May 13, 2025 • 19 mins
This month, we're looking at a question that comes up a lot:
All parts are supposed to be welcome, but how do we work with feelings we don't like?
Drawing on Buddhist wisdom and the function of emotions, we're exploring:
- Why equanimity is about including our feelings, not surprising them.
- What the Buddhist teachings on dukkha (suffering) can tell us about why fighting against our emotions creates more suffering.
- How so-called negative emotions serve as important internal motivators.
+ Simple techniques to start reframing your relationship with difficult feelings in order to create a welcoming inner atmosphere for all your parts.
Mentioned In The Episode:
Join me for one of my upcoming Pause and Reset gatherings—hour-long meditative sessions combining desk-friendly yoga, mindfulness practice and parts work meditations. The next one is on June 4th and is pay what you can.
~ ~ ~
SMP welcomes your comments and questions at feedback@skillfulmeanspodcast.com. You can also get in touch with Jen through her website: https://www.sati.yoga
Fill out this survey to help guide the direction of the show: https://airtable.com/appM7JWCQd7Q1Hwa4/pagRTiysNido3BXqF/form
To support the show, consider a donation via Ko-Fi.
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:07):
Welcome to Skillful Means Podcast.
I'm your ever emotional host,jennifer O'Sullivan.
Before we get into today'sepisode, I want to tell you
about some virtual events I havecoming up.
As an experiment, I'm hostingmonthly pause and reset
gatherings.
These are hour-long meditativesessions that combine
(00:31):
desk-friendly yoga, mindfulnesspractice and parts work
meditations, and they'redesigned to help you reconnect
to your inner wisdom and groundyour awareness in embodied
presence.
The next one will be on June4th and is pay what you can, so
check the show notes for a linkto sign up, and I hope you'll
(00:53):
join me for that.
On today's show, we're doing abit of an about face.
Last month was all aboutgrounding the strategies and
practices that we nurture inorder to stay calm and centered,
especially when we're underpressure.
But or I should say, and wedon't want to use these
(01:18):
practices to suppress ourfeelings Grounding is about
accessing a sense of equilibriumwithin ourselves that is
inclusive of our difficultfeelings, not instead of them.
Admittedly, this is confusing,because often big emotions are
quickly followed by words andbehaviors that we may later
(01:40):
regret.
There have definitely beentimes when I was kind of out of
my body watching myself saysomething I really didn't mean,
wishing that I could just pluckthe words out of the air before
they reach the other person'sears.
Of course we don't want to bemucking things up like that and
(02:01):
to make things even moreconfusing.
Many of us pick up theimpression that emotional
expression is a failing ofspiritual growth and personal
development.
I've encountered many peoplewho believe that to be a real
yogi or a real practitioner, onemust show up in this stoic,
(02:23):
unimpacted kind of way andhonestly, I get it.
I think many of us turn to yogaand meditation to teach us how
to feel better, to suffer less.
I know I started practicingyoga because I was having all
this anxiety-fueled, unwanted,intrusive thoughts bubbling
(02:45):
around in my head and theembodied movement of yoga class
those same grounding practices Italked about last month.
They were, without exaggeration, life-saving.
After more than 20 years in theyoga world, I've come to realize
that not an insignificantportion of people are performing
(03:07):
a kind of equanimity, notbecause they're bad people or
dishonest, but because we'retrying to model what we see in
our teachers.
But what we see in theirbehavior is not necessarily
reflective of what's happeninginside them when they encounter
hardship and, honestly,oftentimes we just don't see
(03:28):
them in those situations.
I've been fortunate to be inclose proximity to Zen teacher
Thich Nhat Hanh a few times.
I felt his equanimity waftingoff of him like the scent of
lavender on a French breeze.
There are people who really areat a point in their practice
(03:53):
where things don't shake them up, but people like Thich Nhat
Hanh have spent decadesinvestigating directly the roots
of their thinking andemotionality.
In other words, they don't getto this point through emotional
suppression.
And in fact, during the QAportion of a retreat I attended
(04:15):
with Tay, I saw on his face howa retreatant's question affected
him.
He was moved by this person'sexpression of suffering.
What he didn't do was jumpright in with advice.
He sat there quietly for whatfelt like ages, and meanwhile
(04:36):
the audience was weeping all 700of us.
Now I can't say with anycertainty what was going on in
the privacy of Tae's own heartand mind, but I imagine he was
practicing exactly what he hadbeen teaching us throughout that
week.
We approach our suffering, ourdifficult feelings, like a
(04:57):
mother cares for her crying baby.
She doesn't get angry at thebaby, she takes it into her arms
and cares for it tenderly.
The question that inspired thismonth's theme is one I've
received from yoga students andIFS clients alike.
It goes something like this,jen, I've heard you say that
(05:21):
we're supposed to welcome allemotions, but I find that really
hard.
I don't like feeling anxious orsad, and at this stage in my
practice I should feel morecontented and compassionate, but
I find that I still get reallyangry about things.
So how can I work with emotions?
I don't want to be having.
This is a fantastic questionand I'm going to do my best to
(05:46):
point you in a helpful direction, but I also want to say that
learning to suffer well,welcoming and embracing all of
our emotions is the practice.
The Buddha and Patanjali bothset this out at the beginning of
their teachings and bothoutline a lifestyle that helps
(06:09):
us to suffer less.
In other words, there are nosimple lessons that we can just
learn and then move on to newmaterial.
It's something that willdevelop and refine throughout
our lives.
(06:34):
The first thing is that I wouldinvite you to reframe how you
think about difficult emotions.
A helpful question to get youstarted is what is it about
these emotions that I don't like?
What is it that I really wantto happen when they show up?
(06:55):
When I ask myself thesequestions, the answers come
really quickly.
I don't like them because theymake me feel bad.
The answers come really quickly.
I don't like them because theymake me feel bad, not just
mentally bad, but my whole bodyfeels bad.
When I'm angry, I get headaches.
(07:15):
When I'm upset, I feel achy andweighed down, and what I want
is for those feelings to go awayas quickly as possible, because
I don't know how long I cantolerate the pain and I also
worry that they'll impact myeffectiveness across my life
domains.
You're going to have your ownanswers, but I bet that,
(07:36):
whatever they are, they makesense In my case.
Who wouldn't want the pain togo away?
The Sanskrit word for sufferingis dukkha, and in Buddhism, the
first noble truth states thatdukkha is inevitable, and the
second noble truth is that theultimate cause of dukkha is our
(07:59):
own dissatisfaction with thecircumstances of our lives.
Here's where I pause to saythat nothing in the Four Noble
Truths suggests that we shouldendure dangerous circumstances.
We're not talking about thatkind of suffering, so anyone who
is in harm's way should focuson getting help, not challenge
(08:21):
their mindset about it.
Instead, we're talking aboutdeveloping the capacity to live
in a world that is, by allobjective measures hard to live
in.
In such a world, if we are toremain resilient, fulfilled even
, the only way out is through,which brings me to one of the
(08:46):
types of suffering thatencapsulates my relationship
with pain.
It's called dukkha dukkha orthe suffering of suffering.
It's I don't want to have todeal with this thinking which
actually gets in the way ofaddressing what's causing the
suffering in the first place.
It's born of a longing forthings to be different than they
(09:09):
actually are.
And because dukkha dukkha is mypattern, I can tell you from
experience that this way ofthinking changes nothing and it
just adds to my frustration.
And it's probably why I'mattracted to Buddhism in the
first place, because, like theStoics, the Buddha is like girl,
just deal, and I sometimes needsomeone to say that to me.
(09:34):
There are other types ofsuffering related to emotional
life, including ViparinamaDukkha, which is the opposite of
Dukkha Dukkha and stems fromthe attachments that we hold for
pleasant experiences.
More specifically, this kind ofsuffering arises when we're
experiencing joyful emotions,because we sense that they're
(09:57):
not going to last.
In other words, we can't befully in the moment because
we're waiting for the other shoeto drop.
Some people go another stepfurther by really doubling down
on positivity.
It's kind of encapsulated inthe good vibes only culture,
which is an attempt to lock inhappiness by rejecting what
(10:19):
might threaten it.
Another type of suffering issankaradukka, which is related
to the way we talk to ourselvesabout painful experiences, and
it includes a lot ofself-judgment about how we
should be feeling.
I should be more compassionate,or we catastrophize about what
(10:42):
the pain means and where itcould lead.
You could hear a bit ofsankharadukha when I noted that
I wasn't sure I could toleratethe pain.
The implication is that if itgoes on too long, I'd be
annihilated by it, at risk ofgetting perhaps too cerebral.
Maybe that's too late about ourfeelings.
(11:03):
It's nevertheless a helpfulpractice to investigate the
nature of your relationship toyour feelings.
You've probably heard theparable of the second arrow.
The first arrow represents thefirst noble truth Bad things are
going to happen to you andeveryone you love.
No one gets through lifewithout some scars.
(11:25):
The second arrow represents ourreaction to the first arrow.
Instead of facing ourchallenges directly, we take a
second arrow and stab ourselvesagain as we fret about the
unfairness of getting struck inthe first place.
Pain and painful experiencesare also subject to change.
(11:48):
Like all things, they'reimpermanent.
The clarity we get when welearn to separate the first and
the second arrows goes a longway to alleviating those
additional types of suffering Ijust mentioned.
We can also turn to psychology.
These days, psychologistsbelieve that all emotions serve
(12:10):
a function.
Positive emotions are believedto broaden our perspective,
while also helping us to developinternal and external resources
that support our thriving.
So-called negative emotionshave a purpose too.
In some cases, they kick offphysiological processes that
(12:30):
spur action.
So the classic example is fear,ramping up the body to fight a
foe or run away from danger.
Where positive emotions openour minds, negative emotions
help us narrow in on solvingparticular problems.
For instance, anger is aresponse to injustice or harm to
(12:54):
yourself or people you careabout, and it motivates us to
take action to right wrongs.
Sadness engenders compassionand caring, and fortifies our
bonds with others.
Worry encourages us to planahead and seek others' help.
Resentment indicates aviolation of a boundary which
(13:18):
probably should be fortified,and guilt encourages us to own
our mistakes, so we developsocial sensitivity and learn to
repair.
These are just a few examples,but what I want to impart is
that difficult emotions are notevidence of bad character.
(13:38):
They're designed to turn ourattention towards something that
needs it.
It's kind of ingenious if youthink about it, because bad
feelings are hard to ignore.
It's kind of ingenious if youthink about it because bad
feelings are hard to ignore.
To sum up, psychology tells usthat our negative emotions serve
(14:02):
an important function for oursurvival.
Buddhism takes it further bysuggesting that when we don't
take this on board, we compoundour pain.
I recognize that adopting thisview is one thing, but living it
may be another.
A lot of cultures around theworld are very antagonistic to
emotional expression, especiallyunpleasant emotions, and we may
(14:25):
have picked up spoken orunspoken rules from family
members, teachers and otherpeople in our lives.
But my hope in sharing thiswith you is that I've planted a
very important seed in your mindthat may take some time to grow
, and that seed is.
Nothing is wrong with yourfeelings now.
(14:56):
You know I like to make theseepisodes practical in some way,
so I want to wind down this showwith some practices to help you
establish a welcoming inneratmosphere.
First, I suggest developingyour emotional vocabulary.
The more clarity you have aboutthe precise emotion you're
(15:19):
feeling, the less encompassingit will feel.
For example, I feel horrible isreally different from I feel
discouraged because I didn't getthe response I was expecting.
You can't do much with horribleit's like a storm cloud
hovering over everything.
(15:39):
But naming discouragement opensup some possibilities for
learning and refinement.
And if you're looking for moreemotion words to draw on, I
recommend doing an image searchfor emotions wheel.
There are a ton of great onesout there and I wasn't sure
(16:01):
which one to link to, so have ago.
The second thing is to practicecreating a bit of space around
your feelings is to practicecreating a bit of space around
your feelings.
We can do this by incorporatingparts language into how we talk
about emotions.
So instead of saying I'm soangry right now, try, a part of
(16:26):
me is really angry right now.
This helps to bring a bit ofperspective into the moment,
while also helping you to stepback from the full intensity of
the feeling.
This extra bit of space alsoopens the door for you to find
out what's caused the feeling inthe first place, and it's at
(16:46):
this point that you might askthe part what is it that you
need me to know right now?
So you're going from I'm angryto a part is angry to a part is
angry about dot, dot dot.
It's that last bit that turns abig, unwieldy, difficult,
(17:12):
uncomfortable, painful feelinginto an important messenger.
Ultimately, welcoming andworking collaboratively with
parts is an act ofself-compassion.
We have a right to feel what wefeel, and not only that.
(17:35):
Emotions are there for a reason.
Suppressing them denies us ourauthenticity and wholeness.
It also deprives us ofimportant information that we
may need to act on.
This doesn't mean that we getto behave unhinged and run
(17:55):
around destroying all of ourrelationships, but I have found
that we are far less recklesswhen we are more in tune with
our inner world than when wearen't.
Well, that about does it.
(18:20):
That went a little faster thanI thought it would.
As always, I put together thetopics for this show based on
questions I get from from youguys.
So if you're wondering about ayoga, mindfulness, daoist or ifs
topic, I'd like to hear aboutit.
Send me your questions tofeedback at
skillfulmeanspodcastcom, and ifyou'd like to share your story
(18:44):
on this show, check out thatlink to the form in my show
notes.
And don't forget to check outone of the upcoming pause and
reset gatherings.
And, as always, thank you forlistening and for sending in
your thoughts and encouragementsUntil next time.
May you meet each moment withcourage and compassion.
Welcome to Skillful Means Podcast.
I'm your ever emotional host,jennifer O'Sullivan.
Before we get into today'sepisode, I want to tell you
about some virtual events I havecoming up.
As an experiment, I'm hostingmonthly pause and reset
gatherings.
These are hour-long meditativesessions that combine
(00:31):
desk-friendly yoga, mindfulnesspractice and parts work
meditations, and they'redesigned to help you reconnect
to your inner wisdom and groundyour awareness in embodied
presence.
The next one will be on June4th and is pay what you can, so
check the show notes for a linkto sign up, and I hope you'll
(00:53):
join me for that.
On today's show, we're doing abit of an about face.
Last month was all aboutgrounding the strategies and
practices that we nurture inorder to stay calm and centered,
especially when we're underpressure.
But or I should say, and wedon't want to use these
(01:18):
practices to suppress ourfeelings Grounding is about
accessing a sense of equilibriumwithin ourselves that is
inclusive of our difficultfeelings, not instead of them.
Admittedly, this is confusing,because often big emotions are
quickly followed by words andbehaviors that we may later
(01:40):
regret.
There have definitely beentimes when I was kind of out of
my body watching myself saysomething I really didn't mean,
wishing that I could just pluckthe words out of the air before
they reach the other person'sears.
Of course we don't want to bemucking things up like that and
(02:01):
to make things even moreconfusing.
Many of us pick up theimpression that emotional
expression is a failing ofspiritual growth and personal
development.
I've encountered many peoplewho believe that to be a real
yogi or a real practitioner, onemust show up in this stoic,
(02:23):
unimpacted kind of way andhonestly, I get it.
I think many of us turn to yogaand meditation to teach us how
to feel better, to suffer less.
I know I started practicingyoga because I was having all
this anxiety-fueled, unwanted,intrusive thoughts bubbling
(02:45):
around in my head and theembodied movement of yoga class
those same grounding practices Italked about last month.
They were, without exaggeration, life-saving.
After more than 20 years in theyoga world, I've come to realize
that not an insignificantportion of people are performing
(03:07):
a kind of equanimity, notbecause they're bad people or
dishonest, but because we'retrying to model what we see in
our teachers.
But what we see in theirbehavior is not necessarily
reflective of what's happeninginside them when they encounter
hardship and, honestly,oftentimes we just don't see
(03:28):
them in those situations.
I've been fortunate to be inclose proximity to Zen teacher
Thich Nhat Hanh a few times.
I felt his equanimity waftingoff of him like the scent of
lavender on a French breeze.
There are people who really areat a point in their practice
(03:53):
where things don't shake them up, but people like Thich Nhat
Hanh have spent decadesinvestigating directly the roots
of their thinking andemotionality.
In other words, they don't getto this point through emotional
suppression.
And in fact, during the QAportion of a retreat I attended
(04:15):
with Tay, I saw on his face howa retreatant's question affected
him.
He was moved by this person'sexpression of suffering.
What he didn't do was jumpright in with advice.
He sat there quietly for whatfelt like ages, and meanwhile
(04:36):
the audience was weeping all 700of us.
Now I can't say with anycertainty what was going on in
the privacy of Tae's own heartand mind, but I imagine he was
practicing exactly what he hadbeen teaching us throughout that
week.
We approach our suffering, ourdifficult feelings, like a
(04:57):
mother cares for her crying baby.
She doesn't get angry at thebaby, she takes it into her arms
and cares for it tenderly.
The question that inspired thismonth's theme is one I've
received from yoga students andIFS clients alike.
It goes something like this,jen, I've heard you say that
(05:21):
we're supposed to welcome allemotions, but I find that really
hard.
I don't like feeling anxious orsad, and at this stage in my
practice I should feel morecontented and compassionate, but
I find that I still get reallyangry about things.
So how can I work with emotions?
I don't want to be having.
This is a fantastic questionand I'm going to do my best to
(05:46):
point you in a helpful direction, but I also want to say that
learning to suffer well,welcoming and embracing all of
our emotions is the practice.
The Buddha and Patanjali bothset this out at the beginning of
their teachings and bothoutline a lifestyle that helps
(06:09):
us to suffer less.
In other words, there are nosimple lessons that we can just
learn and then move on to newmaterial.
It's something that willdevelop and refine throughout
our lives.
(06:34):
The first thing is that I wouldinvite you to reframe how you
think about difficult emotions.
A helpful question to get youstarted is what is it about
these emotions that I don't like?
What is it that I really wantto happen when they show up?
(06:55):
When I ask myself thesequestions, the answers come
really quickly.
I don't like them because theymake me feel bad.
The answers come really quickly.
I don't like them because theymake me feel bad, not just
mentally bad, but my whole bodyfeels bad.
When I'm angry, I get headaches.
(07:15):
When I'm upset, I feel achy andweighed down, and what I want
is for those feelings to go awayas quickly as possible, because
I don't know how long I cantolerate the pain and I also
worry that they'll impact myeffectiveness across my life
domains.
You're going to have your ownanswers, but I bet that,
(07:36):
whatever they are, they makesense In my case.
Who wouldn't want the pain togo away?
The Sanskrit word for sufferingis dukkha, and in Buddhism, the
first noble truth states thatdukkha is inevitable, and the
second noble truth is that theultimate cause of dukkha is our
(07:59):
own dissatisfaction with thecircumstances of our lives.
Here's where I pause to saythat nothing in the Four Noble
Truths suggests that we shouldendure dangerous circumstances.
We're not talking about thatkind of suffering, so anyone who
is in harm's way should focuson getting help, not challenge
(08:21):
their mindset about it.
Instead, we're talking aboutdeveloping the capacity to live
in a world that is, by allobjective measures hard to live
in.
In such a world, if we are toremain resilient, fulfilled even
, the only way out is through,which brings me to one of the
(08:46):
types of suffering thatencapsulates my relationship
with pain.
It's called dukkha dukkha orthe suffering of suffering.
It's I don't want to have todeal with this thinking which
actually gets in the way ofaddressing what's causing the
suffering in the first place.
It's born of a longing forthings to be different than they
(09:09):
actually are.
And because dukkha dukkha is mypattern, I can tell you from
experience that this way ofthinking changes nothing and it
just adds to my frustration.
And it's probably why I'mattracted to Buddhism in the
first place, because, like theStoics, the Buddha is like girl,
just deal, and I sometimes needsomeone to say that to me.
(09:34):
There are other types ofsuffering related to emotional
life, including ViparinamaDukkha, which is the opposite of
Dukkha Dukkha and stems fromthe attachments that we hold for
pleasant experiences.
More specifically, this kind ofsuffering arises when we're
experiencing joyful emotions,because we sense that they're
(09:57):
not going to last.
In other words, we can't befully in the moment because
we're waiting for the other shoeto drop.
Some people go another stepfurther by really doubling down
on positivity.
It's kind of encapsulated inthe good vibes only culture,
which is an attempt to lock inhappiness by rejecting what
(10:19):
might threaten it.
Another type of suffering issankaradukka, which is related
to the way we talk to ourselvesabout painful experiences, and
it includes a lot ofself-judgment about how we
should be feeling.
I should be more compassionate,or we catastrophize about what
(10:42):
the pain means and where itcould lead.
You could hear a bit ofsankharadukha when I noted that
I wasn't sure I could toleratethe pain.
The implication is that if itgoes on too long, I'd be
annihilated by it, at risk ofgetting perhaps too cerebral.
Maybe that's too late about ourfeelings.
(11:03):
It's nevertheless a helpfulpractice to investigate the
nature of your relationship toyour feelings.
You've probably heard theparable of the second arrow.
The first arrow represents thefirst noble truth Bad things are
going to happen to you andeveryone you love.
No one gets through lifewithout some scars.
(11:25):
The second arrow represents ourreaction to the first arrow.
Instead of facing ourchallenges directly, we take a
second arrow and stab ourselvesagain as we fret about the
unfairness of getting struck inthe first place.
Pain and painful experiencesare also subject to change.
(11:48):
Like all things, they'reimpermanent.
The clarity we get when welearn to separate the first and
the second arrows goes a longway to alleviating those
additional types of suffering Ijust mentioned.
We can also turn to psychology.
These days, psychologistsbelieve that all emotions serve
(12:10):
a function.
Positive emotions are believedto broaden our perspective,
while also helping us to developinternal and external resources
that support our thriving.
So-called negative emotionshave a purpose too.
In some cases, they kick offphysiological processes that
(12:30):
spur action.
So the classic example is fear,ramping up the body to fight a
foe or run away from danger.
Where positive emotions openour minds, negative emotions
help us narrow in on solvingparticular problems.
For instance, anger is aresponse to injustice or harm to
(12:54):
yourself or people you careabout, and it motivates us to
take action to right wrongs.
Sadness engenders compassionand caring, and fortifies our
bonds with others.
Worry encourages us to planahead and seek others' help.
Resentment indicates aviolation of a boundary which
(13:18):
probably should be fortified,and guilt encourages us to own
our mistakes, so we developsocial sensitivity and learn to
repair.
These are just a few examples,but what I want to impart is
that difficult emotions are notevidence of bad character.
(13:38):
They're designed to turn ourattention towards something that
needs it.
It's kind of ingenious if youthink about it, because bad
feelings are hard to ignore.
It's kind of ingenious if youthink about it because bad
feelings are hard to ignore.
To sum up, psychology tells usthat our negative emotions serve
(14:02):
an important function for oursurvival.
Buddhism takes it further bysuggesting that when we don't
take this on board, we compoundour pain.
I recognize that adopting thisview is one thing, but living it
may be another.
A lot of cultures around theworld are very antagonistic to
emotional expression, especiallyunpleasant emotions, and we may
(14:25):
have picked up spoken orunspoken rules from family
members, teachers and otherpeople in our lives.
But my hope in sharing thiswith you is that I've planted a
very important seed in your mindthat may take some time to grow
, and that seed is.
Nothing is wrong with yourfeelings now.
(14:56):
You know I like to make theseepisodes practical in some way,
so I want to wind down this showwith some practices to help you
establish a welcoming inneratmosphere.
First, I suggest developingyour emotional vocabulary.
The more clarity you have aboutthe precise emotion you're
(15:19):
feeling, the less encompassingit will feel.
For example, I feel horrible isreally different from I feel
discouraged because I didn't getthe response I was expecting.
You can't do much with horribleit's like a storm cloud
hovering over everything.
(15:39):
But naming discouragement opensup some possibilities for
learning and refinement.
And if you're looking for moreemotion words to draw on, I
recommend doing an image searchfor emotions wheel.
There are a ton of great onesout there and I wasn't sure
(16:01):
which one to link to, so have ago.
The second thing is to practicecreating a bit of space around
your feelings is to practicecreating a bit of space around
your feelings.
We can do this by incorporatingparts language into how we talk
about emotions.
So instead of saying I'm soangry right now, try, a part of
(16:26):
me is really angry right now.
This helps to bring a bit ofperspective into the moment,
while also helping you to stepback from the full intensity of
the feeling.
This extra bit of space alsoopens the door for you to find
out what's caused the feeling inthe first place, and it's at
(16:46):
this point that you might askthe part what is it that you
need me to know right now?
So you're going from I'm angryto a part is angry to a part is
angry about dot, dot dot.
It's that last bit that turns abig, unwieldy, difficult,
(17:12):
uncomfortable, painful feelinginto an important messenger.
Ultimately, welcoming andworking collaboratively with
parts is an act ofself-compassion.
We have a right to feel what wefeel, and not only that.
(17:35):
Emotions are there for a reason.
Suppressing them denies us ourauthenticity and wholeness.
It also deprives us ofimportant information that we
may need to act on.
This doesn't mean that we getto behave unhinged and run
(17:55):
around destroying all of ourrelationships, but I have found
that we are far less recklesswhen we are more in tune with
our inner world than when wearen't.
Well, that about does it.
(18:20):
That went a little faster thanI thought it would.
As always, I put together thetopics for this show based on
questions I get from from youguys.
So if you're wondering about ayoga, mindfulness, daoist or ifs
topic, I'd like to hear aboutit.
Send me your questions tofeedback at
skillfulmeanspodcastcom, and ifyou'd like to share your story
(18:44):
on this show, check out thatlink to the form in my show
notes.
And don't forget to check outone of the upcoming pause and
reset gatherings.
And, as always, thank you forlistening and for sending in
your thoughts and encouragementsUntil next time.
May you meet each moment withcourage and compassion.
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