Thinking About Metaphysics

I’ve spent the last several years in a variety of online metaphysical communities, sometimes as moderator, and more recently some in-person communities as well. One thing I have noticed is that within these spaces, many metaphysical or spiritual topics are taken for granted as absolutely real or literally true, especially by newcomers or in spaces where philosophy isn’t a familiar topic. In fact, many people do not even realize that a philosophical claim or position is underneath their understanding of a given metaphysical topic. 

In these spaces you’ll often find people asking questions or getting into disagreements about the attributes of say, crystals or energy work, not realizing that their position necessitates the assumption of several premises that are not universally agreed upon. This leads to a lot of fruitless arguments and people missing, in my opinion, opportunities to go deeper with their spiritual practices because they have approached information about spirituality/metaphysics with the same attitude or regard that they may pay towards scientific knowledge. Today I’d like to offer some food for thought on this, with the provided forewarning that I am aware that what I am offering here today is my own set of philosophical suppositions.

What is Metaphysics?

Before I jump in I want to clarify my use of vocabulary within this article. Spirituality, metaphysics, and occultism can often be used interchangeably in the communities I mentioned. Metaphysics specifically, according to Wikipedia, is a branch of philosophy concerning the fundamental nature of reality. The word’s Greek roots literally mean “after or behind or among [the study of] the natural.” Generally speaking, the field of Metaphysics is more than just practicing witchcraft or buying crystals to attune your chakras. It’s about ideas and claims that often are impossible to empirically validate through the scientific method. It’s important to know this because fundamentally at the core of spiritual and occult practices are metaphysical claims about reality, of which there are about as many claims as there are people practicing spiritual or occult paths. 

Unlike the natural sciences, which tend to converge toward consensus as empirically validated evidence accumulates, metaphysical practices and ideas tend to diverge according to the teachings and doctrines inherent to an individual’s culture, faith, and community. I don’t mean to say that metaphysical ideas are inherently false or less valid, but they are often not falsifiable, which makes them untestable hypotheses. Therefore, engaging with metaphysical ideas and practices requires a different kind of approach and way of thinking than we may typically pay towards other kinds of information.

Descriptive vs Prescriptive

The most accessible way I can think of to convey the difference between taking metaphysics for granted and not is by framing it as descriptive versus prescriptive metaphysics. I actually owe Christopher Wallis, who goes by Hareesh, for this, as he frames the western misunderstanding of Indian chakras in this way in his article:

“THE CHAKRA SYSTEMS ARE PRESCRIPTIVE, NOT DESCRIPTIVE. 

This might be the most important point. English sources tend to present the chakra system as an existential fact, using descriptive language (like ‘the mūlādhāra chakra is at the base of the spine and it is red’ and so on). But in most of the original Sanskrit sources, we are not being taught about the way things are, we are being given a specific yogic practice: we are to visualize a subtle object made of colored light, shaped like a lotus or a spinning wheel, at a specific point in the body, and then activate mantric syllables in it, for a specific purpose. … The texts are prescriptive — they tell what you ought to do to achieve a specific goal by mystical means. When the literal Sanskrit reads, in its elliptical fashion, ‘four-petaled red lotus at the base of the body’ we are supposed to understand ‘The yogī ought to visualize a four-petaled lotus . . .’”

I find that this way of framing the way people think about chakras can easily be applied to other metaphysical concepts, like paranormal entities, divination, spellwork, deity worship, and so on. When one treats metaphysical ideas as prescriptive rather than descriptive, practices can be treated like a set of suggestions or steps (or conceptual frameworks) that, if followed, may produce a particular result in your experience. Personally, I find this approach liberating and pragmatic. You know your own direct experience that follows from performing a certain practice or put faith in a particular conceptual framework (such as pantheism), but you cannot necessarily objectively prove that what you experienced is evidence supporting the framework behind the practice. Another way to put it is that there is no way to know with absolute certainty that the results you experience are because your conceptualization of a metaphysical system is real in the way that you conceptualize it, or that your conceptualization is a symbolic representation of the unknowable acting mechanism – and that’s okay. There is still truth in your experience even if the “ultimate truth” of it isn’t able to be articulated or scientifically validated.

Material Truth vs Other Truth

Of course, everyone will have their own ideas around what is actually happening when they are engaging with a metaphysical practice – I just think it is wise to recognize that these kinds of ideas do not necessarily say the same kind of things about our world as science does – or at least, say it in the same kind of way. Science, which observes the material world, is able to be used as a relatively reliable method of inquiry into the nature of said material world. However, metaphysics and spirituality are often dealing with immaterial beings and experiences – things that cannot be directly observed and documented objectively. In my opinion, to treat spiritual truth as if it is the same thing as material truth misses the point. Take, for example, many of the claims in Christianity about historical events that have since been refuted – such as the great flood told in the story of Noah’s Ark. Does this mean that there is no truth to be offered through this story? Only if you think the truth needs to be materially true or literal. Taken as a symbolic representation of a kind of human experience, the interpretation of Noah’s Ark is able to yield instead a different kind of truth about the transformative experience of unyielding faith in divine guidance.

I understand this may sound like a devaluation of metaphysics, but it would only seem that way because Western society has a heavy bias towards scientism, which is the belief that the scientific method is the best or only way to provide “genuine knowledge of reality.” I guess what I am ultimately trying to say is that we should be mindful to separate our implicit biases towards scientifically-validated knowledge from spiritual matters so that we can actually approach the realm of Spirit – which is transcendent and therefore immaterial in nature. In short, spiritual experiences do not need empirical validation to be true – they are validated moreso through the resonant feeling or intuitive sense of knowing one receives from the experience. That is why faith is such a powerful and revered concept among religions. Sometimes, objective validation does occur and it is quite awe-some when that happens, but we shouldn’t base the value of spiritual practices on how reliably they can be empirically validated. I believe this bias towards scientism is at least partially, if not significantly, why we have people preoccupied with finding physical evidence to validate their religions. In my view, this is a huge mistake.

When metaphysical teachings are taken for granted as facts about material reality, it can lead to dogma and senseless squabbling over details that often cannot even be directly observed – or, have even been reasonably refuted. Engaging with ideas and practices becomes about who has the answers and the correct information about reality. Whereas, when metaphysical teachings are taken as a set of suggested practices to produce a kind of result, it brings spiritual experiences back into the domain of conscious presence and intuition. I believe this ought to be the ultimate aim of metaphysical teachings – to bring people in relationship with their inner experiences and truth, rather than dependent upon external authority or science to validate their experience of meaning. However, this does necessitate a change in the way we regard bodies of metaphysical knowledge.

Approaching Metaphysics

Again, there is a tendency among newcomers, “baby witches,” etc to treat metaphysics as if it is some unified body of knowledge akin to “hard sciences” like physics or biology (the unity of which is not to be taken for granted as much as one might think). If we are mindful to regard metaphysical teachings as prescriptive practices, then their validity and content become highly contextualized to the culture and even specific lineage or tradition from which they originate. It means that one must exercise due diligence to understand the surrounding context from which these teachings and practices emerged. It’s especially important to keep this in mind when interacting with different practices – especially if you decide you would like to mix and match them, as is common in new age communities.

Basically, a lot of the time a question like, “how do I balance my chakras?” or “how do I interpret my astrological chart?” is going to come down to what tradition or school of thought you operate within or belong to – and the people who answer these questions for you, might not even realize this either. With this being said, there is benefit in following teachers from within established traditions, as there is often a wealth of history and experienced individuals who are able to guide and help one work through challenges, compared to picking a little bit of everything from everywhere and trying to figure out how to synthesize it all together on your own. It is tempting to try to find a way to unify or syncretize different traditions, but I advise against this. I think it is fine to draw from different traditions, but I like to keep my traditions planted within their original framework. When I get acupuncture or practice tai chi, I am working with my qi, but when I am doing yoga and breathwork, I am working with the prana. I might personally believe and even experience qi and prana as the same thing, but I understand that the practices I am using to work with this kind of energy/experience are different – they come from different belief systems and cultures that have different purposes for their practices.

That about covers everything I wanted to talk about. I know that this might be confusing or come across as nit-picky, but if I didn’t believe this was important then I wouldn’t have written about it. It has made a big difference to me to clarify these points for myself over the years, so I hope this is helpful to others on the spiritual path. Thank you for reading!

The Whale and My Father

I don’t own any social media accounts and I don’t really stream TV so I am often a month or two behind on current events and new movie releases. It was about a month ago that I learned about Brendan Fraser’s comeback in The Whale, released December 2022. When I heard that the movie was about a 600-lb disabled father trying to reconnect with his estranged daughter, I knew that it would emotionally devastate me and that I had to see it. So, I did go see it – in theater. And yes, I was emotionally devastated by the movie, not just because of the empathy-provoking material and stunning performances, but because of how much I saw myself and my own relationship with my now-deceased father in the story.

I’ve been wanting to write an article about the confusing and complex relationship I had with my beloved father for a while now, but just couldn’t get it going. When I saw The Whale, I connected so deeply with the portrayal of the father and daughter’s relationship that I knew this movie would be the perfect vehicle to share my own story. I’m not yet sure what shape this article is going to take as I flesh it out, but I will offer the requisite warning: this post contains spoilers for The Whale (2022). If you don’t want the movie to be spoiled for you, then don’t read any further. At the same time, I don’t think I’m going to be turning this into a film analysis or overview per se, so if you haven’t seen the movie but want to know the detailed plot for context, I’ll direct you to the film’s Wikipedia page. Mostly, I just want to share how I connected with this movie and the reflections it provoked for me.

With that out the way, let’s dive in.

Continue reading

Thank You Spirit: How I Healed my Fear of Something Greater

I wanted to talk about gratitude today and the impact it has had on my spiritual practice. There are many established benefits of practicing gratitude for mental health, which is why I started my gratitude practice. One thing I wasn’t expecting to receive from my practice was an increased willingness to engage in acts of spiritual devotion – something I’ve felt reluctant and even phobic towards until recently.

For years I’ve been scared of engaging in acts of spiritual devotion such as: chanting to specific entities or deities, having statues or imagery of deities in my home (especially on my altar), praying to deities, and especially doing any type of ritual work involving entities or deities. The idea of doing any of this used to terrify me. How do I know entities/deities are real? What if I am deceived and become cursed with some kind of paranormal affliction? What if deities are just trying to use me and will hurt me later down the road? Why should I trust them?

There are a lot of ways to conceptualize deities that elicit big, insoluble philosophical questions I don’t care to explore in this article. For me, I eventually came to a point where it became beneficial for me to explore ways to feel connected and supported by something greater than myself. Some people accomplish this through engaging with community causes, and I turned to spirituality. In order to do that, I knew I needed to understand why I was afraid of connecting to Spirit.

One thing that stood out to me was a fear that I was just going to be projecting unfulfilled desires for loving and supportive parents onto Spirit, and that this would leave me in a state of arrested development. I thought I should be trying to figure out how to depend on myself without any external sources of support or validation. I eventually came to understand this as an attachment issue. That is to say, because I have an insecure attachment style, being in a state of dependence on anyone feels uncomfortable and anxiety-inducing. People with a secure attachment style generally feel safer in the world – they trust that others have their best interests at heart and they experience less challenges related to setting boundaries and resolving conflict in relationships, which promotes a sense of safety and agency. When I thought about my fear of Spirit in this way, it became clear that what I needed were corrective experiences.

Another thing I came to realize was that projection is not an inherently bad or unhealthy phenomenon – on the contrary, it is automatic, unconscious, and happens to everyone. Projection is the psychological mechanism by which the contents of the unconscious become known to us. So, even if I did end up acting out unconscious desires for the parental relationships I didn’t experience as a child, these could become corrective experiences for me and help bring me in touch with the loving and supportive Inner Parent that exists in me.

With that being said, it becomes irrelevant whether or not entities/deities are “real” or imagined, as the spiritual practice itself is therapeutic. So, I found myself taking baby steps to develop a greater relationship to Spirit. One of the first things I did was purchase a small statue of an unnamed, generalized “compassion goddess” who lives on my desk. The fact that she was not any one particular goddess is what helped me take this small step outside my comfort zone. I am particularly wary of any practice resembling “worship” or subordinating oneself to a deity or entity. I did not want to develop any kind of relationship that came with strings attached or ritual obligations. What I wanted at this point was to manifest greater compassion for myself. I had hit a wall, struggling to learn something that I did not have much prior experience with. I called out to something beyond my conscious understanding to assist me in my endeavor.

And you know what? In a few short months I began noticing huge shifts in the way I talked to myself and observed myself. I found it helpful to look at my compassion goddess whenever I felt troubled or dysregulated. During my journaling sessions I found myself experiencing breakthrough insights into my emotional state, effortlessly acknowledging my suffering and feeling…loving towards myself. It felt like the way I feel a strong desire to comfort my dog or a child when they are hurt. In time this kind of way of regarding myself became natural. Can I prove that it was Goddess at work? Of course not, but I keenly feel that it was so. This was my first taste of the kind of corrective experiences I was after. I allowed an effigy of compassion in the shape of a goddess into my life and I did not develop psychosis or become totally disempowered by my relationship to it. Actually, my life began improving and I began to feel greater peace and support. My comfort zone now became a bit more inclusive than it was before; I was willing to take my next small step beyond it.

It didn’t take long for another opportunity to cultivate a corrective experience to show up. I received an offering to participate in a multi-week chanting experience. Each week we learned a new mantra – some were not in service to any particular deity, like the medicine Buddha mantra, but many others were mantras devoted to Hindu deities like Shiva and Ganesha. I was comfortable with this because of my ongoing interest in Vedic astrology and philosophy. Hindu mythology in particular has appealed to me since childhood. I signed up and began participating in my new spiritual community.

I did not expect to love chanting as much as I do. It is now my primary method of meditation that I practice multiple times a week. It feels good to use my voice and rock from side to side while I focus on my mantra. Through weeks of learning different chants, I got to experience that I could connect with spiritual entities without losing my mind or becoming destabilized. In fact, it felt good and brought me deep security and inner peace to practice the chants. Often without knowing the exact meaning of the mantras, I would find them pop into my head during times of stress or emotional turbulence – such as feeling angry and resentful – only to later find out that those specific mantras are used to ameliorate the exact conditions I was suffering from. I felt the most comfortable chanting to Ganesha, especially as I began taking Vedic astrology more seriously and learning about Ganesha’s gentle approachability. I soon found myself searching for a small statue of Ganesha to invite into my home.

When he arrived in the mail I was nervous. This was an especially big step for me – bringing a named deity into my home. I spent a lot of time researching the specific qualities and symbols to look for in a Ganesha statue and where to best place him. I chose an area by my plants, where he looks upon my living room and dwells in his preferred compass direction. Around this time I also crafted my very own mala out of crystal beads and knotting cord. I began to make it a regular ritual to sit in front of my Ganesha statue and chant to him with my mala. Over time I began to include chants to Shiva, Durga, Saraswati, Hanuman, Lakshmi, and the powerful Gayatri. This practice has become very important for keeping me centered and grounded. It has been about a year since I started this practice and I’ve noticed big changes in that time.

One such change was a general overall peacefulness and ability to accept the way things are. I also experienced external events that have brought me to greater opportunities and balance in my life. Whenever I began to feel unsettled or overwhelmed by these shifts, I noticed myself turning to my chanting practice. I also began practicing sincere gratitude for my spiritual team: I started leaving regular offerings of tea on my altar and giving thanks every few days. I’ve had an altar for a handful of years prior to this shift, but it was a general altar for my own growth and acknowledging my ancestors. It’s only in this past year that I have explicitly began using the space on my altar to make offerings and give thanks to Spirit. A small angel figure that was a relic of my late friend’s faith has now become a reminder of the presence of my angels in my life, even archangels such as Michael and Raphael. The lotus charm gifted by a friend is now a symbol of Lakshmi, as well as my owls. One owl in particular – an empty beauty container I picked up at a thrift store – now serves as my God Box where I submit worries and surrender things that are beyond my control. Recently, a small card depicting Ganesha has taken roost beside my angel. These are radical changes from how I was two years ago.

It’s taken a lot for me to be able to trust that something bigger than myself will not hurt or punish me for making mistakes; is understanding, supportive, and ready to reflect to me the love I practice. Over time those little offerings and gratitude prayers have accumulated into a paradigm shift within me in how I relate to Spirit. One day something clicked for me: I felt such sincerely deep gratitude for the presence of Spirit in my life that I wanted to do something nice in return. I wanted to keep leaving offerings and using my chanting practice to put my focus on Spirit of my own volition, the way I tend to and care for the people in my life who have shown me kindness and fidelity. I suddenly understood how people can feel deep love for the guides and deities in their life. I also understood this in reference to my astrological studies – the 5th house, the house of children, devotion, and one’s heart desire, is also the house of spiritual practice and mantra. In the 5th house we freely devote ourselves to our children, loving them immensely, and that same relationship is reflected in how we relate to Spirit.

Yes, this reinforced my previous notions about the relationship between attachment, projection, parents, and Spirit – but it also gave it new meaning. As I keep learning in my astrological studies, when one has been separated or forsaken by their biological parents this creates an opportunity for one to connect with a transpersonal parent. One who can embody the traits we needed from our parents, who were limited by their humanity. A transpersonal parent need not be Spirit, but connecting with Spirit is absolutely a respectable, tried-and-true tradition of doing so. Through this relationship one can internalize a new parental figure and reparent themselves, bringing healing to old traumas and attachment wounds. It takes courage to do it and have faith in the process, but the outcome is so worth it.

Recovering from an Unloving Mother

As I mentioned in another post, in lieu of writing Preparing to Confront my Mother Wound, I ended up choosing to cease all contact with my mother. I blocked her number and her email address and have not spoken to her since just before my birthday earlier this past Spring. There are several things that prompted this decision:

I realized I don’t feel good in her presence.

This was one of the biggest factors, frankly. Every time I met with my mother I felt bound up, especially in the trunk of my body, like a prey animal who has frozen just before acting in anticipation of danger. I always ignored this feeling and just stayed withdrawn when around her. I told myself that I enjoyed seeing my mother, and certainly there were brief moments here and there that were enjoyable – such as being treated to lunch, or getting to hear the occasional tale of family lore. However, it dawned on me that I don’t feel that kind of tension around my husband or my close friends – that that tension is discomfort. I had to admit to myself that I don’t feel good when I’m around my mother, and as a result I am constantly holding myself back around her.

She doesn’t act interested in me.

My mother seldom asks about my life when we meet. Sometimes she doesn’t even stop to ask “how are you?” before launching into what she would rather talk about: herself. Her life, her struggles and challenges, the things that are on her mind. A long time ago I consciously realized that we were in a transactional relationship – she would treat me to lunch and I would listen to her talk about herself for a couple hours, or sometimes it was gas and groceries. Somehow I did not consciously process the natural conclusion that follows from such a dynamic: that my mother is fundamentally not interested in me, but only what she can get from me. It made sense now why I often encountered this dynamic in previous friendships with other women – which would leave me rightfully angered and often end in me expressing my indignation. I was expressing the feelings I could never express directly to my mother.

She persistently dismisses and invalidates my emotional experience.

This is something that runs deep into my childhood – abundant memories of being teased, called sensitive, or given glib platitudes whenever I expressed any kind of emotional pain to my mother. In adulthood, this looks like being ignored for 9 days straight after asserting a boundary, then being sent an essay-long email about her struggles and why she can’t muster any energy to address my concerns if I tell her I feel dismissed. As my husband pointed out to me, she treats me like my concerns aren’t even real.

She doesn’t support me when I’m being harmed by someone.

I don’t have a single memory of my mother taking my side when I was being harmed by somebody else. When I came to her as a young teenager to tell her I needed her to do something about the emotional and verbal abuse my father was perpetrating against me, she told me “Just pretend he is the child and you’re the parent.” When I needed to sue my landlord who was intimidating me and threatening to illegally withhold my security deposit, she urged me not to destroy my relationship with her. Every time I was in a fight with a friend, I was deterred from cutting ties even when I was clearly being mistreated. She has never once been angry on my behalf when I’ve been harmed.

She has never apologized.

Except for one time, which was prompted by my brother telling her she was acting out of line. She otherwise only offers non-apologies, never for the actual transgression I point out to her. This trait of hers is so pervasive, it was often the chief complaint I heard my father express about her. She never takes accountability for how her actions hurt people, especially the people she supposedly loves.

Being in relationship with her feels like participating in a delusion.

It’s difficult to describe this experience, but I’m sure there are others out there who can relate. My mother is so covert in the way she engages in emotional abuse that I am not sure she is even aware of it; she will leave you feeling like your experience doesn’t exist without ever directly stating such. The only way to approach her and receive a workable response is to act like the history of pain and trauma that exists between us never happened. It is never talked about and any attempts to talk about it are sidelined and slithered out of. My pain simply isn’t allowed to exist.

I just plain don’t want a relationship where these things are regular features and there is no path for repair.

My mother has frequently responded to my expressions of hurt and emotional injury with various excuses: “I am too old to be any different,” “You’re going to have to accept all of me, including the bad,” or “I have to focus all my energy on working and maintaining the lifestyle you’ve all become accustomed to.” I thought things would be different after my father died. I really hoped that she would feel the same sentimental desire to come together as a family and improve our relationships so that we would not have to endure the same complicated pain and grief that my father’s passing provoked. I was wrong.

I put in a big effort to try and open the door for this, pushing myself beyond my typical boundaries and instincts and trying to have an open and honest dialogue with her about how I felt in our relationship. When I told her I felt like our relationship could be better, and that I often felt like I don’t get to experience being the child in our relationship, she defended herself by saying I was so headstrong as a child that there was no way to mother me. I still left that conversation feeling hopeful something could change if only I could push myself to embody perfect empathy and communication with my newfound skills for I-statements. I don’t regret doing that, because it ended up showing me that this was never my responsibility to fix in the first place. I did everything I could and failed – that doesn’t reflect on me. Her response to me was never under my control.

The final lightbulb illuminated my answer for how to proceed with my mother when my therapist asked me to describe what I desire in any relationship: reciprocity, the ability to openly communicate and resolve transgressions, openness. My mother has demonstrated throughout my life that she is not open to this type of relationship. Therefore, our dynamic is unworkable and there is nothing more I can do on my end to change that. When I imagined what it would be like to no longer contact her, I felt like I could relax for the first time. I no longer felt any ambivalence about cutting off all contact from her, because I could see there was only one path that would do right by myself.

Body Messages and Projections

Recently, I finished Alice Miller’s The Body Never Lies which focuses on the unfortunate consequences that occur when children of unloving parents move through life unconscious that their parents were unloving. Alice Miller teaches that the body stores our life experiences and knows our true feelings and will stop at nothing to try and be heard, even when our limited conscious mind cannot fathom the truth of our experience: that we feel unwanted, unloved, and mistreated. This can manifest as various aches and ailments, the only way the body can communicate when other intuitive promptings are snuffed out and ignored. This material is highly compatible with Louise Hay’s Heal Your Body and the teachings of Chinese Medicine’s meridians and their corresponding emotions.

It stands out to me that my biggest shift happened when I concentrated on acknowledging how my body actually feels when I am around my mother – always held back, on guard, and uncomfortable. This information gave me clues to how I actually felt while participating in our relationship, rather than how I think I ought to have felt. We have to consciously allow this type of information a place in our decision-making. However, it is often not so cut-and-dry as “I feel tense around this person – they must not be good for me and need to be cut out of my life.” If I followed this, I would have no one in my life.

Instead, I have come to recognize that these experiences of mine are often evidence that a projection is at hand. When that is the case, I must ask myself, “What part of my being is this person holding for me?” Another great question to ask is, “Who is this person reminding me of right now?” It is important to recognize these projections and separate them from the person who is containing them for us, so that we can act in a way that is appropriately warranted by the present situation. This doesn’t mean giving people a free pass to mistreat you – if this person’s conduct warrants a total cessation of all contact, you can trust that it will be obvious to you often even moreso after the operating projection has been acknowledged and dealt with. Otherwise, this work creates space to approach and repair the often unintentional harm occurring between two normal, imperfect humans. So, how do we deal with projections?

Projections are gifts from the unconscious by which we can become aware of exiled or underdeveloped parts of ourselves that are seeking conscious integration. Therefore, being in relationship with others is the way that we come to know and fully embody our whole being – this includes the parts that we find painful or difficult to acknowledge. I can see now that some of my old relationships with other women were containers for projections about my mother. I often responded to those relationships with the righteous anger and hurt that I could not express towards my mother. Ultimately, these experiences were showing me that I had a lot of unacknowledged and repressed pain and frustration about my mother. Dealing with a projection means recognizing this pattern and allowing yourself to feel the emotions and experiences that are locked up in old memories or being denied from present experiences with that person. By doing this, you allow your true feelings to be a part of your story and conscious awareness. Once you do that, the person containing your projection is free to be themselves – not your mother or your abuser.

Imagine your entire being is a painting, like Van Gogh’s Starry Night. However, imagine that this painting did not contain the sprawling, climbing, dark cypress trees because it was thought that they were too dark and ugly. Would the painting not feel incomplete? This gnarly mass of trees helps balance the composition of the painting, and without it we would not have one of the most recognizable paintings in the world. That is what this type of inner work is about.

https://en.wikipedia.org/wiki/The_Starry_Night

My Recovery

Since ceasing contact, much material has come up for me to work through. I often have visceral, emotionally turbulent dreams about my mother. They are charged with intense, raw emotions that consume me like a fever dream. I remember I used to dream this way about my father as well. To me it is a sign that deeply repressed emotions are being allowed to process and resolve somewhat. I am allowing more of my experiences into my conscious awareness, which sometimes feels overwhelming.

I have decided to take the steps to start my divination business. It has brought up a lot of anxiety for me, especially around scarcity and making space for myself in the world. When I explore these things in therapy, things often come back around to my mother and feeling outcast from my family. Yesterday I spent my late afternoon researching business management. Afterwards, I was plagued by an oppressive sensation in my throat – as if my lymph nodes were swollen and I could not get enough breath even with intentional, deep breathing. This sensation has come and gone recently, but yesterday was remarkable. I went to bed and decided to let myself focus on the sensations I was feeling – at that moment, a tightness in my sternum – and spontaneously started thinking about my mother.

I remembered times when I used to make decisions in the hopes of establishing some kind of kinship with her – I remembered when I applied for colleges in Boston hoping that she would be proud of me and I could be like her somehow by going to school in her hometown. I thought about all the times my mother would tell me that I reminded her of a mix of her two sisters and I remembered that I used to wish she would say the things about herself she would see in me, but never did. I even asked her once how I reminded her of herself but she didn’t really have an answer. It dawned on me that those experiences left me feeling like my mother barely recognized me as her daughter and that I very much wished that she would. She praised her sisters to me, but she also often spoke ill of them to me too – how she could never move back East because she would not be able to stand being around them – and yet, I reminded her of them. I became acutely aware in that moment just how deeply disowned I have felt by my mother and experienced the deep grief that accompanied that feeling. I cried, hard.

I don’t think I cried to completion, because I became scared of how big the emotion was and I wanted to go to sleep. Now that I am aware though, I can consciously go there and complete the expression when I am ready. It’s okay to titrate. I am proud of myself for being able to access and acknowledge this part of my experience that had been previously blocked from my conscious awareness. Recovering repressed/suppressed experiences is difficult to describe, but in my experience it is not as if I had no knowledge that I felt or wanted those things, they were just significantly minimized and never fully conceptualized in language like they were in that particular moment last night. Their recovery into my conscious awareness felt more like, “oh yeah, that was there too.” Similar to when you are on the go and you feel hungry but you are just so focused on getting to that next step in your task list that the sensation of hunger just becomes quiet or subdued – but once you have a moment to settle down, you feel that hunger come roaring back. That is what suppression is like: the hunger never ceased, you just ceased to be aware of it.

There are other things this experience has connected together for me too. For instance, in my adult life I have often remarked to others that I felt like my mother projected her unlived life onto me and tried to urge me into making decisions she wished she could have made for herself but were wholly inappropriate and incorrect for me. She would often tell me she wished she had a career like the one I had in human services – helping people. When my marriage became challenged by financial insecurity, she suggested I separate from my husband. When I left my job, she chided me for not taking advantage of an opportunity for my husband and I to be putting away money while we had no children. These are all things that she did not get to do for herself. Frankly, I’ve often felt that my mother wished she had not married my father and had children only for him to become disabled and her feeling bound to a soul-sucking job in programming for 20+ years. It was recently that I realized what this meant: that I felt unwanted. Whether or not my assumptions about my mother’s feelings and motivations are true, it is true that I felt unwanted. That was the point that Alice Miller was trying to drive home in The Body Never Lies.

With that being said, I see how these feelings are connected to the insecurity I feel towards starting my own business – what if people do not want what I have to offer? Not to mention, my mother explicitly derided my decision to quit working and allow my husband to support us both completely. A lot of the decisions I made in my previous career – to go to college, get a stable job working 9-5, have a 401k, etc – were driven by a desire to be like my mom. However, now that I have conscious awareness of this dynamic, I can work on releasing these old ideas and taking a compassionate perspective towards my child self who was made to feel unwanted and unloved.

Reparenting

When I think about the kind of child I was, it becomes absurd that my mother could ever be so unappreciative of my unique and big personality. I encourage others who struggle with being the child of an unloving mother to do the same thing: think about what kind of child you were. Then, imagine if you encountered a child like that; they can be anyone’s child. Wouldn’t you like them just like any other child, and delight in their uniqueness? If you feel nothing but disgust or even hatred towards the thought of children, perhaps that is something that is worth exploring (and falls outside the scope of what I am able to presently address within this article).

Generally though, being able to delight in your own child self’s essence is part of the task of reparenting oneself. Reparenting is essentially the process of replacing the internalized image of your parents that lives on within your psyche with a different, healthier parental figure that loves you unconditionally. This parental figure can be supplied in a therapeutic relationship with a licensed therapist, and it can also be practiced by yourself in the way that you respond to yourself internally. This can look like imagining yourself receiving love and acceptance when you feel sad, or restructuring your self-talk to be more compassionate, among other things. It takes commitment, so don’t be deterred if you try it one or two times and still feel the same. It took me a good 2 years of consistently reinforcing new kinds of thinking patterns before I saw a lasting change in my personality and how I feel.

I still have a lot of work to do in this area, but I am making progress. I will continue to be open to receiving new insights into what I can do to release and heal this deep wound I’ve experienced. I hope that by sharing my experience I can help others who are in similar positions to find choices that feel right to them.

Ambivalence: How To Know What You Really Want

Everyone struggles with ambivalence from time to time. Defined by Merriam-Webster as “simultaneous and contradictory attitudes or feelings (such as attraction and repulsion) toward an object, person, or action,” the experience of ambivalence often provokes feelings of doubt, confusion, and fear of making incorrect choices. The experience can be further complicated by common conventions that urge people not to commit to things/people that they don’t feel 100% positively about. I find that this is an unrealistic way to navigate tough choices that inadvertently abandons the important opportunity for healing work that is presented to us when we experience ambivalence.

It’s natural for experiences that lead to growth and significant shifts in our lives to be accompanied by feelings of insecurity and fear. Growth is about expanding beyond your present limits, and with expansion comes unexplored territory for which we have no prior experience to draw upon to reassure ourselves – or, sometimes it means revisiting territories with which we’ve had adverse experiences. These kinds of moments are an incredible gift to heal and overwrite old programming with new, corrective experiences that can increase our confidence, curiosity, and capacity for transformation. So, how do we move forward when we are experiencing ambivalence?

What is the root problem of ambivalence?

In my experience, ambivalence cannot be resolved with pros and cons lists or rational evaluation of the situation. It’s not an issue of one option being objectively better than the other, but rather for me ambivalence tends to arise from a state of being disconnected from my inner knowing. In most instances where I’ve experienced ambivalence, I had a vague awareness for what I would actually really like, but it was either completely unable to be felt in my body or it was competing with fears and emotional distress about potential fallout from my choices. This type of conflict is sure to cloud anyone’s inner knowing.

Clear inner knowing, in my experience, is equanimous – it is therefore impossible to experience it when highly aroused by fear and ungrounded emotion. In fact, according to Louise Delagran, MA, MEd: “Fear can interrupt processes in our brains that allow us to regulate emotions, read non-verbal cues and other information presented to us, reflect before acting, and act ethically. This impacts our thinking and decision-making in negative ways, leaving us susceptible to intense emotions and impulsive reactions. All of these effects can leave us unable to act appropriately.” The first step to overcoming ambivalence then becomes to recognize and treat one’s emotional arousal, especially distressing emotions such as fear.

There are many strategies available for accomplishing this. Some of those strategies are covered in my previous posts, Release Sticky Feelings Pt 1 and Pt 2. The strategies offered in those posts will be helpful for exploring and processing overwhelming emotions associated with whatever conflict you may be experiencing. To address the physiological hyperarousal or dissociative experiences that can accompany fear or emotional overwhelm, it becomes pertinent to engage in grounding exercises:

  • Find a quiet area and sit with a gentle sensory stimulus, such as a pack of ice on the back of the neck or a bright essential oil on your wrist. Hold your attention on the sensation you are experiencing and use it to ground yourself into the present moment. Every time your mind wanders, simply notice that it has wandered and bring your focus back to the sensory experience. Breathe slowly and deeply.
  • Sit outside barefoot, if possible, without any distractions. Focus your attention on the different sights, smells, sounds, and sensations available as you do this. Breathe slowly and deeply.
  • Try a guided grounding meditation anywhere. This is one of my favorites.
  • Something that can be done anywhere, “foot breathing” is a grounding meditation where you sit quietly and focus on “feeling” your feet breathe in and out through the soles in tandem with your breath.

You’ll know that you’re successfully grounded when you can 1) identify the sensations in your body, 2) identify any emotions that are felt, 3) and that these sensations and emotions are manageable and not overwhelming or triggering. Once you have grounded yourself, it becomes possible to engage with ambivalence and identify what you really want out of a given situation.

What Inner Knowing Feels Like

“Tension is who you think you should be, relaxation is who you are.”

Chinese Proverb

If you imagine your inner state is like a pond, emotional reactivity is like taking a stick and agitating the pond and the sediments, resulting in cloudy water. Grounding ceases the agitation and allows the sediments to settle, making it possible to see clearly through the water. Once this is achieved, it becomes possible to observe and notice what it feels like to experience inner knowing. I stated before that inner knowing is equanimous – that is, there is an experience of being able to detach from and observe one’s inner experience. It is neutral, gentle, and even subtle, which is why it can be easily overshadowed by intense emotions and sensations.

I will give an example of a recent conflicting decision I had to make. This decision was about whether I should go no contact with my mother. On one hand, I wanted the pain and frustration of our relationship to end and just be done with it. On the other, I felt like there was still more I could or should be doing to repair our relationship or to make accommodations for her limitations. I also didn’t want to lose out on my connection to my other family members or face having to talk about my decision with them. I also really valued the idea of being able to strengthen our relationship and become close in lieu of losing my father two years ago. I agonized over this for a few weeks and experienced intense anguish and anxiety over not knowing what the right choice was for me, until I met with my therapist.

When I met with my therapist to discuss the evolving situation with my mother, she asked me some important questions that guided me to place my own experiences and values at the center of my deliberation, rather than focusing on the potential fallout from either choice that could be made. She prompted me to consider things like, what do I actually feel when I am around my mother? What kind of relationships do I want in my life? Does this relationship resemble that? Is my mother giving any indication that she is willing to change so our relationship can become that? When I approached my dilemma with these questions in mind, the answer became really obvious what choice was right for me.

It took some discernment to recognize that when I spend time with my mother, I feel stressed and irritated – this is a type of inner knowing, to be able to sit in contemplation and notice, without getting swept up in the experience, “I do not feel good when I am with a person or in a particular situation.” I reflected and came to understand that I value relationships where I can talk about when I am hurt or upset by something someone did or is doing and have it be acknowledged and affirmed – something I never experience with my mother. Whenever I attempt to speak up about something that is bothering me to my mother, I am stonewalled or blamed for her behavior. She often tells me she is too old to change or that I simply need to accept her for all her faults and learn to not be bothered by it when she disrespects my boundaries. Given these facts, it becomes apparent that in order to be in relationship with my mother I would either have to continue repeating these cyclical conflicts or pretend I am never bothered. It suddenly became obvious that I’d be a lot happier without this relationship in my life in its current state and that there is nothing else I, personally, can do to change or improve the relationship without causing significant stress to myself. The tension of the indecision immediately dissipated from my body when I allowed myself to say “yes” to a possible reality where I have no contact with my mother. It just felt “right.” That is inner knowing.

Other Exercises

In Phyllis Krystal’s book Cutting the Ties that Bind Us: Growing Up and Moving On, she shares two useful visualization exercises for making decisions. I have included them below:

Scales

Phyllis Krystal. Cutting the Ties that Bind: Growing Up and Moving On – First revised edition (pp. 160-161). Phyllis Krystal Foundation. Kindle Edition.

I find that the scales visualization particularly speaks to my experience of inner knowing – it always feels like my true desire is obvious when I think about each option and notice how it feels in my body. One option always has a particular “weight” and simultaneous light openness to it that signals it is my authentic desire.

It feels deliciously freeing to be able to embrace and claim one’s inner knowing. With practice, it becomes easier to notice when something doesn’t feel right or match up with who you are, even in everyday casual interactions – allowing you the opportunity to set boundaries and address agreements or misconceptions before they turn into a big problem that needs big solutions. This ability to know how we feel towards something, that is innate to all of us, is necessary to work with to pursue one’s path to wholeness and authentic expression.

Using Ambivalence to Heal

Often it is the case that the source of hesitation towards a decision or experience is rooted in a traumatic memory or experience that needs to be processed and resolved – this is how ambivalence brings us opportunities for healing. Resistance is a powerful indicator of areas within ourselves that need our compassion and attention. Likewise, sometimes eager enthusiasm for something new and different (which is resisting the present course) can be a form of escapism from facing challenges that would otherwise push us to develop new and important interpersonal skills and traits. It can be scary and overwhelming to take advantage of these opportunities for deep inner exploration without adequate internal resources and support. Take care to reach out to your support network or a therapist when you are faced with inner work that overwhelms you.

If therapy or additional support is not available to you for whatever reason, be sure to go slow with yourself and operate within your window of tolerance. There is no shame in taking baby steps when it comes to healing. There are many ways to engage in self-exploration on your own.Consider adopting a journaling practice where you can give yourself a tangible avenue of expression for your internal experiences. Write in stream of consciousness and see what comes up when you ask yourself questions like, “why am I resisting this?,” “am I running away from something?,” “what beliefs are preventing me from making this choice?,” and “what is the source of my beliefs? where did I learn this?” Get curious about yourself and your motivations and you may be surprised to learn something about yourself you didn’t realize before.

Sometimes, the issue at hand really doesn’t have a clearly right or wrong choice to be made – even after engaging with exercises to access your inner knowing. In such cases, it can be worth exploring the option that one has never tried before or has little experience in. Such opportunities are wonderful for finding out what one likes or dislikes and can benefit from being regarded with a fun attitude. Playfulness is how we nourish our inner children. It can help dissipate fears to approach a new path with a curious heart and openness to exploring, even at the risk of not liking where one ends up. Life is not so short that a detour here or there cannot be afforded. These kinds of adventures are effective for dethroning one’s inner critic.

I want to be clear that I am not advocating for anyone to make choices that would put them in harm’s way or cause them significant distress. My goal is to provide information that can assist readers in knowing how to discern between clear inner knowing and fear-based ambivalence or “analysis paralysis.” We all deserve to heed the calling of our soul’s growth towards individuation, unencumbered by outgrown beliefs and fears. Everyone possesses their own unique authority to know and choose what is right for them. Working through mental blocks and processing fears is a powerful way to access your own inner authority – by weeding out the expectations and internalized beliefs of your environment and learning to value your own unique voice and desires. Everyone experiences ambivalence from time to time and I hope that the information I’ve provided here can help others use their ambivalence for self-exploration and growth.

Preparing to Confront my Mother Wound

There is something that has been eluding me throughout all my healing work. Across my adult life, it seemed obvious that my father was the root cause of many of my adverse behaviors and internal experiences. He was a very Large and Loud presence in my psyche and in my household. This is reflected in distorted memories where my father appears as tall as an ogre, while I am small – as small as a toddler, during events that occurred when I was a teenager. It was natural to look to the giant looming over me and conclude that this was my dragon to slay, none the wiser to the shadow being cast from my feet: my Mother Wound.

I have done a lot of work on my Father Wound. From shirking off animus possession to exploring old memories through hypnosis and some years of therapeutic work focusing on reconnecting with my vulnerability and emotions, I have reviewed and processed tremendous amounts of psychic content related to my father. My father is dead now, and I have advanced a lot of ground in redeeming and reshaping his image within my psyche in his wake. As these wounds begin to heal, I can more fully embrace the love and respect I have for my father. My animus, for the most part, is now remediated to the station he belongs in as my internal Other. I am no longer vexed by fits of irascibility or compulsions to domineer or punish people that trigger my insecurities. The dream image of my animus has gone through a fascinating evolution throughout my inner work as well – no longer a terrifying, tyrannical image of my father, he is now a calm and guiding figure that I feel safe with. He often takes on the appearance of my husband even, which was something that rarely, if ever, happened prior to my father passing away. This all feels good, as I now feel more comfortable in my feeling capacity and identity as a woman. Somehow, I thought that this would be the apex of my inner work (and in many ways, it was “the bulk”), but now I am coming in contact with new material that I feel paralyzed to confront.

It started with my recent decision to begin seeking EMDR therapy. My first few sessions started with targeting some mildly triggering memories about my father. It was interesting to notice that my father’s representation in these memories sometimes changed, becoming smaller and taking up less space in the memory. Sometimes memories about my husband would enter the mix and give my provider and I new targets to consider in future sessions. Outside of session, I started having vivid and intense emotional dreams about my mother, which piqued my curiosity. It wasn’t exactly what I expected would come up, and the dynamics that were being played out in my dreams were not at all what I was trying to target with EMDR. I notice myself coming in contact with resentment and grief towards my mother I had not thoroughly considered before. It isn’t the kind of thing that came completely out of left field – more something that I knew was kind of “around” but didn’t seem instrumental enough to engage with the way I do with my father-related trauma. Even now as I am typing this, I notice myself feeling a kind of resistance towards exploring this further, but I know this needs to be done.

Where Is Mother?

My mother has somehow managed to be mysteriously absent from a lot of my inner work. My relationship to her has never been as much of a priority to me as my relationship with my father has. There is very little emotional intimacy between us, and what little there is is usually her venting to me in a seemingly involuntary fashion. It really sometimes appears that she cannot stop herself from doing it even if she were to try. This started for me in middle school, after my father became disabled and began abusing opiates and alcohol heavily. Previously self-employed, he had to give up his business and my mother became the breadwinner for our family. She earned a comfortable salary but didn’t seem very happy in the position as sole provider.

I remember a time when all I wanted was for my parents to separate – this was something I fantasized and wished for regularly, and couldn’t understand why my mother wouldn’t just do it and end all our misery. I remember very distinctly the day I tried to ask her to intervene against my father’s abusive behavior on my behalf and she told me, then around age 13 or 14, that my father is like a hurt child that never grew up and that I should think of him that way and try to be the parent, in very much those exact words. She would come home from work and vent to me about how much she hated her job and how overwhelmed she was by trying to provide for us all and deal with my father’s erratic behavior. She vented about her past relationships to me, comparing my father to her previous ex, who apparently would not have behaved the same way yet died of an overdose. She told me how my father had cheated on her with his meth dealer when I was a child, and all sorts of other things. This added to my hatred of my father and for a long time it felt like we, along with my brother, formed a unified front against my father. The weakest link in this front was my mother, who would never separate from him and would never set meaningful boundaries with him either. Instead the task fell upon me to be the one to separate from my family and set boundaries when I became old enough to do so.

The absence of my mother is not merely figurative – she was always the one working a 9-5 job. My father was the stay-at-home parent. It was probably for the best, my mother frequently remarks that she did not possess the patience nor the consistency to properly rear children. I do not have many memories of her being a particularly nurturing figure, especially compared to my father. The memories I do have of my mother being alone with me and my brother are more often distressing than pleasant. I remember when my brother threw a tantrum at the grocery store and did not want to leave, so she told him she was going to leave him there and loaded me in the car and began to start the ignition. To her, this was a game of chicken and she never would have actually left him there, but from a child’s perspective this is a terrifying experience. As a teenager, I experienced more than one occasion of overt gaslighting by my mother, accusing me of stealing food, money, or drugs in spite of my never having ever acted in any way that would have made me a suspect. As an adult I asked my mom about these incidents and she told me that she had done that to make my father feel guilty and confess to his own wrongdoings to her, knowing that he would never let his children take the blame for his own dishonesty. The irony of her actions being bereft of any integrity of her own seemed lost on her.

Occasionally, I would experience a side to my mother that could aptly be described as severe. I was used to being verbally assaulted by my father for mistakes, insulting and belittling me, but there was a certain line he would never cross that my mother seems more than ready to vault herself over if she feels so inclined: threatening total annihilation and excommunication. I remember one instance in high school, I don’t even remember what I had done wrong, I only remember my mother painfully digging her fingers into my arm and sharply whispering in my ear that she would make my entire summer a living hell in such a way that I felt my stomach hit the floor. On another occasion in my first year of college, there was a miscommunication between me and my uncle (my mother’s beloved brother), that resulted in my uncle mistakenly believing that I was going to meet him at a sports game. We were able to touch base at some point and clear up the misunderstanding, he was not upset and everything was resolved. Still, I received a phone call from my livid mother threatening that she would single-handedly ensure all of her family never spoke to me again and that I was now dead to her for what I had done.

There are a lot of positive things my mother contributed to my life and identity that I feel fondness for, but there isn’t very much opportunity for that to shine through in our current dynamic. My mother appears to have become quite comfortable taking up as much space for herself as she can in our relationship, leaving little room for me to participate. I let her keep the space and disengage as much as possible; I am not sure that she even notices. I suppose this is reflected in my inner work – my mother is “over there” and “I” am over here, prioritizing other things that are easier to engage with. After all, my experience has been that when I attempt to advocate for myself or bring things like this up to my mother, she deflects and makes excuses why she cannot deal with her own behavior. As a teenager, it was always because she was overworked and had to put all her energy into working so she could maintain the standard of living “we all” demanded of her – she simply had no other resources available to tend relationships with her children. Now, the story is that she is old and too preoccupied with being old to be able to change her behavior or deal with mending broken relationships.

Where am I?

I recognize there is a lot of material there that needs healing, yet as I mentioned before I feel paralyzed to confront it. I have been reflecting on why that is for me; a few factors are available to my examination.

One, in some ways my relationship with my mother is just plain more painful than the one I had with my father because there wasn’t a lot of positive interactions built into it in the first place. When my brother and I were babies, my mother was the parent that wanted to ignore us and let us “cry it out” while my father was the one who couldn’t stand not to soothe us. It was my father who sat with me and played, showing me how to draw and buying me art sets to support my creative interests throughout my childhood. My mother was always gone working, only really available on the weekends when we would gather on the couch for Saturday morning cartoons or go to church on Sunday. My father chaperoned most of my field trips at school, whereas my mother chaperoned just one when I was in preschool. He was just more present than my mother was, always taking us out on adventures and taking care of our day to day needs. My mother feels more like a background character in my memories.

This is compounded by a sneaking suspicion I have that my mother did not really want to have kids, at least not the way it happened. My parents got pregnant on a one night stand – my father was thrilled, this was all he ever wanted to do with his life. My mother was a devout Catholic living 3,500 miles away from her family and recovering from the death of her previous partner, who was the only person she really knew in the area and had accompanied her on the voyage from her hometown. She had no reason to trust my father and took a leap of faith based on the fact that her late partner and my father were friends. They were married and shortly after lost their first child through stillbirth, and she told me she chose to stay with my father because he had been so nurturing to her through the loss, but that she really didn’t have to. Somehow, she wasn’t expecting my father to get involved with drugs and all the other illicit activities he was drawn to and had an established history of engaging with. Either way, the contrast between her arrival at parenthood and my father’s is palpable.

It is also hard to face these things because my mother crossed lines my father wouldn’t – threatening to abandon or excommunicate me when she found me displeasing. My father may have inflicted great trauma upon me, but I never felt like my connection to him was in jeopardy of being severed throughout any of it. So, there is a different set of risks involved with engaging my mother on these topics that didn’t exist with my father. I regularly feel disposable to my mother, either through threats of abandonment or being met with an indifferent, “take me or leave me” attitude towards my grievances. I feel like I am the one with everything to lose in this connection; I never felt that way about my father.

There is one other thing that stands out to me that I am curious to explore. As a woman, it was always clear on some level that my father was separate from me, a kind of distance that could never be completely closed. Everyone has the universal experience of being one with their mother in the womb, and if all goes well, as a nursing infant. At some point, sons become aware that they are different from their mothers. Mother becomes the foundation upon which Anima is built, for men. This happens to daughters and their fathers, who imprint upon the Animus in women. To continue on this point, Mother is a bit closer to home than Father is for a woman.

We Are Woman

A lot has been written on mother complexes and the Mother archetype, but I’ve yet to come across material that specifically focuses on the way women relate to and develop through their mother complexes. I am sure the material exists, but a cursory search for books and articles on the internet has seldom brought me satisfying results. Bethany Webster has a lot to say on the impact of patriarchal society on wounding women matrilineally in general, and how this wounding manifests in mother-daughter relationships. What I want to explore, however, is the women’s internalization of the mother into her own feminine identity – as a single integrated being, not as a dyad. I feel that on some level, part of why it is challenging for me to confront my mother wound is because this is also a confrontation with myself and how I conduct myself as a woman. That an element of the Shadow is in play in this complex – where have I behaved in ways for which I reject my mother? Perhaps it is because I have re-identified myself with my femininity that my mother wound is now arising to be healed.

It does feel like the time for me to settle this score is approaching sooner than later. It is important for me to do this to liberate myself from outdated belief patterns and fears. I want to be able to move through life unencumbered by my past, and I want to end the cycle of emotional neglect and parentification in my family when I bring my own children into the world. On a collective level, this kind of healing is what Woman needs to become balanced and fully integrated. I still freeze when I think about having a conversation with my mother and putting it all out there, prepared to no longer settle for the status quo. Maybe she will respond much better than I expect she will, but I am also prepared to possibly have to sever our connection and move on with my life. One thing is certain, it can’t continue the way it has been if I am to live my life in service to my health and happiness over hers.

Release Sticky Feelings, Pt 2

Welcome to part 2 of my post on how to release sticky feelings. In the previous article I wrote about some common ways we avoid identifying our emotions or engaging them directly and provided some information on how to identify your emotions – and how to notice when you are avoiding them. Once you’ve identified your emotions, the next step is to accept them (a step that many struggle with). After you have accepted what you are feeling, you can then take action to resolve them. Let’s get into it.

Accept Your Feelings

So you’ve identified your emotion – maybe you feel angry, sad, or even proud and joyful. These can be fairly uncomfortable emotions to experience, even the positive emotions, and many of us carry with us learned assumptions about these emotions. We may have experienced being punished when feeling this way and as a result experience shame or fear when we feel them. This leads to defense mechanisms like intellectualizing our emotions as mentioned in the part 1 – behaviors we engage in which distance us from an object that causes us anxiety, in this case an emotion. We reject these emotions because of the assumptions we make about them – that sadness makes you weak, or that being proud of yourself is a vice. This is what “judging” your emotions means. These kinds of judgments were probably learned in childhood or during traumatic events. As I mentioned before, avoiding our emotions means they never get expressed and thus keep finding ways back into our conscious awareness – looking for acknowledgement. So how do you accept what you are feeling – without judging?

Try practicing awareness while you are engaging with your emotions. When you have identified an emotion, notice how you react to it. Notice if you tense up, and where in your body you tense up. When you notice tension – release it. Notice that you aren’t in any danger, you are simply feeling an emotion. An exercise I find very useful is called Mood Children:

Imagine that all your moods are children that you love equally. Doesn’t the bad mood have just as much right to be here as the good mood? Welcome it with open, loving arms, don’t banish it, spank it, or send it to bed without supper.

Awareness Games, Brian Tom O’Connor

This simple exercise can do a lot to improve your relationship to emotions. I use this exercise especially when I am feeling fearful or anxious – instead of feeling resentment or dread that I am experiencing fear, I imagine myself soothing my fear like I would soothe a child who is scared. Sometimes, I even thank my fear for bringing a potential threat to my attention, and once I have assessed the threat to be a non-threat I tell my fear it has done a good job and can go rest now. It seems really hokey at first, but it’s been effective for me. Try it for yourself and share in the comments how it changed your relationship to your feelings. The goal with these kinds of exercises is to change your relationship to your emotions from one that is a resentful or tense relationship into one that is accepting. When you accept your emotions, it becomes easier to engage them to figure out what they are trying to tell you that you need, which gets into the next section.

Resolve Your Feelings

To resolve your feelings we must first ask the question: what is the function of feelings? In The Secret Language of Feelings, Calvin D. Banyan writes a lot about the function of feelings. Most of this section is going to be based around what he writes in his book, which I can’t recommend enough. He states that feelings/emotions function as signals. When you feel good, it is signaling to you that you have successfully taken actions that satisfy your needs. When you feel bad, it is a signal that some need is unmet and is trying to direct your attention to that need. In this way, bad emotions function very similarly to physical pain – and in fact, emotions are often described as painful. Banyan goes on to use the metaphor of the dashboard lights of a car – when your car needs its oil changed, a light comes on. If you continuously try to fix the oil change light by going to the car wash, changing the spark plugs, or getting new tires, you will find that the light is not going to go away. You must change the oil to make the oil change light go off. This is a pretty solid metaphor for feelings. The problem that a lot of people run into, is that they don’t really know what an emotion is trying to signal, so they don’t know what action they need to take to resolve it. Banyan provides us with an answer with his 1-2-3 method identified in the book – identify the emotion, identify the cause, then identify a solution:

EmotionCauseSolution
BoredomNot being challenged in some area of your life.Find an engaging and challenging activity, such as learning a new skill. Exercise is another great option.
AngerThe perception that something is unfair to you or something you care about.First, be honest with yourself about whether or not your perception is rational or correct. If something is truly unfair, then seek out reasonable ways to create fairness. If this cannot be done, forgive.
GuiltThe perception that you’ve been unfair to someone else and you fear the consequences – such as causing harm.Again, be honest about whether or not your perception is rational or correct. Then, take responsibility for your actions in a way that mitigates the unfairness that was caused. Finally, forgive yourself.
SadnessYou have lost someone or something that is important to you.Assess whether a loss has truly occurred – remember emotions arise from perceptions. Recover what you have lost, or replace the loss of the important person or thing. If the loss was a person, create a new relationship which fulfills your needs. Allow yourself to grieve and process your loss.
LonelinessA lack of satisfying human companionship.Reach out to people. Plan an outing with friends, or find a community event to attend.
InadequacyFeeling like we are not enough, that we are not good enough. Usually precipitated by an event where you felt you failed to perform.Check if your perception is accurate. Is it a reasonable expectation, ? If so, what steps can you take to enhance your skills in this area?
StressThinking you have too many things to do and not enough resources to do them well.Another perception check – do you have too much to do, or are you tired, leaving your tolerance for your load demolished? Sit down and create a plan to manage what needs to get done. See what can be let go – learn to say no to some people.
FearThinking that something bad may happen to you or something you care about. Lack of security.This one could have its own blog post. First, identify if there is a real threat. If there is a real threat, take action and prepare if you can – look for resources. A lot of people experience habitual fear – which can take a lot of work to undo. You might refer to the mood children exercise earlier in this article for dealing with irrational fear.
Summarized from The Secret Language of Feelings

Frustration and Depression

According to Banyan, frustration and depression are both the result of cyclically engaging in behaviors which distract us from our emotions – preventing us from satisfying the needs they are signaling to us. The emotions presented in the above table are all primary emotions, while frustration is a secondary emotion and depression is a tertiary emotion.

Frustration is what we feel when something isn’t working – we feel a primary emotion but distract ourselves from it, leading to frustration when our needs go unmet. Because we have not learned to accept our emotions, we continue distracting ourselves until the frustration continues to increase in intensity, until finally it proliferates into depression. Depression then functions as an emergency safety valve – you feel sapped of your motivation and will to continue, stopping you from continuing the fruitless cycle of distraction and increasing frustration, for a while. People who experience depression have trouble engaging in everyday activities – they feel slowed down, heavy, listless and numb. I know because I have been depressed before. I think the model Banyan presents makes complete sense, especially when I reflect on the eventual solutions I developed that got me out of my episodes of depression. Have you ever been depressed or frustrated? How did you resolve it?

The solution for both frustration and depression is to pause and rest. When you are ready, you can start from square one: identify what was frustrating you, identify the primary emotion that was pointing to your unmet need. Use the suggestions throughout part 1 and this article to identify and accept what you are feeling, then use the above table to identify an appropriate solution. Once you get the hang of it this process will feel natural and intuitive, similar to how natural it is to feed ourselves when we experience hunger.

Closing Thoughts

By now you can see that emotions are intricate and provide an important function in our lives that should not be diminished. Emotions can be difficult to process – they can blend together, or you might feel one emotion in response to another. These tools can take a while to get used to, and it can take quite a bit of time to process a single emotional event once you start to really engage with it. You may even find a single event that seemed small could have multiple layers to it. You may use meditation to identify a feeling, such as joy or sadness, and you might feel guilt or inadequacy attached to those feelings. Just keep going through each step – identify, accept, resolve – until you have satisfied your needs. If you have spent a long time suppressing your emotions, it might feel like a geyser has erupted at first. It’s kind of like checking in on your emails or messages after being away for a week – except for some people it’s been a lifetime. Always be patient with yourself and appreciate yourself for taking the time to listen to your needs. I hope these tools are useful. Thanks for reading!

Release Sticky Feelings, Pt 1

Greetings! Today I wanted to write about something I’ve been practicing a lot this year: feeling your feelings, and releasing said feelings.

Do you ever feel “stuck” on an emotion you can’t stop ruminating over? Especially when it makes you feel icky? You spend hours brooding and reflecting, even experience repetitive thoughts about it. Well, you may be surprised to hear that you might not be feeling your feelings.

I know it may sound strange: how could I not be feeling my feelings if I can’t stop thinking about them? Consider though that thinking about your feelings is actually a distraction from feeling your feelings. When we do this, the emotion we’re experiencing actually never achieves the full expression or catharsis it needs, so it keeps coming back into our conscious awareness – looking for acknowledgment, becoming sticky. We often then proceed to engage a recurring cycle of distracting ourselves from our difficult or unpleasant emotions by approaching them indirectly – ruminating, trying to problem-solve, even fidgeting or turning to drugs or other habits like “eating your feelings.” These are all defense mechanisms.

Defense from what? Well, sometimes emotions just plain suck and don’t feel good, and many of us were taught that anything that doesn’t feel good is a waste of time. You may have even experienced traumas or abuse in response to expressing your emotions and now experience an instinctual fear towards feeling them. A lot of this stuff is entirely unconscious to us, and it takes a good amount of inner work to get to the bottom of ourselves in this regard.

Personally, I didn’t notice that I was distracting myself from feeling my feelings until I started learning to meditate this past year. Meditation gives you the opportunity to direct your awareness inward and simply observe, rather than actively direct your inner world. This kind of skill is critical when engaging in inner work, and I highly recommend that everyone develop a regular and consistent meditation practice no matter where they are at in their paths.

If you are new to meditation, I recommend downloading Insight Timer and checking out their free tutorial for how to meditate. The recommendations I offer throughout this post are more effective when you have the tools to be an observer to your inner world. With that being said, let’s get into steps you can take to release sticky feelings.

Identify Your Feelings

Identifying and naming your feelings are effective first steps to resolving and releasing sticky feelings. However, a lot of us think we are naming a feeling when really we are avoiding or diminishing it. It can actually be quite difficult to acknowledge a feeling by naming it, especially if that feeling makes us feel vulnerable or unsafe in any way. Additionally, we could be so used to avoiding our feelings that they become difficult to recognize in the first place.

A habit I am guilty of is abstracting or intellectualizing my emotions to avoid directly naming a feeling. Nick Wignall does a good job of explaining what intellectualizing one’s emotions looks like with the following excerpt:

As a culture, we tend to avoid using plain emotional language to describe how we feel. When asked how we’re doing, it somehow feels strange to say “I feel sad,” as though it’s too childlike and simplistic.

Instead, we say much more adult things like: “I’m upset.” Or, “I’m just spread too thin.” Or, “I’m really worried.”

But these more adult words and phrases we use to describe how we feel aren’t really emotions at all. And our habit of using them allows us to think we’re communicating how we feel, when in reality we’re doing the exact opposite — hiding how we feel.

Nick Wignall, The Dangers of Intellectualized Emotions

It’s very easy to fall into this defense mechanism. The more we do this, the more of a challenge it can become to identify what we are truly feeling even when we try. How do we deal with this? It helps to go back to the basics.

Many philosophers and psychologists have theorized models of emotion, for which there exists endless language to describe. Robert Plutchik in particular developed a rather robust theory of emotion. From his theory came a useful tool: an emotion wheel.

Source: https://commons.wikimedia.org/wiki/File:Plutchik-wheel.svg

I’m primarily sharing this wheel to make available some vocabulary you can reference to try and name your emotions. It’s not necessary for the purpose of this article to go into detail about the structure and theory of this wheel, but if you are interested I do recommend checking out this article on Plutchik’s theory of emotions. At the center of this wheel are eight primary emotions: grief, amazement, terror, admiration, ecstasy, vigilance, rage, and loathing. These are some intense emotions, and the wheel is designed so that the intensity of emotions is concentrated at the center. The surrounding emotions become less intense the more distanced they are from the center. You’ll also see that on the outermost ring there are emotions that exist in between two spokes; this is to demonstrate the way that different emotions relate to and combine with each other. Aggressiveness is a combination of vigilance and rage, while submission is interestingly a combination of admiration and terror. Are there any combinations that stand out to you?

So now we have emotional vocabulary, but that’s not necessarily enough to identify your emotions. As I mentioned before, it can be difficult to recognize your own emotions if you have spent a long time avoiding them. This is where meditation comes in. When you are in a situation where you need to identify how you are feeling – it may be during a conflict, a shocking event, or while you are alone – give yourself permission to excuse yourself from whatever is happening (if you can, otherwise commit to setting aside some time to do this when you are able) and find a quiet space to check in with yourself. If you are in the middle of a conflict, it can help to have a phrase like, “I want to be healthy (or loving, or fair, etc), so I’d like to have some space to figure myself out and I will check in with you in x amount of time.”

To check in with yourself and how you are feeling, you have to relax your attention and your will. Again, it’s very easy for us to think we are feeling our feelings when really we are just engaging in mental chatter which takes us out of our bodily awareness. I did not know the difference between mental chatter and feeling until I learned to meditate. Some helpful hints: emotions have a sensory experience to them (hence the word feel), they can provoke mental noise but they are not the same thing as mental noise. It can be useful to describe emotions as a kind of “energy” within us. When you are comfortable and ready to sit and be with your body, try the following:

  • Notice any sensations in your body. Where in your body are they? What do they feel like? Do they feel good or bad?
  • Once you have noticed a sensation, focus your attention on it (this is how you feel your feelings). Do not try to change it or “do” anything to it – just direct your attention to it and allow it to be there. Does it change on its own? Are there any new sensations that appear when you focus on this one?
  • What kind of thoughts or desires appear in response to this sensation? That could be a clue that points you to what emotion you are feeling. For instance, if focusing on a heavy feeling in my abdomen makes me want to start crying, I would conclude that I am feeling sadness.

Once you’ve taken inventory of what you are experiencing inside your body, you can use the emotion wheel to guide you to identifying your emotion. Think about the adjectives you use to describe the sensations in your body. A lot of emotions share the same bodily sensations: fear and love can both make you feel tightness in your chest or stomach, but the difference between the two is that fear makes you feel awful and love makes you feel good. You can even feel multiple emotions at once, adding complexity to the challenge of identifying what you are feeling.

Don’t worry if you need to spend a long time in contemplation to sort out your emotions. Sometimes it takes me at least 30 minutes, or even longer, to identify my emotions. Notice when you are avoiding your feelings: it may seem like you’ve identified your emotion if you say “I feel like punching a hole in the wall” but “punching a hole in the wall” is not an emotion! Emotions are nouns. Keep reflecting until you’ve identified a noun, or several.

Once you get the hang of it, keep practicing. It takes practice to develop the habit of identifying your emotions (and avoiding falling back on defense mechanisms). The more you do it the easier and more natural it will become. Don’t forget to be patient with yourself while you are learning a new skill.

That concludes part 1 of releasing sticky feelings. I decided to break this post up until multiple parts because it is a lot to write, and it is a lot for my readers to take in at once. I think there is enough in this first post to keep you busy while I work on the next part. Please leave a comment and share your experience with identifying your emotions! In the next part I will go into detail about what comes next: accepting your feelings and then resolving them. Thank you for reading!