Tag Archives: resilience

Terra Incognita

My partner and I have been watching back episodes of Nova for several weeks now on PBS. Last evening, as we watched “What’s Living In You?” and “Can We Make Life?” I realized that part of why I like the show so much is that it’s filled with people from all over the world who know they don’t know … and they want to know.

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This is a direct contrast to some interactions I had this week with people who know … everything. They know what happened; they know everyone’s motivations and secrets; they know exactly what everyone else should think, do and say. They have no interest in anyone else’s point of view or experience. They ask no questions seeking understanding or more information. They don’t have to. They already know, and any information that doesn’t fit their story is an attack, a lie, or a threat.

In these posts I’ve referenced Kathryn Schultz’s book, Being Wrong, a fascinating and funny look at the myriad ways in which we’re all wrong, every day, though some folks seem to feel their lives depend upon winning and being right. Even when forced to admit we’ve been wrong about something, we avoid thinking or talking about it, concentrating instead on all the ways we were, are, and will be right!

We live in a world in which knowing is highly valued. Uncertainty or even, God forbid, admitting or contemplating the vast cosmos of what we don’t know, is seen by some as weakness. I suspect, however, that what’s really going on is simply fear. It makes us uncomfortable to think about how much we don’t know. If we discover things, we might have to make different choices, and most of us don’t want to do that. It’s too much work.

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Fear doesn’t empower me, and neither does being right or wrong, or knowing or not knowing, Power is in the inquiry, in the questions, in the curiosity about ourselves, each other and our world. Power is in our ability to learn, unlearn and relearn—also called resilience–as we navigate our lives. We’re all both right and wrong, ignorant and knowledgeable, whether we admit it or not, but not everyone can ask a good question. Not everyone is able to propose an hypothesis and see it through to becoming a theory.

One of my greatest frustrations in life is with people who don’t want to know. What is that? How can anyone choose to be willfully ignorant? I don’t mean that we all need to be interested in everything, as though life is one unending mechanistic reductionist set of classes. I mean that we all need to be interested … period. In ourselves and the quality of our lives and experience. In others and the qualities of their lives and experiences. In our home, Planet Earth, and how to take care of it. In problem-solving and innovation. In relationships and connection. In choices and consequences. In patterns, history and creativity.

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The old map-makers drew maps of the discovered world, labeling the undiscovered areas “Terra incognita” or “Here be dragons.” What is the difference between someone who stays strictly within the confines of what the majority accepts as known and those of us who poke and pry; open forbidden doors, jars and boxes; look through microscopes and telescopes; and sail, ride, walk, stumble or crawl in search of dragons?

It boggles my mind to imagine that some people find safety in not knowing, in not understanding. How can we make effective choices if we’re missing information? How can we heal, or learn to do better? How can we break dysfunctional patterns in our behavior? How can we have healthy, authentic relationships with ourselves or anyone else?

The hardest part of this issue for me is how disconnected I feel from people who say they don’t want to know. I think of life as an adventure, and I want playmates. I want to share what I’ve learned and learn more. I want to live the questions. I want to explore, reframe, turn beliefs and ideas inside out and upside down. I want to master new tools and skills. I feel sad when people in my life can’t—or won’t—play with me.  It’s hard to feel that my curiosity and questions are threatening to others. It silences me, and when I have to be silent, or less than I am, I’m bored.

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The older I get, the less I realize I know. The older I get, the more willing I am to be wrong. The older I get, the more comfortable and confident I am with my ability to research, read, synthesize, understand, experiment, challenge and learn. I notice how angry that makes some people, and how intolerant some folks are of questions, especially uncomfortable questions.

Terra incognita. What a wonderful phrase. Anything could be there, anything at all. I’ll send you a postcard with a footprint of a dragon.

My daily crime.

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Scapegoat

I’ve been exploring the concept of scapegoating. The information I’ve uncovered so far indicates the idea originates in the Bible, though I won’t be surprised if I discover pre-Christian roots to the practice.

Briefly, in Biblical times, two goats were chosen when the community felt it needed cleansing. One was a sacrificial goat, who was killed to appease the Divine. The other goat was symbolically laden with the so-called “sins” of the people and driven into the desert to die, thus eradicating all that sin.

Sigh. What a ridiculous coping mechanism. If only it was that easy! Eradicating real or perceived “sins” by assigning them to innocent animals and then killing them strikes me as immature, cowardly, impotent, and completely ineffective.

As an aside, in my experience those who thunder about the “sins” of others are the most destructive and guilty of all. Just ignore the man behind the curtain!

The role of a scapegoat seems to be essential to human society. We scapegoat individuals and we scapegoat groups. One of the reasons I’m more and more resistant to labels is that they support and feed our ability to scapegoat others. Scapegoating is the root of genocide.

Scapegoating is abusive, and it’s a psychological trick, a distraction, a projection and a manipulation. Worst of all, it’s dishonest.

It’s also, frequently, murder, by which I mean the deliberate destruction (or attempted destruction) of an innocent. Ironically, family systems that scapegoat children often choose the most sensitive, empathetic, loving and talented child (often the healthiest family member) and set out to begin a systematic long-term campaign of destruction of that child so that others within the family can avoid responsibility for their own lives.

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One can spend all day online exploring scapegoating. It’s depressing research. Those who are scapegoated have a horrendous experience of pain, isolation and rejection that frequently leads them into addiction and other self-harming behaviors, and cripples their ability to form healthy relationships, particularly with themselves, and make positive contributions. Many scapegoats do, in fact, go metaphorically out into the desert or wilderness and die.

But not all of them.

Let us not forget that of the two, the scapegoat is the one who survives. The sacrificial goat is out of time and out of choices, but not the scapegoat.

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What happens when the scapegoat is spit upon, reviled, cursed and turned away, staggering and stumbling under everyone’s unacknowledged shadows, darkness, feelings and fears? What happens in the lonely black cold of the desert night, in the blazing, thirsty grit of the desert sun?

A long, slow death by inches from despair, isolation, thirst and hunger?

Do scapegoats meet other scapegoats, and if so, do they compare notes and experiences and support one another in surviving and healing, or do they, in their turn, scapegoat those they meet and perpetuate their own misery and damage?

OR do they meet an Angel, or another aspect of the Divine? Perhaps they reclaim and reanimate themselves. Maybe dreams and visions come to them. Maybe a fearsome Hag or an animal guide teaches them to find or create water in the desert. Perhaps a desert mouse or a scorpion appears and relieves the scapegoat of all that does not belong to it, either burying the toxic waste of others in the clean, hot sand of the desert or, better yet, sending the poison back to its source(s).

Perhaps scapegoats meet the Devil in the desert. Do you know the meaning of The Devil card in the Tarot? Authentic experience. Some people fear authentic experience more than anything else in the world, and they’ll do anything to silence, destroy or stifle it. Who is more feared or hated than the Whistle Blower, the One Who Tells Their Truth?

Maybe tribal shaming and exile are in fact a release from prison and a doorway to personal power. Maybe the desert has been waiting to embrace the scapegoat for an eternity, waiting with gifts and spirits and guides, waiting with wisdom, patience and healing.

When we flush the toilet, we don’t expect to see the contents again. Occasionally, something goes wrong and we do see the contents again! Very disconcerting. Imagine being a bearded patriarch with a paunch and a fine embroidered cloak of arrogance and entitlement. The beard hides a weak chin and the paunch hides a frightened, impotent, controlling personality that is unable to be wrong, learn or grow. In order to relieve the chronic stress of maintaining a pseudo self and constant unacknowledged fear, the patriarch symbolically loads a goat with all his unwanted psychological and emotional shadow and darkness (which he has just increased) and drives it away with rocks and blows.

Now imagine the goat returns some time later, strong and broad-shouldered. It dances in the moonlight on stardust hooves outside the city walls. Its thick, silky coat stirs in the desert wind. The twists and spirals of its horns gleam like marble sculpture. Free and unburdened, the scapegoat has become a wild, enduring, sensual creature of primal instinct and power.

The patriarch, by contrast, has become smaller, weaker, and more wretched.

I’ve reached two conclusions about scapegoats and scapegoating.

The first is that scapegoating doesn’t work. Not only is it ineffective, it’s weak, and, frankly, I’m embarrassed for those who engage in it. People who scapegoat others are only drawing attention to their own meagre hearts and intellect. They can’t meet their own gaze in the mirror; they prefer to displace and project their self-hatred, fears and feelings onto others.

The second conclusion I’ve reached is that the day we are driven into the desert from the gates of our loved ones or our homes as scapegoats may also be the day we are reborn into something fine and powerful, something wild and resilient and enduring.

Consorting with scapegoats. My daily crime.

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A Horse With No Name
America

On the first part of the journey
I was looking at all the life
There were plants and birds and rocks and things
There was sand and hills and rings
The first thing I met was a fly with a buzz
And the sky with no clouds
The heat was hot and the ground was dry
But the air was full of sound

I’ve been through the desert on a horse with no name
It felt good to be out of the rain
In the desert you can remember your name
‘Cause there ain’t no one for to give you no pain
La, la …

After two days in the desert sun
My skin began to turn red
After three days in the desert fun
I was looking at a river bed
And the story it told of a river that flowed
Made me sad to think it was dead

You see I’ve been through the desert on a horse with no name
It felt good to be out of the rain
In the desert you can remember your name
‘Cause there ain’t no one for to give you no pain
La, la …

After nine days I let the horse run free
‘Cause the desert had turned to sea
There were plants and birds and rocks and things
there was sand and hills and rings
The ocean is a desert with it’s life underground
And a perfect disguise above
Under the cities lies a heart made of ground
But the humans will give no love

You see I’ve been through the desert on a horse with no name
It felt good to be out of the rain
In the desert you can remember your name
‘Cause there ain’t no one for to give you no pain
La, la …

Songwriters: DEWEY BUNNELL© Warner

Being Social For Social Beings

On the heels of last week’s post about unplugging, I had a conversation with friends about social media and what, exactly, it means to be social. What is a healthy balance of social and solitary? How do we determine if our social lives are appropriate?

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Predictably, I want to start this exploration with definitions, all provided by Oxford Online Dictionary:

Social: Relating to society or its organization; needing companionship and therefore best suited to living in communities.

Society: The aggregate of people living together in a more or less ordered community; the situation of being in the company of other people.

The root of social and society is Latin, and it means companionship.

Companionship: A feeling of fellowship or friendship.

The other starting point for me as I consider this issue is what I learned from emotional intelligence coaching. We humans are motivated by three primary needs: Connection, authenticity and contribution.

We are not normally taught to identify our needs, beyond the obvious survival needs of air, food, water and shelter. Most people believe what we need is money. If we had enough money, everything would be happy ever after. We believe that because our capitalist culture depends on our believing it and continuing to fuel the economy with our spending.

Almost none of our true needs can be bought, however. Here’s a link to the best resource I’ve found online for thinking about needs.

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Being social creatures, we also depend on those around us to demonstrate or tell us what we should need, what’s normal to need, or what’s appropriate to need. We’re neurobiologically wired to blend in with the herd, which probably helped us survive another day in the beginning. Individuals who could not or would not adhere to the collective lost the power and protection of the community. That’s why tribal shaming continues to be such a powerful and annihilating weapon.

I observe around me a vast continuum of social abilities and needs. Some people are quite extroverted and social. Others are positively hermits, and most of us fall somewhere in between. We also know that some people have differently wired brains than the majority, and struggle with social cues and skills. Still others of us are more sensitive than the norm (whatever that is) and are easily overstimulated and overwhelmed in social situations.

So what does it mean to be appropriately, healthily, normally social?

The answer depends on the individual asking the question. The happiest and healthiest balance between connection, authenticity and contribution for each individual is as unique as our fingerprint, and it changes. What we need at 20 may not be what we need at 40, or 60. Life changes, we change, and our needs change.

it’s fascinating to remember that Facebook was created by a brilliant young college man who struggled with social skills; specifically, finding sexual partners. In the beginning, Facebook was, in essence, a prehistoric dating app, and just about as sensitive and romantic! Of course, most college men aren’t looking for sensitivity or romance. They’re looking for sex.

In 15 years (isn’t that amazing?) our social intercourse has been entirely transformed. Some say our amazing connectivity is an enormous step forward. Others are beginning to ask important questions about the effectiveness and/or appropriateness of social media. Is it a useful tool that we can master and control, or is at weapon that steals our power? Is it a positive advance that enlightens, informs and connects, demonstrably creating a happier, healthier, more compassionate society, or is it manipulative, divisive, addictive, and destructive?

It seems to me social media is exactly like a gun. It’s a neutral entity that can be used for either good or ill, depending on who is wielding it and why.

Social media is huge. I doubt anyone would disagree with that. However, people still form societies or communities around shared values, activities and belief systems in the real world. Social media, however, has changed face-to-face interaction as well; we’ve all observed people inhabiting the same room or even the same couch, each engrossed in the small screen and keypad in their hand or on their lap. Families do it. Married people do it. People do it on dates. Friends do it. Parents do it while ostensibly watching and supporting their children during swim lessons (a particular pet peeve of mine), or other activities. Is social media making these relationships healthier?

One of my problems with social media is the emphasis on external validation. This circles the conversation back around to authenticity and pseudo self. If we rely on external validation to tell us we’re okay (whatever that means to us), we’re not in our power. We’re focused on what others think of us rather than what we think of us. We’re wound up in external expectations of what our needs should be rather than what they actually are and figuring out how to meet them.

I wrote recently about normalizing obesity. Giving our power to social media is normal. That doesn’t mean it’s healthy or effective. Popularity does not mean valuable, desirable or useful.

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Technology in general and social media in particular are deliberately designed to be addictive, because our participation fuels marketing and consumerism via the data we provide with everything we do on social media platforms and the Internet. As so many people are now realizing, including me, the constant compulsion to check our social media accounts, dating apps, e-mail accounts, etc. means we are no longer making conscious choices. We’re driven by addiction.

Let’s go back to companionship, defined above as a feeling of fellowship or friendship. Consider Facebook. Remember, the creator of the platform struggled socially. He developed, as part of the platform, the ability to form a group of “friends.”

What did he mean? Was he describing a group of people who shared and reciprocated feelings of companionship and fellowship? Or was he describing a group of college men, not necessarily having ever met one another, joining together to figure out how to get laid more effectively and efficiently?

Facebook “friends” redefined friendship, and I’m not sure anyone really noticed or questioned it.

A friend is a person whom one knows. What does it mean to know another person?

When we look someone up on Facebook and scroll through their posts, pictures and conversations, can we conclude that we “know” them? The obvious answer is no, of course not. The beauty of social media of all types is that we get to present to the world the person we wish to be, or at least the person we wish others to believe we are. Our pseudo self, in other words.

Authenticity and intimacy require honesty. Honesty requires risk and trust. Honesty and trust build healthy friendships. Healthy friendships demand we have the ability to befriend ourselves first. Our real selves, not our pseudo selves.

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When was the last time you saw a photo of a party on Facebook in which everyone is posed and smiling and it looks like a great time, but the post says the party was a waste of time, somebody got drunk and threw up behind the couch, Bob and Sue had a screaming match, Debbie brought her loathsome homemade snack mix, and the dog peed on someone’s coat? Even the people who were there, know what happened and didn’t enjoy themselves are gratified to see the picture posted so everyone else can see what a great party they went to on Friday night.

After all, if they had spent a quiet evening at home in saggy sweat pants with a glass of wine and a book, everyone would think they were pathetic. Or lonely. Or boring. Or not social enough. What’s the point of a selfie depicting that? And if our activity (or lack thereof) is not worth a selfie, then it must not be worth anything at all, because no one can give us a heart or a thumbs up or a like. No one can see how okay, happy, healthy and popular we are.

If no one can see and validate us, we must not be real. If we want or need something we can’t post about, take a picture of or share with the world (something like privacy, for example!), we must be bad and wrong. Shamefully broken. Facing a lonely, embittered, loveless and friendless future.

I’m not necessarily saying that either pseudo self or social media are inherently bad. I don’t think they are, unless we believe they represent authenticity.

Can we form healthy societies and relationships, including with ourselves, if we are unwilling or unable to be authentic? Can intimacy (I’m not talking about sex. Forget about sex.) exist without honesty?

I can’t see how. If you think the answer is yes, convince me!

Photo by Toa Heftiba on Unsplash

Is interacting with others via social media actually social at all, or is it a toxic mimic for friendship and companionship? Again, I think this depends on the user and his or her intentions and needs. I know people who are active, to one degree or another, on social media and also have authentic, satisfying and supportive relationships and connections in the real world. I reiterate that I don’t think social media is some kind of a demon. We don’t have to give it our power. We don’t have to buy the infrastructure that supports it, and we don’t have to use the platforms on which it takes place. We don’t have to allow it to control us.

What we do need to do is to wrest ourselves from the hypnotic, mindless influence and compulsion it holds over us and be present with the way we use it. Are we numbing out, scrolling through Facebook, because we’re bored, hungry, tired, worried, having a pity party, depressed, lonely, or anxious? Are we taking selfies and posting them feverishly in order to hide behind our pseudo self? Are we needing the validation of others, and if so, why?

Here are some good questions we can ask ourselves as we consider our social/emotional needs:

  • What energizes me?
  • What am I grateful for?
  • What’s not working for me, and why?

If we can’t answer these questions, we’ve lost track of our authentic selves. We can find ourselves again, but we need to be quiet and undistracted in order to do it. Calling ourselves home is not a selfie activity. That’s only the beginning, though. We need to answer these questions honestly, even if we never admit the answers to another living soul. Well, maybe a cat or a dog. Or a goldfish. We need to consent to know our own truth. Then, we have to build strength and trust in ourselves, in our needs and desires, in our scars and mistakes, in our resilience and wisdom. Only then can we dwell in our own power, which allows us the presence to notice when we’re stepping out of it.

Photo by Leon Liu on Unsplash

This is a good time to review and explore our social needs and lives. Winter is coming. Whose fire do we want to sit around, and who do we want to invite to our hearths? Which of our social interactions leave us renewed, enlarged, comforted, and feeling loved and supported? Which leave us drained, diminished and doubting ourselves? Is our time with social media truly social time, or is it something else in disguise?

You’re the only one who knows the answers to these questions.

Being social. My daily crime.