Category: Important Concepts

  • Panpsychism, Part 3

    Philosophy2This is my third post on panpsychism, essentially my attempt to understand my own experiences in philosophic and theologic language. As indicated previously, I am enrolled in a two-year program of Christian contemplative practice (the Center for Action and Contemplation), wherein I intend to examine and compare my own spiritual stance with the models offered within that course.

    In order to do so, I need also to be clear as to what my stance actually is. In my therapy workshops, a maxim I commonly presented was: “If you don’t know where you are , you cannot get to where you say you want to be.” A very important maxim! I am not interested in arguing my stance; it is simply a starting point for further exploration, hopefully one that deepens my spiritual journey in major ways.

    What I am seeking is a felt experience, rather than an intellectual concept — a felt experience that encompasses:

    • my understanding of human dynamics and consciousness (my medical background, especially my 25 years of being a therapist), including my own family of origin pain,
    • my knowledge of modern physics (quantum mechanics and relativity),
    • the profound mystical experiences I have had,
    • the synchronicities that have guided me,
    • the mechanisms and hubris underlying global warming, and
    • all the other experiences that make up a human life.

    A statement that is very meaningful to me is:

    A science that does not incorporate spirituality is dehumanizing;

    a spirituality that does not incorporate science is delusional.

    In this post (and the next, the final one), I’m going to be reflecting on those aspects that have impacted me personally, but with some sidebars of how they all relate now. Thus, I will be skipping back and forth over my life.

    In the first post, I indicated that there are four principal ontologies in philosophy (materialism, dualism, idealism, and panpsychism), and that I (as well as many other people) have major problems in accepting materialism, or more specific, scientific materialism (SM). Reflecting on these ontologies in the previous posts has been very helpful to me as I now relate them to my present life.

    As a result of my reflections, I now have even less trust of scientific materialism (SM) than I had before I started these posts. SM has been incredibly powerful as the basis of our modern world (both its benefits and its flaws), but it currently stands in a position similar to the Ptolemic world prior to Copernicus — deeply flawed.

    • it treats consciousness as an epiphenomenon, a useless fantasy, yet without consciousness, science could not exist (who or what would conceive of it?).
      • it operates from the assumption that with enough information, consciousness will be explainable as part of the material world. Yet consciousness is not material, and you cannot get something from nothing.
    • it utilizes but cannot explain quantum physics (let alone consciousness), expecially the nature of nonlocality, or even causality. These are fundamental to how science is not utilized.
      • As long ago as the 18th century, David Hume (1711 – 1776) devasted the then current scientific community by demonstrating the fallacy of causation. This was modified by Emmanual Kant (1724 – 1804), but has not withstood the “craziness” of quantum physics (which fundamentally is acausal). (It is the nature of paradigm shifts that “flaws” show up, are tweaked, but more and more, the current paradigm breaks down, with huge paradigm wars, usually until the old guard dies off.)

    Enough on that. SM is thus breaking down; and we are in for major changes, not yet clarified. If you the reader want more details, I suggest the writings of Christian deQuincey, especially his Radical Knowing: Understanding Consciousness Through Relationship (2005), listed in Media Within This Blog. All of his books are worth reading.

    One of the earliest influences for me personally occurred in reading the science fiction novel Starmaker (Olaf Stapledon, 1934, also in Media above). I first read this in 1959 (age 16), having given up on the “Church” at age 14 because of the many painful aspects of my childhood (family alcoholism, suicide, sexual abuse within a church setting, amongst other issues). Through it, I came to envision God (Starmaker) as all-knowledgeable, yet lacking wisdom; Starmaker creates universes as a means of learning and acquiring wisdom. Thus I was God’s teacher — God learns from my earthly struggles, and regardless of whether my life is “successful” or a “failure,” I am still God’s teacher.

    This gave meaning and purpose to my life, something I badly needed at age 16. In retrospect, this is a form of emanationist idealism, not panpsychism. God is both immanent (in this world) and transcendent (beyond this world), a form of panentheism (the theologic term for God being both).

    At this point, I had the sense of God as a personal entity who was at least interested in the outcome of my life. Then I went to university for my first degree, a BSc with a major in physics and a minor in mathematics — a great grounding for understanding scientific materialism (yet, in limited ways, I was exposed to Spirit, and deeply impressed by those who manifest it). Overall, I was exposed to a mathematical understanding of both classical mechanics and quantum physics as well as relativity theory. I’m very out-of-date now, but the grounding was solid.

    What I did not obtain was a good introduction to the underlying philosophical issues, such as the quandry of acausality. My recent PhD has given me much deeper insights here, but my being out-of-date with the mathematics now means that I have to rely on the interpretations of others more than I like.

    What I can say now is that:

    • I deeply question the foundations of scientific materialism, and
    • panpsychism is far more solid in its integration of philosophy and physics.

    Thus, I trust panpsychism much more. And as a therapist of 25 years, I am also aware of a deep knowing that panpsychism is more solidly grounded in the nature of reality than is SM.

    In the next and final post, I go back to my 20s to note that during and after my first degree (age 16 – 21), I began to have mystical experiences, and later a number of major experiences of synchronicity. These as well are not compatible with scientific materialism.

    To be continued.

  • Panpsychism, Part 2

    Philosophy1This is my second post on panpsychism, essentially my attempt to understand my own experiences. By understanding I mean my willingness to comprehend as best I can the mystery and awe of the universe; I do not mean its usual connotation of analysis — that is what I call overstanding, usually a place of hubris.

    I also do not mean “what do I believe.” Beliefs for me are useful fictions or likely stories; beliefs link two or more pieces of information by some kind of story, usually what we call meaning, meaning being knowledge that fits.

    What I am seeking is a consistent worldview, especially one in which I am able to frame my experience so that I (and in sharing with others) can assess its usefulness to me, and modify it as future experience updates. I always walk around with a large “imaginary” box of not-knowing, willing to experience what life offers, updating my worldview accordingly.

    When I was a practicing therapist, one of the questions I would ask people (when the time was appropriate) was: Is the universe friendly? For me, there are only three possible answers: unfriendly, neutral (possibly meaningless), and friendly. (Incidentally, scientific materialism (SM) would suggest that the universe is meaningless — in SM, only matter-energy exists, and is objective and insentient.)

    • If the universe is unfriendly (perhaps we are simply fodder for some greater being or beings who thrive on the ingestion of consciousness), it really does not matter what we do. However, we do have choice! We can live as if the universe is meaningful, and that our contributions make a difference — definitely something I would opt for if I believed this possibility.
    • If the universe is neutral, especially if it is meaningless (see scientific materialism), the same argument applies. I have choice, and especially I would choose to live in harmony with “all my relatives.”
    • Finally, if the universe is friendly, then it is likely that my existence is somehow important, and I make a difference. Perhaps not, but still I would choose to act as if this is the case.

    In my various readings of mystics and spirituality (of which I have read a lot) and in my own mystical experiences, the answer (bar one) has always presented this third possibility as the only one experienced. (The one exception was that of 1970’s stories by Carlos Castanada, the stories of Don Juan, a Yaqui sorcerer, advocating the Eagle as the greater being who somehow feasted on consciousness. Even there, choice was advocated.)

    Thus, for me, my choice is obvious. I strive to be the best human being I can be — by no means perfect! To do this, I also strive to clarify my own worldview so that it is consistent with my life experiences (as listed in the previous post). And as part of this (as mentioned), I walk around with a large box of not knowing, awaiting further assessment.

    Back to panpsychism.

    As noted in the previous post, panpsychism is one of the four major ontologies, yet the least academically respectable one since it contrasts so sharply with scientific materialism (SM). I said previously that human beings are not rational — there is a pricetag to being academically disrespected.

    Yet for me, panpsychism is much more consistent with what I understand of the nature of the universe. In panpsychism, all unitary substances (photons to atoms to cells to organisms, and everything in-between) are sentient (able to know, feel, and make purposeful choices) — although the consciousness of electrons is surely different than that of human beings (more on this in the next post).

    Panpsychism made a major advance in the 20th century through the work of Alfred North Whitehead, whose goal was to develop an ontology consistent with modern science. In contrast to SM which is strongly orientated to spacial description, Whitehead proposed that all reality consists of temporal events, known as actual entities. These events draw upon possibility (called eternal objects) to allow creative development of on-going reality. All events are mutually co-creating, such that all reality is a whole (thus to speak in isolation of any one event is a useful, but fallacious, abstraction). The total of all events of the universe come together, through the interaction of all matter-energy (the totality of the universe) with all consciousness (the totality of sentience), to create a seamless whole. (Considered in this sense, it makes the human domain seem rather small!)

    Any one event has three phases (here I quote from my book Acedia the Darkness Within, p. 72):

    1. The subject ([as] consciousness), in the present, feels the pressure of the inflowing past (which is the origin of both our knowledge of “energy” and “causality”)—the memory of what has happened. (Whitehead called this “causal efficacy.”)
    2. The subject also intersubjectively apprehends other present-moment actual occasions—the experience of what is happening. (Whitehead called this “presentational immediacy.”)
    3. The subject is aware of possibilities for future states and action, and, guided by its aims and values, chooses specific possibilities to (literally) incorporate into its next moment of being—the anticipation of what is to come [the immediate future].

    Whitehead called this entire process concrescence, the process of prehending the past through causal efficacy; attending to the present through presentational immediacy; and satisfying aims/values through “ingression” of possibilities (which he called eternal objects).

    The residue of this concrescence then falls back into matter-energy as the experience of the immediate past, the inflowing past of step #1 above.

    Fundamentally (if accurate of reality), this means that free will and choice are fundamental characteristics of the universe. But it does not mean unrestricted liberty to simply choose reality — the process is universal. Each sentient unitary gets to vote on how the next moment occurs, but the result is the response of the collective Consciousness.

    Further with Whitehead, since everything had to exist as actual entities, he considered the totality of all possibilities to be the functional God of his understanding. He also considered that God had a preference for which possibilities were chosen, but allowed sentient matter to have freedom of choice. Thus the universe for Whitehead was immensely creative, and far from deterministic. But impersonal (at least by my interpretation of his work).

    The advantages of panpsychism, for me, are that it treats the universe as sacred, and as I will discuss in the next post, is very consistent with my life experiences. In addition, it clarifies all of the major problems with the philosophy of mind as we now understand them:

    • the mind-body problem,
    • the problem of other minds (all part of the totality of consciousness),
    • the nature of causality (creative choice),
    • the problem of free will (creative choice), and
    • the problem of perspective, especially the nature of intersubjectivity (the flow of unitive consciousness).

    A brief description of intersubjectivity, and then I will close this post (to be continued with my own life experiences as the basis of choice amongst the ontologies).

    Intersubjectivity refers to the ways in which we are able to share our subjective experiences with other minds. DeQuincey, in Radical Knowing (pp. 280-281), indicates three levels of intersubjectivity:

    • linguistic (consensual agreement), through the exchange of words and other physical tokens (and hence deeply embedded in SM);
    • [weak intersubjectivity] mutual conditioning (participation), wherein individual subjects influence each other by their shared presence; and
    • [strong intersubjectivity] mutual co-creation, where the relationship is ontologically primary, where in some as yet mysterious fashion, “consciousness-es” merge in the co-evolution of experience. [Strong intersubjectivity, when I have experienced it, is the richest form of communication I know.]

    One of the major limitations of the understanding of meaning and intersubjectivity was identified by the German philosopher Kant (in the 18th century) to be that nothing can be known for certain since all knowledge is already preconditioned by neurologic processes that filter incoming sensory information. This was a logical (and very sound) outcome within the ontotogy of materialism; however, it is not a restriction within the ontology of panpsychism (more in the next post).

    To be continued.

  • Panpsychism, Part 1

    Philosophy3

    In previous posts, I’ve alluded to panpsychism on a number of occasions, and I also indicated that I would do a post (or three) on the concept. So here goes.

    Because it is so unfamiliar to most people, I need to go into detail, and apologies if it gets too conceptual; as usual, I am attempting to be very precise in my language in presenting very complex ideas. Yet I am not a philosopher by training, so my statements may still be somewhat inaccurate.

    As much as anything, I am attempting to clarify these ideas for myself, as well as for you the reader. As I have indicated previously, I am enrolled in a two-year program of comtemplative practice; within this problem, the core of knowledge and wisdom is considered to be experience, not concept. Thus I want to be very clear and able to explain my own worldview so as to be open to discussion, and perhaps a shift of perspective, during the program.

    What I seek is a felt experience, rather than an intellectual concept, a felt experience that for me represents a consistent worldview, a view that encompasses:

    • my knowledge of modern physics (quantum mechanics and relativity),
    • the profound mystical experiences I have had,
    • the synchronicities that have guided me,
    • my understanding of human dynamics and consciousness (my medical background, especially my 25 years of being a therapist),
    • the mechanisms and hubris underlying global warming, and
    • all the other experiences that make up a human life.

    For me, this exploration is not an intellectual one; I seek to understand what I have experienced over my lifetime, only part of which is intellectual.

    First of all, a couple of terms from philosophy.

    • philosophy is the attempt to gain insight into questions about knowledge, truth, reason, reality, mind, and value; the investigation of human reason itself, and the nature of truth and knowledge.
    • ontology is the philosophic study of the nature of being, the attempt to grasp the nature of reality.
      • an ontology is the paradigm I bring to life, the lens by which I make sense of life. It is essentially the beliefs I have about what I believe.
      • epistemology is the study of how we know what we know, the many approached by which we choose to understand reality.
    • sentience is the ability to know, feel, and purposefully respond to experience.
      • consciousness (or mind), in the way I am using it here, is a sophisticated form of sentience, with the ability to reason.
      • the term consciousness is used in two distinct meanings, which are often confused:
        • philosophic consciousness is either present or absent, whereas
        • psychologic consciousness has various states (e.g, awake, asleep, dreaming, et cetera).
      • In these posts, I am using the term in the philosophic sense, unless specified otherwise.

    One of the major problems in philosophy is to account for the nature and existence of sentience or consciousness, the so-called mind/body question. Much of our experience of the world is derived from the sensory experiences of vision, touch, and hearing — experiences that related to spacial location. Yet consciousness (or sentience) is not spacial — it has no location, and it exists now, a temporal experience as opposed to a spacial one. The basic issue comes down to the distinct difference between matter-energy (spacial experience, measurable) and consciousness (non-spacial, and not measurable) — ontologically, they are entirely different.

    There are currently four major world views (ontologies) on this mind-body problem

    • Dualism, wherein matter and mind (consciousness) are radically different, and completely separated. The basic difficulty is then to explain how they interact. How?
    • Idealism, wherein matter is either illusionary (the Hindu concept of maya), or is created by pure spirit (emanationism).
      • if matter is illusionary, then how does one account for what happens, for example, when a speeding car hits a brick wall?
      • or if matter-energy is created by pure spirit, how does this occur?
    • Materialism, or more accurately scientific materialsim (SM), which posits that only insentient objective matter-energy exists; here, mind is fictional (imaginary), or somehow wholly physical and objective. Materialism becomes scientific materialism (SM) with the additional assumption that the only way to gain knowledge is through science.
      • SM is the dominant ontology in the Western technological world, especially the sciences. It is an ontology of meaninglessness.
      • But SM is unable to account for the nature of mind, other than by assuming that with enough knowledge (i.e., enough neurobiological study of the complexity of brain matter), it will be explainable. The difficulty though is that, despite modern technology, no one has been able to identify or measure consciousness, or even to conceive of how to measure it.
        • In addition, given that choice is dependent on consciousness, SM is entirely unable to account for choice. SM is based on the identification of “laws of nature,” which by definition are invarient. And thus the universe of SM is deterministic, and meaningless.
      • SM thus rests on the assumption that something that is not measurable nor localizable (sentience) will somehow become so with further technological investigation, that something that is not physical will somehow become physical.
      • Correct me if I am wrong, but this is not logical, or even practical as an assumption — you can not get something from nothing.
    • panpsychism is based on the premise that consciousness and matter are two sides of the same coin, different but inseparablely intertwined. Fundamental to panpsychism is that sentience exists throughout nature, and at the very least, is characteristic of all unitary structures, from photon to atom to molecule to cell to organism, both living and non-living. (The major exception is that heaps — e.g., rocks, mountains, tables — are not regarded as sentient; they are not unitary structures.) Consciousness is thus the intrinsic ability of matter-energy to know, feel, and purposely direct itself.
      • To quote my preferred source of understanding of panpsychism, the writings of Christian deQuincey (see Media Within This Blog > Blindspots, Kindle location 5710):

    In panpsychism, unlike in materialism and dualism, energy is intrinscially sentient. While sentient energy forms an inseparable unity (sentience and energy always go together), sentience and energy are conceptually distinct. Energy is the capacity to do work, the capacity for action; it is what makes things happen. Consciousness, or sentience, is the capacity for knowing, feeling, and choosing. . . . [In brief,] consciousness knows; energy flows.

    • panpsychism actually has a very long and distinguished history of development, going back to the pre-socratic era of Greek development. It underwent a major advance in the 20th century with the brilliant philosopher Alfred North Whitehead. Whitehead was initially a mathmatician, the co-author (with Bertrand Russell) of the Principia Mathematica, the bible of mathematics in its time. He was knowledgable of quantum mechanics and relativity theory, and wanted to develop an ontology that was consistent with modern science, without the assumptions that underlay SM.
    • The major difficulty with panpsychism is that it initially is so different from SM, that it is the most contraversial and least academically respectable of the ontologies. Like quantum mechanics itself, it initially seems strange.

    In the next post, I will go into more detail as to the nature of panpsychism. But, to conclude this particular post, I want to look at why scientific materialism is the dominant paradigm. I believe there are a number of reasons.

    First, it works well, or at least, has worked well until the introduction of quantum mechanics and relativity. Since approximately the 13th century, there has been general agreement to keep science and religion separate — they were said to operate in different domains (such nonsense). Since then, science has provided brilliant explanations and technological advances in the natural world; in particular, technology up to the 20th century did not depend on quantum effects. Thus it became the dominant ontology well before science advanced in its understanding. Especially, SM also been the basis of the human domination of the world (with the current dilemma of global warming, amongst other issues).

    But with quantum mechanics, the need to understand consciousness arose — quantum events require an observer (a sentient entity) to collapse the quantum wave to create actuality. Thus the domains of matter and spirit began to collapse, in ways that could not be ignored.

    And there are deeper issues at play. Human beings, despite claims to the contrary, are not rational; they are emotional, and at times deeply locked into hubris and defence of territory — only now the territory has become intellectual property: what to believe. Although many are not aware of it (including many reputable scientists), the underpinings of science are currently a place of paradigm wars, as illustrated by:

    Although we generally think of fundamentalism as being characteristic of some religious groups, it is also a very human characteristic, applicable to any field. I have encountered it in every field I have studied (medicine, therapy, philosophy, culinary arts, to name a few).

    The paradigm of panpsychism is a place of such war!

    To be continued.

  • Rites Of Passage

    LifeStages2I have just returned from an outstanding workshop called Men’s Rites Of Passage (MROP), provided by a men’s organization (Illuman) committed to becoming better men; it is based on spiritual traditions, but totally ecumenical and welcoming to all men regardless of personal characteristics. Over my years of therapy, I have likely attended more than 100 major workshops, and this one has clearly been one of the best, both in its organization and its clarity of work. For myself, the impact was somewhat diffuse (as noted, having done much work before); its impact on other men appears to have been profound, consistent with the quality of the workshop.

    The workshop is based on the work of Richard Rohr, founder of the Center For Action And Contemplation, a Franciscian based spiritual center. Based on Richard’s book Adam’s Return: The Five Promises Of Male Initiation[1], the premise is that throughout the past, men have needed initiation rites so as to move them into community; otherwise men tend to be highly orientated to power dynamics. The premise makes sense to me, not that it is exclusive to men, but certainly it has been a factor in the basic power dynamics of our Western civilization.

    Essentially, the workshop normalizes the pain of life journey. It is based on spiritual teachings, although non-religious and very ecumenical. It poses a variety of non-challenging interventions, yet is very powerful.

    Various studies (I forget the sources) have suggested a range of life stages for men and women, the most common of which (if successfully completed) are:

    • early adult transition, usually in the early 20s, wherein mastery is learned,
    • mid-life transition, approximately age 40, wherein maturity is begun, and
    • eldership transition, approximately age 65, wherein wisdom predominates
      • this could also be called old age transition, but I dislike the connotations of this designation.

    The current MROP is orientated to mid-life transition; workshops to emphasize the characteristics of the other statges are currently being developed.

    From my perspective and as indicated in previous posts (my series on Mature Community, such as here), if we are to survive and thrive as a species, such work is essential to the maturing of our species. I cannot emphasize this enough, and I believe that Illuman has a major role to play in this process.

    ====================

    Other issues of the week:

    Global Warming continues to worsen (are you surprised?).

    Increased awareness is key to resolving the climate crisis (20170518). A friend suggested that maybe they have been reading my blog.

    AntarcticGreenThanks to global warming, Antarctica is beginning to turn green (20170518). Wow! I never conceived of the antarctic as being green.

    Scientists say the pace of sea level rise has nearly tripled since 1990 (20170522). The rate of change is still very small, but the impact is cummulative. As well, the rate of rise does not take into account sudden shifts due to increased glacial calving, or loss of entire ice shelves.

    The cultural status also continues to worsen (again, surprise!)

    It’s tougher than it should be to impeach Donald Trump (20170517). It actually takes a huge effort (“only if the vice-president, over half the cabinet, and two-thirds of both houses agree to do so”).

    There’s No Way Republicans Will Truly Confront Trump on His Scandals. It Would Destroy Their Party. (20170518). A dangerous situation

    The Disappearing Data Project (20170522). As the Trump administation closes down various agencies, access to their data input becmes much more difficult.

    Such is life!

    [1] Rohr, R. (2004). Adam’s return: The five promises of male initiation. New York, NY: Crossroad Publishing.

  • The Busyness Of Life

    The Busyness Of Life

    Anxiety3As is obvious, I have not been doing a lot of posts in recent weeks. Partly, I’m lacking inspiration, and partly, I’m unclear what else to add to what I have already written. I strongly believe that the many issues within global warming are simply the tip of the iceberg of our cultural immaturity and expanding world population, but until we recognize this, little will change. So I have been pondering what else to write, with little clarity.

    For now, I have decided to do a weekly post (more or less), with brief comments on various links that come across my desk. This is the first of such posts, noting:

    • books I’m currently reading
    • social movement victories in the first 100 days
    • recent examples of global warming
    • the age of stupid

    Books I’m Reading

    A major component of who I am is that I seek an integrated worldview — I’m constantly assessing my experiences and my sources of information for consistency. I am not per se interested in accummulating knowledge; rather I want to experience and live more authentically. I strongly believe that:

    A science that does not incorporate spirituality is dehumanizing;
    a spirituality that does not incorporate science is delusional.

    As part of this ongoing search, I am always reading multiple books at a time, largely because I get saturated with one book, and shift to another to clear my mind. Currently I am reading (I recommend them all):

    • BlindSpots: 21 Good Reasons To Think Before You Talk, by Christian deQuincey[1]
      • Christian was my research advisor for my PhD, and I have a deep respect for his clarity of thinking. BlindSpots is an excellent overview of the many ways in which we become confused about basic issues such as consciousness, energy, time, healing, et cetera. It is somewhat repetitive, but otherwise excellent.
    • Scotus For Dunces: An Introduction To The Subtle Doctor, by Mary Beth Ingram[2]
      • As part of my current exploration of meditation and contemplative practice, I’m studying the Christian traditions, especially the Franciscan traditions. John Duns Scotus was a brilliant theologian of the early 14th century, especially focused on a profoundly mature understanding of the relational character of God. In particular, he illustrates for me that human beings of other centuries were not stupid; they simply did not have our technological sophistication (nor, in many cases, our hubris).
    • Musicophilia: Tales Of Music And The Brain, by Oliver Sacks[3]
      • Oliver Sacks is a neurologist who writes about the many human issues that occur with neurological defects; other than his strong bias to equating mind and brain, I always find his writings to be very insightful. I’m especially interested in this book because, with my own neurological issues, I have little awareness of music — I have almost no response, cognitive or emotional (a point of sadness for me).

    Current Comments on Global Warming

    A recent article on CTV News Central and Eastern Canada face heavy flooding (20170505) describes the unprecedented rains and flooding occuring on the East Coast of Canada and the US. For me, it highlights the strange weather that is occurring — likely due to global warming (no one weather event can be proved to be due to global warming; it is on the trends of climate that are the main impact). Here, on the West Coast, our spring is very delayed — normally the streets are ablaze with flowering trees and shrubs, but currently theay are very muted or just beginning. For me, all this is simply the beginning of changes, many of which will be very difficult to accommodate.

    It is so necessary that we respond to climate disruption in emergency fashion (see Blueprint For A Climate Emergency Movement), and I easily lose sight of progress. I don’t pay a lot of attention to the many articles about the Trump administration that simply incite anxiety — most of them are so illustrative of the need of the media to be theatrical, but some articles are important. The Top 10 Resistance Victories in Trump’s First 100 Days (20170427) identifies that progress is being made, especialy that groups are banding together to have a greater impact. For me, it remains a chaotic morasse without clear focus, more against Trump rather than defining a solid vision of the future, but it is much better than no response. The title ‘It can’t just be a march. It has to be a movement.’ What’s next for climate activists? (20170430) sums it up for me.

    In contrast, I note the rise of populism (ant-intellectual political movements that offer unorthodox polices, frequently those that foster some kind of discrimination). Especially good is WATCH: Populism’s ‘backhanded service’ (20170505).

    But it remains very difficult to get good information, the internet is so fraught with misinformation. As illustration, David Suzuki’s Research sheds light on dark corner of B.C.’s oil and gas industry (20170504) emphasizes how little I trust government these days. Currently we are in the midst of BC provincial elections, and I simply shake my head at posturing, and promises that likely will never be fully realized.

    The Age Of Stupid

    In Busy Is The New Stupid (20160720), Ed Baldwin notes I’ve found that the most productive and successful people I’ve ever met are busy, but you wouldn’t know it.  They find time that others don’t.” He notes the many difficulties that occur when we are too busy, and especially emphasizes “We’ve all been tricked into believing that if we are busy we are important.” From my perspective, much of this busyness also occurs because we are overloaded attempting to manage data (emails, reports, et cetera), rather than knowing how to organize information effectively.

    Why we need to slow down our lives (20170430), Pico Iyer notes this massive influx of data, and proposes that we need a secular sabbath (given we so seldom keep a religious sabbath in our culture), “if only to regather the sense of proportion and direction [we will] need for when [we] go back online.” He also references an excellent TedTalk How Technology Evolves by Kevin Kelly. Kelly is the founding executive editor of Wired magazine, and an avid enthusiast of technology, yet notes “I continue to keep the cornucopia of technology at arm’s length, so that I can more easily remember who I am.”

    In conclusion, I am reminded of a Zen story of the farmer who needs a horse. He is getting old, and now requires a horse so as to plow his fields. Bemoaning his life, he goes to the village master who says, “Be at peace. Come back tomorrow.” So he goes home, somewhat dissatisfied. Yet the next morning, a stray horse shows up in his field. He goes to the master to express his thanks, and the master responds, “Be at peace. Come back tomorrow.” Puzzled, he returns to his farm, plows his fields, and goes to bed. The next morning, his teenage son sees the horse, and attempts a ride, only to fall and break his leg. In misery, the old man goes again to the master, who again answers, “Be at peace. Come back tomorrow.” Again dissatisfied, the old man goes home, to find the local army commandeering all the young men and boys for its battles. His son, with his broken leg, is spared. The old man is elated, and again goes to thank the master, who only replies “Be at peace. Come back tomorrow.”

    The single most important skill here, from my perspective, is that of mindfulness, just being present to what is.

    So in the trials of life,

    “Be at peace. Come back tomorrow.”

    [1] deQuincey, C. (2015). Blindspots: 21 good reasons to think before you talk. Rochester, VT: Park Street Press (Kindle Edition)

    [2] Ingram, M. B. (2003). Scotus for dunces: An introduction to the subtle doctor. St Bonaventure, NY:Franciscan Institute Publications (Kindle Edition).

    [3] Sacks, O. (2007). Musicology: Tales of music and the brain. New York, NY: Alfred A. Knopf Publications

  • Anger #31 Loose Ends And Final Comments

    Comment: The final email. Hopefully you have gained from this program. I wish you well!

    MacQuarrie Email Program — Loose Ends and Final Comments

    Happy2Congratulations.

    You have completed the thirty emails of this program. I know that this has required a lot of work on your part. I also hope that it has been an effective program for you, and that you have obtained the outcome you wish from it (Email #01).

    At this point, I would very much appreciate feedback from you as to its effectiveness, especially what parts have been most useful, and what not. Please email me at [email protected].

    My thoughts as to how you can continue:

    • be aware that as you learn your triggers and become more skillful in managing yourself, you will be changing the system within which you function.
      • people will not like this, and will attempt to sabotage you. Don’t violate them as they do so; play with the sabotage.
      • it is not likely that they want you to resume being angry; they may actually want you to be more healthy. However, your changes require that they themselves change. Perhaps your anger has allowed them to avoid their own anger, or served some other purpose within the system. Now they must find another way to cope, and are not prepared for this. Hence, they sabotage you and others so as to avoid their own issues — this is the nature of systems.
    • manage your energy. People won’t like it; manage yourself safely (Email #02 and #25).
      • as much as possible (safely), stop violations by others.
    • learn the messages of your anger.
    • deal with conflict. The only person who can initiate change is yourself.
      • practice the skills of creative communication, cooperation, and challenge
    • on occasion, dive deeper into your issues, perhaps with therapy.
      • be aware that these learnings of the past few months will fade. The activities and tasks must be practiced for an extended time before they become second nature. Expect this — come back (or find another program) in six months or a year.

    And especially, recognize that you can act your way into a new way of thinking; you cannot think your way into a new way of acting (it is action that creates change). Growth is a balance of acting and assessing — risking is essential.

    Challenge yourself. For me, I am often sad about the ways in which we have created ourselves as human beings, how traumatized we are. Learn how to step into the shoes of others so as to get how difficultly they live their lives, and why they may be criticizing you (Email #30 — Dealing With Other Angry People). For example, they have likely been traumatized themselves such that they are bitter; explore how the trauma arises for them in the present in your actual contact with them.

    Most important — be a participant-observer of your own internal conflicts, watching for those sailors who demonstrate wisdom (Email #19 Why We Avoid). Develop your Captain.

    I learned to deal with conflict by being challenged in how I functioned — overall a very painful process. When I had had my therapy practice for a few years, I was running a group within a community organization, supposedly an association with high integrity. Gradually I came to suspect that they had many undesirable characteristics, but I did not then have the skill to challenge them effectively. Eventually I refused to work with them, a decision that was hotly challenged. It took me three months to settle my anxiety, and come to terms that I was making a good decision for myself. But it was not easy.

    Several years later, someone complained to the College who governed my license. I was able to defend myself, but it took me six weeks to settle my anxiety.

    Again after a few years, another complaint — this time it took six hours to settle my anxiety. It was now simply an opportunity to demonstrate that I was living my own values.

    I also learned how to function by requesting feedback from others. Much of this was part of the therapy processes I attended (as participant); later, I made it a habit to request feedback from the groups I was running. The skills of maturity are best learned through feedback.

    If you want more from me, read my books (see below), subscribe to this blog, or ask questions of me ([email protected]).

    If convenient, attend one of my workshops; usually they are listed on my website (A Place Two Be). I also do individual work with clients, usually by some kind of video conferencing such as Zoom (my preference compared to Skype). There is a cost for these, but I am open to sliding scale depending on need.

    Keep well; you deserve it.

    Thank you. I hope you have both enjoyed and benefited from this program.

    Dave’s Books:

    MacQuarrie, D. (2008). Blowing out the darkness: The management of emotional life issues, especially anger and rage. Bloomington, IN: AuthorHouse.

    MacQuarrie, D. (2012). Acedia, the darkness within, and the darkness of climate change. Bloomington, IN: AuthorHouse.

    Both are available from AuthorHouse, and there may be a Kindle edition on Amazon.

  • Anger #30 Dealing With Other Angry People

    Comment: Angry people tend to attract angry responses, likely from other angry people. If you are to live otherwise, you will need to know how to respond to other’s who are angry.

    MacQuarrie Email Program #30 — Dealing With Other Angry People

    angerface3
    Anger is a masque of deeper issues.

    In Email #01, I indicated your anger will tell you there is a difficulty, but it will not tell you if the issue is within you (powerlessness — something inappropriate within your own beliefs), or in others (conflict — something inappropriate with those around you). The primary intention of the Blowing Out method has been to release the Energy and explore the Message — to empty the Pot, and reduce the likelihood of the Pot filling again.

    Hopefully, by this point in time, you have developed considerable skill in managing your own anger. However, as you undoubtedly realize, you are not alone in having difficulty with anger. So what do you do when you encounter someone else who is angry?

    Previously, you might have escalated with them, with a less than desirable outcome. Your task for this email is to explore what you can do differently in such circumstances.

    You probably know already that it will not do much good to suggest that they check out Angry? Change Your Life in 90 Days. Actually, the best way to recommend this program is to demonstrate to others that, compared with a few months ago, you are now much more able to manage your anger — actions speak louder than words.

    So, how to deal with someone else’s anger (explore these suggestions to see if you agree):

    • first, monitor yourself, especially your voice tone, muscle tension, and body language. You want to be able to engage (or not) by choice, not by your own reactivity.
    • minimize escalation
      • minimize eye contact, neither too little (often interpreted as weakness) nor too much (often confrontational) — be aware there are major variations within cultures. For example, sometimes lack of eye contact is a sign of respect.
      • assume a relaxed posture, and especially avoid pointing.
      • speak with moderate tone, and especially no profanity.
      • listen, listen, listen. Appreciate suggestions; be thankful for contributions.
        • if you will listen to them, they may be willing to listen to you.
      • invite time-outs to problem-solve; make an appointment to resume.
        • when safe, discharge your own energy so as not to contaminate your next event.

    Angry#30-PPositionsWhen complete, the following is a way to explore what happened (especially useful here, also in many other circumstances):

    • as usual, act out the situation — when you utilize your body, you are much more likely to access your other-than-conscious mind, and obtain richer data.
      • first, step into your own shoes (#1) to explore the event
      • second, act out the event from the perspective of the other (#2)
      • then, watch the action from the side (#3), as well as standing on a chair as you move around the event (elevated 3rd). You will gain different information from different positions.
    • finally, if you were dissatisfied with the original outcome, consider what else you could have done, similar to the exploration of Email #20 What Gets You Angry?

    Dealing with ‘difficult people’ is actually a very complex process, partly because conflict is both normal and essential to the development of relationship, be it a group of two people or of twenty-two. When groups are forming, people are unfamiliar with each other — conflict occurs as people honestly sort their needs, and come to agreements as to how to act. Honesty is needed; niceness is often not effective in resolution. Everyone is doing their best to cope, some less effectively than others!

    Those people who could be called ‘difficult’ are simply those with less skill (and perhaps have grown up in less than ideal circumstances). Most of the time, such people are demonstrating limited skill when the group itself is immature in its development. As a general rule, I assume that conflict represents immaturity of a group until it becomes very obvious that the individual is truly interruptive to the functioning of a group.

    From my perspective, difficulties need to be corrected when they interfere with long-term relationship and/or the performance of tasks. Such correction however requires considerable time, often up to ten hours (or more) for resolution — a lot of work. My standards are these:

    • if I am the facilitator of a time-limited group, I will identify interruptive behaviors (simply name them so others are aware), tolerate them, or stop them as feasible.
    • if a long-term group (marriage, friendship, or work group), I will resolve, challenge, or stop inappropriate behaviors. I will also work hard to identify the ghosts and hidden agendas that often underlie conflict.

    Something more needs to happen with truly difficult people — those who continue to be interruptive (major immaturity) and/or those who violate others (toxic). Some thoughts:

    • although much has been made of the concept of empathy in modern therapeutic circles, my experience (and that of my mentors) has been that empathy is very limited in its use.
      • empathy is useful for the development of safety and relationship, especially that of trust. However, it does not encourage growth, and is often conducive to continuing immaturity.
      • challenge (frustration) is much more promoting of growth.
    • early in my career as a therapist, one of my mentors pointed out the need for what he called killer instinct, best summarized by a definition from the 18th century: A gentlemen is one who does not hurt the feelings of another, unintentionally!
      • If I need to stop someone, I do so calmly and deliberately — it is a stance of clarity, not of anger! And I stop them.
    • it is important to recognize that people who violate others are limited in resources, and therefore are likely to escalate when challenged, possibly to dangerous levels.
      • another mentor pointed out that toxic forces are responsive neither to reason nor to empathy. Thus, the risk of escalation — be careful.

    Coming next: Closure

  • Anger #29 Responding To Children

    Comment: Child discipline is fraught with ‘shoulds,’ and thus a place of major difficulty. Child discipline is more accurately discipline of the parent so as to provide consistency and nurturing.

    MacQuarrie Email Program #29 — Responding To Children

    Angry#29a-TasksI chose this topic as part of the program because children are a part of the lives of everyone. Children are a source of major joy, and also of significant anger. Children are developing into individuals, and therefore resist the efforts of others to manage them. Thus, responding to children is equivalent to managing the third limb of a triangle — fraught with difficulty.

    The task in this email is complex — learning to parent with care and consistency. Be aware that it is easy to become overwhelmed with all the ‘shoulds’ in this field. The bottom line is safety and respect. What are your beliefs as to how children should behave? What are you seeking?

    Although most people attempt to parent well, parenting is still an isolated phenomenon within the private family. As children, many of us have been traumatized in families; I certainly had been. As such, most of us received almost no training in emotional or relationship dynamics, other than the emotional field of our own families. Because of this, we are at great risk of recreating such patterns when we themselves have children.

    There is a lot I could say about why our culture frequently traumatizes children, but it would take much space. I therefore confine my remarks to skills that are needed in responding to children.

    The needs of children are age-dependent; difficulties occur because of inherent age-related tasks. Children have more dreams; parents are more orientated to reality. Younger children are focused on family, learning to model family dynamics; teens are relating to peers, and learning independence. Note the directions children are moving (young children towards parants; teens away) People can only hear you when they are moving towards you; thus younger children listen; teens much less so.

    Angry#29b-SECFor me, the simplest way to describe all these needs is in terms of safety, energy, and choice (the primary characteristics of the Triune Brain — Email #04). All children need safety (not rules, but boundaries within which they can explore), extensive nurturing (energy which adds to safety), and age-appropriate choice (risking within the boundaries of safety). Between ages 0-2, they principally need safety and nurturing.

    Difficulties usually begin with the ‘terrible twos,’ and the ‘trying threes.’ Here the primary need remains safety — children between two and ten simply do not have enough life experience to make good decisions of safety; however, the additional need is to educate them towards good choice. This is called child discipline; however, it is more accurately ‘parent discipline,’ the need to provide consistency of safety and nurturing. Parents have difficulty usually because they want to control energy (the expressiveness of children), rather than safety and choice.

    There are two systems I advocate for the younger age group: 1-2-3 Magic (Tom Phelan) and Inner Discipline (Barbara Colorosa). 1-2-3 Magic emphasizes the energy management (positive energy to encourage appropriate behaviours, and absence of energy to discourage undesirable behaviours (criticism is negative energy, and a form of energy reward — as is too much explaining; remember, children want energy, and negative energy is better than no energy). Inner Discipline emphasizes age-appropriate choice. Both systems emphasize safety; both require discipline on the part of parents — consistency of caring, rather than energetic negative reward.

    For the age group of 10-18, the child is gradually allowed to assume responsibility and accountability for both safety and age-appropriate choice, transferring safety issues to the older teen — such that adult-adult relations can develop as the child enters their 20s, perhaps as a form of mentoring on the part of the parent. Sometimes, such consistency is encouraging that of risk-taking, and other times is restrictive due to safety concerns.

    Angry#29c-PACThe most useful way I have of thinking about responding to children again arises from Transactional Analysis, the therapy I introduced in Email #13 Who Are My Sailors? (TA is generally very good at explanations). There I suggested each person consistently has five sailors (nurturing parent, NP; critical parent, CP; adult, A; adapted child, AC; and natural child, NC).

    • The Parents operate from beliefs, the Adults from thoughtful evaluation, and the Childs from feelings.
    • ‘Grown-ups’ have all five states; ‘children’ only C states.
    • CP operates from ‘shoulds;’ AC is the sneaky Child.

    In general, effective communication is with equivalent sailors (e.g., P-P or C-C), and poor communication when levels are crossed (e.g., P-C, P-A, or A-C). Thus, the most difficult situations occur between CP (‘you should’) and AC (‘I don’t want to!’).

    Most parenting conflicts occur between CP and AC, a crossed transaction, in which the parent attempts to control the behavior of the child, independent of issues of safety and choice. Given that we all have Child sailors, younger children are predominantly Childs and teens are often Childs (while learning to have Parent and Adult sailors, eventually Captains — effective Adults).

    Such crossed transactions are recipes for difficulty, especially with teens. The essential parenting need is Adult — set clean boundaries that you yourself can manage. The most effective way that I know is to ‘out-child’ the child — the skill of playfulness, together with an Adult (to provide safety). Can you be in a state of wonder? Do not lecture (P-C); do not argue (C-C). In each case, you will lose. Set boundaries (A), and wonder how the teen will respond (C).

    For example, the teen wants to borrow the car, but never contributes gas. Set the car keys on the table with the instruction that the keys are available when they are replaced with $20 (to be refunded if the car is returned with a full tank of gas); otherwise the keys remain on the table. What will the teen do in response? Probably argue — do not engage. Possibly sulk or cajole — do not engage. Do not lecture. The discipline is to stay with the parameter of: Keys = $20.

    Some other reading material to consider. Tom Phelan’s Surviving Your Adolescents is excellent; if possible, find the first edition — better information from my perspective. Also read Change: Principles of problem formation and problem resolution by Watzlawick et al.; it is the primary source whereby I learned to play.

    Coming next: Loose ends

  • Anger #28 Intimacy And Relationship

    Comment: In some fashion, we all want intimacy, but we are unwilling to risk, and thus we shift to psychological games with predictable negative outcomes. “Here we go again!” Sad.

    MacQuarrie Email Program #28 — Intimacy and Relationship

    Angry#28c-Relating
    The Skills Of Relating

    A friend of mine, a cultural anthropologist, asked approximately 40,000 people how they wanted to live their lives? Essentially everyone said they wanted a sense of aliveness, personal integrity, authentic relationships, and the ability to contribute — to be able to gift to others. My friend also noted in his research that our culture is characterized by domination, greed, and self-righteousness — essentially these are the same 40,000 people, just different sailors present.

    So how then do we get what we say we want? It is not easy — it is risking being vulnerable so as to give permission to the other to be vulnerable also. I summarize it as: 3Rs:

    • Reveal self,
    • Risk not knowing what will happen, and
    • Requesting closeness — Let me know you. Please risk with me.)

    The task of this email is for you to explore your vulnerability, and if you are willing to risk. How willing are you to have a successful relationship? Always it requires effort, and risking.

    Vulnerability is the willingness to be powerless, bringing a clean thoughtful stance to issues, risking criticism (not knowing what will happen, and able to pick oneself up if the attempt does not work). Overall, men in our culture repress their feelings, and lack relationship skills; underneath this, they are actually terrified, especially of being criticized by women. Thus, the best example I have of men risking is in sexual approach. (What if the woman (or possible mate) says No?) Women in our culture experience the pressure to nurture, and do the dance of deception; generally, they are more emotionally mature than men, although they are often indirect, and act as victims. For women, the best example of being vulnerable is when they are willing to express unpleasant feedback directly. These features may be changing for younger generations; however, I do not have enough evidence to judge.

    Be that as it may, we all want intimacy and connection. In Email #12, I identified what I call the three laws of experience: We want positives, it is easier to get negatives, and negatives are better than nothing. These laws determine the difference between intimacy and psychological games.

    A therapy that helped me make clear distinctions here was Transactional Analysis. (Briefly I indicated this therapy in Email #13 Sailors On A Ship.) TA is about transactions — interaction.

    In TA, intimacy is an unpredictable transaction with a possible positive payoff. It is high energy, high contact, and high risk, but when successful, it is very satisfying. In contrast, a psychological game is an other-than-conscious transaction with a predictable negative outcome. It is high energy, high contact, and low risk. Notice the differences between these interactions:

    • intimacy: high risk, positive outcome (very satisfying), unpredictable.
    • psychological game: low risk, negative outcome (negative is easier to get and better than nothing) , predictable.

    Throughout these emails, I have repeatedly emphasized that life has required many of us live with major blocks to awareness, living into acedia rather than wisdom. Thus most people derive the energy they want via psychological games, keeping the process at the other-than-conscious level so as to block awareness of predictable negative outcomes. Sad. If you can say “Here we go again . . .,” you are a participant in a psychological game!

    Angry#28a-Drama1The classic game is known as the Karpman Drama Triangle. Here there are three roles: the persecutor (P), the victim (V), and the rescuer (R). P is criticizing V (giving energy to V), R comes along and attempts to stop this “obvious” inappropriate behavior, thereby giving energy to both P and V. Suppose each starts with 100 units of energy, and each transaction is 60 units.

    Angry#28b-Drama2Persecutor (P) blames victim (V), transferring 60 units. Rescuer also gives 60 units, 30 units to each of P and V. At the end of this round, P has 70 units, R has 40 units and V has 190 units. The basic question is: Who is winning? The victim always wins! But the game is unstable (sooner or later, someone runs out of energy). So, in order to keep the drama going, the players alternate roles. For example, Victim becomes Rescuer, and Rescuer becomes Victim. The game goes on. As an example, husband comes home drunk; wife (P) blames husband (V). Next morning, husband has a hangover (V); wife (R/V) says: “Stay in bed; I’ll get you breakfast. You had a rough night, so somebody (i.e., me) has to take care of you.”

    As for resolution, Eric Berne (the TA therapist who studied psychological games in detail) stated “The only way to stop a game is to stop it!” Simplistically, you cannot play tennis with yourself (it takes two to play)! So when one player walks off the court, the game ends.

    In comparison, effective relationship requires hard work. A host of skills are needed:

    • maintaining values — the groundwork, with often subtle differences between the individuals.
    • communicating and cooperating. Couples need to do much more than communicate — especially they need to cooperate in problem solving.
    • Angry#26b-Options1caring and resolving conflict. Caring is sometimes just as much work as resolving conflict. Problem solving (#27) is essential.
      • relationships do best when there are at least five positives for every negative.
      • blame has no place in relationship — blame is based on a right-wrong mentality, whereas everyone is always doing their best. When inappropriate behaviors exist, the basic question is whether the action was intended, or not. And do the individuals wish to act into better behaviors.
        • Sudden start-up of conflict is especially harmful.
      • it is necessary for the individuals to reveal themselves, especially their differences (a potential source of conflict) as feedback (not criticism).
      • Feedback (healthy) says “This is who I am;” criticism (unhealthy) says: This is who you should be.”

    All of this, especially cooperation and gift-giving, is the basis of effective relating. Repairs of harm (e.g., authentic apologies) are essential. Management of energy (Emails #25#26) is mandatory.

    The essential stances are:

    • if one of us has a problem, it is our problem! It is simply where the pain surfaces.
    • the person who has the pain has the responsibility to initiate discussion.

    Coming next: Responding to Children

  • Anger #27 Conflict And Resolving Difficulties

    Comment: Very few people like conflict — however it is a major underlying feature of relationship. For trust to build, conflict needs resolution.

    MacQuarrie Email Program #27 — Conflict and Resolving Difficulties

    Angry#27-SolveThe task for this email is to explore how you handle difficulties. Please reflect on the following:

    The resolution of difficulties is a major need in the management of cooperative conflict, and also a major need in any long-term relationship (see the next email). Conflict is always part of relationship — it is simply ‘difference in a closed space (a relationship).”

    Two acronyms are especially useful: SOLVE and ACT!

    SOLVE

    • S: state the difficulty, and recognize that the description is incomplete. If you could describe the difficulty appropriately, it would likely be resolved already.
    • O: outline the ‘solutions’ attempted. They aid in clarifying the nature of the difficulty. They indicate what does not work.
    • L: list alternatives (brainstorm). People do it often in business, but seldom in personal issues. Sometimes, unusual approaches are most effective (using play and wonder).
    • V: visualize the consequences (more accurate: associate into the difficulty, and explore).
    • E: evaluate the results, and re-cycle as needed. The future is not predictable; you can only make your best guess, based on homework and truth-testing. If your choice did not generate a desirable outcome, simply choose a new direction.

    In my therapy practice, clients would often come to me with what they considered as difficult decisions (e.g., a job change), indicating that they had studied the alternatives, and could not decide on the best option. They did not know what to do, and needed to make a decision within a few days. I would simply tell them to pick locations around the room, assigning a specific location to each of the choices. At each location in turn, they were to associate into the given option, and live it as if they were six months beyond the decision; no words or descriptions need be spoken. They felt it in their body. Then they would stand in the middle, and sway in the various directions. Invariably they knew which direction felt best! A 5-minute process — a simple resolution. All that I had done was to guide them in truth-testing the options (Email #22).

    ACT! (When you find yourself in a deep hole with a shovel in your hand, put the shovel down!) The following is a modification of the Serenity Prayer:

    • A: Accept what will not change (i.e., the third limb). It may change, but it is not in your power to accomplish this reliably.
    • C: Change what will (these are your personal options of Email #26).
    • T: Treat yourself well. Forgive yourself — self-criticism is only useful for about 10 minutes. (Again, the first thing in such a deep hole is to put the shovel down!)
    • !     Get out of the hole! Only then explore how you ended in the hole in the first place.

    Recall that only about 30% of difficulties are solvable; the remainder are resolvable. You may not have noticed, but I am here being very precise in language — describing difficulties, not problems. Difficulties are of two kinds: 1) solvable, or 2) painful but not solvable, e.g., death, illness, et cetera). Get on with it — solve them, or accept the limitations.

    Technically speaking, problems occur when we insist on solving these latter difficulties (those not solvable, only resolvable), thereby generating further pain in the process (a major example of which is attempting to “fix” the third limb of emotional triangles). [If you want to explore further, find the book Change (1974) by Watzlawick; I learned how to play from this book!]

    As such, when I encounter a difficulty, I seek to determine very quickly as to whether or not there is a solution (30% — generally some kind of logical solution). I learned a great deal from Plato here — he described difficulties as logical, ethical, or emotional. But we do some very strange maneuvers with these ideas:

    • Logical: there is a logical mechanism to be corrected. E.g., my toaster is broken. Logically I could take it apart, analyse the fault within the circuit, replace the parts, and have my toaster back in working order. In our culture, we regard this as too expensive.
    • Ethical: there is an agreed-upon set of rules as to how we respond. E.g., my toaster is broken; I bought it two months ago, and the store issued a warranty of three months. I take it back to the store, and the store gives me a new toaster (and the old is ‘garbage’).
    • Emotional: there is no agreed-upon set of rules, only pain-pleasure principles. E.g., my toaster failed at day 90, the warranty expires at day 91, but I’m busy. I don’t get it back to the store until day 92, and tell them it failed at day 90. They would be fully within their rights to refuse to give me a new toaster, but also know that they might lose many customers when I complain about how ‘unfair’ they are! So, I get a new toaster!

    Ultimately, resolution of difficulties with others comes down to genuine interest. Thereupon, the management of one’s own energy is a private affair, whereas the seeking of resolution is public between the individuals concerned. All this requires time, intention, focus and flexibility (you can have a TIFF about the issues.

    As mentioned in the previous email, keeping your word is essential. Actions speak louder than words, and if you are unable to do what you say you will do, re-negotiate another resolution with the parties concerned — otherwise trust will be compromised. No trust — no resolution!

    Next most important is to decide concerning what you can agree before you explore what you disagree about — this exploration of agreement is the relationship, the umbrella under which the conflict can be safely explored. Here, positives are very important. Express lots of appreciations, ideally five positives for every negative.

    Third, negotiate needs, not positions. Positions are stances that come out of needs. Notice the difference between “People should not smoke in the house” (a position) compared to “I have asthma — second-hand smoke really aggravates me. I need a smoke-free environment.” (a need). Positions often generates resistance and conflict; needs usually leads to compassion and understanding.

    Finally, make appointments (spontaneous discussions of difficulties are fraught with pain). Especially important is that sudden start-ups generate anxiety and resistance — always give warning of intentions. This is especially so with questions — sudden questions both surprize and generate anxiety; it is always best to state your intention prior to asking a question. E.g., “I’m curious. I don’t understand why you did that.” Notice the difference from “I don’t understand why …,” especially if the voice tone is misinterpreted.

    Even more destructive is sudden start-up of criticism! Give warning and time for processing.

    Coming next: Relationships and Intimacy