See question above. So far I know to kickstart emotion : writing about emotion, boxing, put your awareness to bodily feelings(kind a hard if you just feel numbness)

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    Some people think this question isn't clear. I think this question might be answerable as-is, but if you'd like to add further information a few questions that come to my mind are: are there any particular/specific emotions you're thinking of? What is a "suppressed" emotion? Does it exist, can it be experienced, if it's suppressed? Why do you think there is a Buddhist way to experience suppressed emotions, why or to what extent might a Buddhist (or the Buddha) experience (or want to experience) such a thing? What problem are you trying to solve? – ChrisW Aug 7 '16 at 17:09
  • I sense a good question hidden in an unclear framework. Try to increase precision and elaborate on your understanding of surpressed emotions. – Lanka Aug 8 '16 at 11:24
  • @ChrisW "are there any particular/specific emotions you're thinking of?" Not particularly, maybe I just wanna be more emotional in general, I am super stoic. I don't think it's healthy to be that attached. Most of the happiest people I know have reach emotional lives, they cry heartfully, same for laughing and raging. "What is a "suppressed" emotion?" Maybe they don't exist, however people can go catatonic where they shut off. I think suppressed emotions are the same, people just shut themselves off because pain is unbearable. – rrskill Aug 17 '16 at 18:59
  • @ChrisW "Why do you think there is a Buddhist way to experience suppressed emotions" they seem to be pretty advanced in psychological stuff "why or to what extent might a Buddhist (or the Buddha) experience (or want to experience) such a thing?" I read somwhere that experiences masters have laugh wholeheartely, Cry intensly etc. and that there are far from beeing robotic. I think they want to experience it because of the old no happiness without crying paradigma. What problem are you trying to solve? "What problem are you trying to solve?" beeing robotic, numb, detached, low energy/motivation. – rrskill Aug 17 '16 at 19:04

By prolonged meditation, suppressed emotions & experiences will generally inevitably rise into to the surface of consciousness awareness.

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This is a very very important question. I have practiced mindfulness meditation for 50 years. I have been a novice monk for 30 years (only recently has it become possible to get full ordination in Canada and now I do not need it). First of all, a definition of emotion: An emotion addresses an issue or situation of overriding importance. It is unconsciously motivated. It causes the mind to address the issue or situation with energy and focus. It gives the highest priority or importance to dealing with the issue or situation. That is why it can be hard to hold back. But, if the emotion is very painful or sad, then you will suppress it as best you can, but it can still make you very unhappy. In Buddhist terminology, this state of unhappiness (or any emotion for that matter) is called "kamma-vipaka," which merely means that, in some previous decision making process (citta-vithi), you decided on the importance of the issue. Since being loving or being loved is such a profoundly important issue in life, you are understandably subject to relentless suffering if you have come to the conclusion that you are not lovable. Even though everyone is born in an Enlightened state and therefore very loving and lovable, subsequent experiences (such as those experienced in a dysfunctional or abusive family) can cause you to decide that you are unlovable. This is a profoundly tragic situation. The problem is that you often forget making that tragic decision so that you are stuck with the unhappiness it causes. Fortunately, the Satipatthana-Sutta provides a way to recall (re-experience) that original decision. First of all, it is advisable to practice mindfulness of breathing for awhile. Mindfulness of breathing consists of paying attention to the physical sensation of the breath at the nose. When a distraction arises (which is perfectly natural and is not a mistake), you return your attention to your breathing so that you do not get caught up by the distraction. The purpose of this meditation is to maintain a state of objectivity (so that your Bodhicitta gets a chance unconsciously correct misunderstandings). In a more advanced state of mindfulness you pay attention to "the body in the body," which happens to be the "felt sense" as described by Eugene Gendlin in his book called "Focusing." (I suggest you study this book.) By recalling the original decision, you have the opportunity to correct it in terms of subsequent experience. You have a liberating "Aw-ah" experience.

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