It’s one of the most common questions I get from people I encounter in the tiny village I moved to at the edge of a lake on Vancouver Island. “It was time for a change,” I say, or “I’ve been wandering since I sold my house in Winnipeg, and this felt like the next right thing,” or “My kids all grew up and moved away so I thought it was my turn for an adventure,” or “I wanted a place with gentler winters.”
Whenever I’m asked the question, I have to pause and ask myself “Why DID I move here? What was the truest impetus for this decision and how do I explain that to other people when I don’t quite understand it myself? How do I talk about gut feelings and a life-long draw toward the ocean and a longing to be among tall trees and deep moss? And are there things I’m not fully admitting to myself or that I don’t want to say out loud – like a desire to be in a different place than where much of my trauma lives?”
It’s not that I doubt my decision – far from it – I have rarely felt more at peace about a big life choice than I have about this one. I love it here. My body feels like she has found home. I’m sitting right now looking out at the tall cedar tree in the backyard of my new home and I feel like I have found new friends among the trees. It still feels rather exceptional, after years of parenting and marriage and place-based work and looking after the needs of other people that I got to make this choice purely motivated by my own pleasure and longing. It’s a special kind of privilege that I have and I don’t take that for granted.
But what gets me into an existential place with this question is a bigger one that I often grapple with… Can I ever truly KNOW myself? Can I ever truly know, without a shadow of a doubt, that a choice I’m making is rooted in my own identity and desire and isn’t tinged with obligation, trauma, fear, or social conditioning? Can I ever really see myself clearly enough that I know which biases, beliefs, baggage, or barriers are shaping the choices I make?
I suppose it’s a rather odd question, coming from someone who’s relaunching a course called “Know Yourself, Free Yourself” in just a few weeks, but if you’ve been following me for awhile, you probably know by now that I have never been a person of absolutes – a person who doesn’t continue to question and explore an idea even after she’s put it into writing. I have often joked that I wished my books could be published with Velcro pages so that I could change the ones that no longer fully reflect the evolution of my beliefs and worldview.
Yes, I’m teaching a course with “Know Yourself” in the title, but that’s not because I believe we can ever FULLY know ourselves or that we are ever meant to be static enough in our identity that knowing ourselves is a once-and-done accomplishment. Quite the opposite – I believe that self-awareness is a life-long quest, and not something you can ever complete in an 8-week course. (Perhaps I should have called the course “Explore Yourself, Free Yourself”.)
As I said in the last post, I think identity is a rather slippery thing, and that’s okay with me. I don’t need it to be static. There are very few things that I feel like I need to know with 100% certainty anymore. Except when my nervous system is particularly activated and it feels like certainty would give me some measure of safety, I have mostly become quite accepting of ambiguity and liminality. Even when I make big decisions, like moving to an island 2400 kilometres from where I lived most of my life, I’m okay with a “good enough” understanding of why I made the choice.
There is still much to explore about who I am. I don’t fully know what I believe, for example, especially when it comes to faith and religion. I grew up with a narrow understanding of what faith was supposed to look like, and with regular reminders that if I didn’t have that particular kind of faith, I would suffer the punishment of hell. It took me a long time to work through the fear that that kind of teaching instilled in me (which I wrote more about in my book, Where Tenderness Lives), and when I finally realized it wasn’t a faith that felt alive in me anymore, I spent years trying to figure out what I actually DO believe. I haven’t let go of a belief that there is a loving divine who’s looking out for me, but now I more frequently use words like Mystery and Tenderness and that fits me better than the language of “God” (especially the male version of that terminology). But is there a tangible belief at the heart of this that I can claim and define? Not really – it feels different nearly every day. Much of it is rooted in a relationship with nature, but that doesn’t mean I’ve fully embraced language like “animism” or “wiccan”.
I also don’t fully know where I stand when it comes to my own gender and sexuality. I use she/her pronouns, and I’ve come out as queer (which I also wrote about in my newest book), but it still feels kind of fuzzy to me. Mostly I feel more attracted to women than to men, but it doesn’t feel definitive the way it seems to for some people (especially since I could also imagine myself with a non-binary or trans person anywhere on the spectrum). What’s the terminology for that, and… does it matter? I would defend the right of anyone who feels more certain than I about their sexual/gender identity (especially if it means they have to fight against transphobia to be their truest selves), but that doesn’t mean I can find that kind of certainty in my own body.
Beyond sexuality, there are many, many things I have yet to learn about my body. I get stuck in my head a lot and it’s only been in recent years that I started to pay more attention to what my body needs or what she is trying to communicate to me. Old habits die hard and so I still ignore many signals and forget to take care of myself. Sometimes I’m surprised to discover, years after something starts showing up in my body, that it’s related to a transition my body is going through (like menopause) or a past event.
In all of these cases – faith, sexuality and embodiment – I’ve experienced trauma that’s shaped the way I show up in the world, so… again, I don’t know what’s fully ME and what is a trauma imprint left in my body. Which leaves me wondering… is there any way to separate the two? Is there actually a version of identity, for any of us, that is not at least somewhat trauma-shaped. We are each an amalgamation of both our DNA and all of the experiences we’ve had in our lives, plus our DNA holds trauma from the lineage that came before us. In other words, it’s probably most true that trauma healing isn’t about reverting back to some magical pre-trauma state, but about learning the most healthy adaptation that allows the trauma-imprint to live in our bodies without causing further harm.
So maybe the best we can do is not to ever expect to KNOW ourselves, but to commit ourselves to a lifelong exploration of who we’ve become AND to allow ourselves to continue to evolve and shape-shift to meet the life ahead of us.
Which brings me back to my course, Know Yourself, Free Yourself. When I think of the impetus for creating the course, it’s less about trying to find certainty about our identity than it is about learning to be more at peace with the uncertainty, learning to see things about ourselves that might keep us bound to old narratives, and learning to find freedom so that we can continue to evolve instead of being held back by things like trauma, social conditioning, and the systems that oppress us.
It’s true that I will likely never fully know myself, but I will NEVER regret the quest to find out more about who I am, what (and who) I love, what shaped me, what limits me, what brings me delight, and what makes my body feel the most alive, safe and free. And I will never regret the depths I’ve gone to understand the shaping of a human – things like trauma, social conditioning, oppression, mental health, family systems, belief systems, and the way a human nervous system works. And, more than anything, I will never regret what it took to find the courage to step away from some of those old narratives that kept me in a box and claim my right to be someone other than the identity I once felt confined to.
Every step of this quest has been worthwhile, and it’s brought me here, to this little village at the edge of a lake on an island at the edge of a big country – a place where I feel deep joy and liberation and safety in my body, and a place where I don’t need to pretend to be someone I’m not.
Allow me to (re)introduce myself to you… My name is Heather. I live in Shawnigan Lake on Vancouver Island because I leaned into a desire that brought me toward the ocean and the tall trees. It’s also true that I wanted to see what it felt like for my body to live in a different city from where I experienced most of my trauma. I am a spiritual person, but my faith is liminal and not easy to define. I am queer, but I don’t entirely know how to define that either – just that my body lives in the liminal spaces of gender and sexuality. I keep evolving, so the things that were true of me last year might not be entirely true this year. I started liking coffee and the smell of lavender last year – both of which seem like strange things to start at the age of 56, but I’m okay with that. I have an adventurous spirit and I like to explore both my inner landscape and the landscape that lives outside of my body. I wrote two books that I’m proud of, but I’ll need to keep writing new books because the ideas I’ve put into words in the past may not be sufficient for the ways I’ll view the world (and myself) in the future.
I am pleased to meet you! What do you know about yourself?
My three daughters are all very different in how they view the world, how they communicate and how they process emotions. One of the most challenging things I’ve had to learn as their mom is that I have to listen to them differently.
One is introverted and takes a long time to process things, so even when I sense that something might be bothering her, I often have to wait a couple of weeks before I’ll hear about it. One is more extroverted and tends to think and experience the world the most like I do, so I often make the mistake of assuming I know things about her before I’ve taken the time to genuinely listen. A third is very private about her emotions and uses humour as one of her ways of processing the world, so I have to listen extra carefully for the subtle things she’s saying underneath the witticism.
I don’t always get it right. In fact, a lot of times I don’t. There are a surprising number of things that get in the way of good listening. Sometimes there are too many distractions, sometimes I’m tired, sometimes they’ve hurt my feelings and I’m resentful, and sometimes I just want them to be more like me so I don’t have to work so hard to figure them out.
Listening takes a lot of practice. Even though we develop our ability to hear while still in utero (unless we’re hearing impaired), genuine empathic listening is a skill that takes much longer to develop. And even when we’ve worked hard to develop it, we often mess it up.
Not only does listening take a lot of practice, it takes a lot of vigilance and intentionality to stay in it. Sometimes in a coaching session, for example, I’ll be in deep listening mode and suddenly something will distract me or trigger me and I’ll have to work really hard to stay present for the person in front of me. I can’t always identify what it was that pulled me away – it can be a body sensation (ie. my throat suddenly feeling like it’s closing, triggered by something they said), an emotional response (ie. my eyes fill with tears and suddenly I’m in my own story instead of theirs), or my own ego (ie. wanting to insert my own answer to their problem rather than wait for them to find their solution). Each time something like that happens, I have to bring my attention back to the person in front of me.
There were a lot of great answers to my questions. (Click on each question to see all of the responses.) Here’s a summary of some of the things that struck me in the answers:
Genuine listening can’t be faked. While there were a lot of responses about outward signals that someone is listening (eye contact, bodily engagement, good questions), there wasn’t agreement about which signals were most valuable and there was lots of indication that people need to have a genuine felt sense that the person listening is fully present.
Culture and context matter. Some cultures, for example, don’t value eye contact. And some contexts (ie. when the speaker has a lot of shame or trauma) require a more nuanced form of listening that may mean no eye contact and/or no questions.
“Ultimately, a good listener allows the person they are listening to to hear THEMSELVES.” (Chris Zydel) When we, as listeners, interject too much of ourselves in the act of listening (questions, interruptions, too much body language, etc.) we can pull the person away from the depth and openheartedness of their own story.
Genuine listening involves stilling your body and mind so that you can be fully present. In response to the question about indicators when someone is not listening, several people mentioned fidgeting, checking devices, not making eye contact, looking past the speaker, nodding too much, etc., indicating that when we are being listened to, we are usually perceptive to the body signals that a person is genuinely engaged with us.
The behaviour of the person speaking strongly impacts our ability to listen to them. Approximately three quarters of the answers to the question about when people find it most challenging to listen to another person were about the speaker’s behaviour (when they are self-righteous, condescending, not willing to be openminded, basing their opinions on propaganda, performing rather than speaking from the heart, etc.) rather than the listeners. Fewer people identified their own blocks (when I am angry, weary, in disagreement, wrapped up in my own stuff, unwell, traumatized, etc.)
Both speaker and listener have to be engaged and willing to be openhearted for it to work. Genuine listening is a two-way street and it can’t happen when one or the other is checked out, distracted or not being honest with themselves. If the speaker is closed off or defensive, it shuts down the ability to listen. If the listener is closed off, triggered, etc., it shuts down the speaker’s willingness to be vulnerable.
Genuine listening requires self-awareness and good self-care. When we have done our own healing work, paid attention to our own triggers, and taken time to listen to ourselves first, we are in a much better position to listen to others.
Much of what I’ve learned about both listening and speaking, I’ve learned by practicing and teaching The Circle Way. The three practices of circle are: 1. To speak with intention: noting what has relevance to the conversation in the moment. 2. To listen with attention: respectful of the learning process for all members of the group. 3. To tend the well-being of the circle: remaining aware of the impact of our contributions.
Gathering in The Circle Way means that we slow conversation down and give more intentional space to both speaking and listening. When we use the talking piece, for example, there are no interruptions, cross-talk, etc. Nobody redirects what you’re saying by interjecting their own questions, nobody diminishes your wisdom by interjecting their answers to your problems, and everybody is trusted to own their own story and look after the circle by not taking up too much space or time. It can take a lot of practice (some people are quite resistant to talking piece council because they don’t feel it’s genuine conversation if no questions are allowed), but once you get used to the paradigm shift, it’s quite transformational.
Downloading: the listener hears ideas and these merely reconfirm what the listener already knows.
Factual listening: the listener tries to listen to the facts even if those facts contradict their own theories or ideas.
Empathic listening: the listener is willing to see reality from the perspective of the other and sense the other’s circumstances.
Generative listening: the listener forms a space of deep attention that allows an emerging future to ‘land’ or manifest.
Listening becomes increasingly more difficult as we move down these four levels, because each level invites us into a deeper level of risk, vulnerability and openness. There is no risk in downloading, because it doesn’t require that we change anything. Factual listening is a little more risky because it might require a change of opinion or belief. Empathic listening increases the risk because it requires that we open our hearts, engage our emotions, and risk being changed by another person’s perspective. Generative listening is the most risky of all, because it requires that we be willing to change everything – behaviour, opinions, lifestyle, beliefs, action, etc. in order to allow something new to emerge.
Generative listening not only requires a willingness to change, but a willingness to admit I might be wrong.
For example, when I engage in generative listening around race relations, I have to be willing to admit that I have benefited from the privilege of being white, and that I might be guilty of white fragility. If I am truly willing to listen in a way that generates an “emerging future”, there’s a very good chance I will be challenged in ways I’ve never been challenged before to accept the truth of who I am and how I’ve benefited from and been complicit or actively engaged in an oppressive system.
On a more personal level, generative listening as a mother means that I have to own my own mistakes and listen for the ways I may have wounded my daughters.
Not long ago, I was speaking with my oldest two daughters about some of the past conflict in our home, and I heard things that were hard to hear about how they felt betrayed by me when I didn’t protect them and didn’t help them maintain healthy boundaries. Everything in me wanted to defend myself and get them to understand my point of view, but I knew I would only do more damage if I did that. If I wanted our relationship to grow deeper and our home to feel more safe for all of us, I had to listen to their pain and not shut it down.
A few years ago, I wouldn’t have been nearly as receptive to my daughters’ words. Some of it, in fact, they tried to tell me then but I didn’t listen. Back then, I was still too wounded and didn’t have enough self-awareness to listen well. I would be much quicker to jump to my own defence or to offer a short-sighted solution.
Through the healing of my own wounds, I am much more able to hold space for theirs.
I’ve learned to listen better to my daughters, but there are still some spaces where I have a very difficult time engaging in generative listening. Some of the spaces I still have difficulty with are when I have to face too many of my own flaws, when the person speaking triggers unhealed trauma memories, or when the other person has more power or influence in a situation than I do. I will continue to heal and build resilience so that I am not shut down in these spaces. Some of that involves listening to myself more deeply and finding spaces where I am genuinely listened to.
This is not easy work, and it doesn’t happen by accident. Learning to listen is a lifelong journey that starts with the healing of the wounds that get in the way.
If you want to be a better listener, start by listening to yourself.
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