Awakening From Your Anger

Author: davemacq

  • A Mature Culture: Daily Living? (Part 4)

    Adults learn best in cooperation.
    Adults learn best in cooperation.

    Daily life in a mature culture — more musings. In the last post, I suggested that “therapy groups” would be the norm for personal development. What would this be like?

    These would be gatherings in small group for honest dialogue, likely weekly or twice a week. Adults learn best by having significant emotional experiences, and then reflecting on them in the presence of trusted adults. This would be a place of honesty, emotional expression, and compassionate reflection — one of the best examples I have of something like this is the aboriginal justice circles (Rupert Ross, Indigenous Healing: Exploring Traditional Paths), where there is no sense of guilt or shame evoked. Another example would be the work of Roy Madron on Gaian Democracies — an excellent example of cultural maturity, ranging from individual group process to world governance.

    In-depth personal work requires a facilitator — as human beings, we are past masters at avoiding our own issues, and a good facilitator can point out to us that we are avoiding an issue, or alternatively, can point out to us something that we are missing, even if it seems obvious. Such facilitators will be part of the ongoing village community, and in many circumstances can arise spontaneously through recognition of their maturity by others within the community.

    One of my mentors suggested that a good facilitator-therapist has three characteristics, in reverse order of importance:

    1. they have a theoretical framework within which they work. This framework is seldom of use in the moment, but provides a way to talk about what was done, after the fact.
    2. they have practical experience working with people, usually with ongoing supervision by other therapists, either their peers or more mature therapists.
    3. they do their own personal work; they have struggled with their own demons, and know the value of compassion. This is the most important characteristic.

    There are a number of fundamental skills that a therapist requires, independent of the theoretical framework, skills that are only learned by one’s own personal work. For me, most important amongst these skills are:

    • the value of powerlessness.
      • The most succinct way I have of describing this is the statement of Jesus in the Garden of Gethsemane: “If it is possible, Oh Lord, let this cup be taken from me. If not, Thy Will be done!” It is the process of acceptance of what is, or what must be based on one’s values.
    • the willingness to risk.
      • Personal growth is high risk. The individual will certainly risk feeling powerless, and potentially fall into pain as he or she confronts issues wherein he or she is not acting according to values that are important to this individual. (Such values may not be important to the group, or may actually be opposed by the group; this may actually be important for the growth of the group.)
      • There are many times where a good therapist must risk just as much as the client; it is frequently the place where the therapist grows, both personally and professionally.
    • the willingness to meet the client in their own world (the process of rapport).
      • Sometimes this means reflection with the client in their pain; sometimes it means getting in their face so as to demonstrate the impact of something such as self-righteousness. Again, it may entail risk.
    • the use of silence.
      • Silence is a very powerful tool, and used well, can be very therapeutic. It may be part of rapport; it may be part of risk.

    We are not born knowing all we need to know; that is what the human journey is — the opportunity to grow in maturity. And our current culture is abysmal in this process. I have said many times that, as individuals we are capable of incredible greatness, but as a species we are psychotic — we tolerate numerous inequalities, of people, of education, of food availability, of basic necessities.

    If we actually resolved these inequalities, we would still need living in small village-like environments, exposed to the processes I am exploring at the moment. But it would be so much easier to achieve and maintain maturity!

    Your thoughts?

    To be continued.

  • A Mature Culture: Daily Living? (Part 3)

    What sustains your life?
    What sustains your life?

    Daily life in a mature culture — my musings continue (I will continue with acedia in a few weeks when I finish with my thoughts regarding a mature culture). In the last posts, I suggested at least two three-hour sessions a week for in-depth personal work. What would this be like?

    For most of my career as a physician, I was a psychotherapist. I hate the term (therapy, that is) — it is so misunderstood in our culture, and still today, people who go to therapists are regarded as less than competent. For me, therapy is the only place in modern life where the skills of being a mature human being are explored. And hence, for me, “therapy” will be the norm in a mature culture. It will just be called growth.

    Also, for most of my career, I did group psychotherapy, as opposed to individual psychotherapy. I did this for two reasons:

    • I was a physician, and hence almost all of my work was covered by the provincial health plan. On the occasions when I moved from one town to another, I would have a waiting list within three weeks — and within six months, the waiting list would be two years long. When I was doing group work, I had no waiting list; I simply added clients to existing groups, or I added another group to the week. It was simply more efficient to practice group psychotherapy.
      • On occasion, I would still see clients for the occasional individual sessions, especially when there was the need to explore issues of privacy or trust before bringing the difficulties back into a group setting. Eventually, when people learn to trust each other, such individual sessions were no longer needed.
    • I considered group therapy to be more effective. Clients learned that other people had similar problems, and they also learned from each other. My goal was to take the client to a level where they could do their own therapy — they learned this faster when they saw other clients struggling with their own issues.

    I had three basic rules when working with people, rules I told clients when the need arose:

    1. I was willing to do up to 50% of the work; on occasion more, but not routinely. Even the best of people avoid issues, and it was not my job as therapist to make them work.
    2. If at all possible, we (the client and myself) would have fun! People learn more effectively when they are having fun.
    3. If anyone was going to be frustrated (in the therapy session), it was not going to be me. Now guess who will be!

    I assume these three rules would still be necessary in a mature culture, but less so.

    Your thoughts?

    To be continued.

  • UK politics not compatible with maturity

    Self-righteousness and cooperation are not compatible.
    Self-righteousness and cooperation are not compatible.

    Today’s digression: What would it really take to move us towards a mature culture — the impact of our acedia.

    I am finding that one of the aspects of writing a blog is to find a balance between:

    • responding to current issues (because I feel some excitement about the issue), and
    • maintaining a theme (such as daily life in a mature culture) over a few days.

    Thus, in making choices as to what to write each day, I create digressions from the themes I am developing. I usually consider these digressions valuable to the content of the themes, and also recognize that writing a blog is not that of writing an academic article (which I have been doing a fair amount in the past few years). As always, comments would be welcome on the choices I am making.

    So, today’s digression: in writing about daily life, I have been pondering as to what would need to happen in our current culture to make us move towards a more mature culture. Ultimately we need to become:

    • individually committed to our personal growth as human beings, and
    • fully cooperative with each other, not just lip service to cooperation, but a deep commitment to do the hard work required.

    Both of these requirements generally entail extensive and very painful work. They also require that we recognize, both individually and culturally, we are the problem. As said years ago by Pogo[1]: “We have found the enemy, and he is us.”

    In a previous post, I indicated that the nature of change requires hurting in safety, a vision that fits, tools for the transformation, and the overcoming of our acedia. I’m going to introduce acedia here, and come back to it (and the other aspects) in later posts.

    So, what is acedia? The description I like best is that “acedia objects to the effort required in living into a relationship of love” (equally, instead of love,  I could use the terms charity or cooperation). In my PhD, I defined acedia as any combination of laziness, fearfulness and self-righteousness that blocks this effort.

    What has prompted my current digression is the announcement of the appointment of Boris Johnson as UK foreign secretary, and the reaction this appointment has stirred. I do not know much about Mr. Johnson other that what I read in the occasional newspaper, and I have no interest in criticizing any human being, but the reactions expressed in this BBC article suggest to me a man of emotional immaturity, someone at high risk of self-righteousness, and therefore highly unlikely to be committed to cooperation, let alone his own personal growth.

    I could be wrong, in two ways at least. I could be wrong in my assessment of his character; if so, I apologize. But I could also be wrong in that his appointment could lead our culture into deeper pain, something which, unfortunately, we may require before we are willing to move into greater maturity. Sometimes change occurs in the most unpredictable of ways.

    We live in such interesting times!

    [1] Kelly, W. (2011, May 2). We have met the enemy and he is us. Retrieved July 24, 2011, from I go pogo: http://www.igopogo.com/final_authority.htm

  • A Mature Culture: Daily Living? (Part 2)

    LivingWell

    To continue my musings concerning daily life in a mature culture — I am suggesting that human beings would essentially live within small village-like environments, nested within larger communities which would provide more sophisticated resources.

    If we were to do away with most of the consumerism of our current society and live such that much of what was needed was provided in modular fashion, I imagine that work life would be greatly simplified with fewer daily hours of toil, and much greater opportunity for creative endeavors. I am going to assume that the work week would be five days of five hours each, with shift work as necessary for some tasks (perhaps many tasks). With good technology, many tasks could be accomplished electronically, and many meetings attended electronically. So I will assume that the average person leaves the local village environment three days a week, and remains in the local environment for the other two (see future posts for some exceptions).

    I also assume that if I lived in a culture that truly honored personal development and the effective resolution of conflict, much of my work time would actually be pleasurable. If education was not a limitation, most people would devote their time to the creative aspects, leaving the drudgery to robotics, for example. Thus I would not be exhausted at the end of work, whatever the type of work. One of the aspects of being a therapist that I really enjoyed was that essentially I was paid to do my own emotional growth work, exploring with others as they struggled with their own issues, but at the same time providing creative opportunity for me — thus it was seldom that I came away feeling exhausted (almost exclusively this occurred when I was caught in my own issues with the client, wanting them to change so as to fix my own pain).

    Effectively living a 25-hour work week, without the hassles imposed by consumerism, leaves a huge amount of time! How might I spend it?

    My first question: how many hours do you the reader spend on your own personal development? How many hours would be needed, especially if you were truly committed to the Truth Quest as described by Herman?

    I mentioned before that I believe the basis of personal development is that of meditation and journal writing. To this I would also add some form of physical activity, of which my preference is hatha yoga. All three are primary ways in which I access my other-than-conscious mind. For me, personal development depends on an integration of conscious and other-than-conscious mind, my conscious mind providing direction, my other-than-conscious providing life energy.

    In the early days of my mid-life transition when I was in my 40s, I was dealing with much of my own personal pain. I found I needed three hours a day for my own personal work — an hour of meditation, journal-writing, and yoga. On top of that I also needed to spend at least another 8-10 hours a week engaged in my own therapy. At a later stage of my life, when I was creatively engaged in my work as therapist, I needed about an hour and a half: half an hour of each discipline. Now, towards the end of my eldership transition, I need about two hours a day. In both of these latter aspects, the creativity replaces the need for therapy.

    So, on average, my answer as to how much time is needed for personal development is:

    • about two hours a day, plus
    • two three-hour sessions for in-depth work.

    That may seem like a lot of time — but given that human beings are pain avoiders (and hence often avoid both personal development and the seeking of conflict resolution — both of which are often painful), it will be necessary time. As a species, we must do the work of overcoming our propensity to viciousness and self-righteousness; giving lip service to life change, and all the suggestions of what we should do, will not provide the outcomes we need.

    Your thoughts?

    To be continued.

  • A Mature Culture: Daily Living? (Part 1)

    LivingWell

    Daily living: I have mentioned in my last few posts that Louis Herman, in Future Primal, lists four characteristics that satisfy human activity, what he calls the Truth Quest: the seeking of wisdom (individuation), face-to-face discussion of important issues (intersubjectivity), shared decision making in trusted groups (direct democracy) and a narrative of meaning (mythic narrative). All components are in a continual dance with each other, in a never-ending journey of discovery — they are the basis of daily living.

    MandalaFP

    So –– what would cities or communities be like in these circumstances, where the total population of the world, the global village, is one to two billion people, all of whom were guaranteed adequate attention to education, health, and resources for living? Obviously very different from present-day modern life, which ranges from the affluent West to the poorest countries of the world. There would undoubtedly be much diversity, but the themes suggested by Herman remain important.

    I remind the reader that what follows are my musings, based on ideas I have encountered in my personal readings. Given that I have grown up with the individuality of Western civilization in a somewhat affluent fashion, I cannot say that I like all that I am going to suggest, but I do believe that my musings are essential features of sustainable and resilient culture.

    I consider the following would be essential features of daily life. Especially, I and every other human being on the planet would be living in similar fashion. I strongly value cultural diversity, but we simply cannot afford (both physically and emotionally) the vast consumerism of our planet — most of what we do would need to done in modular fashion, using shared resources.

    A question: If our highest priority was the seeking of wisdom, the seeking of personal growth, would we need private property, other than in token fashion? If everyone had adequate education, health and living conditions, would we need money? If everyone was convinced of the need for sustainability, would we be willing to live effectively into community, sharing childcare, and sustaining each other in many ways to which at present we only give lip service? Utopian perhaps, but how else can we adapt to the massive changes that are needed in our current world?

    I suggest that each individual would be committed to living in a village-like environment (up to about 300 people), seeking always to find a balance between personal needs and the improvement of local culture, not growth per se, but sustainable satisfaction.

    • Given advanced communication technology, this village-like environment could provide both work and personal-family milieu, offering excellent resources for cultural enhancement (library resources, theatre, et cetera).
      • Community child care of high quality would be an essential feature, such that children would be welcome to attend all community functions.
    • There would be many community interactions, on a daily and weekly basis, ranging from community sharing of food preparation and eating to local governance, with a commitment to:
      • personal development, especially emotional development (call it therapy by any other name),
      • resolution of conflict (the settling of inter-personal differences), and
      • local governance (the management of community to achieve local desires).
    • There would be some opportunity for travel, both business and personal, but for the most part, travel would be in a virtual domain, not a physical domain.

    These village-like environments would be embedded within larger communities, where more sophisticated resources (medical and educational, for example) would be available. There would be strong linkages between governance at this level and that of the village-like level (see later posts for details).

    Your thoughts?

    To be continued.

  • Digression: Global Warming

    The Dangers of Climate Change
    The Dangers of Climate Change

    A few days ago, I received two relatively recent articles that highlight for me the risks of global warming: Warning from the past: Future global warming could be even warmer (2016 predictions on potential temperature rise) and Mass extinction forecast with 6°C temperature rise (2013 predictions of the impact on species).

    I get a lot of information about global warming on a weekly basis; I’ve been doing so since sometime in 2009. I remember sitting in a lecture hall listening to a speaker talk about global warming when the speaker mentioned the impact on permafrost (permanently frozen ground in the Arctic regions). Recall that I have degrees in physics and biophysics (with a lot of maths and chemistry), and that I have worked in the Arctic — I know a little about permafrost! My PhD dissertation explores the relationships of acedia and global warming — I know how resistant we humans are to changing our patterns. At that moment, I got it! If we do not quickly manage global warming, we will go extinct. Not maybe — will! Simple physics; simple biology. I am not interested in “doom and gloom” — but I am very pragmatic when it comes to risk management.

    Since that time I have been following the reports of the consequences of global warming, and the attempts to assess the risks. Every major report has said: “The previous report underestimated the risks. It is worse than we thought!” (The actual wording varied; the message was the same.)

    First, the current CO2 level as of 2016 July 10 is 405.59 ppm, with the average June level of 406.81, both figures up ~4 ppm over the same dates of 2015, and overall ~125 ppm above pre-industrial levels of ~275 ppm. Even with maximal effort, the levels will still rise somewhat simply due to delays in the feedback systems. Notice where this puts us on the following chart (summarized from Six Degrees: Our Future On A Hotter Planet): between 2°C and 3°C.

    SixDegrees

    All of this is bad news. Anything about 2°C risks uncertain run-away feedback mechanisms that could well destroy our civilization for thousands of years, if not simply that of human extinction. A very good summary is available as “A degree by degree explanation of what will happen when the earth warms.” It is not good news.

    As I am sure people are aware, our international governments have struggled with reaching agreement on how to respond to global warming, and last fall in Paris finally reached a non-binding agreement to limit planetary warming to under 2°C (a commitment, but not a guarantee). And global warming is only one of the issues.

    In Collapse: How Societies Choose to Fail or Succeed, Diamond notes:

    People often ask, “What is the single most important environmental-population problem facing the world today?” A flip answer would be, “The single most important problem is our misguided focus on identifying the single most important problem!” . . .  We have to solve them all.

              [B]ecause we are rapidly advancing along this non-sustaining course, the world’s environmental problems will get resolved, in one way or another, within the lifetimes of the children and young adults alive today. The only question is whether they will become resolved in pleasant ways of our own choice, or in unpleasant ways not of our choice, such as warfare, genocide, starvation, disease epidemics, and collapses of societies. (p. 498)

    I don’t like these scenarios.

  • Community in a mature culture? (Part 2)

    How could we be satisfied in a mature culture?
    How could we be satisfied in a mature culture?

    We are now the most important species on this planet, dominant in our capability to sustain it, or to destroy it. Up to this point in time, our “civilization” has been that of domination, and essentially unlimited growth. If we want to survive and thrive as a species, we have no choice but to learn cooperation and sustainability — this is the fundamental basis of a mature culture.

    For me, this means:

    • We must have a sustainable population, likely 1.5 – 2 billion, certainly less than 2 billion people (my personal sense is that of about 1 billion). Currently we have more than 7 billion; how we are to reduce in number is unclear, and if we do not have clarity, it will likely be bloody.
      • Our technological skill is of major advantage in high-speed communication and sustainable energy management; but we must temper the ways in which it leads to competition and consumerism.
      • We must be sustainable. That means that there will be no such thing as garbage — all goods and end-products must be recycled. Our environmental impact must be minimal.
        • We must give up our orientation to “growth.” It is likely that there will no such thing as “for profit;” everything we do will be “non-profit,” sustainable and resilient.
    • Our current civilization is orientated to newness, almost in an addictive fashion — we call it boredom. We must learn the joys associated with the growth of wisdom; this in itself provides a deep satisfaction and exhilaration of living.
      • Ross and Herman (both mentioned in the last post) note the intense gratification that comes to being open to the present moment in the quest for truth.
    • We are designed for living in small groups, somewhere in the of range 50 – 200 people. We name such groups villages.
      • It is in these small groups that, optimally, we practice the first three of Herman’s characteristics: the pursuit of self-knowledge, face-to-face discussion, and direct democracy in action.
        • It is in the interaction of villages that the larger narrative emerges.
      • We are both competitive and cooperative by nature.
        • We must learn the skills of non-interference. We must learn how to manage our anger when our cherished beliefs are challenged by the diversity of a global village, both within our small groups and in our interactions with other groups.
        • My personal skill is that I know how to do this, and how to coach others in the processes necessary for this to occur.

    I suggest that the central aptitude in all this will be that of personal self-care. If I as an individual am unable to take care of myself, I am unable to gift to others in an effective long-term fashion. The predominant skills will be those of mindfulness and journal-writing, skills that are slowly developing in our current culture.

    In my next post, I will expand these characteristics into aspects of daily living.

    Your thoughts?

    To be continued.

  • Community in a mature culture? (Part 1)

    DailyLife1

    So, how would people actually live in a mature culture? As an aside, one of the disadvantages of digressions (my last few posts) is that I forget where I was. My current blog contributions are also complicated by a lot of traveling during the summer. So some will be short, others longer. In addition, in the next few posts, I will always end with “Your thoughts?” as a way to encourage your own ideas as to how we could live.

    In my work with anger management, I have always maintained that there are two important considerations:

    • we are emotional beings, and
    • we can have clarity — it’s optional.

    We are pain avoiders — that is almost the definition of biology (all of life moves towards pleasure, and away from pain). In this, we are driven by our emotional needs and our other-than-conscious needs, and we have great difficulty overcoming these needs so as to have clarity of options. We are thus frequently in internal conflict with ourselves; we are frequently in external conflict with others, especially in regards to the needs of the individual versus the needs of the group; and we have great difficulty with conflict (for most people, it is filled with pain).

    And for literally millions of years, we have been hunter-gatherers, and it is only in the past few thousands of years that we have shifted to civilization, gathering in large groups so as to take advantage collective action. It is only in the past few hundred years that we have become technological. Who we are as human beings is determined by the millions of years, not the superficial gloss of the recent past. And if we are to be at peace with our world, we must live into who we are, not who we think we should be.

    I’m currently re-reading Last and First Men by Olaf Stapledon. Stapledon was described as the greatest mythologist in science fiction, deeply influential in that genre; Last and First Men is a three-billion-year history of mankind (in 300 pages!). Stapledon notes in the fiction that it took more than two billion years for man to give up the processes of misunderstanding, self-centeredness and ill-will — definitely a long journey — hopefully we can actually mature faster than this, we need to do so.

    So, who are we? In addressing this question, I have been deeply influenced in particular by three books (each one is a fascinating exploration, and I recommend each highly):

    • Rupert Ross, Dancing With A Ghost: Exploring Aboriginal Reality
      • Ross explores the underlying basic whereby Aboriginal culture of Canada remained largely as hunter-gatherers, and did not become a culture of domination, but rather emphasized non-interference.
    • Louis Herman, Future Primal: How Our Wilderness Origins Show Us The Way Forward
      • Herman explores the nature of the society of the San Bushmen of the Kalahari Desert, our closest living relatives to the original hunter-gatherers. He suggests that they are also the longest surviving direct democracy in the world.
    • Andrew Schmookler, The Parable Of The Tribes: The Problem Of Power In Social Evolution
      • Schmookler explores how the impact of power dynamics has been the single most important determinant in the development of civilization, eventually leading to the dominator culture of modernity.

    Herman, in particular, points out that the original Socratic intention of politics was the search for the good life, attempting to answer (and balance) two primordial questions:

    • How shall I live? and
    • How shall we all live together?

    (This is certainly not how I think of politics today!)

    Herman also names four components that bring satisfaction to human activity:

    • the pursuit of self-knowledge and personal growth;
    • honest, face-to-face discussion that enlarges and qualifies personal understandings;
    • communication within small democratic communities of trusted equals; and
    • a collective, cooperative weaving together of a big story — a narrative of meaning — that helped the individual find his or her particular place in the ever-expanding shared big picture.

    The underlying purpose of my blog is to challenge the human issues that support accelerated climate disruption. I maintain that these issues are the same factors that have created the risks of nuclear holocaust, overpopulation, and other major environmental disasters. So my remarks on a future mature culture are applicable to all this.

    Your thoughts?

    To be continued.

  • Brexit related to emotional maturity

    People want cultural maturity
    People want cultural maturity.

    I’ve been loosely following the events persisting in the Brexit issue of Great Britain. Many people are protesting (EU supporters march in London, denouncing Brexit vote), and the leadership is in turmoil (David Cameron’s dumb referendum). Both articles emphasize for me the huge need for emotional maturity in the leadership of a mature culture, underlining that the Brexit process is NOT a good example. Leaders need to be statespersons, not politicians, the subject of a previous post (What values would be important . . ., part 3) and one that I will likely expand upon in the future.

    The denouncing article notes:

    One organizer, comedian Mark Thomas, says British MPs should not legislate for an exit based on a result driven by anti-EU campaigners exaggerations and distortions on immigration and EU spending. “We would accept the result of the referendum if it was fought on a level playing field. But it was full of misinformation,” Thomas said.

    The Cameron article notes that the leadership of Great Britain is now in turmoil, and underlines:

    In a functioning representative democracy referenda are almost always a bad idea. They necessarily reduce complex policy choice to a light switch. They never unite, but divide. . . . Edmund Burke, the intellectual father of British Conservatism. Burke understood that a representative democracy was not a menu from which you chose the issues you were electing representatives to decide — and the ones you retained a personal veto on. Our politicians are elected to make the hardest and most painful choices, not merely to decide what to spend where. . . . Burke defined the obligation eloquently: . . . “Government and legislation are matters of reason and judgment and not of inclination … Your representative owes you not his industry only, but his judgment: and he betrays instead of serving you, if he sacrifices it to your opinion.”

  • Difficulties: solvable or resolvable?

    A magnet always has two poles.
    A magnet always has two poles.

    When you have a difficulty, is it solvable? Is global warming solvable?

    In this post, I want to explore the distinction between solvable and resolvable. To solve something means that the difficulty it represents goes away — you are complete with it. To resolve something means you are at peace with it — it may still be a difficulty, but you are satisfied that you know what to do about it. (In the last post, I’ll indicated why I talk about difficulties, and the distinction between difficulties and problems, another important distinction.)

    The distinction is important — global warming is not solvable; it is resolvable. The underlying factors of global warming, the acedia of our species, is not solvable; it is resolvable. Both issues likely require ongoing life-long attention to our own growth as individuals and as a society so to be at peace with what life offers.

    An excellent description of the distinction is found in Polarity Management by Barry Johnson — what follows is principally my summary of his paper. I use slightly different language from Barry — solvable instead of right/wrong, and resolvable instead of polarity.

    Solvable (right/wrong): one “right” answer, or two (or more) answers that are “right,” and independent of each other.

    • Right/wrong distinctions are the essential means of transmitting knowledge from one generation to another, e.g., 4 + 4 = 8.
    • Or they contain the cultural messages of right and wrong: “In this culture, we value . . .”
      • Note that if the question is phrased as “Should I value X or Y?” there is the implication that both values are somehow important, and also they are somehow related to each other — they are part of the same dilemma (they are not independent). This is a polarity difficulty, not a right/wrong difficulty (see below) — another example of sloppy language.
    • Solving difficulties creates closure, and eliminates the searching through numerous “wrong” answers.
      • Often the difficulty is phrased: a or b, but only if a and b are independent of each other. Here a and b are facts, such that one is right and the other wrong.
    • >95% of the teachings in formal education are based on solvable (right/wrong) distinctions.
      • Because virtually all our educational experience is in solvable (right/wrong) difficulties, we automatically lock into the possibility of solving difficulties, rather than resolving them.

    Resolvable (polarity): two or more answers that are interdependent on each other.

    • These distinctions are essential in passing the socialization elements of culture from one generation to another, e.g., “In my relationship with my friend, should I be concerned about her, or should I be concerned about myself?”
      • Often the difficulty is phrased as or, even though both a and b are right, and there is possibly a choice to be made.

    Knowing the distinction between solvable and resolvable, and when to apply appropriate tools to each, is very important to the changing of systems. A major difficulty is that, on first glance, solvable (right/wrong) and resolvable (polarity) difficulties look alike. Because we are so attuned to solvable (right/wrong) difficulties, we tend to approach all difficulties looking for solutions. Then we find a solution — but wonder why we are getting resistance from others for our wonderful solution! Well, we have likely found ½ of a polarity difficulty; the resistance represents the other half!

    Polarity-Breathing

    To better identify the character of resolvable (polarity) difficulties, Johnson suggests the metaphor of breathing. Breathing requires the intake of oxygen (inhalation) and the removal of carbon dioxide (exhalation); both are essential, and are obviously interdependent. There are eight components of importance, in pairs: inhalation and exhalation (neutral, the interdependent processes), death and life (outcomes), why we breath (the need for oxygen intake and carbon dioxide removal — the higher purpose), and the consequences of not breathing (too little oxygen or too much carbon dioxide — the deepest fear). In breathing, you cannot just choose to breath in, or to breath out — both have significant negative consequences; they are interdependent.

    The skill of management of polarity difficulties is to find the optimal balance of achieving the positive benefits of both poles (inhalation and exhalation), without the negative consequences of excess of either. With the issue of breathing, the body-mind system does this automatically, generally without our needing to consciously think about the choices or consequences. However most polarity difficulties require careful attention and integration of the benefits of each pole, while minimizing the undesirable consequences of each.

    In this blog, I simply want to make the distinction, principally because global warming, and the deeper management of cultural acedia, are both resolvable (polarity) difficulties — they are not solvable. Global warming is especially complex —we have both caused it, in our unconscious behaviors as a species, and there are many interdependent aspects to be considered. It is possible that, as the consequences of global warming become more apparent, we might stumble into a more mature management of the issues, but to bet on this happening is like buying a lottery ticket with the expectation of winning. Not likely!