationship to it. And when the voice or narrative inside mimics the voices from outside (often the critical voices of our caregivers), it gets even more complicated and we can begin to feel trapped.

Depending on how convoluted our relationship with love has become, the more dramatic and chaotic our narratives will get. This can lead to a dramatic or chaotic life as we make harmful choices or numb ourselves in order to escape from such narratives.

Opening the Door to the Basement

Escaping the trap happens in different ways for different people.

A loved one might say something to us that makes us question our choices and habits. We might be experiencing such pain or loneliness that we reach out to a professional to help us make changes. Or a “wake up” moment might appear out of nowhere, coming from a total stranger who just happens to say something at “the right time.” Suffering and dissatisfaction can be good motivators, but questioning our lives is seldom easy and may not even seem possible. It may take us nearly our whole life before we finally take action, stop doing what we’ve always done, and embark upon a new course.

You might be lucky enough to have already opened that “basement door.” Maybe you were ready, or maybe the door was opened for you and life shoved you through the doorway kicking and screaming. Or maybe you’re apprehensively staring at that door, still closed, considering what might happen if you open it.

Personally, life has opened many doors in many ways to my many levels of basement. (Yes, apparently one basement level wasn’t deep enough for all my “stuff!”)

Sometimes I have willingly stepped through the door. Sometimes pain and suffering have nudged me through. And sometimes I have avoided the door altogether until life forced me through… despite my clinging to the doorframe, holding on for dear life.

Thank goodness it doesn’t always have to be like that.

Sometimes grace seems to gently open the door for us. And sometimes, after we’ve decided to get comfortable and “make friends” with the basement, the door stays somewhat open and no longer avoided. This “open door policy” has been my own personal path for the last many years, which brings me back to the topic of love.

It’s been my passion the last few years to explore what seems to separate me from Love. In doing so I’ve explored deep terrain and, while it was certainly not comfortable or easy, it has resulted in a more spacious “basement,” a more spacious narrative, and a very different relationship with love.

The Space to Notice More

On my own journey of wading through my false perceptions of love, I have come to know a much deeper and wider Love (which will be the topic of a later post). Suffice it to say that there is less drama and chaos in both my narrative and my life… in all ways. My relationships with people are more clean, clear, and genuine. My relationship with money is healthier. And my relationship with my career continues to become more and more filled with ease. Overall, there is an increased spaciousness with life.

This spaciousness itself is amazing.
Here I find true, sustainable connection and Love.
And yet…

And yet…

To reside in this spaciousness itself is in opposition to my learned conditioning because I come from a lineage of do-ers. And so, the spaciousness itself… the silence itself… can sometimes be uncomfortable. Even though I know there is beauty here (and love and connection), I sometimes resist.

I noticed this recently, so back into my basement I went.

Exploring the Discomfort of Spaciousness

The discomfort was a cue that something was up.

I took it as an invitation to pay more attention to what was going on. As I noticed the discomfort connected to spaciousness, I noticed visceral responses I was having to the silence and that increased spaciousness over all.

I noticed a subtle resistance and so began to study how it was manifesting in my life, noting where it was happening most often and under what circumstances. This is what I found: it was mainly arising in my bed, with regards to my phone/Facebook. And with it came a gut level push-pull within my body.

Giving Space to the Push-Pull

You see, a recent change I’d made in my life was to not engage on Facebook (or on my phone much at all) while I was in bed. This was a big shift for me as I often do social media at the beginning and end of my days… from bed. But I was inspired one day, from an internal whisper, to not bring the phone into bed as much anymore—and to stop Facebooking there—and I have learned to trust these whispers.

It was unexpectedly marvelous.

Until it wasn’t.

For the most part it was easier than I had imagined, maybe because the experience of spaciousness is so rewarding in and of itself. However… at times, existing in that gap of space and silence, I found a part of me that wanted to fill it.

Recently I was talking to a friend of mine about it. “I notice that at times I want to fill the space with ‘busy hands,’” I told her. This simple act of naming allowed me to see that some part of me still resists the silence and the space, habitually wanting to fill it with “doing” and “going out there.”

It’s as if some part of me still thinks that love and connection are to be found “out there,” even though experientially I find it sustainably here.

(Side note: This is not to say that love and connection are never experienced “out there.” We are not solipsistic creatures; we are tribal and community-based creatures. And yet, for me in this current aspect of my journey, there is very little sustainable and fulfilling connection that comes from my busy hands scrolling through my newsfeed, especially when compared to the richness and depth of what has been waiting for my attention “in the gap” lately.)

I kept exploring, and found more

Upon this realization, I decided to bring the topic to inquiry and consciously explore what was going on.

After settling in and sitting still for a while I connected with the sensations of the push-pull. There was a subtle visceral sensation in my chest area that accompanied the desire to “be busy” (distracted) on my phone as opposed to being in the gap (without distractions).

I was quickly brought back to memories of my childhood when my mom was in “taking care of” mode. For her, “taking care of” meant practical actions, not being present with what was going on. Staying busy, doing things, figuring things out… this was the world in which I grew up. There was no “being present,” resting in spaciousness, or truly connecting to my feelings or experience. Presence and spaciousness got zero recognition for me as a child, so of course I’d not have attributed any value to them back then.

As I mentioned at the beginning, we attach the experience and meaning of love and connection to people, places, things, and behaviors that come from “out there.” In my case, I had equated love with “taking care of” actions as opposed to presence or spaciousness with regards to my actual experience.

This was not new information. But the awareness of this information was coming from deep within my being, which created the space for new hidden fragments to come to the surface.

Particularly profound was the clarity that those practical displays of “being taken care of” by my mother happened at the expense of what was really going on for me: the ignoring of my emotion was actually seen as loving. In other words, ignoring or bypassing my inner terrain was seen as the loving thing to do, and even as love itself.

How can that be?

I make a living tending to others’ well-being through presence and compassion. I don’t ignore or bypass others’ emotions or others’ inner terrains, so how could I possibly think it was loving to ignore my own emotions and experience?

The fascinating thing about the depth of our subconscious beliefs is that they often don’t make sense to the logical or linear mind. And they often don’t make sense when considering the adult context of a person. I.e., it doesn’t make sense to my adult self that I would be with people who are unable to hold space for my humanity. But the pieces start to come together once I journey into the subconscious unprocessed belief that my child self developed: that ignoring my feelings is love, and going outward into action is love.

It’s no wonder that, until recently, I have attracted people who were good at practical aspects but have not been able to be present or compassionate for my actual experience. I’d been equating love with the former, while not including the latter!

The Freedom to Feel

The surfacing of this awareness brought grief and anger, and I allowed myself to deeply connect to all that was arising within my body. Tears rolled down my cheeks as I connected to my child self who wanted presence and compassion, and instead got action. Specific memories arose, and I took my time honoring all that was coming with them. My entire body became hot and constricted as the sadness and grief morphed into anger. Images of being “Hulk mad!” flashed through my mind’s eye and my breath became forceful as energies moved through me, from my head all the way down to my toes.

As those emotions and the energies attached to them made their way through my body, eventually settling, I was brought back again to the push-pull with my phone in bed. There seemed to be something at stake with regard to giving up the “busy hands.”

I discovered that there was a hidden fear that if I consciously allowed myself to go deeper into the gap—into quiet, into spaciousness—then I wouldn’t be taken care of. I honored that this was a pain body echo from my childhood, and allowed it the attention it needed. As I felt that a deeper truth eventually whispered itself: I will absolutely be taken care of fully in the gap, in ways I can’t even imagine.

I deeply experienced love entwined with presence, and experienced directly how that took care of everything, without a doubt, and without a doing. A knowing was received that love and connection in their purest representations (Love) reside in that gap, waiting for me, always.

A sat awhile longer, breathing and letting my system integrate what had just graciously flowed through. Deep gratitude washed over me.

Opening Doors

I have discovered that this internal decluttering has opened doors to an increased simplicity and ease in my life. Mysteriously, it has brought forth whispers that I had previously been unable to hear. Many of these whispers are insightful, creative, and full of aliveness. Some of them are echos of familiar deficiency stories that I’ve been exploring for a while and are reminders of old pain body.

They are all welcome. They all hold wisdom.

Taking the plunge and courageously exploring the basements of our psyches brings all sorts of things to the surface, which allows for a more satisfying and genuine connection to life as a whole.

When the basement door is kept open, and when we make ourselves more available to the whispers of the subconscious, profound revelations and healings can rise up effortlessly- for our evolution.

In my own life, as someone who guides others through their dysfunctional attachments to love, I’ve been able to do the same with regard to myself… and the revelations continue to come! The more I “clean up the basement,” so to speak, the more spacious and fulfilling my life gets.

Just as cleaning the basement in our home creates a more functional living space, when we clean up the basements in our psyches we too become more functional—and consequently more connected and loving human beings.

Thank you for reading! For more information on self-inquiry, exploring belief systems, and unwinding trauma, contact me at [email protected].

To read more about Lisa Meuser, click here.

Dialogue on the Living Inquiries – Everything You Want to Know about This Work

By Scott Kiloby.  


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

 

The Gift of Gravity – A Curious Exploration of the Link Between Tension and Control

By Lisa Meuser.   

It’s no secret – most of us humans are, to some degree, “control freaks.”

“Can we stop obsessing over the need to control everything around us?” I don’t know, but honestly I’m not sure we need to. That is, if we can learn how to be in relationship with this very normal human attribute. Studying the way we try to exert control or be in charge – as well as how we subtly or covertly resist throughout our days – can help us experience an increased sense of well-being because we are then in a mindset of engaging with, rather than of feeling overpowered by. Sound good so far? I think we can all use a bit more well-being these days.


What if it didn’t have to be so hard?

What if relinquishing control weren’t as complicated as we think it is?

There are all sorts of psychosomatic reasons why we unconsciously try to be in control, and my clients and I explore that territory intimately on a 1:1 basis or in group settings. But let’s break it down to something more universal: we all resist, control, and try so hard to be in charge because, fundamentally, (1) it’s become a habit and (2) no one ever taught us that there is another path we can take. Whilst being in control may feel good in some ways, it’s ultimately exhausting. And so, growing weary and ill under the weight of all this trying, we swing to the other side, desperately trying to not be in control. In other words, we struggle to surrender. But all that trying, even in the opposite direction, not only continues to be exhausting but can keep us stuck even more deeply.

We live in a fast paced culture which doesn’t give much attention to the mechanics of our interior world, so how we live in our bodies often evades us. We don’t realize, for example, how much muscular tension we’re holding, how tight we’re gripping within our body, and how much effort is being exerted even whilst doing simple tasks. What if we regularly took time throughout the day to reconnect with ourselves and notice, in our simple everyday happenings, ways in which we could experience relief? What if releasing tension and stress were simply a matter of curious exploring.


Let’s explore. Not to fix, but to connect. Not to control, but to discover.

Get comfortable because we’re going on an experiential journey, and I find that it’s useful to be comfortable while going on such an exploration. So plop into your favorite chair or couch. Grab a cup of tea and a blanket. Get cozy. (And for my Australian mates, turn on the fan!)

Pause right here. Yes, here. Here with the object on which you’re sitting, and you. Let’s start here. And let’s take a moment to ponder what’s here already.

Connect to the absolute simplest of happenings that is right here, right now. Your butt on the object you’re sitting/lying upon. Your back, resting against the bed / the chair / space. Your body is making contact in lots of ways. Feel the contact. Do nothing with it. Just notice the sensations of connection that are already happening

Most of us take for granted that our bodies are always making contact with solidity, but we are! I mean, have any of you ever walked on air? Or sat a few feet off the ground? Or slept hovering over your bed? Have you ever wondered, as you got out of bed in the morning, “I wonder if there will be something under me when I roll out of bed!” Of course not. We don’t question it, we don’t give it a second thought. We know that, due to this thing called “gravity,” we will always land on the floor when we get out of bed. The same goes for when we sit down. We don’t need to think about it. We just plop down and there’s the chair… holding us. Ditto for our beds at night. We don’t figure out how to lie down, we just do. We live under the influence and impact of gravity for pretty much every moment of our lives, and we can curiously study this so as to bring ourselves into present moment awareness.


We take the energetic experience of gravity for granted. But what if we didn’t?

What if, instead of unconsciously sitting, walking, and lying down, we consciously connected with these experiences? I remember what happened when I started to notice the presence of gravity, and it was pretty cool.

Maybe you’ll discover something totally different, but what I discovered was a space of holding that was coming not from within me, but from around me. The force of gravity literally holds us, and we can explore that in a direct experience kind of way.

Whether we want to be or not, we’re all subject to this energetic presence of gravity. If we choose to, we can consciously connect to this gravitational experience, and in doing so we can become more intimate with ourselves and be more present in our experience. We can also come to know how we resist in both our present moment experience and in our physiology.


Let’s start with our present moment and our physiology. While you read, include the rest of your body.

Let’s continue our experiential journey. Bring your attention back to the chair, the bed, the ground – wherever you’re positioned. These solid objects that we’re sitting/standing/lying upon are holding us. If you’re sitting in a chair or on a bed, it might be curious to notice that these objects have literally been created to hold our bodies. And yet, how often do we lie tight and tense in bed at night, or hold ourselves rigid whilst sitting in our chairs? Sure, I know posture is important, but holding our muscles tight and tense is not posture. It’s rigidity that comes from being disconnected from our actual direct experience that a chair is holding our body. We’ve practically forgotten that we don’t actually need to be tight and tense all the time.

Take a moment to breathe, and let the chair hold your body. Yes, that’s it: hand yourself over to this object which is already holding you, which has been designed to hold you, and which does hold you, no matter whether you’re rigid or soft. So, why not soften a little? Just for the fun of it… Breathe, and feel. Feel, and breathe. Keep it simple. There’s nothing to figure out, no problem to solve, and nowhere to go. Feel the sitting already happening, and the breathing already underway.


Invite the body and breath to catch up with each other.

To assist you in this – because sometimes we actually have to be taught how to not hold our bodies tight – keep your attention on your breath. Don’t alter it, just include it in your field of noticing. Notice and feel how the breath moves the body. Notice how the breath moves the body upwards (as if against gravity) upon inhalation, and how the body falls downwards with the exhalation. Stay with this cycle for awhile. Breathe in, body up (and often outward). Breathe out, body down (often with an inward sensation).

Now, as you feel your exhalation, really let gravity have you. That’s right. Hand your holdings, your tightenings, your efforts over to gravity as you exhale. You may try some sighing or audible exhalation to help yourself really feel this. With each exhalation let the body release, fall, empty, and soften.

Breathe in, breathe out. Notice what you experience. That’s it.

Are you bored a bit? That might be the case, because there is nothing to solve here and the ego mind loves having problems to solve. But keep your attention leaning towards curiosity, and let’s continue.


There may be nothing to solve here but there is loads to be curious about, and even more to discover.

Turn your attention now to your jaw, your cheeks, and your mouth. Are your lips pursed together? Is your jaw hinged shut? Or is your mouth open, your jaw unhinged, and your cheek bones soft? I don’t know about you, but personally (and for must humans that I talk to) I hold an awful lot of tension in my jaw. The thing is, however, I didn’t know this until I knew it. So don’t be too fast to respond to these questions. Take five minutes and breathe, and feel, and explore into the experience of your facial muscles. For you thinkers out there: thinking is useless for this experiment. You’ll need to shelf it for a few minutes, and hand attention over to the body to feel.

As you just sit and breathe, invite the lips to part, the mouth to open, the jaw to soften, and the cheek bones to release. Keep breathing, particularly noticing the exhalations. When most people start to explore their jaw and head regions in this way, they are quite blown away by how much unnecessary holding has been going towards nothing useful at all. There are no useful reasons why we need to be efforting, holding, gripping our facial muscles in this way most of the time, but we continue to do so out of habit. Please try it– you have nothing to lose, except perhaps any headaches or jaw issues you might suffer from.


Thank goodness for conscious awareness.

By utilizing your ability to be aware of your experience, that which was invisible can now become known. Holdings and exertions that ran the experience of you can now start to loosen. By continuing to consciously explore your body throughout the day, you’ll be able shift these stressful laden habits into new habits that will facilitate ease and bring increased well-being into your life.

It may seem simple, and that’s because it is. But it’s not always easy. Just like with all new practices, the more you change one thing, the more you’ll notice a slew of other things that you never realized were connected.   (Pssst! Those tight muscles are connected to the need to be in control, in charge, and/or in some version of ego identity.) One of the hardest parts of being more intimate with your body will be the incessant thoughts that try to convince you that spinning out of control is a more useful way to spend your time. (Pssst! Don’t believe everything you think!)

A possible outcome of this increased consciousness of your body is that, in the process, you may develop a more friendly and intimate relationship with yourself and the present moment. This means less “spinning out” and living from your hamster-wheel thoughts, and more living in the direct experience of now.


Let’s continue.

Now drop down lower into other areas of your body. In fact, while you’re at it, you might as well find out what’s going on with your body from head to toes. Why not engage in a full body scan? You will deepen your awareness of yourself, bit by bit, discovering all sorts of things that you hadn’t previously noticed.

Just below the head is another favorite place where people (including myself) unnecessarily or habitually hold tension: the shoulders. A year or so ago I’d randomly started to find my shoulders inching up to my ears. Bringing conscious attention to this habit allowed it to release, and as that happened I experienced fewer neck and shoulder aches, and less stress overall.

Move your attention away from your shoulders now and let it curiously explore other areas of your body. Are you clenching your hands? Your stomach? Your back? Your inner thighs? Your toes? All day long we unintentionally and habitually grasp, and hold, and exert. We just do this stuff, out of habit, thinking we have to. And sometimes we do. But whilst just sitting and breathing in a chair? We don’t have to tighten and hold so much during those times. And maybe, just maybe, we’ll have to hold less and less once we realize that we can hold less and less.

Whilst exploring, continue to notice that there is always this field gravity here, in every second. You are either subtly or overtly fighting against it, or surrendering to it. (This applies to walking, sitting, standing, or lying down.) In every moment, you can notice how gravity is here. You can play with this experientially, and feel the dramatic relief of curiously exploring the body, rather than being caught in a hamster-wheel of obsessive thoughts.


Notice and commune with the simple.

Most people think that our experiences, or these states of being, are coming from the mind. We’re used to having most of our attention on our mental activities/thoughts. But there are corresponding sensations in the body, so keep dropping your attention below the level of the hamster-wheel mind, and come to the direct experiences of your body.

As you continue to play with your own experience of yourself – and by the way, how cool is that!!? – keep being curious. What is holding now that wasn’t a moment ago, or vice versa? How is a sense of unnecessary exertion, trying, grasping, or holding happening in this moment? The mind loves to complicate things, so keep coming back to simple.

Be curious, and ask yourself questions. “What is holding now that doesn’t need to be?” “What else can I let go of?” “What would it feel like to release this habitual holding in this moment?” “Can I surrender the holding of my muscles into gravity, into the chair, into space, in this moment?” “What is it like to feel the breath move through my body?” Keep being available to simple noticings.

It may also be useful to curiously play with questions such as “What am I releasing the tension into? Where does it go?” “What (or who) seems to “catch” or hold gravity itself?” Ask these questions not to get definitive answers, but to find out what arises.

As you’re experimenting, notice that this is all happening in relationship. There is never just you and yourself. There is always a sense of a “you” who is relating to a sense of something else. You’re never really on your own, even if it seems that way. There is always attention, tending to something. Get intimate with what that is like to know that.

Most often we gravitate (no pun intended) toward thoughts as if we were solipsistic creatures. But we’re so much more than that, and we live in a universe that is so much wider and deeper than that. We can explore the depth and width of the universe by remembering to consciously connect to this presence of gravity that is already here. We’re habituated to hold and tighten our bodies, to try to control almost all the time, but we don’t have to. We can experience a kind and gentle relationship with our very being and with our universe.

Remember- this gravitational presence is always here. We trust it every day of our lives. Why not lean into- ground into- this trust, with your whole self, and experience ease and spaciousness in the process?


Keep playing and let me know how it goes!
What have you been habitually holding all these years without knowing it? What is it like to release these habits?


P.S. Sometimes we need a little support.

I have loads of audio rests that guide through this process. Send me an email if you’d like to receive them!

To learn more about Lisa Meuser, click here