Category: Mindset

  • 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.

  • 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.

  • Not Finishing the Quest

    Not Finishing the Quest

    I do worry that I am not doing more with my life.

    Not more in the way the world usually means it.

    Not more money.

    Not more achievements.

    Not more status.

    There is something in me that keeps pushing toward expression, toward risk, toward the uncomfortable places where growth lives.

    The challenge is that we live in a world obsessed with more.

    More information.

    More productivity.

    More optimisation.

    So it can be difficult to tell the difference between the more that belongs to us and the more that belongs to everyone else.

    How do we know when life is genuinely asking something of us?

    And how do we know when we’re simply responding to pressure?


    Many years ago I started doing vision quests in Brazil. I was twenty-nine, and the more inside me was calling me out of my comfort zone and into something that felt like an initiation.

    I knew this more was right for me.

    I needed something that would move me into manhood, into adulthood.

    I may have looked and spoken like a man, but on the inside, parts of me had not yet made that crossing.

    I wanted certainty.

    I wanted confidence.

    I wanted to know that I had what it takes.

    Looking back, I thought the mountain was going to give me something.

    I didn’t yet understand that it was also going to take something away.


    We weren’t allowed plastic—only skins and natural materials. I had made a kind of makeshift tarp with beeswax, which, looking back, was already showing its fault lines.

    At the time I thought it was a problem with the tarp.

    Years later, I realised it was showing me something about myself.

    I had grown up with an absent father and a mother who carried more than she should have had to carry.

    And somewhere in that arrangement, I had learned two things at the same time.

    How to lean.

    And how not to trust that I would be held.

    Those lessons sat quietly beneath the surface of my life for years.

    The mountain was about to bring them into the open.


    On that mountain, the conditions were just right to expose all of this.

    I was the only non-Brazilian. The others seemed completely at home in the ritual, in their bodies, in the land itself.

    From where I stood, they looked like men who belonged there.

    And those old feelings came up again.

    That I didn’t have what they had.

    That I wasn’t ready.

    That somehow everyone else had received a handbook for life that had passed me by.

    And the truth is, I wasn’t ready.

    Which is what made the quest right for me in all the wrong ways.


    There is a community at the base of the mountain. Each person is taken to their own place and surrounded by 365 tobacco prayer ties.

    Once you enter that circle, you don’t leave until the quest is over—unless you choose to come down.

    Morning and night, the community sings for you from below.

    I loved that part.

    Somewhere beyond the trees, people were holding you in their prayers. You couldn’t see them, but you knew they were there.

    And yet, in the end, none of them could do the quest for you.

    It was just you and you.


    I settled in. The first day and night passed.

    The fasting.

    The discomfort.

    The waiting.

    Then the rain came.

    And it didn’t stop.

    Through the second day.

    Into the third night.

    Everything I had brought with me slowly stopped working.

    The tarp leaked.

    The ground turned to mud.

    My clothes stayed wet.

    By then I had dug myself into the earth and covered myself with leaves, trying to hold onto whatever warmth I could find.

    The mountain seemed indifferent to all of it.

    That night was one of the hardest nights of my life.

    Not because I was in danger.

    Because I had run out of ways to convince myself I was in control.


    The next morning wasn’t really a waking. It was just a continuation.

    I was cold. Wet. And done.

    So I went down—one day short.

    I felt like I had failed.

    Not because of the weather.

    Because I had come all this way looking for something, and I hadn’t completed what I set out to do.

    The story I carried about myself felt confirmed.

    Maybe I didn’t have what it takes after all.

    A few days later, I sat with a Brazilian elder.

    She asked me why I had come down.

    I remember feeling almost offended by the question. Had she not seen the weather?

    The rain had been relentless. Everything I brought had failed. I was cold, exhausted and miserable.

    The answer seemed obvious.

    But she looked at me and said:

    Abandonment.

    You felt abandoned.


    It took me years to understand what she meant.

    At the time I thought she was talking about the rain.

    She wasn’t.

    Underneath the cold, the discomfort and the struggle was a feeling I had known for much longer.

    That I was on my own.

    That nobody was coming.

    That if I couldn’t carry myself, I would not be carried.

    The mountain hadn’t created that feeling.

    It had revealed it.

    I was still, in some way, looking for my mother.

    Only now there was no shelter.

    No rescue.

    No one to make it easier.

    Just me.

    And something in me had to cross.

    That, I came to see, was more.

    Not finishing the quest.

    Not proving anything.

    Not becoming stronger.

    But moving.

    Moving from dependence to responsibility.

    Moving from waiting to choosing.

    Moving from being carried by life to carrying myself.

    The crossing had already begun long before I came down the mountain.


    That, I came to see, was more.

    Not finishing the quest.

    Not proving anything.

    But moving.

    You can’t do a vision quest every day.

    But the movement doesn’t stop.

    We are always crossing something.

    A fear.

    A loss.

    An old story about ourselves.

    Life keeps asking us to leave one shore and step onto another.

    The difficulty is that we live in a culture obsessed with a different kind of more.

    More achievement.

    More optimisation.

    More productivity.

    More certainty.

    I saw a headline recently: you have two years to upskill yourself or else.

    The “else” carries a threat.

    Fall behind.

    Become irrelevant.

    Get left behind.

    But that is not the more I’m speaking about.

    The more that is ours arrives differently.

    Sometimes it asks something big of us.

    A mountain.

    A relationship.

    A career change.

    More often it asks something smaller.

    A difficult conversation.

    A risk.

    A truth we have been avoiding.

    A single step across an invisible threshold.

    In a world that moves this fast, perhaps the real challenge is slowing down enough to notice what life is asking of us.

    To listen.

    To feel where movement wants to happen.

    And then to take the next step.

    Not because it is clear.

    Not because success is guaranteed.

    But because something in us knows the crossing is ours.

  • If there is no problem with the problem

    If there is no problem with the problem

    Fear wants to know. What happens when we stop trying to solve everything?

    There is so much to be afraid of — or is there?

    I feel myself tremendously impacted by the state of the world. Just when you think one war is over, a new one starts.

    Thanks for reading Parts and Perspectives ! Subscribe for free to receive new posts and support my work.

    We were sitting in church on Sunday. This particular church has the feeling that it could hold any religion or spirituality. Michelle, the minister there, holds that principle wonderfully. She is a breath of fresh air.

    It’s not unusual for her to encourage the congregation to imagine their faith without the church.

    What is your relationship with a higher power when everything else is stripped away she would ask?

    I love this question because it challenges us to look beyond the structures, institutions, and people we might feel we need in order to access something bigger than ourselves.

    I think because this relationship with life and mystery is so real for her, so alive, she is able to say it very simply.

    So when she began her sermon, and the war with Iran had recently started, she said.

    “I don’t know what to say about it. But my heart goes out to the people.”

    What a beautiful position in a world full of opinions.

    I don’t know. And I deeply care.

    I found that very comforting.

    This whole week I’ve tried to stay in that place of I don’t know.

    Because the fear can come on strong sometimes.

    And I notice how quickly my mind wants to know.

    To feel more in control.
    To find certainty.

    I can take in too much news.
    Too many images.
    Too much information.

    And the impact is big when fear is in the driver’s seat.

    Fear wants to know.

    Fear doesn’t want us to stay in uncertainty.

    But life has always been uncertain.

    Sometimes it can feel more uncertain than others. But the times when it didn’t feel that way didn’t mean it actually wasn’t.


    I worked with a young woman recently who told me about the horrific images TikTok was showing her — unasked for.

    In some ways I feel lucky to belong to a generation that is slightly behind all of this. I’m way behind on social media. And that also feels like a blessing.

    But for many younger people these platforms have become places where a sense of safety and belonging is built.

    This person told me she wouldn’t know what to do without TikTok.

    What’s strange to me is that we know we are exposed to more than we can handle — and still we reach for the content.

    It’s easy to become out of touch with the fear itself and instead move into chronic problem-solving mode.

    Especially when the world feels fragile and volatile.

    So I wanted to write about fear this week.

    And about working with this problem-solver in us — not against it.

    Without seeking a perfect existence, the question I find myself asking is this:

    What is the right level of fear to experience?

    And how do I know when I’ve moved outside that bracket?


    Loch Kelly offers a powerful invitation.

    He asks:

    What’s here when there is no problem to solve?

    Or perhaps more simply:

    What if there is no problem right now?

    Often something subtle happens when we ask this.

    There is a little more space.

    The breath becomes easier.

    The chest may open slightly.

    Even if you get a moment of this, it’s gold.

    Because you can almost bank on the fact that your system will clench up again.

    But the more references we have to this non-problem-solving state, the more capable we become of addressing the problems that are actually in our power to solve.

    It’s a strange irony.

    Fear often pushes us away from constructive action.

    When its grip is strong, we lose what Michael Meade calls our poetic relationship with life.


    The Tibetan teacher Chögyam Trungpa once said that we live like a bundle of tense muscles defending our existence.

    And when fear is active, the mind begins running its familiar loops.

    What is going wrong.
    What might go wrong.
    How to fix it.

    Judging.

    Obsessing.

    Figuring things out.

    Have you noticed how many moments of the day are spent trying to figure something out?

    Even when nothing actually needs solving.

    If I pause randomly during the day and ask myself what is happening inside right now, I often find something subtle.

    Not exactly agitation.

    But a slightly edgy feeling.

    A kind of background sense that something around the corner could go wrong.

    And when we look closely, much of it revolves around a deep apprehension of loss.

    Loss of the body.

    Loss of people we love.

    Loss of belonging, respect, or identity.

    Somewhere deep down we know that everything changes.

    And something in us tightens in response.


    From a neuroscience perspective this tendency makes sense.

    The limbic system evolved to scan for danger.

    It’s part of what psychologists call the negativity bias.

    If you have one hundred encounters with dogs and ninety-nine are friendly but one bites you, you remember the bite.

    Fear, in this sense, is nature’s protector.

    The challenge is not that we have fear.

    The challenge is that sometimes the fear response gets jammed.

    Instead of responding to real threats, the alarm system begins firing across many areas of our lives.

    Fear takes root in the tissues.

    In our thoughts.

    In our emotional patterns.

    In our behaviours.

    And when we are fully inside that loop we enter what Tara Brach calls a kind of trance of fear.

    Inside that trance we lose access to some of our capacity.


    Sometimes the body itself becomes part of the defence.

    A bundle of tense muscles.

    The mind starts figuring things out.

    Then worrying.

    Then more details follow.

    Thoughts keep the emotion going.

    Whereas emotions in the body often move through much more quickly if we let them.


    But, what if we didn’t have a problem with the problem?

    What would it be like if the difficulties we feel so intensely under our skin were not actually as catastrophic as they seem?

    What if the need to solve them moved into a more creative space?

    The stakes are still there.

    Life still matters.

    But the urgency softens.

    There is more space.

    And maybe, if you did nothing at all for a moment, that might also be okay too.

    Crazy idea, right?

    Because often there is a part of us that will downright refuse.

    If things became that spacious, it might feel like giving up.

    Like weakness.

    Like something dangerous might happen.

    I once worked with someone who said to me:

    “Standing still would feel like going backwards.”

    But slowing down has its own intelligence.

    Slowing down comes with an echo.

    Whatever we have been doing — over days, weeks, months, or years — begins to catch up with us.

    The reverberations move through us.

    There’s really no other way.


    When we begin to contact these feelings directly, we often discover something surprising.

    Fear.

    Fear that has us clenched in ways that once helped us manage what was unmanageable.

    To meet fear directly can feel like a small death to the personality.

    Because in those moments we go against the default operating procedures that have been practiced for so long.

    And yet there is something exhilarating in this too.

    We get to do something different.

    Tara Brach describes this as attending and befriending.

    Listening to the fear.

    Feeling it directly in the body.

    And perhaps sensing the life that sits underneath all the problem solving.


    At the heart of all this there may be a deeper question.

    Can I really be who I am?

    Michael Meade speaks about this as a poetic grasp of our lives.

    Beyond the survival instinct there is also something creative within us.

    Certain things light us up more than others.

    Those are often the very things that put us back on our path.

    To follow that nature asks us to loosen our grip on the identities we built in the past.


    If we truly believe there is a problem right now, what impact does that belief have on our body and mind?

    You might pause for a moment and check.

    Right now, is there actually a problem that needs solving?

    Or is there simply breath, a body sitting here, and a mind that has become very skilled at imagining the next thing that could go wrong?

    Sometimes the more subtle problems carry the greatest weight.

    It shows up as stress.

    Tightness.

    A narrowing of our vision.

    And in that tightening we lose contact with what might already be here —

    support,

    possibility,

    even creativity.

    Things that may have been present all along.

    Waiting for a little more space.