Coming Back to the Body

...the body actually holds our own enlightenment. Until we are willing to live through some of the wealth of information and emotions that have been offered to us but rejected, our awareness remains tied up and restricted.

--Reggie Ray, "Touching Enlightenment"

Lately the body has been on my mind a lot. Several of my clients are dissociated from physical sensations, a disconnect that protects them from various kinds of pain. Others have medical issues that doctors have not been able to diagnose. If the traumas and additional difficult experiences they have endured have been stored in their tissues, muscles, ligaments, tendons, blood, and bones, such physical manifestations of pain make a lot of sense. To borrow from trauma specialist Bessel van der Kolk, their bodies keep the score:

When people are chronically angry or scared, constant muscle tension ultimately leads to spasms, back pain, migraine headaches, fibromyalgia, and other forms of chronic pain. They may visit multiple specialists, undergo extensive diagnostic tests, and be prescribed multiple medications, some of which may provide temporary relief but all of which fail to address the underlying issues. Their diagnosis will come to define their reality without ever being identified as a symptom of their attempt to cope with trauma.

My own meditation and yoga practices have revealed to me just how much my body has held onto denied and rejected experience. A tense neck, shoulders hunched forward, and difficulty engaging in belly breathing reveal a long-held defensive and tense stance. That position helped me to survive numerous years in highly competitive and evaluative settings, such as the research universities where I was a student and academic. It's also taken a toll on my body and stands in stark contrast to the "state of total relaxation and safe surrender" that van der Kolk names as an important part of trauma recovery.

Throughout his new book, van der Kolk shares powerful stories of individuals who have been able to come home to themselves through their bodies. Annie, for example, was terribly abused by her father and mother as a young child. Van der Kolk writes that as a 47-year-old woman, "[s]he often coped with disagreements and confrontations by making her mind disappear. When she felt overwhelmed she'd cut her arms and breasts with a razor blade." As her therapist, van der Kolk suggested that Annie try yoga. After her second class, she wrote the following:

Yoga is about looking inward instead of outward and listening to my body, and a lot of my survival has been geared around never doing those things...After the class I came home and slept for four hours. This week I tried doing yoga at home and the words came to me 'Your body has things to say.' I said back to myself, 'I will try and listen.'

Annie slowly* came to realize that she held a lot of her pain and memories in her pelvic area. As she kept opening to her embodied experience through yoga (three times a week for about a year), Annie found she could speak more freely about the sexual abuse she experienced at the hands of her father. In a recent message to van der Kolk, she wrote,

I slowly learned to just have my feelings, without being hijacked by them. Life is more manageable: I am more attuned to my day and more present in the moment. I am more tolerant of physical touch. My husband and I are enjoying watching movies together cuddled in bed...a huge step. All this helped me finally feel intimate with my husband.

To soften and open to our bodies we need to learn how to accurately assess the safety of our environment and to trust our capacity to respond skillfully to whatever comes up, within and beyond ourselves. Why engage in this scary, vulnerable undertaking of touching enlightenment with our bodies? Because that is the path to becoming more fully alive and present, with others and ourselves. As Will Johnson asserts,

Many techniques can bring about a calming effect at the surface level of the mind, but if we’re sincere about wanting to truly awaken and become truly conscious, we really need to embrace the experience of the body as a focus of our practice and allow the deeply unconscious and unfelt sensations to start coming out of hiding. And yes, this can be a very intensive undertaking, one definitely not for the faint of heart! But what, really, is our choice? We either face our karma and release the accumulated tensions of the past, or we continue to avoid feeling the reality of the body and enshrine the tensions forever.

As Annie noted, our bodies have wisdom and knowledge to share with us if we can find the courage and support we need to listen to them. Given that I work with gender variant clients who desire to transform their bodies via medical interventions, I want to emphasize that developing more somatic awareness does not mean we cannot alter our bodies. The point here is to release the tension held in our bodies as well as the unconscious thought patterns that accompany that tension (such as Annie's belief that she needed to avoid feeling parts of her body that had been assaulted in the past) so that we can experience more ease and freedom in our daily lives.

It seems only fitting to close with a poem by yogi Danna Faulds:

It only takes a reminder to breathe,

a moment to be still, and just like that,

something in you settles, softens, makes

space for imperfection. The harsh voice

of judgment drops to a whisper and you

remember again that life isn’t a relay

race; that waking up to life is what we

were born for. As many times as you

forget, catch yourself charging forward,

that many times you can make the choice

to stop, to breathe, to be, and to walk

slowly into the mystery.

* As a survivor of childhood sexual abuse, for Annie to do certain poses too quickly might have engendered significant panic or flashbacks to the sexual assaults. Van der Kolk emphasizes the importance of trauma survivors not beginning with too intense of bodily poses as intense physical sensations risk unleashing "the demons from the past that had been so carefully kept in check by numbing and inattention."

Aspiring to Become Hootless

Recently, I have been wanting a particular thing to happen in my life. And I mean REALLY wanting it. My mindfulness practice continuously teaches me that grasping after desires creates suffering, whereas trusting events to unfold in their own way, at their own pace, generates ease. When we can relax into our life, as it is, we feel more peace and contentment. But this practice of letting go of hoped-for results is no easy task, particularly in the outcomes-obsessed present-day United States. I therefore am consistently on the lookout for tips about approaching life with open palms (i.e. not trying to control everything!). Happily, an acupuncturist  just introduced me to a new concept: becoming hootless.

Hale Dwoskin describes hootlessness as follows:

Hootlessness is when you do not give a hoot whether you achieve a particular goal or not. Contrary to popular belief, you do not attain your goals when you desire them strongly enough. In fact, if you honestly examine your past experiences, you'll discover that most of the goals you've achieved are the ones that you let go of wanting--even if not by choice...When you allow yourself to release to the point where you are hootless about getting your goal, two things may happen. Either you'll find that you abandon the goal altogether and feel lighter because of it, or you'll be much more likely to achieve the goal than you were when you wanted it...The more hootless you feel, the freer you are to enjoy whatever you have in this moment without the usual fear of loss or disappointment.

What hootlessness amounts to in my book is a deep trust in our ability to handle whatever arises in our lives. In short, fear does not run the show, wholeheartedness does. This does not mean NOT having goals. It means relating to our goals in ways that allow us to be present to our lives, the people in it, and our environment. Hootlessness also allows us to approach life more flexibly instead of with a ton of rigid expectations, rules, and regulations. As Dwoskin points out, our wanting mind is often seeking approval, control, security, or separation. When we are able to name what we want and release our hopes and fears about how we are going to get there, space appears and we experience more freedom.

I appreciate Dwoskin's attention to language when we set goals. In his words,

'I allow myself to...,' 'I can...,' or, 'I open myself to...' are good ways to begin a goal in courageousness. 'I have...' is a good way to begin a goal in acceptance. 'I am...' is a good way to begin a goal in peace. These ways of starting a goal statement enable the mind to use its creativity to generate possibilities of how the goal can happen.

Here are a few of his courage-based goal statements that I find particularly useful for clients and myself:

• * I allow myself to feel like I have all the time in the world. (This one challenges the scarcity model dominating U.S. culture.)
• * I allow myself to have a loving relationship that supports me in my freedom and aliveness. (This one frames the setting of boundaries with others as an act of self-care.)
• * I allow myself to love and accept (or forgive myself), no matter what. (Hooray for self-compassion!)
• * I allow myself to be at peace, relaxed in the knowing that all is well and everything is unfolding as it's supposed to be. (Enough said.)

When I follow Dwoskin's advice by being honest with myself about past experiences, I see that desperation and attachment to outcomes were not a central feature of realizing the goals that have been deeply meaningful in my life. For example, during my second year of graduate school, I grew increasingly uncertain about pursuing a doctorate degree, largely because my department did not feel like a good fit for me and my renegade goals. I spoke with my advisor about whether or not to again apply for a fellowship I had unsuccessfully sought the previous year. It would pay for the rest of my schooling and allow me to focus more intently on my studies. She asked if I would choose to stay in the program if I received the fellowship, and I was quick to say "Yes." However, I already had a plan B in place and no longer felt I needed the fellowship to accomplish what I wanted to accomplish vocationally. Lo and behold, I approached the application process much more calmly than I had the year before and had the presence of mind to do a little research about the professors who selected the award recipients so that I better knew my audience. I felt like the essay I submitted authentically represented my academic vision and let go of the outcome. Needless to say, I got the fellowship and ultimately completed the program and my dissertation in ways that honored who I was as well as my commitments to social justice and arts-based research.

In contrast, when I decided to leave academia to pursue becoming a therapist, I did not initially have a job. Increasingly desperate to land work that would pay my bills, I accepted an offer for a position that had a good salary but that was in an organization with which I did not share several core values. Afraid of ongoing unemployment and its financial consequences, I pulled myself out of another job search in which I was a finalist to accept the offer. That second organization had felt like home during the interview process. Less than a year after I took the first job, I was fired. The job was a terrible fit for me, and I had taken several vocal stands against one of the projects the organization was pursuing on ethical grounds. Being fired was a humiliating experience, and, years later, I am still healing from the shame of it.

I do not mean to be polyannaish about hootlessness. Sometimes we've got to do what we've got to do to get by, even if several red flags are smacking us in the face while we do so. But we oftentimes give in to our deepest fears when our wanting mind takes over. We then go about our lives in ways that create a lot of unnecessary suffering. That suffering can be a great teacher, to be sure. Being fired from that job was what my supervisor would call "another fucking growth opportunity" that helped me realize a depth of clarity about my path that I might not have attained without the experience. Going forward, however, I can approach my wants with more awareness about the ties that bind me and, to the best of my ability, release them.

Aspiring to become hootless is akin to what Pema Chodron deems experiencing hopelessness: "giving up all hope of alternatives to the present moment, we can have a joyful relationship with our lives, an honest, direct relationship that no longer ignores the reality of impermanence and death." Embracing the uncertainty of life and inevitability of death while pursuing our goals is damn hard. But the benefits of doing so certainly outweigh the costs. The late John O'Donohue captures the fruits of becoming hootless with his beautiful poetry:

May I have the courage today

To live the life that I would love,

To postpone my dream no longer

But do at last what I came here for

And waste my heart on fear no more

May I live this day

Compassionate of heart,

Clear in work,

Gracious in awareness,

Courageous in thought,

Generous in love.

Going Home

Describing Bowenian family systems theory, James Bitter wrote,

Bowen taught individuals or couples about triangulation* and then expected them to go back to their family-of-origin to extricate themselves emotionally from these triangular patterns. The purpose of going home again is not to confront family members, or even to establish peace and harmony, but to encourage clients to come to know others in their family as they are.

I recently returned to my childhood town for my twentieth high school reunion. Although this event did not directly involve my family-of-origin, it did involve a kind of "going home again." While I looked forward to discovering the shapes of my classmates' lives, I also entered into that space with a fair amount of trepidation. After all, high school had been a challenging time for me despite my efforts to put on a happy face much of the time. As I performed the role of a high-achieving, engaged student from a "stable family," most of my peers had no idea that I begged my parents to let me leave our huge, competitive, suburban high school or that I struggled with the significant anxiety and depression that accompany perfectionism. I worried that I would face limited and limiting perceptions about who I am, thus feeling like a two-dimensional cardboard cutout of the person I consider myself to have become during the past twenty years. I imagine I was not alone in carrying this fear into the event.

How grateful I was, then, to encounter warm hugs, smiles, and heaps of curiosity about where we each had been during the last two decades. I learned of meandering career pathways, children born and children lost, and relationships that came together and fell apart. For the most part, we weren't there to prove something to each other but, rather, to reconnect with a significant part of our life history and those who contributed to it.

I have learned the hard way that trying to reject our experience is a recipe for suffering. We derive peace and contentment from developing a coherent life story that includes its many chapters, not just the ones we like best or that feel comfortable. As May Benatar eloquently stated,

So many of us have accepted, wholesale, someone else's version of our lives. If you have been told forever that your childhood was idyllic, you might be tempted to go along and not validate some of your own memories, or even your weak suspicions that things were not always perfect...It is truly amazing how much fog, depression, confusion and anxiety begins to lift when the story one narrates starts to be one's own. It needn't be a pretty story or even a wholly accurate story -- just one's own.

The people I encountered at my twenty-year high school reunion reminded me that being the author of our own stories directly and positively correlates with our well-being. I like to joke that I genuinely took back my own narrative in a parking lot a few years back when my dad asked, "You always wanted to be a [MD] doctor, right?" I responded, "No, Dad. I always wanted to be a writer, and I AM a doctor [of the PhD kind]." I needed years to know myself as I am so that I could assume roles I freely chose, such as writer, therapist, and recovering perfectionist instead of professor, striver, and stressball. That work allowed me to enter into my high school reunion speaking as the author of my own story and so feeling less scared than I otherwise would of my peers' projections of me. To the best of my ability, I listened to others' narratives about their own becoming, without assumptions or judgments obstructing my hearing. I am thankful for feeling heard in just this way by so many people that night.

My classmates also reinforced my sense that our ability to trust our experience as it unfolds is essential to feeling freedom and joy. Letting go of limiting beliefs (e.g., my childhood was idyllic) and roles (e.g., the good girl and the high achiever) that we learned from people and contexts outside of ourselves clears the path for such trust to take root. In the poetic words of Kaveri Patel:

Someone is Dying

That someone is me.

Not a 6 month to one year prognosis from a terminal illness, but a letting go of all I have ever known.

I used to believe that fear would save me. Worry just enough, and maybe even sprinkle just a little extra anxiety to convince myself I can control future events.

I know nothing. Except for this moment. Beginner’s Mind, my mind is like an empty page. The words cannot be written, the colors cannot

be painted until the moment arrives.

And when it does, I will know who to be, what to say, what to do. I am on the right path. I wish to let go of all my preconceived notions of what will happen. The only thing I wish to hold onto is trust in this practice.

Good bye old mind. I do not hate you. I do not wish for you to die sooner than you must. You brought me here. I will collect ashes from your pyre, let them scatter with the wind and float on the river.

You will join the earth, as I am born again.

* For those unfamiliar with triangulation and curious about what it is, Bitter did a great job summarizing Bowen's theory: "Bowen (1976) notes that anxiety can easily develop within intimate relationships. Under stressful situations, two people may recruit a third person into the relationship to reduce the anxiety and gain stability. This is called triangulation. Although triangulation may lessen the emotional tension between the two people, the underlying conflict is not addressed and, in the long run, the situation worsens."

Connecting busy-ness to laziness

Yesterday I did what I usually do when my mind is humming and an undercurrent of dis-ease is clouding the landscape. I went for a walk and listened to a Tara Brach talk. Her newest one had not yet been posted so I chose an oldie, "Vulnerability, Intimacy, and Spiritual Awakening," that I intuitively sensed might calm the storm within. I'm so glad that I did, as the alarm bell for which I longed sounded during this talk. It came in the form of a Tibetan belief: busy-ness is the most extreme form of laziness. Those words stopped me in my tracks. https://www.youtube.com/watch?v=Bz_Yz0EAG78

In three days I will begin, in earnest, a full-time psychotherapy practice after a year of juggling my practice with a part-time job. My conditioned response is to keep riding the high-speed train of the past 12 months. What I know how to do best is attack my task list with gusto and hit the ground running with as much manic energy as I can assemble.

Thankfully I have some supports in place that regularly ask me to pause and reflect on my intentions and actions. Two of my fellow pilgrimage-goers, Marcelle and Grey, reminded me just this morning that my busy-ness is covering over significant fear and grief. Those emotions, in turn, are hovering over that which underlies everything in this living and dying world--our vulnerability.

This morning's gathering brought to life Brene Brown's wisdom that shame thrives in a petri dish of silence, judgment, and secrecy whereas it dissipates in the presence of empathy, or "me too." In the midst of two other souls working hard to realize their creative visions, I found the courage to touch the brakes and remember the questions that matter most: What is happening? Can I be with it?

Upon making this inquiry, I understood that my current journey involves creating anew not from a blank canvas but from ruins. I am drawn to the model of transition that highlights how major transformation begins with loss. The loss within me that has been wanting to be named and given loving (not critical!) attention is that this career is not my first one. I spent much blood, sweat, and tears--not to mention nine years--becoming an academic who had just begun to feel confident in her work. I also chose to walk away from that carefully sculpted career. On this new path of becoming a healer, I am once again unsteady and full of the self-doubt that new beginnings engender.

Earlier today I was able to reconnect with that tender point in time when I was a graduate student who did not speak during her first semester of classes and constantly second-guessed her ability to be a contributing, welcomed member of an academic community. I also remembered that I did not stay in that place but grew, and even flourished, until that particular season of life ended, as they all do, with my conscious and encouraging assent. By slowing down, I came back to this wish: May we grant ourselves the space and time needed to let go of dying dreams so that new beginnings can unfold at their own pace.

With recognition of that vocational loss, enough space opened for another one to emerge. This more vulnerable wreckage wants air, too, so that it does not bloom on the petri dish of shame. Yet this particular loss is terrifying to share publicly, especially for those of us engaged in healing work, as it has the power to tear apart our sense of efficacy and value and, for me anyway, can instantly assume the spectre of the ultimate failure. Even as I write now, my chest is constricted in fear, and my stomach is wildly generating knots. That, after all, is why it's so important to name these remains and work with them--their power wilts in the face of "me too." Can I be with this? I think so.

A short time after beginning my private practice one of my clients committed suicide. I had no idea this highly pre-meditated end was on the horizon, and it brought me to my knees. To borrow from poet Danna Faulds, the suicide ripped off the doors of my heart and veiled my vision with despair. And what do you know? In the face of this violent finale, I got very busy.

Today, with the passing of time and the invaluable support of colleagues and friends, I have great compassion for the busyness-laziness that was born of trauma. I went into survival mode, largely functioning from the fight, flight, freeze part of my reptilian brain until I sensed enough space to remember that I could remain safe when staying with my experience. In other words, I arrived at a place of not needing to engage in a high-speed chase away from what initially felt like an oxygen-free zone of pain.

All of this is to say that sometimes the grief and fear are too much. We need time to be lazy and regather our shattered selves. My own aspiration is not to stay in a zone of busy-ness until I find myself gasping for air in a stagnant pool of exhaustion and misery. As a professor and survivor of suicide, I came close to inhabiting that place.

So I will close with gratitude for the beings and natural spaces that brought me back to the land of the living where the wind once again touches my skin and reminds me that this too shall pass, whatever this is. I also am thankful for writers and teachers like Ram Dass who shared in a letter to the grieving parents of a deceased child, "Our rational minds can never understand what has happened, but our hearts--if we can keep them open to God [or the interconnectedness of all things]--will find their own intuitive way." May we therefore allow our hearts to open and believe in our capacity to let pain "burn its purifying way to completion," when  we can once again rest in stillness and love.

Queering Couples Therapy

U.S. District Judge Barbara Crabb's recent ruling of Wisconsin's constitutional amendment banning same-sex marriage as unconstitutional has inspired me to write about the direction in which I would like to see my own field of "marriage and family therapy" go.

Too often I find myself saying to LGBTQ clients, "So if you can ignore the gender-normative and heteronormative aspects of this resource on strengthening relationships, it could be useful to you." For clients who are in polyamorous or open relationships, most of the couples therapy literature all but screams out, "You do not belong here!" or worse. But heterosexual, monogamous couples also lose out by the narrow depictions of sexuality and gender that are so common in this field and our society more generally. The case studies presented in couples therapy texts, for example, frequently refer to "husbands" and "wives," presuming that the individuals participating in marriages and other relationship formations define ourselves in these historically loaded terms. For many of us committed to gender equality, however, "wife" sounds more like a bad word than a role we freely choose to assume.

My point is that the sexual and gender binary frameworks that we use as shortcuts to describe human difference usually do more to limit than strengthen relational ties. For instance, statements about how (all) men prefer sex and activities to talking whereas (all) women feel that talking brings them closer to their partners do more to reinforce cultural stereotypes and dominant gender norms than to address what is actually going on between people in the present moment. As Kenji Yoshino beautifully articulated in Covering,

...the mainstream is a myth. With respect to any particular identity, the word 'mainstream' makes sense, as in the statement that straights are more mainstream than gays. Used generically, however, the word lacks meaning. Because human beings hold many identities, the mainstream is a shifting coalition, and none of us is entirely within it. As queer theorists have recognized, it is not normal to be completely normal. All of us struggle for self-expression; we all have covered selves.

Happily resources exist that ask us to inquire into the limiting beliefs and roles--including gendered and sexual ones--that get us into hot water in our relationships. One book that I've found to be particularly useful is David Richo's How to Be an Adult in Relationships. Although not explicitly queer, Richo's book draws on mindfulness principles and practices to challenge normative frameworks ("ego wishes and attachments," in his words) that thwart intimacy. As he writes,

Mindfulness is inherent in human nature. We were built to pay attention to reality. Indeed, paying attention is a survival technique. Over the years, though, we learn to escape and take refuge in illusory sanctuaries built by an ego frightened of reality. We notice that it is easier to believe what will make us feel better, and we feel entitled to expect that others will be what we need them to be. These are man-made chains that look like links to happiness. But...We do not have to put our dukes up. We do not have to become the pawns of our fixations or our fixed conceptions of reality. We do not have to find a pigeonhole...We can simply let things unfold, attending to reality as it is and staying through it as we are.

Richo's work provides avenues for waking up in our relationships, not digging our heels in to repeat patterns from our families and cultures, which often include rigid conceptions of gender, sexuality, and marriage. In its call for accepting our "here-and-now predicament," Richo's model also holds space for the address of oppression and domination. Thus we can still attend to the harms sustained by virtue of being a member of a marginalized social group within his mindfulness approach. But we do so with an intent of restoring dignity to each other and ourselves rather than retaliating and punishing others.

Mindfulness resources like Richo's offer a useful alternative to gender-normative, heteronormative, and monogamy-centric relational therapies that currently dominate the field of couples therapy. In fact, the focus on "paying attention and letting go" in his book serves as a reminder to be wary of "queer" or "LGBTQ" relational models that ultimately recreate the very exclusion they sought to contest via "fixed conceptions of reality." The challenge remains to use queer as a verb, not as a noun, so that we keep on uncovering the natural wholeness that is our birthright. To borrow from Rumi,“Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.” 

An Exercise for Growing Empathy

I try to practice what I preach; I’m not always that good at it but I really do try. The other night, I was getting hard-hearted, closed-minded, and fundamentalist about somebody else, and I remembered this expression that you can never hate somebody if you stand in their shoes. I was angry at him because he was holding such a rigid view. In that instant I was able to put myself in his shoes and I realized, “I’m just as riled up, and self-righteous and closed-minded about this as he is. We’re in exactly the same place!” And I saw that the more I held on to my view, the more polarized we would become, and the more we’d be just mirror images of one another—two people with closed minds and hard hearts who both think they’re right, screaming at each other. It changed for me when I saw it from his side, and I was able to see my own aggression and ridiculousness.

--Pema Chodron, Practicing Peace in Times of War

I find Chodron's words compelling and also somewhat daunting. After all, the path from recognizing hard-heartedness and closed-mindedness to practicing perspective-taking is often messy and challenging. Additionally, members of marginalized social groups and others in one-down positions often perceive that those who dominate preach about stepping in another's shoes but, when it comes time to do so, project their own experience onto that "other," thereby engaging in a kind of false empathy that maintains repressive power.* What, then, does "standing in someone else's shoes" in ways that contribute to peace and equity look, sound, and feel like? What does authentic perspective-taking mean in concrete terms?

One way to begin cultivating such empathy is to consider the extent to which our perceived reality actually represents a projection of our internal world. Cheri Huber offers a helpful definition of projection:

"Projection" is the notion that everything mirrors who we are. We always see ourselves when we look out at the world and other people. It is not possible to see something that is not a part of ourselves.

Her last statement serves as a radical truth if we take it to heart, as perceptions of an us versus them world quickly fall apart when we accept that we can only recognize in others what also resides within. It is not possible to see something that is not part of ourselves.

Even if we do recognize the extent to which our perceptions are projections, we still are left to transform them into a greater understanding of others, the world, and ourselves. Enter the clearing exercise, which is particularly useful for resolving conflict.** When we are at odds with someone, we can "clear the mirror" by following these instructions:

1. 1. Name what bothers you.***
2. 2. Identify how you engage in the behavior that bothers you, too.
3. 3. Brainstorm how that behavior works for you.
4. 4. Brainstorm how it doesn't work for you.
5. 5. Ask the other person what you need around this thing that bothers you.

What I love most about this exercise is how it asks us to remain in an "I" position until the very end, when we have become clearer about what is actually going on and have acknowledged that we are intimately familiar with what "you" do. Also useful is the exercise's attention to the workability of behaviors and habits. In other words, the clearing exercise requires us to depart from a rigid, dichotomous right/wrong framework and engage in more flexible ways of thinking. The actions that harm others and ourselves are often misguided attempts at protection, and this exercise helps us to uncover that truth. For example, if what bothers us is our counterpart's insistence on being right, steps two through four help us to see that "being right" often amounts to grasping for stability and security when we feel afraid of uncertainty or overwhelmed by the changing nature of this living and dying world. Thus by the time we arrive at step five, we are more apt to ask the other person for increased openness and vulnerability rather than demand that they stop being self-righteous. We also are more likely to make our request in a soft manner that is easier to hear than an accusatory, blaming demand. Step five thus presents an opportunity to model the openness and vulnerability we desire from the other person.

Practices like the clearing exercise foster our evolutionary potential for connection, understanding and love. But don't just take my word for it. Try it with your loved ones and, eventually, your "enemies."

There is nothing like a haiku to get to the heart of the matter, so I'll close with Eric Micha'el Leventhal's:

Each person you meet is an aspect of yourself, clamoring for love.

* I am borrowing this idea of "false empathy" from Garrett Albert Duncan who eloquently described how false empathy plays out in his article on critical race theory and qualitative research.

** Myron Eshowsky taught me this exercise.

*** This step may require a little digging. For example, upset about a roommate/partner repeatedly leaving their dirty dishes in the sink may actually emerge from any number of unmet needs, including but not limited to notions of fairness, respect, parity, mutuality, or accountability.

The Possibilities Engendered by Opening and Softening

We are here to awaken from our illusion of separateness.

--Thich Nhat Hanh

Once upon a time, a very wise woman said to me, "The primary goal of open systems is to understand. Closed systems, on the other hand, aim to protect." These words profoundly changed my life. As usual, I'm starting from the end of the story and need to back up.

For starters, what are open and closed systems? I like Ludwig von Bertalanffy's portrayal of an open system as a system that permits interactions between its internal parts and the surrounding environment. Ultimately, this exchange allows the system's components, and so the larger system itself, to be transformed. In contrast, closed systems establish and maintain isolation from their environments. Because "no material enters or leaves it," a closed system is easier to predict and control. Importantly, von Bertalanffy concludes, "Every living organism is essentially an open system. It maintains itself in a continuous inflow and outflow, a building up and breaking down of components." Every living organism is essentially an open system.

Perhaps you see where I'm going here. In my line of work, the distinction between open and closed systems seems to capture a lot of what is ailing clients and the spaces in which we live and work. Given that we human beings are open systems, things tend to go awry when we block interactions with each other and the environment, such as when we do not allow external resources to come to our aid or cut off our connection with others.

When I meet someone and discover how hard she works to keep most everything locked inside, or encounter a family system and learn of its many secrets, or inquire into organizational practices and find out that transparency is virtually non-existent and decision-making lies in the province of a select few, my closed system alert goes off. Usually a bit more digging reveals that these closed systems are trying very hard to protect themselves from perceived invaders, and fear is driving the show.

Unfortunately, the achieved safety of closed systems is more often than not a mirage, created from stories of enemies, scarcity, and powerlessness that may feel real but are not actually true. What is more, a natural effect of closing a system that aspires to be open is that it hardens into a fragile, shriveled cast of its original self and severs its connections with the surrounding environment, including the living beings residing there.

The words opening this entry changed my life because I had recently awakened to the idea that love is synonymous with understanding. When love is about listening with an awake heart and embodying the present moment, we can perceive others as they are, rather than as projections of who we want or think them to be. Such understanding is not possible when we seek to isolate ourselves or throw on layers of armor in the service of protection. To borrow from Thich Nhat Hanh, "When we are mindful, deeply in touch with the present moment, our understanding of what is going on deepens, and we begin to be filled with acceptance, joy, peace, and love."

Acceptance, joy, peace, and love. Most people I know want to experience more of these in their lives. I also imagine that most people do not associate these states of being with feeling under siege, diving behind a barrier for cover, or withdrawing into turtle-like shells. Softening and opening to what is actually happening are actions that keep us vital and able to sustain nurturing relationships, not only with others but also ourselves. They also are scary as hell if we have devoted a great deal of energy and time to thickening our shields and sharpening our weapons. So we often need to give ourselves permission to start slowly and keep practicing these courageous acts with patience and kindness. At least I did and still do.

Please do not mistake me as saying that all dangers are a figment of our imagination. Living in an unsafe environment for a prolonged period of time seriously undermines our systems' ability to function and thrive. Moreover, our fight, flight, and freeze responses to aversive environmental stimuli are natural and help us to survive when we are in actual danger.

What I am arguing is that we often could stand to pause when we feel fear or discomfort. If we realize we are confronting false alarms and external forces beyond our control, we could soothe the "inner iguana" living in the ancient part of our brain so that we could return to the present moment and reinhabit it, with awareness and kindness. As Rick Hanson wrote,

Keep helping your body feel less alarmed...continually softening and opening the body, breathing fully and letting go, sensing strength and resolve inside. Alarms may clang, but your awareness and intentions are much larger--like the sky dwarfing clouds. In effect, alarms and fears are held in a space of fearlessness. You see this zig-zaggy, up-and-down world clearly--and you are at peace with it. Try to return to this open-hearted fearlessness again and again throughout your day.

Softening and opening in the face of fear amount to honoring the open systems we are and strengthening them (contrary to the popular idea that softening means weakening). As we soften and open, we stay connected and interact with the world in ways that promote our growth and well-being. We also deepen our understanding of this world and those in it, thereby enlarging the pathway to acceptance, joy, peace, and love.

Charles Bukowski gets the final word with his poem "Bluebird":

there's a bluebird in my heart that wants to get out but I'm too tough for him, I say, stay in there, I'm not going to let anybody see you. there's a bluebird in my heart that wants to get out but I pour whiskey on him and inhale cigarette smoke and the whores and the bartenders and the grocery clerks never know that he's in there.

there's a bluebird in my heart that wants to get out but I'm too tough for him, I say, stay down, do you want to mess me up? you want to screw up the works? you want to blow my book sales in Europe? there's a bluebird in my heart that wants to get out but I'm too clever, I only let him out at night sometimes when everybody's asleep. I say, I know that you're there, so don't be sad. then I put him back, but he's singing a little in there, I haven't quite let him die and we sleep together like that with our secret pact and it's nice enough to make a man weep, but I don't weep, do you?