Category: Behaviour

  • Why Write?

    Why Write?

    I’ve been thinking about writing a lot lately.

    Over the past five years I’ve run a number of writing groups, and there hasn’t been one where people haven’t struggled to write. Sometimes it is obvious. Someone says they don’t know what to write, or they sit looking at the page. Sometimes it is more subtle. There is suddenly something else to do, a distraction, a feeling that what they have written isn’t good enough, or a tendency to stay on the surface.

    I think this resistance to writing, and to speaking for that matter, is universal. We all know something of it.

    And perhaps we are wise to anticipate the struggle.

    Because when we write something down, we are doing more than putting words on a page. We are potentially unsettling the status quo. Even if that status quo is fairly miserable, it is known. We know how to live there. We know how to function. We know how to keep certain things contained, how to avoid certain feelings, how to keep ourselves busy, how to stay in control.

    Writing can disturb that arrangement.

    From an IFS perspective, it makes sense that the parts that resist are there. They have usually invested considerable energy in preventing us from going somewhere. They have jobs to do, and those jobs often make perfect sense when we understand what they are protecting us from.

    Something I have become interested in is how much they are willing to let us do.

    I was reminded of this recently listening to Tim Ferriss’s podcast, Where Is Your Bad Writing? He brought together several well-known writers about the process of writing, and something similar came through in each conversation: don’t wait for the writing to be good enough. Show up. Let the pen move. The quality of what comes out matters less than developing the willingness to keep writing.

    Perhaps the part of us that wants the writing to be good is the very part that stops us from writing at all.

    How much our critics let us write may be a pretty good reflection of how well we have come to know them.

    If we sit down and immediately find ourselves writing freely about something that has always been difficult to approach, perhaps there is already some trust there. Another time we may find ourselves completely blocked. We can’t get anywhere near it. The stuckness tells us something too.

    When we formalise the practice, this becomes even more interesting. We decide we’re going to write every day. We join a writing group. We commit to some writing for a number of weeks. From our perspective, we may simply be creating a regular practice.

    But from the perspective of our protectors, the message may be quite different.

    We’re saying that we want to go somewhere.

    We’re saying that we’re willing to look at things that some parts of us may have spent years preventing us from looking at.

    It makes sense that they might become more alert.

    We can’t really stand in logic and say, “Well, it should be fine. There’s nothing to worry about here. I’m just writing.”

    Because that isn’t necessarily the reality those parts are living in.

    For some of them, the danger still feels real. The threat can feel imminent. And for some, they are lodged in the past as if the past were present.

    Something happened, and a part of us learned that it was dangerous. It took on a role. It developed ways of keeping us away from that danger. Years later, we sit down with a piece of paper and decide that we’d like to have a closer look.

    Of course something in us might object.

    This is one of the things I find so interesting about expressive writing. It is a practice that looks incredibly simple from the outside. Sit down and write for fifteen or twenty minutes. Yet there can be a lot happening underneath that simple instruction.

    And there is some fascinating research behind it.

    In the 1980s, psychologist James Pennebaker began studying what happens when people write about difficult experiences. One of his early experiments asked students to write for fifteen minutes on four consecutive days about a traumatic or upsetting experience, including their deepest thoughts and feelings. A control group wrote about relatively trivial topics.

    The study was small, and there were limitations. But the result was surprising enough to get people’s attention. Over the following six months, the students who had written about their difficult experiences made roughly half as many visits to the student health centre as those in the control group.

    It was a simple experiment, but it opened up a much bigger question. What was it about putting an experience into words that might make a difference?

    Pennebaker later worked with Jan Kiecolt-Glaser and Ron Glaser, looking at immune functioning alongside expressive writing. Other researchers began asking different questions about what might happen when people put difficult experiences into words.

    One study I find particularly fascinating was conducted by Keith Petrie and colleagues in 1995. They worked with just 40 medical students who were going through a hepatitis B vaccination programme. Some students wrote about traumatic experiences and others wrote about more neutral subjects. The researchers then measured their antibody responses following vaccination.

    The students who had written about their traumatic experiences showed higher antibody levels four and six months later.

    It is a small study, and it certainly doesn’t mean that writing improves the immune system in some straightforward way. The wider research is much more complicated than that. But I find the question fascinating. What is happening when something we do with our experience seems to have consequences that can be measured in the body?

    The research continued in different directions. Pennebaker and colleagues studied people who had recently lost their jobs and found that those who wrote about their thoughts and feelings surrounding the experience were subsequently re-employed more quickly than participants in comparison groups.

    Researchers have since studied expressive writing across a wide range of populations and circumstances, including physical illness, psychological distress, stressful life events and major transitions. There has even been research into whether expressive writing might influence wound healing.

    And researchers began looking more closely at the writing itself.

    This is perhaps the part that interests me most.

    It wasn’t simply that people who expressed the most emotion seemed to benefit. Researchers became interested in changes in language, particularly words associated with insight and making connections. There has also been research suggesting that writing can help people take a little more psychological distance from a difficult experience, allowing them to look at what happened rather than being completely inside it.

    You might begin with:

    I was angry.

    Then:

    I was angry because I felt ignored.

    And perhaps eventually:

    I think being ignored brought up something much older in me.

    Something has shifted.

    The experience has become connected to something else. There is a little more context around it. We are no longer simply inside the experience. We are beginning to see it.

    I recognise this in my own writing. I’ll sometimes start writing about something that I think is the issue and, somewhere along the way, realise that it isn’t. Something else has been underneath it. I didn’t necessarily know that when I started.

    Maybe that is part of what the page offers us.

    Space.

    We can slow something down enough to notice it.

    And perhaps this is where the resistance becomes interesting again.

    If writing can take us towards places that we have spent a lot of energy avoiding, then it makes sense that some parts of us might not be enthusiastic about the idea.

    We don’t need to get rid of those parts.

    We don’t necessarily need to push through them either.

    We can get to know them.

    We can ask what they are worried about.

    We can notice when they are willing to let us go a little further and when they aren’t.

    This is one reason I have become less interested in telling people to “just write” and more interested in helping people develop a relationship with the parts of themselves that make writing difficult. I have a sense that the motivation to write, or to express what is inside us, is already there. The work is to meet the resistance in a more skilful way.

    Sometimes the writing itself becomes the conversation.

    I don’t want to write about this.

    Why?

    Because something bad might happen.

    What do you think might happen?

    And suddenly we have something to write about.

    We don’t have to force our way through the protector. In fact, doing that may strengthen its protective impulse.

    Maybe we start with what it is willing to let us see.

    That might be a small thing. A memory. A feeling. A conversation from yesterday. A moment when we felt ashamed or small. Something we are angry about. Something we keep thinking about.

    Or simply:

    I don’t know what to write.

    And then we stay with that for a while.

    I’ve come to think that writing is partly about developing this capacity to stay curious about our own experience.

    We don’t always know where the writing will take us.

    E. L. Doctorow described writing as driving through the night with the headlights on. You don’t need to see the destination, just enough in front of you to know where you are going.

    I actually think the mixed findings in the research make the whole thing more interesting. I’m less interested in proving that writing “works” than I am in understanding what happens when it does. The effects are generally modest, and there is no simple formula. It seems to matter who is writing, what they are writing about, what is happening in their lives and perhaps how ready they are to go there.

    Maybe writing helps us organise something that has been difficult to organise. Maybe it helps us make meaning. Maybe it gives us enough distance to see something we couldn’t see when we were completely inside it.

    Maybe sometimes it doesn’t.

    Perhaps the invitation is simply to create a little space in which our experience can speak, and to become curious about what is willing to be said and what isn’t.

    And perhaps that is one of the simplest reasons to write.

    To give our experience somewhere to land.

    And perhaps how much our parts let us write about our experience may itself be a reflection of how well we have come to know them.


    Curious about your inner critics?

    What stops you writing isn’t always a lack of time or ideas. Sometimes it’s the voices inside telling you not to start, not to go there, or that what you write won’t be good enough.

    If you’re curious about which critic voices tend to be loudest for you, take my Inner Critic Report. It takes about 5–10 minutes and gives you a snapshot of the critics that may be shaping your experience.

    Take the Inner Critic Report

  • The Person You Think You Have to Be

    The Person You Think You Have to Be

    Imagine carrying around a picture of the person you believe you should be, and then forgetting that you’re carrying it.

    The picture fades into the background, but it never really leaves. Part of you keeps measuring your life against it without even realising it.

    You find yourself striving, apologising, improving, comparing or feeling disappointed, but you can’t quite explain why.

    This is one way of understanding what the Enneagram calls the idealised image.

    It is the picture we carry of the person we believe we need to be. Not necessarily consciously. It’s not like we sat down and decided, “This is who I need to become.”

    It develops gradually. Through family, school, relationships, culture, religion, peers and our own experiences, we begin to discover which qualities seem to bring belonging, approval, safety or love.

    Over time, the picture becomes familiar. Eventually, we can forget that it is a picture at all.

    We simply experience it as me.

    Why does this matter?

    Because these ideas can be organising our lives without us knowing.

    The clearer we become about what is driving us, the freer we are from the confines of personality.

    One of my Enneagram teachers used to describe personality as a kind of prison, except we don’t know we’re behind bars. The patterns are so familiar that we can mistake them for who we are.

    Jung suggested that we don’t usually solve life’s deepest problems; we outgrow them. But we can’t outgrow something we mistake for who we are.

    In Zen they speak about taking the backward step. Stepping back just enough that we can begin noticing personality rather than living entirely inside it. From here, a different kind of seeing becomes possible.

    If we’re interested in life’s deeper questions, what ultimately matters, what makes a life meaningful, what this unique life is here to express, then sooner or later we have to begin teasing apart what belongs to personality from what belongs to something deeper.

    James Hollis makes such an important point here. Meaning doesn’t necessarily make us suffer less. But we can endure far more suffering when our lives are rooted in meaning.

    We are meaning-making beings. To loose meaning is one of the deepest forms of suffering.

    And this creates an interesting dilemma. As we begin moving towards what genuinely matters, towards the life inside us that wants expression, so too do our loudest critics begin speaking.

    “Who do you think you are?”

    “Not yet.”

    “You’ll embarrass yourself.”

    “Maybe when you’re better.”

    “Don’t risk it.”

    One thing I’ve really noticed over the past few weeks working with the critic in groups is that as we begin moving towards what really matters, these critics often get louder.

    It makes sense. They’re trying to pull us back from the possibility of failure, embarrassment, shame or humiliation and towards what has always felt safer.

    But what else are they protecting?

    Very often, they are protecting an idealised image of who we believe we need to be.

    The critics hold us accountable to that image.

    “Be more like this.”

    “Don’t be that.”

    “If you fail to live up to this, you won’t belong.”

    Somewhere in childhood we each reached conclusions about who we needed to be in order to maintain connection, safety or belonging. We stopped remembering them as adaptations and started experiencing them simply as who I am.

    There is nothing inherently wrong with socialisation. We all need it. But these strategies can become frozen in time. They continue organising our lives long after the conditions that created them have passed.

    This is why James Hollis, Richard Rohr and others describe the second half of life as a different task altogether. In the simplest way, a return to curiosity.

    Asking:

    What is seeking expression through me?

    What ultimately matters? What is the alive thread running through my life, and what happens if I follow it?

    Very often, the answer asks us to risk disappointing the idealised image we’ve spent a lifetime protecting.

    The nine idealised images

    The Enneagram describes nine common ways this idealised picture can take shape.

    We’ll recognise pieces of ourselves in all nine, but usually one becomes particularly powerful—a lens through which we organise our lives.

    1 — I am good.

    The picture is of someone who is good, responsible, disciplined and morally right.

    There is a strong sense of how things should be and how I should behave.

    Mistakes can feel bigger than mistakes. They can become evidence that I am failing to be the person I am supposed to be.

    The image says:

    “If I can get it right, behave properly and do the right thing, I can be a good person.”

    2 — I am helpful.

    The picture is of someone who is loving, generous, caring and needed.

    Being there for other people becomes central to identity.

    I know what others need. I anticipate it. I give. I support. I become indispensable.

    The image says:

    “If I am loving enough and useful enough to other people, I will be loved.”

    Over time, knowing what I need can become much harder.

    3 — I am successful.

    The picture is of someone who is successful, capable, impressive and valued.

    I learn to notice what counts as success and become very good at moving towards it.

    Achievement, competence and recognition can become measures of worth.

    The image says:

    “If I can become successful enough, I will know that I am enough.”

    The danger is that I can become very good at achieving what matters to everyone else while losing contact with what matters to me.

    4 — I am special.

    The picture is of someone who is deeply authentic, unique, significant and fully themselves.

    There is a longing to discover the real me, the person beneath the ordinary surface.

    Being ordinary can feel like disappearing.

    The image says:

    “There is something uniquely me that needs to be discovered and expressed.”

    And so comparison can become painful: Why does everyone else seem to have what I am missing?

    5 — I am wise.

    The picture is of someone who is knowledgeable, capable, self-sufficient and able to understand how things work.

    Understanding becomes a form of safety.

    If I know enough, prepare enough and understand enough, perhaps I won’t be overwhelmed by life.

    The image says:

    “If I can understand the world, I can find my place in it.”

    The mind becomes a place to retreat to when the demands of life feel too much.

    6 — I am responsible.

    The picture is of someone who is loyal, prepared, dependable and responsible.

    I anticipate problems. I think things through. I try to make sure people are safe and that nothing important is overlooked.

    The image says:

    “If I am responsible enough, prepared enough and loyal enough, I can prevent things from going wrong.”

    There can be a deep belief that it is my job to notice what others might miss.

    7 — I am happy.

    The picture is of someone who is positive, optimistic, adventurous, free and full of possibilities.

    Life should remain open.

    There should always be another option, another experience, another possibility.

    The image says:

    “If I can keep life interesting and positive, I won’t get trapped in pain or limitation.”

    Pain can then become something to move through quickly rather than something to stay with.

    8 — I am strong.

    The picture is of someone who is strong, independent, powerful and able to handle whatever life brings.

    Vulnerability can feel dangerous.

    Dependence can feel risky because it creates the possibility of being controlled, betrayed or hurt.

    The image says:

    “If I am strong enough, no one can overpower me.”

    So I learn to trust my strength and may find it harder to recognise my tenderness.

    9 — I am peaceful.

    The picture is of someone who is easy-going, accepting, harmonious and able to get along with everyone.

    Conflict feels threatening because it risks separation and disconnection.

    The image says:

    “If I can keep things peaceful and stay connected to everyone, everything will be okay.”

    My own priorities can gradually become harder to hear when maintaining harmony becomes more important than taking up space.


    We’ll recognise pieces of ourselves in all of these, but usually one becomes the lens through which we organise our lives.

    Ironically, the strongest clue that you’ve found yours is that you probably won’t like it.

    There’s often something in us that doesn’t want to be seen holding that image.

    But the image itself isn’t the problem. It developed in a context. It made sense.

    If we can understand the conditions in which it was born, we can respond with curiosity.

    “Oh yes… of course.”

    Instead of:

    “Oh no… what’s wrong with me?”

    Even though the adaptation was protective, it still shapes how we relate to ourselves and others today.

    These images shape our relationships, careers, parenting, spirituality and our sense of self.

    When our identity becomes tied to them, they can begin separating us from the gloriously imperfect, contradictory human being we actually are.

    Our identification is the problem, not the ideal.

    In fact, every one of these images contains something beautiful.

    Goodness.

    Love.

    Competence.

    Authenticity.

    Wisdom.

    Responsibility.

    Joy.

    Strength.

    Peace.

    These are all deeply human qualities.

    The difficulty begins when personality mistakes one of them for the way we have to be.

    When a part of us believes:

    “Only if I become this person will I finally be enough.”

    Instead of looking for a type on the Enneagram, we might ask something slightly different:

    What image have I spent my life trying to become?

    What is the person I carry around in my mind—the person I believe I should be?

    And if I no longer had to live up to that image…

    Who might I become instead?


    A final reflection

    If this resonates, you might become curious about the voices that keep comparing you to this idealised image.

    I’ve recently developed an Inner Critic Assessment that offers a breakdown of your dominant critic characters and how they tend to organise around these images.

    If you’d like to explore them, you can complete the assessment below and I’ll send you an individual report.

    Inner Critic Assessment

    For parts and paper journalling groups, you’re welcome to join the mail list for updates.

  • Meet Your Inner Critics

    Meet Your Inner Critics

    The characters you may not even know are there, each with their own view of the world and their own ideas about what you need.

    We all have an inner world populated by different voices.

    Some encourage us.

    Some comfort us.

    And some criticise us.

    Over time, these critical voices can become so familiar that we mistake them for who we are.

    Internal Family Systems (IFS) offers a different perspective.

    Rather than seeing these voices as flaws, it understands them as protective parts—Inner Critics that developed over time to help us survive, belong, succeed, or avoid pain.

    Each one is trying, in its own imperfect way, to keep us safe.

    The work is to become curious about them, understand what they’re protecting, and build a different relationship with them.

    Here are seven common Inner Critics you might recognise.


    The Crusher

    “What’s wrong with me?”

    The Crusher believes there is something fundamentally wrong with you.

    It uses shame and harsh self-criticism in the hope that if it points out your flaws first, nobody else will.

    Its intention is protection. Its impact is shame.


    The Perfectionist

    “Is it good enough?”

    The Perfectionist believes your worth depends on getting things right.

    It is always refining, improving and correcting, hoping that perfection will protect you from criticism or failure.

    Its intention is excellence. Its impact is never feeling finished.


    The Controller

    “Can I keep everything under control?”

    The Controller believes uncertainty is dangerous.

    It stays one step ahead by planning, organising and thinking through every possible outcome.

    If everything is controlled, perhaps nothing painful will happen.

    Its intention is safety. Its impact is rigidity and anxiety.


    The Taskmaster

    “Am I doing enough?”

    The Taskmaster believes your value comes through productivity and achievement.

    Rest can feel uncomfortable because there is always something more that could be done.

    Its intention is growth. Its impact is exhaustion.


    The Underminer

    “Do I have what it takes?”

    The Underminer expects disappointment before it arrives.

    It encourages you not to try too hard because that feels safer than risking failure.

    If you don’t hope too much, you can’t be hurt too much.

    Its intention is protection. Its impact is self-doubt.


    The Guilt Tripper

    “Am I letting people down?”

    The Guilt Tripper believes your needs should come second.

    It keeps you motivated through responsibility and guilt, convincing you that saying no or choosing yourself makes you selfish.

    Its intention is care. Its impact is guilt and resentment.


    The Chameleon

    “Am I who I’m supposed to be?”

    The Chameleon adapts to fit the expectations of others.

    It believes you’ll be safer, more accepted and more loved if you become who other people need you to be.

    Sometimes, in trying to belong, you lose touch with yourself.

    Its intention is belonging. Its impact is losing yourself.


    A Different Relationship

    These characters are not your identity.

    They are protective strategies that developed in response to your life experiences.

    As we begin to recognise them, something changes.

    Instead of believing every critical thought, we can pause and simply say,

    “Oh… there you are.”

    That small moment of recognition creates space.

    And in that space, curiosity begins to replace fear.

    The goal is to understand these parts.

    Because beneath every Inner Critic is a part of you trying to protect something precious.


    Which character do you recognise most?

    Most people recognise more than one.

    We each carry our own unique Council of Critics, each with its own fears, beliefs and protective strategies.

    The first step is simply getting to know them.

    The more we fight these voices, the louder they often become. The more we understand them, the less they need to shout.

    Curious to Learn More?

    Recognising your Inner Critics is only the beginning.

    In my Parts on Paper journalling groups we take time to meet these protective voices with curiosity rather than judgement. Through guided journalling, reflection and shared conversation, you’ll begin to understand where they came from, what they’re trying to protect, and how to relate to them differently.

    The goal is to know them well enough that they no longer have to run your life. To become less identified with them and more connected to the calm, compassionate presence that Internal Family Systems calls Self.

    Whether you’re drawn to exploring this work in a group or one-to-one, I’d love to hear from you.

    Next Steps

    Join my mailing list and receive the Council of Critics Assessment together with your personalised report.

    A 5–10 minute reflective assessment inspired by Internal Family Systems.

    Join the mailing list & receive the assessment

    Continue the Journey

    → View upcoming Parts and Paper groups

    Explore working together one-to-one

  • The Critic that Stops Me

    The Critic that Stops Me

    What the Critic Doesn’t See

    The more coaching and therapy work I do, the less surprised I am by the invisibility of the inner critic.

    It has become so normalised that we hardly notice it anymore.

    If you don’t have one and it’s not giving you or other people a hard time, then what are you even doing here?

    It’s almost as if we show our grit and worth by enduring this harsh voice. Maybe more importantly, by taking its comments to heart.

    Recently I was coaching a woman in her sixties who works in sales. One of the consistent pieces of feedback she receives from her managers and colleagues is that she needs to slow down. She can’t keep working at such a frantic pace.

    The problem is she doesn’t know how to.

    If she is busy on the inside then she is showing her worth. And she has to keep showing her worth because somewhere along the way she lost touch with her sense of value.

    When I worked with her recently she had just been given two warnings on the same day for gross negligence. She had quoted the wrong amount to a customer which, in her position, is about the worst mistake you can make.

    What struck me wasn’t the mistake itself.

    It was the reaction.

    A double warning for the same incident can hardly be legal, but you get a sense of where it comes from. It’s not as if the critic hasn’t got a point. The mistake is far from ideal.

    But the reaction to it is almost laughable.

    Does the critic really think this is what changes behaviour?

    Because what I noticed was that she immediately doubled down on her own critic. More pressure. More vigilance. More self-monitoring. Which, ironically, made her even more likely to make another mistake.

    One of the things the critic so often assumes is that somehow the person could have done better.

    In this case she was spending every day trying to avoid mistakes like the plague. She wasn’t careless. She wasn’t lazy. She wasn’t indifferent.

    She was already trying.

    Which is why I asked her:

    “What does a good mistake look like?”

    She almost fell off her chair.

    There is no such thing.

    At least not from the critic’s perspective.

    The critic that shows up in her boss wants things done a certain way. And as much as there is value in standards, they can eventually begin to suffocate the many different ways human beings reach the same goal.

    The older I get the more interested I become in what sits underneath this voice.

    Whenever I move closer to something meaningful, something else in me often wants to move me away from it.

    Anything but that.

    Anything but the possibility of being rejected, humiliated, ignored, overlooked, embarrassed, exposed or found wanting.

    The critic, you could say, is the part that protects us from that old hurt.

    The proud defender of shame.

    Its motto is simple:

    Never again.

    Never again will we let ourselves feel that helpless.

    Never again will we feel that worthless.

    Never again will we be caught off guard.

    Never again.

    And because it is trying to protect us, it doesn’t feel like a voice at all.

    It feels like the truth.

    What it says goes.

    To ignore it can almost feel reckless.

    Of course I can’t let go of the guard rails.

    Of course I can’t trust myself.

    Look where that got me before.

    But one of the biggest blind spots of the critic is that it often doesn’t see that its own strategies don’t prevent failure.

    Quite often they rush us closer to it.

    I remember going for an interview at my third high school.

    My parents had recently divorced. I’d come back from a boarding school I loved because we could no longer afford it. I was struggling with acne, low self-worth and all the confusion that comes with being a teenager.

    I sat down in the office of the man who would become my headmaster.

    The first thing he said to me was:

    “You’re a sloucher.”

    Now to be fair, I was slouching in the chair.

    But the furthest thing I was, was a sloucher.

    I was insecure.

    I felt like I didn’t belong.

    I was trying to disappear.

    What interests me now is that I can find compassion for both the boy and the headmaster.

    The boy who did not know how to take space.

    The headmaster that did not know how to give space.

    Such is the power of the critic that in the headmaster’s mind this was probably the way young people improve.

    Point out what is wrong.

    Correct it.

    Repeat as necessary.

    Eventually they will become better.

    But that isn’t usually what happens.

    The boy doesn’t become stronger.

    He becomes smaller.

    He receives confirmation that there is something wrong with him.

    Soon enough he won’t even need the headmaster to tell the story anymore.

    He will tell it to himself.

    And that is often what the critic accomplishes.

    Not a better student.

    A more diminished one.

    My point here isn’t that critics are bad.

    In fact, some of them have probably saved us from embarrassment, humiliation and rejection more times than we’ll ever know.

    My point is that they often don’t see the cost of their own strategies.

    Next week I’ll write a little more about the different kinds of critics that show up in our lives and the roles they play.

    But maybe the even more interesting thing is that not all critics are the same.


    Parts on Paper Journalling Group: Meeting the Critic

    Over the next few weeks I’ll introduce each member of the Council of Critics and share some simple journalling prompts to help you get to know these voices.

    If this speaks to you, you’re welcome to join Parts on Paper: Meet the Council of Critics—a three-week online journalling journey. Together we’ll begin to recognise these inner critics, understand what they’re trying to protect, and find a different way of relating to them.

    The goal isn’t to get rid of your inner critic. It’s to understand it. And in doing so, remember the Self in us that’s calmer, wiser, and better able to lead.

    More information here.

  • The Addict in Me

    The Addict in Me

    I have been doing some work at a rehab centre and, in my short stay, have learned a few things.

    I look around and who surrounds me?

    Addicts.

    And I, as a non-addict, occupy a different position in their minds than they do in mine.

    If you are like me and are termed a non-addict, then when you step into a space where people are in a program that teaches them to introduce themselves with:

    “Hi, my name is Ryan and I am an alcoholic.”

    it can feel confronting.

    But I think I get some of why it’s important to start there.

    Addiction is almost always associated with deception, manipulation, denial and lies. If you don’t start by naming the problem, there’s a good chance you’ll find a way around it.

    But the more time I spend around addicts, the more I wonder whether some of these patterns belong not only to addiction, but to being human.

    Sometimes personality itself starts looking like a manipulative structure, something that will do almost anything to get what it wants while avoiding what it fears, rejects or cannot bear to feel.

    Often the suffering we experience seems tied to this push-pull dynamic. We have what we don’t want and we don’t have what we want. And so personality goes to great lengths trying to restore balance, usually by searching for relief in ways that often deepen the problem.

    The 12 Steps begin with honesty for a reason.

    Tell the truth or don’t tell the truth and pay for it.

    Research increasingly shows that chronic dishonesty is not only hard on relationships, it is hard on the body. Martha Beck speaks about this. Coming from a Mormon background, she describes becoming deeply disconnected from herself while trying to live according to beliefs and norms that were not hers.

    In order to stay connected to her community, she had to lie to herself.

    She had to become someone she wasn’t and somehow hope that belonging would make it bearable.

    Eventually she realised that if she continued betraying herself, she would become even sicker.

    But what if you are not Martha Beck and you cannot leave?

    Maybe you don’t have the strength, courage, resources or conditions to separate from your family or community in the ways you need to.

    Maybe you continue to feel there is no other way to survive than to be inauthentic.

    I keep thinking while writing:

    What’s the point of words if they don’t actually belong to me?

    At some point a substance or addiction can start to look like the only way out.

    My point here is context.

    Many of us were fortunate enough to express more of who we are and have that received and welcomed more often than not.

    But almost everyone, I imagine, has experienced moments where they felt they could not fully be themselves.

    We needed to become something else for someone else.

    Maybe this is where the lie begins.

    In those moments we are no longer ourselves.

    The only possibility is starting with being honest with yourself.

    Addiction begins making more sense to me from this angle.

    Not as moral failure, but as an attempt to survive disconnection from self, others and life itself.

    If we cannot feel connection to the life that is actually ours to live, we start searching for something else to live inside.

    At another rehab centre they told me that as a non-addict I should be careful not to imply that I am the same as the residents.

    And I understand that.

    I have not lived the consequences many addicts have lived, and I do not want to minimise the reality of addiction.

    But still, as I sit with addicts, the distinction between addict and non-addict starts falling away a little.

    I am not immune.

    Under different conditions I could have been sitting on the other side of the room.

    I too know manipulation, avoidance, denial and self-deception.

    I too have strategies for escaping myself.

    I too can become trapped in rigid patterns that do not easily loosen simply because I want them to.

    And yet I don’t think human beings fundamentally long for deceit or disconnection.

    At some level I think most of us long for honesty, belonging, peace and authenticity.

    The difficulty is that survival patterns do not disappear simply because conditions improve.

    One of my favourite addictions is busyness, and culture rewards me for it.

    The message is not:

    “You have a problem.”

    The message is:

    “You’re on the right track. Push harder.”

    As I sit with addicts, I see how my ego has the same capacity for deceit.

    I am certainly not always honest with myself.

    I have ways of avoiding myself.

    This sounds a lot like addiction to me because even when I want to change, it’s often more accurate to say the pattern is running me than I am running it.

    I could easily recite my own version of the first step:

    I am powerless over my patterns.

    This then leads me to Step Two.

    The language of “Higher Power” points to something interesting.

    Some traditions speak about this as Self, or the unbroken part of us. The part that remains intact beneath the conditioning, trauma and adaptations. The part in us that would not be possible to fully traumatise or break.

    As we begin opening to this deeper self, we start connecting to something more honest and less defended.

    Something that does not feel quite so separate from life or from other people.

    Could this be part of what we mean when we say:

    “Trust yourself?”

    Not trusting every impulse.

    Not trusting every fear.

    Not trusting every craving.

    But trusting the deeper ground beneath the trauma.

    Learning to follow the place in you that is authentic and true.

    Inviting everything in us that needs holding and attention to turn toward this more compassionate guide.

    I think this is part of what the 12 Steps are pointing toward.

    Not simply sobriety, but reconnection.

    Learning to trust something in you that stands outside the fear, conditioning and survival patterns—and learning to follow that.

    Maybe that is why these first steps feel so universal to me.

    Not because everyone is an addict in the same way, but because so many of us know what it is like to become disconnected from ourselves and then organise our lives around avoiding that pain.

    Part of me wants to join the addiction world and admit that, in my own way, I recognise myself there too, even if my forms are less visible and more culturally rewarded.

    Some addictions are simply more visible than others.

    Obviously some addictions are more destructive and extreme than others and need to be treated.

    But take something like addiction to power.

    It is often celebrated rather than questioned.

    The more you accumulate, the more applause you receive.

    Yet try asking someone deeply attached to power to stop.

    Often they can’t.

    Sometimes domination itself starts looking like addiction to me. The difference is simply where the suffering goes.

    Put one of these people through a sincere 12-Step process and, if they are willing to look, their amends list may be every bit as long as a substance user’s.

    There is maybe an even bigger problem underneath all of this.

    It is not only that many of us become disconnected from ourselves or forced into adaptation.

    It is also that this is not entirely a benign universe.

    It can be a hostile one.

    Survival has not always been easy for human beings.

    We carry long histories of danger, violence, instability, uncertainty and exclusion.

    You start wondering whether some of these traits—deception, hypervigilance, manipulation, denial—evolved alongside survival itself.

    In some conditions these patterns were closer to protection than pathology.

    Which makes the real question even harder.

    How do we learn to trust ourselves not only when the going is good, but when things fall apart?

    Maybe this is the deeper challenge.

    Because it is easy to speak about authenticity and truth when life feels safe.

    Much harder when survival feels threatened.

    And if we look honestly at the world right now, uncertainty seems to be increasing rather than decreasing.

    Economically, socially, politically, environmentally—many people feel less safe, not more.

    Fear increases.

    Instability increases.

    And with that, the pull toward old survival strategies increases too.

    It becomes harder to trust yourself.

    Michael Mead speaks about this in many of the old stories he works with.

    Often it is precisely in periods of difficulty and fragmentation that truth-telling becomes most important.

    Not certainty or performance, or pretending everything is fine. But honesty.

    The willingness to stop lying about who we are and where we are.

    Maybe this is partly why recovery spaces move me the way they do.

    Because beneath all the suffering and chaos, there is also something profoundly human happening there.

    People, often with more difficult upbringings and harsher life conditions, gathering together to tell the truth.

    And in a culture that rewards image, performance, productivity, avoidance and endless striving, that starts to feel radical.

    In that sense, rehabs and recovery centres can almost feel like strange little beacons of light.

    Places where people come to admit powerlessness, face themselves honestly, and slowly reconnect to something more real.

    That feels like a lesson far bigger than addiction.