If a story is stressful, go deeper


If a story is stressful, go deeper.

We sometimes have initial stories about ourselves, others, or the world, that are stressful. And that’s a reminder to go deeper. To look again. To find an interpretation that’s as or more true, and more kind.

If we have a difficult time finding such a story, there is always inquiry. The Work of Byron Katie may be the best approach for this.

It’s interesting that in our culture, we tend to have a suspicious view of reality. We think it’s perhaps not kind. But by exploring this, over and over, we may get to see that the kind stories we find are as or more true as the unkind. In other words, to us, reality becomes kind.

I wrote a much longer initial draft on this topic which can be found below.


The world becomes transparent


When there is a spiritual opening, a more thorough awakening, or just an in-depth exploration of the mind, it’s as if the world becomes transparent.

Spirit. One way the world can appear transparent is when all is revealed as Spirit. Spirit reveals itself to itself as all there is, including the world of matter, this human self, and anything else. All is revealed as Spirit, including what this is revealed to, so there is a sense of anything else – any appearances and labels – are transparent. They are ephemeral and “thin” compared to all as Spirit.

Exploration. Another way the world can appear transparent is through exploration. Specifically, an exploration of how the mind creates it’s own experience of the world and itself. As we become more familiar with these dynamics – for instance how thoughts and sensations combine to create identification and the appearance of something real – it’s as if the world becomes more transparent.

More about all as Spirit. When Spirit reveals itself to itself as all there is, it may happen in different ways. In a spiritual opening, Spirit may reveal itself as all there is as a glimpse which stays for a while and then fades. It won’t be forgotten, but the immediacy of it may fade. Often, it becomes a guide and inspiration for further exploration and awakening.  That may lead to Spirit recognizing itself as all there is in a more stable way. And that happens partly through embodiment. The different parts of us become more aligned with this reality of all as Spirit, and we live from it with more ease in more and more situations.

When there is identification with ideas about ourselves and the world, there is a “forgetting” of all as Spirit. And that impacts and shapes our psyche including through additional identifications, wounds, and trauma. These parts of us are no longer aligned with the reality of all as Spirit. So when Spirit reveals itself to itself, these parts are invited to heal and realign. They are invited to more closely align with all as Spirit. And this looks like quite ordinary healing, maturing, and kindness.

I should also mention that when Spirit reveals itself as all there is, that includes anything that can be labelled me or I. Nothing is excluded. This human self is still here. A soul may still be here. And so on. And it’s all Spirit. There is no actual separate me or I anywhere in it.

More about exploration. I have written about this form of exploration in other posts on this blog. See, for instance, any posts tagged inquiry, living inquiries, the work, or identification.

Samuel Bercholz: A guided tour of hell


I went to an excellent talk with Samuel Bercholz and Pema Namdol Thaye at the Asian Art Museum earlier today. They are the author and artist of A Guided Tour of Hell: A Graphic Memoir. I can highly recommend the book. (Samuel Bercholz also happens to be the founder of the Shambala publishing company. I must have read hundreds of their books.)

A few things about hell. It’s created by our own mind, and more specifically by our beliefs and identifications. Beliefs and identifications are at odds with reality, and create unease and sometimes suffering. This hell is with us as long as we have these beliefs and identifications, whether in this human life or between incarnations. We create our own hell.

What’s the remedy? It’s partly to heal our very human trauma and wounds. And more to the point, to heal our relationship with our experience. To befriend our experience, independent of it’s content. To find kindness and even love for it. And to recognize our experience as awakeness and even love. And this goes for all of our experience, including other people, the world, ourselves, different parts of ourselves, and our own discomfort, pain, and suffering.

My own experience with hellish states. It’s a good reminder for myself. As I have written about before, I have gone through a difficult few years. Following a nondual opening that lasted a few months, I was plunged into chronic fatigue (CFS) and later PTSD. Adyashanti talks about how an awakening or opening can “take the lid” off anything suppressed or avoided in our mind, and that’s what happened to me. There was no chance of holding it back or pushing it away.

A huge amount of unprocessed material surfaced over the following months and years, and it led to PTSD and several months where I hardly slept and all I could do was walk in the woods in Ski, Norway. (While listening to the audio version of the dark night chapter of Mysticism by Evelyn Underhill and Adyashanti talking about the dark night and other topics.) Fortunately, I had some guidance by someone who had gone through it himself and understood (Barry Snyder) and I also did The Work and found TRE, both of which helped me tremendously.

And still, a great part of this process was something I just had to ride out. Practices and healings helped in taking the edge off some of it, but the vast bulk of it just had to live its own life and was something I had to find a way to live with, even if it often felt indescribably unbearable and overwhelming.

As so many describe, it has gradually tapered off although I still feel I am in it to some extent. I am very grateful for having found Vortex Healing which has been and is a great support for me in the healing and continued awakening process.

Note: As I wrote the section above, I was aware that this is a good example of hellish states but not a good example of how we can work with it. The unprocessed material that surfaces is something I have worked with extensively and continue to work on healing and clearing – mainly through inquiry (Living Inquiries, The Work), TRE, resting with it, and – these days – Vortex Healing. As the intensity has gradually decreased, it’s easier for me to work on it.


Inquiry mimics how we look at things when we are more awake


Formalized inquiry mimics how we look at things when we are more awake.

It’s a stepping stone. If we are drawn to it, and it works for us, it’s a wonderful tool.

And as any tool, it’s helpful for some things and in some situations.

It may seem especially helpful in a certain phase in our exploration and development, but even later, it’s good to return to inquiry to discover more and free certain sticky thoughts.

How the modalities I use work together


The different approaches I use all fit together nicely for me. Detailing how would take a long time since the parallels and interactions are very rich, although here is the start of an outline.


Living Inquiries (LI). An exploration of how sensory experiences and imagination combine to create our reality and how we experience the world. Specifically, we look at how sensations and imagination (mental images, words) come together to create an experience of different selves (deficient and inflated), threats, and commands. Through noticing the elements and the presence it’s all happening within, there is a release of the “glue” holding them all together. Our relationship to it changes. The charge tends to soften and go out of it. We recognize it all as presence and what we already are.

There is a deep allowing of what’s here which helps us to recognize ourselves as presence and that which all happens within and as. (And also as the emptiness allowing all of that.) There is also an invitation for what creates suffering in us to soften and release, which supports us as who we are, as human beings who naturally wishes to reduce and be free of suffering. These two go hand in hand and are mutually supportive.

The Work (TW). Identify and investigate beliefs. Beliefs means to take certain stories (imaginations) as true and real. It’s what happens when there is identification with the viewpoint of certain stories. We take ourselves to be that viewpoint, at least to some extent. The outcome is similar to the outcome of the Living Inquiries.

Breema. Mindfulness in movement. Finding ourselves as the whole that body and psyche is part of, and the presence it’s all happening within and as. This is also a very nurturing practice.

Tension and Trauma Release Exercises (TRE). Releasing muscle tension through the natural trembling and releasing mechanism of the body. Allowing our body and the innate wisdom of the body – created through evolution and the experiences of all our ancestors – to be in the driver seat. This also naturally and progressively helps release layers of trauma.

Vortex Healing (VH). My most recent exploration. Inviting and allowing divine energy and intelligence to work on us as a healing and awakening path. The framework for VH is very much aligned with the other modalities.


LI and TW. I sometimes will use TW within an LI session if I notice the client is more comfortable with thought than presence or feeling. It’s a stepping stone for them, and can be very helpful.

TW and LI. Within a TW session, I may include LI elements of resting with sensations, images or words.

Breema. Breema helps us bring noticing and allowing into movement. It can also be deeply nurturing. It helps us experience ourselves as the whole that body and psyche are part of. And it helps us find ourselves as the presence all happens within and as.

TRE and LI. TRE helps release the tension and body contractions that together with imagination makes up anxiety, depression, compulsion and general struggle and suffering. It speeds up the LI process, and LI helps speed up the TRE process.

VH and LI. VH can help bring the client into a more calm and present state, ready to do the looking required in LI. It can also help reveal and release whatever issues the client is exploring, and can help release and reveal the issues related to body contractions. VH can be used at any point before, during, or after an LI session.

LI and VH. LI can help us examine and find more clarity around issues revealed and softened through VH. It can help us see how the mind creates a sense of reality in anxiety, depression, and compulsions, and also help us find ourselves as the presence it all happens within and as.


Healing and awakening. Beliefs, identification, and wounding are all words for the same. All creates the appearance of us being a separate self. All of it creates a contraction within mind and body which makes it difficult for what we are to recognize itself. It makes it difficult for the presence that we are to rest in itself as presence and as presence as the content of experience. When there is identification, beliefs, and wounds, we will inevitably identify as these whenever they are triggered. So healing is an essential part of a more stable awakening. Presence recognizing itself in a more stable and consistent way as that which all happens within and as, and then emptiness recognizing itself as that which all of that happens within and as.

It’s quite common for an opening or awakening to be followed by a “loss” of this awakening. That comes from mind identifying with stories again. And most (or all?) of the time, it’s because a wound is triggered leading to identification with painful stories. As these heal, which is a somewhat endless process (!), it’s easier for the awakening to be more stable and to deepen.

Awakening and healing. An opening or awakening can be very helpful for healing. It gives the mind a new context for any experiences, and this can make it easier to explore beliefs and identifications, and heal from wounds. At the very least, it gives a reference which can serve as a guide in this healing and exploration.

Awakening also can and will “take the lid off” of our trauma and wounds. At some point, these come to the surface to be seen, felt, loved, and rested with in presence. They come up to be recognized as presence itself, as love itself, as the divine. They come up so the divine (presence, love) can recognize itself as that too, as wounds and identification. And that’s where the deeper healing happens.

Mutual support. Healing as who we are, this human being, supports a more stable and deepening awakening. And awakening as what we are, that which all happens within and as, supports the healing of who we are. They go hand in hand.

Meaning and purpose in life


Some folks in the non-dual world are skeptical to words such as meaning and purpose. They may say just do inquiry on it, or it’s all made up by the mind, or it doesn’t exist.

To me, that seems a little one-sided.

It is helpful to do inquiry on meaning or purpose. I get to see how my mind creates its own experience of meaning and purpose (Living Inquiries). I get to question stressful thoughts (The Work). The charge and stress tends to go out of it, or is at least softened.

At the same time, I find it equally helpful – and enriching – to have a sense of meaning and purpose in my life in a conventional sense. To have a direction, something I am passionate about, something that has meaning for me and is aligned with my values and interests.

As usual, the two are not mutually exclusive or opposed to each other. They work together.

Examining my ideas of meaning and purpose tends to soften or release the stress in it. And finding meaning and purpose in an ordinary everyday sense gives me a sense of direction life.


Mirroring in two ways 


When we use mirroring in inquiry, it can be done in at least two ways.

For instance, say I see someone as lazy, trying to get away with minimum effort, just going through the motions. How does he mirror me?

I can find what I see in himself in me. The easiest is perhaps to write down what I see in him, turn it around to myself, and then find specific examples of how it applies to me – in that situation, and other situations.

I am lazy. Ex1: I am lazy in the same way as him. I too sometimes go on the internet instead of doing my task. Ex2: I am lazy in how I see him and me. I put a label on both of us, and didn’t initially question it. Ex3: I am sometimes lazy when I do inquiry. I go to familiar answers, instead of looking afresh and seeing what’s really there. I sometimes am satisfied by just casually and intellectually finding answers, instead of letting it really sink in and change me.

What does it say about me? He is lazy, just going through the motions. What does it say about me? What person am I in relation to him, when he is that way? I am better. I am conscientious. I do the right thing. I am more likeable. More dependable. In this case, these may be inflated selves, and I can explore these in inquiry.

The first is a reversal of what I tell myself about him. It may help me see myself as the same boat as him. This is one element of The Work.

The second is exploring how I see myself in relation to him. This is an exploration of deficient or inflated selves. This is an element in the Living Inquiries. (A boomerang, used to find a self we can then look for through the Unfindable Inquiry.)

In both cases, I use how I see him – and me in relation to him – to find what’s more true than my initial assumptions. I get to see how I create these assumptions out of unquestioned and unloved fears.


Uncomfortable feelings


Why are some feelings uncomfortable?

It can seem that it’s because the feeling is inherently uncomfortable.

But if we take a closer look, we may find that if we feel the sensations as sensations, they are not inherently uncomfortable, or perhaps even very strong.

So why do they seem uncomfortable?

It’s because of the stories attached to them. The stories telling us what they mean, and that they mean something scary and uncomfortable.

It’s because the sensation apparently has images and words “stuck” onto it.

There are several ways to explore this.

Feel the sensation as a sensation. See how it is to be curious about it. Allow it. This may reveal that the sensation in itself is not scary, and perhaps that it doesn’t inherently mean anything.

Feel the sensation. Notice any images or words that come up. Look at these, one at a time. Ask simple questions about each. (Is it X? A threat? A particular deficient self? A command?) This tends to soften or release the connection between the sensation and these associated images and words, making it easier to recognize the sensation as a sensation, and feel it, resting with it.

To notice these images and words, we can ask simple questions, such as: What does the sensation mean? If it could speak, what would it say? What would it say to you? What does it want from you? What would make it satisfied forever?

We can also identify the stories about the sensation, and take these to an inquiry such as The Work. Is it true? What happens when I take it as true? Who would I be without it? What’s the validity in the turnarounds?

What’s the outcome of this? Why would we want to do this?

Because feeling sensations as they are, as sensations, can be a huge relief. It feels like coming home.

And the alternative is to continue to avoid certain feelings, and avoid looking at the images and words connected to them. This is tiring, stressful, and uncomfortable. And it’s also behind any number of things that make our lives rocky, including reactivity, reactive emotions and behaviors, getting caught in stories, overthinking, compulsions, addictions, and more. It’s how hangups, wounds, and trauma stay unhealed. It’s how parts of us and our experience stay unloved, unquestioned, and unhealed.


Inquiry: He shouldn’t have put my clothes in the dryer


Situation: Temporarily renting a room in a house, shared with the host. (A retired guy.) I washed my clothes, and he put them in the dryer without asking me, knowing very well that I always air dry my clothes. (He has commented on it several times, apparently unable to comprehend why I don’t use the dryer.)

Statement: He shouldn’t have put my clothes in the dryer.

1. Is it true? Yes.

2. Can you know for sure it’s true? No.

3. What happens, how do you react, when you have that thought?

I feel frustrated, angry, sad. My clothes shrunk so they don’t fit anymore. They stink of chemicals (dryer sheets). I have to wash them again. I feel disrespected. He did it without asking. (more…)

Doing inquiry along with the client


When I facilitate someone in The Work, I often do it with them. And I remember I had the same question when I first learned the Living Inquiries. Do people who are more experienced tend to do their own inquiry along with the client?

At the time, it seemed too difficult. But now, I find myself sometimes naturally doing the Living Inquiries with the client. They tell me what shows up for them, I sometimes feel it in my own body, or I look at the image that comes up for me, or the words they are looking at. And I do it with them.

It helps me stay with them in their process. And it also helps me in my own process. I get to do my own resting and looking along with the client.

Sometimes this happens, sometimes not. And either is OK.

Fear of meeting what’s here


It’s common and even sensible to fear meeting our more painful wounds and traumas.

And for good reasons.

We may not trust that we will know what to do. Or that our facilitator will know what to do. Or that the process we are using will work. And each of these is sometimes true. It’s possible to be exposed to our old traumas in an unskilled way and be retraumatized.

So what can we do? The best may be to find a process that works for us and that we trust based on our own experience. Work with a facilitator who knows what she or he is doing, and that we trust. And gain some experience and trust by first working on more peripheral material.

If we stay in the periphery, the wounds and hangups tend to recycle and keep coming up.

So at some point, we need to focus on the most painful and apparently most entrenched material.

We may not feel ready, and it’s not wise to try to push through.

So another option is to meet and examine our fears in meeting our wounds.

I can meet it with loving kindness. Perhaps ho’oponopono. Saying I am sorry, please forgive me, I love you to the fears, and the wound itself. This can help shift my relationship to the fear and the wound.

What do I fear? What’s the worst that can happen if I meet the traumas? (Some possibilities: It won’t work. It will make it worse. I’ll stay stuck in it. It will never end. My painful stories will turn out to be true. It will be too painful. I won’t be able to take it. The process won’t work. The facilitator won’t know what to do.)

What do I find when I examine these stories, one by one? For instance by asking is it true? What happens when I believe that story? Who I would be without it? What’s the validity in the turnarounds? (The Work.)

What do I find when I look for the threat? (Living Inquiries.) Can I find the threat in the images, words, and sensations that come up? Can I find the threat outside of these?

In my experience, if I stay with a process and examine my fears, there is a readiness and willingness to meet even the apparently darkest areas of me, the deepest wounds. And that can be enormously liberating.


Body contractions


It seems that body contractions are created by beliefs, and also hold beliefs in place. There is a “mutual support” between identifications and unquestioned beliefs and fears, and body contractions. And these contractions and identifications also fuel compulsions and reactiveness, and create traumas and wounds.

This contraction-identification “knot” can be explored in different ways.

I can release the physical tension through, for instance, Tension & Trauma Release Exercises (TRE). This may also soften the identifications, although they will still be there as long as they are unquestioned.

I can explore the body contractions through the Living Inquiries, looking at the different words and images associated with a specific contraction, so the sensations can be felt as sensations.

I can examine and question the beliefs and identifications creating the contractions, through – for instance – the Living Inquiries or The Work.

There are also other options, such as…..

Exploring the beliefs and identifications as subpersonalities, through – for instance – Voice Dialog or the Big Mind Process.

Finding love for the identifications, fears and contractions, through loving kindness, tonglen, ho’oponopono, placing it in the heart flame or similar.

Holding Satsang with what’s there – any subpersonalities, beliefs, identities, fears, contractions.


Wounds and trauma


What is a wound, or trauma?

As far as I can tell, a wound or trauma is created through identification, beliefs and velcro. It’s created and maintained by taking hurtful stories to be true, sometimes even without being consciously aware of it. And it’s really created here and now, and can be loved and seen through here and now.

Finding love for these wounds in us can be deeply healing. And so can seeing through how the wounds are created in my mind (Living Inquiry) and seeing through the stories creating the wounds (The Work).

The love is a love for the wound as it is, without it needing to change. And we can find that love in different ways. One way to find love for the wound is from recognizing that the wound is created innocently, as a way to protect the imagined self, and is from confused love. Another is through heart-centered activities such as tonglen, ho’oponopono, tonglen, Heart Prayer, and prayer in general. Yet another is through inquiry. For instance, is it true it’s unloved by life?

And inquiry is a seeing of what’s there, again allowing it to be exactly as it is.

In both cases, any relief, release or healing is secondary and a possible side-effect. And any desire or wish for healing or resolution can also be met with love and inquiry. How is it to find love for this part of me that wishes for resolution and healing? What do I find when I explore how that part is created in my mind, and investigate the beliefs behind it?

In addition to the love (heart) and inquiry (head) aspects of this, there is the feeling (belly) aspect. Loving and inquiring into wounds include feeling it. And again, it’s a feeling of it as it is, without it needing to change. How is it to feel it? Drop into it? Feeling it as if it’s feeling itself? Is there any fear coming up around feeling it? How is it to feel that too, as it is? (And perhaps find love for it, and inquire into it?)


Shinzen Young on the dark night


1. Accentuate the good parts of the Dark Night even though they may seem very subtle relative to the bad parts. You may be able to glean some sense of tranquility within the nothingness. There may be some sense of inside and outside becoming one (leading to expanded identity). There may be some soothing, vibratory energy massaging you. There may be a springy, expanding-contracting energy animating you.

2. Eliminate the negative parts of the dark night by deconstructing them through noting. Remember “Divide and Conquer”—if you can divide a negative reaction into its parts (mental image, mental talk, and emotional body sensation), you can conquer overwhelm. In other words, eliminate the negative parts by loving them to death.

3. Affirm positive emotions, behaviors, and cognitions in a sustained systematic way. By that I mean gradually, patiently reconstruct a new habitual self based on Loving Kindness and related practices.

– Shinzen Young about the Dark Night, from The Power of Gone

I see that this can be helpful, and it’s – in some ways – a distilled form of what I have discovered for myself. The pointers are practical and helpful, and easy to understand. At the same time, they are written in a way that – at first glance – may seem to feed into and reinforce our habitual ideas of “good” and “bad”. Since those are potentially stressful thoughts they will be included under no. 2., and can be taken to inquiry…!

Accentuate the good. Even in a dark night, there is what we may think of as good. One way to discover this is to ask the question, is it true that what I am looking for is not here? More specifically: Is it true that peace is not here? Is it true that love is not here? Is it true that contentment is not here? Is it true that allowing is not here? 

Eliminate the negative. Examine the apparent problems through how it appears in words, images and sensations. What happens when you see words as words, images as images, and sensations as sensations? What happens when you take time and feel sensations as sensations? (Living Inquiries.) What stressful thoughts do you have about what’s happening? What do you find when you examine these? (The Work.)

Affirm the positive. Find love through ho’oponopono, tonglen, metta and similar practices. (Do these practices also on the suffering parts of yourself.) Meet the suffering parts of yourself in satsang. Pray to the divine. Ask for guidance. Ask for surrender. Ask for support in meeting what’s apparently troublesome with love.


Solidifying vs undoing


Pointers of any form may be very helpful. We wouldn’t function without them.

For instance, one of the fashionable labels is highly sensitive, and I see how it fits me too.

There are two ways to relate to these labels. We can take them as real and solid, identify with them, and use them to solidify an identity. This is who and how I am.

We can also use these labels as a starting point for inquiry. I am highly sensitive, is it true? What do I find when I look into this thought? (The Work.) Also, what do I find when I look at the words, images and sensations associated with this label for me? (Living Inquiries.) What if I find that the whole experience of being “highly sensitive”, and the discomfort associated with it, consists of nothing more than a collection of words, images and sensations, and that there is no threat in any of them when I look at each one separately? What if I find that what’s left is a sensation, and there is no threat in it?




I thought I would give a brief update here. There is still a lot coming up for me, of previously unfelt, unloved, unseen material, and it’s sometimes challenging and sometimes quite moving. It’s all coming up with an invitation for it to be met, felt, loved, seen as what it is – in form and as the same as everything. Things keep falling apart in my outer life as well, perhaps as a reflection of a dismantling of inner patterns as Barry suggests. It’s also because I get caught in what surfaces and live it out, to some extent, and what surfaces is sometimes quite wounded and very young.

Some practices I find helpful these days:

The Living Inquiries. I am in the LI training program, so do the LIs most days, and sometimes several times a day. I find it very helpful, and it’s an approach that makes it easy to explore what I previously have looked into through more traditional (Buddhist) sense field explorations.

Tonglen & Ho’oponopono. I use both of these on anything that my mind takes as an “enemy”, wherever in my world this apparent enemy appears – subpersonalities, physical symptoms, emotions, resistance, life circumstances, other people, a dream figure or anything else. It helps shift how I relate to and see these. There is a curiosity and a question in this. Is it really an enemy? Is my perception of it as an enemy as true as it first appears? What’s my perception of it as I continue exploring it through tonglen and ho’o? (Maybe it’s even revealed as – what a thought may call – awareness and love?)

Holding satsang. I also hold satsang with subpersonalities and whatever else is here (anything can be taken as a subpersonality). You are welcome here. Thank you for protecting me. Thank you for your love for me. What would satisfy you forever? What are you really? 

Heart flame. I find and fan the flame of the heart with my attention and gratitude. Then – in my mind – place my whole body and being inside of this flame, allowing it to burn away anything that’s not similar to itself (clarity, love). It burns away any trance, any illness.

Tension and Trauma Release Exercises (TRE). I continue inviting in neurogenic tremors, often throughout daily life – when I sit in a chair, stand waiting for the tea water to boil, lie in bed etc. Sometimes, I also bring something stressful to mind to invite tension around that to release through the tremors.

The Work. I sometimes use The Work too. Right now, I have to admit I am more drawn to the Living Inquiries, although I see them as equal and complementary. They are both forms of inquiry. They both invite beliefs to be seen through and soften or fall apart. And yet, the Living Inquiries work on images, body images, and sensations more specifically, which I find helpful now. It’s as if it more directly goes to a more primal part of the mind.

Rest. Whenever I remember, I intentionally rest, allowing any experience to be as it is. Noticing the sensations, allowing them as they are. Noticing the sounds, images and words coming and going. Noticing it’s all already allowed. This is an alert form of resting. More accurately, it’s a resting from being caught up in images and words. They come and go, and are noticed as objects instead of being identified with…. and taken as a subject, as what I am. This is also called Shikantaza, or natural meditation, and it’s part of the Living Inquiries.

Stable attention. I sometimes also take time to bring attention to the sensations of the breath at the nostrils, or at one nostril. This invites attention to stabilize, and it becomes more pliable and a support for any activity in life (and just being). I am just getting more back into this, and wish to do it more again.

Prayer. I pray for guidance. For seeing through the trance. (Victim etc.) For support seeing through the trance. For support in meeting what’s here with love. For support in any way that’s most helpful for me. For support in living from love and clarity. For support in giving my life over to God (Spirit, Christ, Buddha Mind) wholeheartedly. For support in meeting any fear in me with love and clarity. For my life being in service of life.

Additional. I have also done some EFT and TFT. I go for walks in nature.  I make sure to drink plenty of water, usually in the form of different types of herbals teas, so my urine is pale or almost clear. (This really helps with any sense of energetic stagnation in my system.) I take some herbs and similar things (chulen, rhodiola, eleuthero, echinacea). I get plenty or rest and sleep.  I do things that sparks my passion (photography, drawing, reading). I connect with friends. (As or more important than much else here.) And so on.


Getting to know a knot: I can’t have what I want


I noticed a somewhat familiar background belief today:

I can’t have what I want.

And more specifically:

I can’t have a good education, job, house, family life.

There is also an early memory associated with this:

My father seems very competent (with work, house, family life) and it seems mysterious. I have no idea how he does it. It seems unreachable to me. My father didn’t include me in how he did it. He didn’t train me. He didn’t mentor me. I picked up (and have to deal with) his shadow.

That I have already had all of those don’t really impact the belief. It’s still there at a more wordless level, at the level of images and emotions. And I sense that there is something there that the verbal beliefs I have found so far don’t quite touch.

So I hold satsang with this part of me, and myself as a child thinking/feeling that my father’s competence seems mysterious and out of reach to me.

I can also do ho’oponopono with it, and shake (neurogenic tremors, TRE) on it, and plan to later today.

Holding satsang and ho’o helps me become more familiar with it. It helps me befriend it, soften my relationship with it. It goes from being an apparent enemy, something I wish to push away and see as wrong, to something I can befriend. It’s less of an “other”, or not at all an other anymore.

Neurogenic tremors – while bringing this part of me to mind, and also the childhood situation – helps release tension associated with this, which in turn helps me befriend it, and meet it with curiosity.

All of this prepares the ground for inquiry. It feels helpful for me now, it takes some of the charge out of it which makes it easier for my mind to find curiosity and stability for the inquiry. And I also know I could very well go straight to inquiry.

First, I explore it with the Living Inquiry:

I can’t have what I want. (A good education, job, house, family life.)

Look at the words and letters. Put them, in your mind’s eye, up on a large billboard. Notice they are words and letters. Is there a real, not imagined, threat in those words and letters?

If yes, where do you feel it in the body. What are the images associated with those sensations? Put those images, in your mind’s eye, in a frame and up on a wall. Make it big. Is there a real, not imagined, threat in that image? (Then repeat the previous step.)

What are the images associated with this fear? [There is an image of me as a kid looking at my father. An image of me unable to arrive at or reach a good education, a good job, a good house, a good family life.] Look at each of those images. Put them in a frame up on the wall. Is there a real, not imagined, threat in each of the images?

Where do you feel it in the body? Look at the sensations that lends a sense of validity and truth to the previous images and words. What images do you have of those sensations? Is there a real, not imagined, threat in those images?

Bring attention to the sensations. Allow them to be there, and notice they are already allowed to be here. Is there a real, not imagined, threat in those sensations?

 Later on, I can also take specific beliefs to The Work.

For instance, I can’t have a good job and house. Is it true? What happens when you believe that thought? Who would you be without it? What is the validity in each of the turnarounds?


Neurogenic tremors during inquiry


Since I have some familiarity with inquiry and TRE (neurogenic tremors), it’s natural that neurogenic tremors come up during inquiry. It helps release tension, and it also helps thaw frozen patterns, it bring what’s frozen and numb come alive.

Yesterday, I did a Judge Your Neighbor Worksheet (The Work) on my mother not coming when was in a crib and cried as a baby. I was wrapped in a blanket and on the floor while doing the inquiry, and – under question 3, what happens when you believe that thought? – I noticed I became physically very still, my breath was held, and I felt frozen, numb and paralyzed. And under question 4, who would you be without that belief, I started trembling, and it helped thaw the frozenness I created from the belief. The trembling showed me the answer to question 4. I felt alive, free, was able to enjoy what’s here – the warm blanket, the movements and aliveness of this warm body, a deeper and fuller breath.

Jim Button and Luke the Engine Driver


Simplified terribly, there are three ways of dealing with apparent evil:

(a) Let it have its way. Stay passive.

(b) Kill it off. Get rid of it.

(c) Treat it with respect and kindness, and contain it, prevent it from doing harm.

Most stories – whether fairy tales, mythology or contemporary movies, take the second approach. Some describe the first as a cautionary tale. And a few take the third approach, the more wise and mature (?) one.

One of the stories that take the third approach is Jim Button and Luke the Engine driver.

Instead of killing the evil dragon, as is described in so many other stories, they capture the dragon. They treat her with respect, contain her fury, and prevent her from doing harm. And she turns into a golden wisdom dragon. If they had let her have her way, or if they had killed her, she and they would never have benefited from her transformation.

For me, doing The Work and other forms of inquiry, and also holding satsang, doing ho’oponopono and tonglen, are all examples of capturing the dragon, treating it with respect and curiosity, prevent it from doing harm, and giving it space to transform into a golden wisdom dragon – if that’s what will happen.

It’s interesting to note that in western cultures (at least in western Europe), we generally take the third approach at the social level. We are, after all, civilized. And yet, when it comes to things in ourselves a thought may label “bad”, “undesirable”, or even “evil”, we are often trained to take the second approach. We try to get rid of it, or at least put a lid on it. That’s why simple processes such as The Work, holding satsang, and ho’oponopono may seem revolutionary. They are very simple and even natural ways of relating to what’s here in us, and yet they go against – to some extent – what we have been trained to do.


Exploring knots


Some ways of working with knots (sets of beliefs), such as the mother wound:

(a) Connect with and ask the divine/Christ for healing, clarity, resolution. Ask to be shown what I need to see about it.

(b) The Work on beliefs relating to the knot. In the case of the mother wound, about my mother in specific situations in childhood.

(c) Satsang with anything that comes up around it (feelings, sensations, thoughts, images).

(d) Ho’oponopono on me, the other, what comes up in me around it.

(e) Neurogenic tremors (TRE) in combination with any of these, when the impulse to move/tremble comes up. And also do TRE while bringing these situations/patterns to mind to help release tension and trauma associated with it.




Some approaches I find helpful right now.

 Heart Flame

 Find – in your inner sense/eye – the cave on the right side of the chest.

Find the flame there. The divine in the human, the interface between the divine and the human.

Fan that flame with your intention.

Bring the human – with its wounds, fear and beliefs – into the flame.

Feed it to the flame.

Or bring your whole human self into the flame.

The flame will burn up anything not like itself.

Trail of crumbs

 Notice where a fear, belief or contraction is in the body.

Notice which area seem most dense, dark and contracted.

Bring attention there and breathe.

Allow the breath to be your lifeline.

Notice if/how the sensations move and change.

Notice any images or beliefs behind the contraction.

Take these to simple inquiry.

Is it true?

What would Christ say? How would Christ see it?

 As it shifts and moves, and is perhaps less dense, notice what calls attention now.

Where in the body is it most dense, dark and contracted?

Holding satsang with parts of me

Notice a fear, belief or contraction.

 Notice it as part of the psyche, a confused and perhaps wounded part.

Then explore the following, taking time with each one.

You are welcome here.

Thank you for protecting me.

How would you like me to be with you?

What would be deeply satisfying for you? What would satisfy you forever?

What are you really?

If fear or (what a thought would call) resistance appears, hold satsang with this part too. Then, if you were not finished with the first one, return to that.

Then see if any other parts surface, wishing to be met in satsang.

The Work & TRE

 In addition, I still find The Work and Tension & Trauma Release Exercises (neurogenic tremors) very helpful.


Breath and tension as the doorway


There are certain things that happens when mind identifies with images and thoughts, and creates beliefs. This is the doorway out of paradise, leaving a natural clarity.

And the reverse of these is the doorway back into paradise, into our natural clarity.

For instance, tension of certain muscle groups seems needed to support identification and the creation and maintenance of a belief. And release of this tension, for instance through neurogenic tremors, invites the identification to soften or release.

Likewise, shallow or held breath supports identification and beliefs, and a more free breathing – perhaps even an intentionally more full breathing – softens or invites the identification to release.

Releasing tension and opening the breath may support entering through the door again. And yet, something else is vital, and that’s examining the identification itself.

Mind identifies with an image or thought to protect the (image of a) me. By doing so, mind perceive, feel and act as if the identified with image or thought is true. It can only do so by not examining the image or thought very carefully for its validity. So the way back through this doorway is to examine the image and thought thoroughly. Is it true? Can I be sure it’s true? What happens when I believe it’s true? Who would I be without the belief? What’s the validity in the turnarounds of the initial thought – turning it around to myself, the opposite, the other.

This is why the simple process Barry and Karen shows people can be so effective. It includes sensations, breath, a natural relaxation, and noticing and taking a closer look at beliefs.

(1) Notice identification or contraction. (2) Bring attention to where it is in the body, to the densest and darkest parts. (3) Stay with the sensations, and breathe. Make the breath a little fuller. Notice if/how the sensations change over time. (4) Notice any images and thoughts behind the contraction. What does the fear say? Write it down, stream of consciousness style. (5) Look at these images and thoughts. Can you be sure it’s true? What would the divine/Christ (your higher self) say? Notice what happens when you believe it. Stay with the sensations and the belief in the knowing that the belief is not true. (6) Repeat. Find the place in your body that asks for your attention. Find the place that appears most contracted and dense.



Invoking subpersonalities


This is a quite common way of doing it, and one I find useful too:

I bring a stressful situation to mind. This brings up stress, fear and beliefs.

And I then explore it using neurogenic tremors (TRE). By holding satsang with the part of me triggered by it. By writing a Judge Your Neighbor worksheet (The Work). Or by bringing attention to the most dense and dark part of my body, breathe, and invite it to move and notice what images and thoughts lay behind the contraction and stress (from Barry & Karen).

Relating to deficient selves


Some ways of relating to deficient selves:

(1) You are welcome here. Thank you for protecting me. Thank you for your love. (I need your strength.)

(2) Notice how it’s made up of images, thoughts, emotions, sensations. For each of these, I see that what I am, fundamentally, as that which doesn’t come and go, is not that.

(3) Inquire into these images and thoughts, see what’s more true for me.

(4) Notice it’s love, it’s devoted to me, there to protect me. (And it’s strategy may be innocently misguided.)

(5) Notice it’s love, awareness, presence. It’s no different from anything else, including any appearances of a me or I it’s happening to or that’s noticing. It’s all happening as awareness, love, presence.

(6) Dialog with it. (i) Ask it for it’s wisdom. What would you like to share with me? How would you like me to relate to you? What can you contribute to my life? (ii) Ask it for it’s fears. What do you fear? (These can be taken to inquiry.)

It’s all about noticing what’s already here. It’s here to protect me. It’s devoted to me. It’s love. It’s strategy may be innocently misguided. It’s made up of images, thoughts, emotions and sensations. What I am – fundamentally, as that which doesn’t come and go – is not this deficient self or it’s components. It has genuine wisdom to share with me. And it has fears to share with me, which can be taken to inquiry to find what’s more true.


Inquiry as medicine, applied more fluidly


Inquiry is an invitation to notice what’s here, and really an invitation for what’s here to notice itself.

Inquiry is also an antidote to, or medicine for, a fixed (stressful, uncomfortable) view, one that’s out of alignment with reality.

It can be applied in a formal way, following a method or system, and this can be very helpful – especially in the beginning, and also when looking at more dense beliefs.

And it can happen in a more fluid and spontaneous way. The more formal systems are really just a reflection of how the mind works when it is more fluid.


What do you get out of holding onto that thought?


What do you get out of holding onto that thought? What’s the payoff? Why would you hold onto such a painful thought?

There may be many answers here that applies to a specific thought in a specific situation.

And there is also one I consistently find.

I get to blame someone else. I get to blame a person, circumstances, life, God.

And I get to avoid taking responsibility. I get to avoid seeing my role in it. I get to avoid seeing how I create my own pain and suffering. I get to avoid changing how I relate to life, and live my life.

Out of my business?


I did an inquiry a while back on a specific childhood situation and the thought my mother is bossing my father around.

One of the turnarounds is my father is bossing my mother around.

I could believe thoughts saying that it’s not my business, I don’t really know, I am out of my business if I go there.

And yet, it’s so clear to me that whatever examples I find for that turnaround are all in my own images, and I want to see that’s there. I want to see what images I have about how my father is bossing my mother around. I want to get familiar with what’s there in my own mind. And that is very much my business.

What may appear as his business is really my business, when I recognize it’s all happening within my own world of images.

And it’s really God’s business.

Investigating branches, trunk, and roots


When I explore the label physical pain, I notice a couple of things.

The stress that comes with taking the thought as true, comes from additional beliefs and assumptions. Beliefs that depend on the initial label of pain to get triggered.

And the label physical pain, although very basic, depends on some equally or more basic underlying beliefs and assumptions.

In this case, pain can be seen as the trunk, the triggered thoughts can be seen as branches, and the underlying assumptions the roots.

Here are some of the thoughts triggered by the label pain, when it’s taken as true:

It’s pain, and that means…. I’ll suffer. I won’t function. I won’t be able to do what I want. I’ll be crippled.

It’s pain, because…. I did something wrong. I didn’t drink enough water. I failed at taking care of my health.

And some that may be underlying assumptions of the label pain, or at least help prop it up:

There is a world. There is a body. The body is in pain.

It’s my pain.

As the label pain is investigated and something else is revealed as more true, the branches don’t have a trunk to sit on. They fall away, at least momentarily, since they are not triggered by the pain label anymore. It doesn’t mean they won’t come back. They, or thoughts following the same pattern, may well come up again, triggered by the pain label or another thought taken as true. And that’s why – if I want to be thorough – it can be both interesting and helpful to investigate the whole tree – branches, trunk, and roots.


Byron Katie: Why is The Work deeper with a facilitator?


Why is The Work deeper with a facilitator? Here is what I find for myself:

There is something powerful about two (or more) people gathered with a shared intention. As Jesus said, where to or more are gathered in my name, I am among them (Matthew 18:20).

As Katie says, it’s a relief to share our deepest secrets with another. To be real, honest, let it out. I may discover it’s not personal. it’s not shameful at all. It’s innocent. And perhaps that my facilitator knows it from his or her own life.

My facilitator may be more familiar with the process, and I may learn something about doing inquiry I can take with me.

My facilitator may easier notice when I stray, and invite me back to inquiry.

My facilitator can write down one-liners as they come up for me.