Why We Believe, Part 4: The "Dr. Phil" Question

Sometimes we just love our beliefs because we are convinced they are working for us, evidence to the contrary. Let's look once again at the belief, "My husband shouldn't have affairs." The client says that if she didn't believe this thought, it would be akin to condoning her husband's affairs. Therefore, he would only continue to have affairs, and she'd be a doormat.

Now for the "big duh" question: Does this thought bring peace or stress into your life? The client is aware that this is a stressful belief and yet she can't make herself not believe what she beliefs...which is as it should be.

I ask the question, "Why do you hold this stressful belief; how is it serving you?" This is a nicer, and more thoughtful, way of asking the famous Dr. Phil question, "How's that workin' for ya?"

Is the thought "My husband shouldn't have affairs" doing the job my client wants it to do?

It's not preventing her from feeling like a doormat right now, never mind the future.

It certainly isn't giving her any control over her husband's behavior.

It isn't providing her with a roadmap to the future.

It's not protecting her, because she's still married to a philandering husband.

So, while the core beliefs underlying this one—the ones about relationships being sacred and people shouldn't cheat on their spouses—may have served this woman in the past, it doesn't look like they are serving her very well now, except to hold that stance of "I'm right, you're wrong" with a husband whose behavior she is tacitly condoning for now. That's enough for some people. Those people don't bring this particular belief to inquiry.

"Is there a peaceful reason to keep this thought?" The client can't find one and is now ready to move to question four, "Who would you be without this thought?"

What she finds is, as a woman whose husband is having affairs in reality, she can be in charge of her own life (which is what she wanted frim the belief, and couldn't get from it). She is free to stay or to go, to discuss the situation rationally with her husband (whether or not he is rational is none of her business and, again, not something she can micro-manage). She can state her needs and observations without shame and blame (instead of "You cheating #(*$@(*&!!, how dare you? You are dishonest, you don't love me, you want to hurt me, you broke our vows, this marriage is based on a lie!"

Instead, her conversation with him might begin with "I am aware that you are having sex outside of our marriage. I value fidelity and honesty in intimate relationships. I want to stay married to you and I don't know if I can if you are not going to be monogamous. Would you be willing to discuss what's going on for you and how we can move on from here?"

Try asking "How does this stressful belief serve you?" the next time you hit a sticky one...and let me know how it's workin' for ya.


©2009 by Carol L. Skolnick. All rights reserved.

Why We Believe, Part 3: Unmet Needs, or a Tantrum?

Our reasons (which are sometimes motives) for keeping a stressful belief can also be seen as a list of unmet needs: "I need to be right." "I need to be in control." "I need a purpose." "I need you to listen to me."

It's not a problem to have needs; it's fine to find ways to fulfill them. It's only a problem when we expect that the world will meet our needs when there is overwhelming evidence to the contrary that this isn't going to happen. That's when you know that you're not experiencing the stress of an unmet need; you're throwing an inner tantrum.

Fighting with reality in the form of attachment to stressful beliefs that do not serve you (or no longer serve you) can never fulfill our needs. Identifying our needs (as opposed to our desires) is the first step towards understanding the source of a problem, as well as the first step towards the fulfillment of our needs.

Byron Katie likes to say that fighting with reality is about as effective as trying to teach a cat to bark. If you want a barking animal, how much easier would it be to simply get a dog! (Or, if you're allergic to dogs, a burglar alarm. Need fulfilled, cat off the hook!)

This has evolved into a cliche among people who do The Work: "How do I know I don't need ____? I don't have it, and I'm still breathing." That's true, but for most of us, it's not so easy to shrug off a perceived need with a "Katie-ism." We have to see it for ourselves. Still, the word "need" can be problematical.

I give workshops with a teacher of Nonviolent Communication who has a Buddhist background and also does The Work. In NVC, they use the term "need" a lot, especially around authentic communication of said needs. I told her that I wasn't comfortable with the word "need," as I could see where I always have what I need in the moment, that "I need" is a story of the future and therefore never real right now. She agreed that, from a Buddhist standpoint (and a Worked one), there are no real needs, so I could swap out "needs" with "values." For example, "I need connection" becomes "I value connection." That feels truer to me.

So, "I value a serene work environment," communicated peacefully, isn't "You play that stereo too loud! You should be more considerate of your neighbors!" That's a tantrum. Rather, as a practitioner of NVC, or anyone who has identified what they value, would say, "I am upstairs working and finding it difficult to concentrate. Would you be willing to lower the volume on your stereo? " This respects the needs, or values, of the person who likes loud music, without making them wrong. There's no manipulation in it; it's a request, one that may or may not result in the fulfillment of your needs.

If I've done my Work, and I'm clear that I don't need my neighbor to do what I want, and she doesn't turn down the bass, I have a choice to put on noise-reducing headphones, work somewhere else, ask her again...and not go to war with her or with my life, even if it means that eventually I will call the management company to let them know there's a noise "problem."

Next, how a TV cliche can help free us further: Part 4, The "Dr. Phil" Question.


©2009 by Carol L. Skolnick. All rights reserved.

Why We Believe, Part 2: When the Payoff Is Hard to Find

When a client (or I myself) can't easily answer the Question Three subquestion, "Why do you hold this belief? How is it serving you?" I use this additional subquestion: "What do you fear would happen if you didn't believe this thought?" This is another way to reveal how the client has been using the stressful thought to attain or to avoid something.

Example: The client' statement is, "My husband shouldn't have affairs." After doing some inquiry, she still believes this is true. I ask her if the thought is peaceful or stressful and she says, "It's a peaceful thought. We took marriage vows. I didn't agree to his being unfaithful."

"Okay," I ask, "And what is the reality of it? Is he having affairs?" "Yes." "Is that peaceful or stressful for you?" "Well, of course that is stressful."

"It is stressful,' I say, "because it is what is true—he is having affairs—and you want that to be different from what it is."

"I can see where fighting with reality is driving me crazy."

"Then why do you hold the belief that he shouldn't have affairs, when he is? How is this thought serving you?" The client says the belief isn't serving her at all, and yet she believes it, and because she relies on her husband for financial support for her and her children, she won't leave him.

Mext, I ask her what she fears would happen if she didn't continue to believe this stressful thought. Her answer: "If I didn't believe that my husband shouldn't have affairs, I'd be a doormat; he'd just cheat on me forever and I would have to pretend it didn't matter."

Usually, the client's answer to this subquestion points to what is already happening, if only in his/her mind. In this case, my client is complaining about a man who is already having sex outside of their marriage. She already feels like a doormat with the thought that he shouldn't, because it flies in the face of what's true: he does. And she is already pretending nothing terrible is happening, so as to spare her children any grief.

So again, I ask, what is it the payoff for holding this belief? She hopes it will help her not to feel like a doormat. She thinks it gives her some control over her husband's behavior. ("He'd cheat on me forever" is another thought that the client could question.)

The client sees how she has been causing herself stress in the name of trying to get peace. It's an honest mistake, one that I daresay most of us make quite often. It doesn't mean she has to condone her husband's behavior, or divorce him, or stay with him. This is just a window on her inner world.

What followed was that the client realized she didn't really care that her husband had sex with other women (in fact she was relieved that he wasn't pressuring her into sex); only that his doing so would mean she might be deprived of his support. "If he cheats on me, he'll leave me, and it means that I will be without support."

Now, seeing that her "shouldn't" thought was a projection into a frightening and non-existent future (could it be that he wouldn't leave her, or that if he did, she would still be supported?), she was able to be, if not sanguine, at least saner about the situation, aware that she had choices and did not have to be a victim of her husband's behavior.

But what if you believe you really do need things to be different? In Part 3 of this series, we'll look at whether our thoughts are really about needs...or if they are merely tantrums.


©2009 by Carol L. Skolnick. All rights reserved.

Why We Believe, Part 1: Are You Being Served?

In question number three of The Work of Byron Katie, "How do you react when you believe this thought?" we sometimes use a subquestion, "Why do you hold this (stressful) belief?" In other words, what is the payoff for holding that belief? How is that belief serving you? Is there a peaceful reason to keep this thought, one that does not bring you stress, suffering or pain?

Many times, a client's initial response to this subquestion is, "There is no payoff; it's not serving me." When I hear that, I ask the client to sit with that question for few moments and see if anything comes to them.

In my experience, we never attach to a stressful thought unless we believe it is going to do something for us. That "something" might not be a very good benefit, or it may be outmoded...but there always is some reason why we continue to believe what we believe, even if it feels terrible.

Here are some motives for keeping a stressful thought: (You may have others; if you do, and you'd like to share them, please write your motives in the comments.)

-I get to be right.
-I get to feel superior.
-I get a sense of control (over a person, a situation, the universe).
-I get to blame someone or something else for my unhappiness.
-I don't have to look at my part in the problem.
-I don't have to change.
-I get a sense of security or safety.
-I don't have to take responsibility.
-I get a purpose in life.
-I get to keep a familiar identity, a "me" by which I have always defined myself.
-I get to know something.
-I am protecting myself from future disappointment.
-I get an escape clause; I'm out of here!
-The thought may motivate me to do something. (Example: I think that believing "I am too fat" will motivate me to lose weight.)
-I will avoid further pain and suffering.

Some people don't like the word "motive." They think it is a "negative" word. I want to point out that I don't think having motives is inherently bad—a motive can certainly be sincere or for a seemingly kind reason—but it might also cause unnecessary stress.

In pointing out these underlying motives to the client (or to yourself, if you are doing The Work yourself), we are not setting out to make the client wrong for having them. A belief that no longer serves could well have served the client in the past. It may have been a matter of survival to believe, for example, "I'm not safe" if, as a child, you lived in a high-crime neighborhood, or if your parents were violent towards each other or to you. It probably kept you alert to some real danger. If you're applying it to your life now, when in reality you are just fine—and the belief causes you distress when it comes up as the story of a nonexistent past or future—
you may want to investigate the thought and see if you still need it.

What if you can't identify the perceived payoff? Stay tuned for Part 2 in this series: What We Believe: When the Payoff Is Hard to Find.


©2009 by Carol L. Skolnick. All rights reserved.

Why We Believe: A New Series of Articles for Deepening Inquiry

Those of you who receive my newsletter may have noticed my Clear Life Solutions tag line, "Open your mind to a limitless life." That is an invitation to something I, as a work-in-progress, invite myself to as I invite you to it...and it is easier said than done!

As a practice for self-awareness , you won't find anything much simpler than the four basic questions and turnarounds of The Work of Byron Katie. But to say that something is simple is not to say it is easy.

It's definitely easy to ask oneself, or another, four questions. It's easy to answer questions. It's not always easy to open the mind as far as it can go, even when there is willingness. It's tempting to do The Work on the surface, to give obvious or easy answers, or to say, "Well, I've been over all this before and don't need to go there again." These are ways that I myself have let myself get away with crumbs and prevented myself from doing the real work of The Work.

Stressful beliefs can have incredible depth, which can, in turn, prevent us from fearlessly exploring and releasing ourselves from painful or limiting concepts that no longer serve us.

In a new series of articles on the Soul Surgery blog, I will explore the nature of belief—specifically why we tend to believe troublesome thoughts, even when we know they are troublesome. In doing so, I hope to make it easier for those of us doing The Work—whether as clients or facilitators—to untangle and loosen the tentacles of attachment to these thoughts.

As always, I invite your feedback, and your experience of deepening inquiry in your life.

You may also enjoy this post from a few years back, "What's the Payoff?"


©2009 by Carol L. Skolnick. All rights reserved.

Ask a Facilitator: The "Endless Three"

Q: I've been apprehensive to share this experience and ask this question as on the surface I interpret it as quite cold. I used to make myself available to facilitate my friends anytime, and it was almost always a deep and meaningful joy. I love the turnarounds, I love the Truth, Peace, and Love on the other side of our stories, but as I have lost more and more of my interest in my stories and the accompanying emotions, I'm having the same experience with my facilitation partners. I have little interest in their lengthy responses to "How do you react when you believe that thought?" I find myself wanting to move us more quickly through question three.

How do you handle "the endless three?"


A: After all these years, I continue to be very interested in question three. If you have no interest in those answers, perhaps what you're hearing (or saying) are not answers at all, but stories. I'm not interested in backstory, "yeahbuts," "becauses" either—mine or anyone else's. I am very interested in observing how I live life, how we all live life, out of beliefs rather than out of reality. The answers to question three are observation of my past behavior: how I treat people, how I treat myself, how it feels in my body and brain when I believe a thought that's not true for me. This is the setting that affords me a contrast for question four and for the turnarounds.

For me, without the education of the four questions, the turnarounds are empty; either unsubstantiated affirmations, or sticks with which to beat myself. I want more than that: I want solid realizations that will not leave me, so that the next time I think I see a snake, I can know without a doubt that it's a rope.

Combined with the observations of question three, question four and the turnarounds give me a personal prescription for how to live more happily, peacefully and authentically. Without question three, the turnarounds can leave me feeling disconnected when "real life" kicks in and I find myself in the same situation with the same feelings as before. I will stay stuck there if I haven't given myself all that's available to me through thorough, fearless, honest inquiry.

If question three veers off into a story that takes the client away from inquiry, I point it out: "Let's go back to the question [I ask it again], and see if you can give some specifics of ____ [for instance, how you treat other people] whe you believe this thought." Or, "Let's stop here for a moment. I notice that you stopped answering the question and moved into an explanation (story, defense, justification, made it about them and not about your reaction, etc.)" Or you can simply ask the next question.

Sometimes question three takes awhile because there really is a lot to say about it; what the client is saying may not be a story. After awhile, as a faciliator (as a client also), you learn to tell the difference.

I also err on the side of letting a client ramble on a bit sometimes, particularly if they are new to The Work and very confused about what's troubling them. Everyone wants and deserves to be heard. Also, if I am listening closely, I may identify some good core beliefs out of their stories to give to the client later for further investigation.


©2009 by Carol L. Skolnick. All rights reserved.