Tag Archives: self-righteousness

Acedia and the Climate Lie, Part 2

The desire to give up! Caught in despair.
The desire to give up! Caught in despair.

The Climate Lie

I take this term from what I read in The Climate Mobilization website — it refers to:

Our society is living within a massive lie. The lie says, “Everything is fine and we should proceed with business as usual. We are not destroying our climate and, with it, our stability and our civilization. We are not committing passive suicide.

The lie says we are fine—that climate change isn’t real, or is uncertain, or is far away, or won’t be bad enough to threaten humanity. The lie says that small changes will solve the problem. That recycling, bicycling, or closing the Keystone Pipeline will solve the problem. The lie allows people to put climate change in the back of their minds. To view it as someone else’s issue—the domain of scientists or activists. The lie allows us to focus on other things. To proceed with business as usual. To be calm and complacent while our planet burns.

… [The lie is] sustained by people living within the lies. Our lie is a lie co-created by the government, corporations, the media, and the people. These organizations encourage the lie, but it only exists because we, the people accept it and choose to live within it. The basic lie is “We should continue with business as usual, for everything is fine. There are three  major ways that the Climate Lie operates: intellectual denial, emotional denial, and environmental tokenism.

I agree that all this is the climate lie, and I suggest the problem is even bigger — it should be called the Culture Lie, subsuming scientific materialism and consumerism.

The Difficulty of the Climate Lie

It is so hard to write about — it is so big, and so entangled, that I cannot do justice in this small space. Yet I strongly urge the reader to take the time to read the key documents on The Climate Mobilization site. They are well-written, but long, and require a lot to time to digest.

And that is the weakness — the intricacy of the Climate/Culture Lie is such that the average person is likely to give up — it takes too much effort. Frequently I give up — I am forced by time and despair to accept descriptions that I cannot adequately validate nor can I understand their complexity, but yet the descriptions seem to make imminent sense in how they describe the complexity. Examples for me include my attempting to understand the older Keynesian economics and how they were replaced by neoliberalism, both of which have led to the destructive consumerism of modern culture.

Acedia and the Lie

It is this giving up that pushes me towards my own acedia, and I suspect underlies the vast acedia of our culture. In my PhD research, I proposed that the internal conflict that precedes acedia is a force field of many factors. On the positive side are the processes that could lead to resolution (phronesis): wisdom (sophia), discipline, hope and playfulness, all of which are disparaged in our present culture.

A balance of forces, heavily weighted to acedia
A balance of forces, heavily weighted to acedia

On the acedia side are the ways in which we treat ourselves. Inherently we are pain avoiders (basic biology), but our cultural models generally push us to self-deprecation (especially self-criticism when we do not fit the cultural models of size, shape, success, etc.), familial trauma (as families struggle with many internal and external demands of success, personal satisfaction, finances, etc.), and cultural trauma (in the many subtle ways in which we struggle with the failed promises of technology and economic life). And from this stance, we treat the planet: we allow world hunger, the maltreatment of women and children, the subtle maltreatment of men (witness the farmer suicides of India), environmental disaster after disaster — the list goes on.

What a mess! It is the mess that requires long-term correction to take us to a culture that intrinsically values all human life, and all of creation.

But the first order of priority is to stop global warming, and its immediate antecedents, the fossil fuel industry in its many pervasive forms. If we do not do that, the rest doesn’t matter.

I have therefore joined the Climate Mobilization in its pledge of action.

Coming next: Acedia and Evil.

Acedia and the Climate Lie, Part 1

The noon-day demon, blocking all joy!
The noon-day demon, blocking all joy!

If you are like me, you probably have never heard of the concept of acedia. I had not until I started my PhD, this despite more than 50 years of extensive reading. In this post, we look at the nature of acedia, and how it is the cultural norm; next post, I will tie it into how we maintain the Climate Lie.

What is acedia?

Why has no one heard of it? For one thing, the word has been in and out of the English language since its inception in ancient Greek, frequently labeled as archaic; its history is documented in my book Acedia. Originally it was a monastic term, and it did not survive the philosophic shift from religiosity to scientific materialism. Acedia described the condition of objecting to the effort of living, of being loving or charitable.

It was replaced by terms ranging from ennui to depression — less depth and breadth though; acedia is a better choice for me. I came to regard acedia as any combination of laziness, fearfulness and self-righteousness, all terms that block the individual from authenticity or spiritual maturity. And even these terms are easily misunderstood, usually with scorn — as noted, acedia objects to the effort of being authentic.

When people encounter a painful situation, they inherently want to resolve the pain; they want to authentically feel good and be satisfied with life. They ponder the issues, and if they have enough wisdom (as depth of understanding of universal truths, what the Greeks called sophia), they move to resolution (so-called practical wisdom, or phronesis) — and feel good. If not, they are usually in some kind of internal conflict — they want resolution, but they also want the pain to go away. If they have enough discipline, they work through the issues, again to resolution. If not, they shift to avoidance — still, if they have enough hope, they again find a way to move to resolution. In all of this, the skills of awareness (recognition) and of playfulness further aid in movement to resolution.

AcediaEvolution

If none of this occurs, they move into some means of numbing the pain, some form of acedia manifest as laziness, fearfulness, or self-righteousness so as to overwhelm or transmute the pain into something familiar, some way to avoid. Then they cycle back into the patterns, with a different kind of pain, but one that they can mask.

It works! If it didn’t, we wouldn’t do it.

The problem is that acedia does not lead to long-term resolution, just avoidance. And in our culture, it is not easily challenged; it is judged inappropriate, but not shifted. Nor do we as a culture give much value to any of the needed skills: wisdom (sophia or phronesis), discipline (except for engaging in sports), hope (wishful thinking, yes; authentic hope, no), or playfulness (when do you really authentically play?).

Acedia as cultural norm.

So how has this become the cultural norm? I suggest that since the beginning of civilization, we have traumatized ourselves and each other. In The Parable Of The Tribes, Schmookler links the inherent difficulties of domination with the very nature of civilization. Since the very beginning (about 12,000 years ago), civilization has been a two-edged sword, with empire as the foundation. To have an empire means winners (dominators) and losers (subjects). The Greeks developed democracy, but were a slave culture. Fast forward to the Renaissance with the development of science and the Industrial Revolution, and industrial slavery and the rise of alcoholism. The 20th century brought technology and the valuing of women, and consumerism. The 21st century has given us the valuing of diversity, and global warming.

Look around. How many people do you know who are truly happy? How many alcoholics do you know? What about domestic violations? Or world hunger? Or the numerous political-economic betrayals of the past 50 years? We have a strange culture, certainly not a mature one.

We live the Climate Lie, the Cultural Lie.

Coming next: Acedia and the Climate Lie.

The Threshold of Anxiety in Global Warming

As anxiety diminishes, people engage more.
As anxiety diminishes, people engage more.

So what are the factors that block engagement in global warming?

In a recent podcast The Big Man Can’t Shoot, journalist Malcolm Gladwell identifies the need for social approval as a major factor in effective choice. Gladwell tells the story of a legendary basketball player with only one flaw: his success rate at free throws from the foul line was only about 40%. He was coached by a colleague whose success rate was 93%, and was able to improve himself to 87% — a huge advance and one that could make him almost unstoppable. The catch: he had to make “granny shots” — underhand throws rather than overhead shots, that are the standard of the league. And he wouldn’t do so — because he would look “silly.” Nor would other players, again because they would be breaking the unspoken norms of play — even though they would be better players!

What Gladwell identified was what I call the threshold of anxiety that must be overcome when one’s behavior does not match the common deportment of the peer group, the so-called peer pressure that exists within any group, even when unspoken. The threshold level varies from person to person, but always is a factor in the decision to act. This means that for any individual, a certain number of their trusted peers have to act in a certain way before they themselves will undertake the action.

Translating this to the need for massive mobilization in response to global warming, there is potentially a large body of the public waiting for others to act before they themselves will engage significantly. Many of these people will be those I identified in my last post as those people who are chronically overwhelmed by too much stuff. Salamon in Living In Climate Truth goes into more depth as to how individuals use intellectual denial, emotional denial, and tokenism to avoid action to maintain the Climate Lie that all is well, and someone else will resolve the issues. Or the individual believes that nothing can be done, and settles into low-grade cynicism, contaminating others in major ways.

Potentially when enough others have shifted into effective action, there could then be a snowball effect in response. But when? Will it occur soon enough to forestall disastrous effect?

I suspect not. To use myself as example, I started hearing about environmental issues in the 1960s and 1970s, and had enough background in science (degrees in physics and biophysics by that point) to know that we humans were doing significant damage to the environment. But I was “too busy with other issues” in my life. Fast forward to the 1990s when I had a small acreage in Ontario, land that I actually regarded as sacred — I knew “activists” who were challenging government regulations, but “I wasn’t an activist.” Then in 2009 when I finally got it, I was in deep despair for months, and only in the past year did my resolve crystallize. So if it has taken me this long, what chance do we have as a species?

Yet, if I accept this line of reasoning, it is likely that nothing effective will happen. I must act into the assumption that many are waiting in the wings simply for the snowball effect.

There is no question in my own mind that I am angry at the complexity and frequent ineffectiveness of my culture. I am not angry at individuals; I am angry at the systemic morass we have created — but if I allow my anger to take over, I will burnout. It’s a no-win situation. I’m very good at anger management, including my own. So, often I fall back on simple affirmations such as “Let Go; Let God,” or “High Intention, Low Attachment.”

What I don’t know how to do is how to get people to engage. Currently, I am reading Joe Romm’s Language Intelligence: Lessons on Persuasion from Jesus, Shakespeare, Lincoln, and Lady Gaga for some hints. Many days I’m convinced I am a slow learner.

Coming next: The nature of acedia.

Acedia underlies global warming

It's all too much.
It’s all too much.

Have you ever asked yourself how we have ended up with the problems of global warming? Or what stops us from solving these issues? We have avoided resolution of the issues for more than 50 year now. The superficial issue of global warming is technological, but what keeps us stuck is emotional?

First of all, the issues are incredibly complex; they overwhelm our political, economic and ethical systems (see Reason In A Dark Time: Why The Struggle Against Climate Change Failed — And What It Means To Our Future) — witness the repeated failures or only limited success of the United Nations Convention on Climate Change COP meetings, most recently in Paris, December 2015 — a non-binding agreement to limit global warming to 2°C, hopefully to 1.5°C. Scientific American in April 2016 indicated “The average global temperature change for the first three months of 2016 was 1.48°C” — and that does not include normal overshoot as the system stabilizes (see here for excellent visual representations of how all this has occurred since 1880).

But it’s only 1.5 degrees — so what. Well, look around at the superstorms and the changing weather patterns. They are only the beginning of potential “natural” disasters, at a temperature increase of less than 1.5 degrees. The earth is a very finely balanced ecosystem, with many feedback mechanisms to ensure stability, and we are exceeding the limits of these systems. It is likely that, by 2°C, we will have irreversible changes, including loss of at least 33% of all species on the planet (not yet us, though). By 3°, we could well be into run-away feedback loops that are not reversible, with almost certain loss of civilization for thousands of years, and perhaps our extinction.

But why? I know the issues are complex, and the propensity of modern life is to leave it to the experts. But why have we gotten to this dilemma in the first place? And why are we so passive about global warming? The scientific community is in agreement (at least 97% consensus), but the political morass wages on. Given all this, why do we not stand up and demand change? We actually do, in small ways: witness the Occupy movement, Avaaz, the many activists, but there is not the overwhelming process that we really need. Nor do the many small ways seem to be coming together in coordinated fashion.

So for the next few postings, I am going to be exploring what I believe is blocking us. Essentially I will propose that various features of acedia have been a major part of the problem.

It is possible that in the next few postings I will seem to be critical of almost every human being (including myself) in Western civilization. That is not my intention, but I do want to identify processes that affect almost everyone. Perhaps what I am identifying could be called “the elephants in the room that nobody talks about.” If you feel criticized, please understand that I have the deepest compassion for the struggles of living in the modern era.

The vast majority of people I know are good people — they do many good actions, but they are simply overwhelmed with too much stuff: too much information, too many demands, et cetera. In my book Acedia, I referred to a TED talk on apathy, and also suggested that the numerous subtle difficulties of modern life have become a form of trauma, constantly wearing us down. And in all this, to pay attention to the demands of global warming has just become another demand, especially when confused by the dis-information regarding climate change.

I believe that these people get on with their lives hoping that somehow the “experts” will eventually fix the problem, but I remain doubtful. Over time, I have moved to the stance advocated by The Climate Mobilization as noted in my previous post: the personal costs will be high, but the risks are simply too great.

I suggest there are three mechanisms at play:

  • collective behaviour of groups: in order to act (and overcome fear of criticism), human beings need to exceed a certain threshold of anxiety
  • acedia: a human characteristic is the risk of laziness, fearfulness, and/or self-righteousness as a way to avoid painful experience
  • evil: a more important human characteristic is that which deliberately sabotages movement towards health

In some fashion, acedia is part of all three. I will be commenting on each of these in the next few posts.

Coming next: The threshold of overcoming anxiety

Jamieson, D. (2014). Reason in a Dark Time: Why the Struggle Against Climate Change Failed — and What It Means for Our Future. Oxford, UK: Oxford University Press.

Global Warming: My Stance

I truly wonder if we will survive as a species.
I truly wonder if we will survive as a species.

I’ve been ill for the past week, still somewhat frail — it has given me an opportunity to think about what I really want, and why I am writing this blog. Succinctly, I believe that as a species we are on a suicide mission, and as a culture we are incredibly angry; you only have to look at the American politics to see how angry we are, and you only have to look at other situations to see how frustrated. I want to have a positive impact in changing all this.

Therapist: anger management

For almost 25 years, I taught anger management, and I was good. A judge would sometimes specify my weekend program as part of his judgments, to the exclusion of other better-known programs. A Probation Officer send me more that 60 clients for domestic issues over the years — he could only recall two who re-offended (after a while, he kept informal count, and eventually he gave me detailed feedback, published in my book Blowing Out The Darkness). Not all angry people end up with probation issues, but only two poor outcomes out of sixty is astounding.

During my career, I generally noted that my long-term clients fell into two groups. One group was very active in personal growth, and would change their lives in astounding ways; personal growth itself can be painful — these people would work through the pain, arriving at places in their lives where they were deeply satisfied.

My Acedia Clients

The second group was inactive. I came to characterize them as lazy and/or fearful. I am not intending to be pejorative, simply descriptive. By lazy I mean they would say they would do the work, and then produce no results other than excuses. By fearful, they would talk about how painful the work would be if they did it, and that they were afraid of the consequences (they were fearful — this was not fear!).

I eventually came to the conclusion that these issues were a broad reflection of their (unconscious) refusal to be authentic (so-called existential issues) and/or a refusal to engage in the profound beauty of life (one of my definitions of spiritual). I also know that I had no tools to offer — laziness and fearfulness were choices, and all I could do was to challenge the client to live authentically. (Actually, if the client accepted the challenge, the therapy became easy.)

PhD: Climate Change

After about 25 years, I recognized that I needed a break from my career, and the opportunity came for me to do my PhD at a university that emphasized authenticity. I decided that here was my opportunity to study laziness and fearfulness, and started on that journey. (I soon added self-righteousness, and subsumed all three under an ancient word acedia.)

Early in the course work, we were talking about the current state of our society, especially global warming. Given my first university degree was in physics, I easily understood the science and mechanics of global warming — I recognized we were on a suicide course, the extinction of the human species, no ifs! It is that serious. I was devastated, and it took me almost two years to get out of my despair (now long gone, but with residual sadness). So my dissertation became the relationship between acedia and global warming, eventually resulting in my second book Acedia, The Darkness Within, and the darkness of climate change.

Travels

For the next few years, I travelled, and saw a lot of the Caribbean, South America, and some of Europe. I also pondered one of my favorite expressions: “As individual human beings, we are capable of incredible greatness, but as a species, we are psychotic.” (Introverts, especially hermits, are very good at pondering.)

Global warming is a technological issue, but we do not resolve it. We have known about the issues for approximately 50 years, but we have continued on a path of denial and greed, such that now it might be too late. I hope not, and I intend to live as if it is not too late.

And global warming is simply the outcome of our hubris as a species. For perhaps millions of years, the Homo species has lived as hunter-gatherers. Ten thousand years ago (a drop in the bucket), we started to create civilizations through the dynamics of power. Eventually came scientific materialism, our marvelous technology, with hidden costs. And in our hubris, we did not want to pay the costs. Hence, we are where we are . . .

What I Want

About a year ago, after much vacillation, I decided this was not good enough. This is not how I want to spend my life, pondering. I have skills that are important to this whole struggle.

The world needs to mobilize its forces to deal with the ills of civilization. I can assist with this, although it is not my strong point. First, it must be mobilized to resolve global warming, likely at the level demonstrated in the States at the beginning of their direct contribution in the 1940s (see The Climate Mobilization). Second, we must create a more humane culture, one that honors the whole of the planet.

My skill is in being a resource to people who want to do the work. I believe there is a huge amount of anger in the world, even in the people who are doing the work. There is nothing wrong with anger, provided it does not lead to violation, but anger poorly managed leads to burnout, and burnout is not useful to doing the work. And I am very good at the management of both anger and burnout.

Next: What underlies global warming — the nature of acedia.

This post is part of what I am calling the core posts for understanding what I am attempting by this blog. For other core posts, click here.

The Power of Words

We are story-makers; we swim in language
We are story-makers; we swim in language

I value language; I value precision of language. I’ve often told people that “fish swim in water; human beings swim in language.” As such, language creates much of my world, and I need to be very careful as to what I am creating. Previous posts on sloppy language and shoulds were examples of such creating.

I’ve also said that if you want to change your world for the better, be meticulous with your language for six months. You will astonished by the changes that occur (and unfortunately, there will be some pain as well as great gain).

A colleague of mine, Janet Smith Warfield, is equally insistent of the power of words. She is the author of Amazon Best Seller: Shift: Change Your Words, Change Your World. She has graciously allowed me to re-publish one of her blog postings The Power of Your Words. Especially I want to note that, in a mature culture, we will likely return to valuing of the three ancient words she describes.

The Power Of Your Words

Janet Smith Warfield, 20131012

As a human being, have you ever noticed the words that come out of your mouth? If not, start noticing.

Your words demonstrate who you are. They can illuminate your character as fool or sage, lover or murderer, scientist or artist. Every word that comes out of your mouth has the power to heal or destroy. Sometimes, words do both simultaneously.

When you call someone a terrorist, you are not demonstrating your strength. You are demonstrating your fear. When you call someone stupid, you are not demonstrating your wisdom. You are demonstrating your low self-esteem. When you honor the beauty another has brought into your life, you yourself become beautiful.

The power of words has been taught through the first three of the Seven Liberal Arts [of antiquity]: Grammatica, Dialectica, and Rhetorica. Developed by the ancient mystery schools of Egypt and early Greece, they remain a foundation of education.

When taught by teachers of ordinary consciousness, they become deadly school exercises learned only at a surface level by the hard work of rote and repetition. When facilitated by highly talented educators attuned to Logos—the divine principle of order and knowledge—they transform words into exciting, creative, esoteric doorways to Wisdom, inner discipline, and purification of the Soul.

Grammatica pertains to the structure of language, its history, and the underlying energy of an idea. Nouns (chair, table, apple, tree) are immobile and passive. Our minds bring together an experience that we perceive as an object. We give it a name. Ordinary consciousness believes the name is the same as the object. Expanded consciousness knows that the name reflects something far more complex. The name is a human-created placeholder for a continually shifting experience. It stops the moving picture at a single frame so we can analyze it, understand it, and feel safe.

Verbs (run, sit, walk, fly) are changeable and active. They can create or transform our perception of time. We ran, run, or will run. Verbs pertain to the human will, choice, and action.

Adjectives (beautiful, sad, dysfunctional, harmonic) and adverbs (slowly, quickly, passionately, smoothly) bring emotion into our speech. They add expansion, contraction, and rhythm.

Dialectica is logical thinking. It requires us to speak clearly and see from many different perspectives. It allows us to move quickly from the depths of hell to the heights of heaven. It enables us to build word bridges between what appear to be opposites. Like Socrates, it asks questions. Like Zen Buddhist koans, it poses mind-bending puzzles.

Rhetorica is beautiful, persuasive speech. It uses passion and tonality, questions and pauses. Sometimes it tells heart-rending stories. Other times, it speaks through poetry or drama. It is the intention and power behind our words.

Notice your words. Play with your words. Choose them wisely to create the effect you want. Notice the results. Go back and reshape them to make them clearer, more succinct,  more creative, more intentional, and more powerful. As your thought becomes clear and your words become powerful, notice how effective you are.

Dr Janet Smith Warfield

www.wordsculptures.com

September 5th, Janet will be the guest speaker in a series entitled WE Are the Ones We Have Been Waiting For… Engaged Spirituality Comes of Age, presenting Dancing With Words; Dancing With Wisdom,. I recommend it, as well as the entire series.

Contribution: We Must Pay Reparations Before Change Will Occur

Don't shoot the messenger.
Don’t shoot the messenger.

Violations by police occur. I encountered this article via Facebook, and upon reading it, deeply resonated with its content, a content that strongly identifies what I am also wanting to identify as the malaise of our society. As a Canadian, I am not in any way wanting to point fingers at Americans; I believe the thoughts expressed are simply the tip of the iceberg that is our Western society. I have Larry’s permission to copy it here, and thank him for his contribution.

For me, the basic message is two-fold:

  • address the systemic issues. That is where the major difficulties of our culture exists; the individual examples that distress us are simply and mainly examples of how the system works.
  • don’t shoot the messenger. Don’t tolerate violations by the messenger, but don’t shoot the messenger. He or she is simply doing the dictates of the system.

We Must Pay Reparations Before Change Will Occur

Larry Winters, 2016 July 16

What do Americans want?

As a Vietnam Combat veteran I’ve asked this question since 1967. I did my duty in an unjust and immoral war and then came home to find my country directing their rage at me and my fellow veterans, not at the people who engineered and underwrote the war.

Fifty years later, this generational schism has never closed. There is a similar split opening now between the public and the police. We are living through very dangerous times and, of course, Americans want protection from crime and violence by having our police step between us and the perpetrators. But once again we are unable to separate our anger at the root causes from the people and agencies charged with protecting us. And today each mistake a police officer makes becomes a bullhorn for the anguish of living in a dangerous world.

Like American soldiers in Afghanistan and Iraq, our police work and live on the front lines. They do not make the rules of engagement. They simply serve the power structure of this country: the politicians, the generals, the congress, the Supreme Court. In turn, the people in those positions are controlled by big business interests, and they are the ones who then determine how well funded troops and police will be in the wars and street battles.

As a result, our country’s policing infrastructure is underfunded, and our police officers are underpaid, undereducated, and inadequately supported by the government and public. Just like Americas veterans. And if our politicians don’t acknowledge this chasm between our public and its protectors, it’s clear we shall step further into pandemonium.

So maybe the question is not what do Americans want, but what do they need? We need to face who we are. Our ancestors have committed courageous acts. They have also participated in holocausts starting with the native peoples of America and continuing on through the promotion of slavery, bigotry, and all the unjust and immoral wars right up to this very day. When we look honestly at how our past and present remain connected, we see a vast moral and financial debt that has never been paid. Years of politicians feeding the public the American dream has lead us to the current capitalist nightmare. The unpaid reparations for our present and historical deeds are nothing more than institutionalized moral corruption.

Instead of owning our past, and attending to social amends necessary for recovering moral balance we continue the legacy that every American has an equal chance at prosperity and safety. Instead of confronting leadership on taking moral responsibility the public and media focuses on the mechanics of our dilemmas, where the burden of change is on the men and women on the front lines. The leadership believes fixing the police, repairs the historical race issues. This over used myopic focus has provided no substantive changes. Only when we begin to pay long owed historical reparations of respect, truthful dialogue, and moral and financial recompense for the human rights we’ve ignored and continue to ignore, will we stop our focus on what Americans want, and consider what Americans need.

Larry is a retired psychotherapist, an ex-combat Marine, and the author of two books: The Making and Unmaking of a Marine and Brotherkeeper.

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

Why I do anger management

So sad.
So sad.

In one sense, this post is a digression on my current theme of visioning a mature society. But it also gets to the heart of the matter of how we are to get to this vision. For me, anger is the canary in the coal mine, and it has movement.

First, what a blog offers me.

In doing a blog, I am forced by its structure: It needs to be short and fairly concise, neither of which really suits my need to present depth. However, I go in a number of interesting directions.

  • I give major attention to how blogs attract people, a significant learning curve for me.
    • I use more lists and more subheadings — they apparently attract more attention. (Because of information overload, people seek very brief bites of information, thus very stressful and dysfunctional. Efficient, but sad!)
    • I keep the posts relatively short, forcing me to be more precise. Likely a good thing.
  • I use my meditation practice (approximately 40 minutes a day) as a way to reflect; thereby, I access my other-than-conscious mind, a very powerful workhorse for me.
  • In having pause time between blogs, I develop very interesting (to me) side-branches to the themes I want to present.

So, why anger management?

I focused on anger management as a therapist largely because anger was so much a part of my own life. With this, I soon came to realize that anger is a part of every life issue. Thus I had the opportunity to study the whole of life.

In that sense, anger is a window to cultural issues, and is a canary in the coal mine. If you want to improve any situation, augment the positives and diminish the negatives. As applied to mine conditions, for example, you work on a) education for better conditions, and b) improving the ventilation system. But if you don’t change the ventilation, education does little good. From my perspective, if our culture does not deal long-term with the underlying anger in healthy ways, much (all?) of the positive movement is ineffective.

In addition, anger has movement; it is a push against the environment. Eventually in my therapy practice, I realized that the people who were stuck were either lazy (they wouldn’t do the work) or fearful (they were afraid of the consequences of the work) — I’m not being critical here, simply attempting to identify. So in retirement, I decided to research laziness and fearfulness as the focus of my PhD. (Eventually I subsumed laziness and fearfulness, plus self-righteousness, into the ancient word, acedia.)

There are two problems with acedia:

  • there is no movement; acedia is a stuck state, and requires an existential choice by the individual that they will not stay stuck; they will move through whatever the issues are.
  • acedia is the dominant factor that has lead to the issues of climate change. As a culture, we have been unwilling to do the work of choosing a world based on justice and health.

Thus, for me, anger management has been my path to health, both individually and culturally. I’ve learned much thereby, both about the negatives and the positives.

Now, back to cultural visioning (unless I develop another digression). :)))

This post is part of what I am calling the core posts for understanding what I am attempting by this blog. For other core posts, click here.

Recommendation: Confessions … CIA Agent

The faceless enemy is easy to hate.
The faceless enemy is easy to hate.

In keeping with my last post on the massacre at Orlando, I strongly recommend the Youtube video Confessions of a former covert CIA agent – Amaryllis Fox.

She delineates the absolute need to know your “enemy” — he/she is human too.

This was originally posted to my Facebook on 20160614.