Trying to be helpful and giving advice are really ways to control others.
Advice is a conversation stopper.In community building, we want to substitute curiosity for advice.
No call to action. No asking what they are going to do about it. Do not tell people how you handled the same concern in the past. Do not ask questions that have advice hidden in them, such as "Have you ever thought of talking to the person directly?"
The request for advice is how we surrender our sovereignty.
If we give in to this request, we have, in this small instance, affirmed their servitude, their belief that they do not have the capacity to create the world from their own resources; and more important, we have supported their escape from their own freedom.
The goal is to replace advice with curiosity. The future hinges on this issue. Advice, recommendations, and obvious actions are exactly what increase the likelihood that tomorrow will be just like yesterday.
[Peter Block]
Community, p.109
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Only through experience do we become aware of the inflexibility of other people's characters, and till then we childishly believe that we could succeed by representations of reason, by entreaties and prayers, by example and noble-mindedness, in making a man abandon his own way, change his mode of conduct, depart from his way of thinking, or even increase his abilities; it is the same, too, with ourselves.
[Arthur Schopenhauer]
The World as Will and Representation, p.304
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Showing posts with label Climbing. Show all posts
Showing posts with label Climbing. Show all posts
Enlightened Ignorance
According to W. K. C. Guthrie's The Greek Philosophers, while sometimes erroneously believed to be a method by which one seeks the answer to a problem, or knowledge, the Socratic method was actually intended to demonstrate one's ignorance.Socrates, unlike the Sophists, did believe that knowledge was possible, but believed that the first step to knowledge was recognition of one's ignorance.
Guthrie writes, "[Socrates] was accustomed to say that he did not himself know anything, and that the only way in which he was wiser than other men was that he was conscious of his own ignorance, while they were not. The essence of the Socratic method is to convince the interlocutor that whereas he thought he knew something, in fact he does not."
Socrates generally applied his method of examination to concepts that seem to lack any concrete definition; e.g., the key moral concepts at the time, the virtues of piety, wisdom, temperance, courage, and justice.
Such an examination challenged the implicit moral beliefs of the interlocutors, bringing out inadequacies and inconsistencies in their beliefs, and usually resulting in puzzlement known as aporia.
In view of such inadequacies, Socrates himself professed his ignorance, but others still claimed to have knowledge. Socrates believed that his awareness of his ignorance made him wiser than those who, though ignorant, still claimed knowledge.
Although this belief seems paradoxical at first glance, it in fact allowed Socrates to discover his own errors where others might assume they were correct.
[Socrates believed that] "life without examination [dialogue] is not worth living". It is with this in mind that the Socratic Method is employed.
Wikipedia
'Socratic method'
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A Friendly Challenge
Because of the split archetype, destructiveness in the sense of the archetypal shadow, the unconscious, etc., is no longer primarily the therapist's problem; he has shaken it off and experiences it only in projections, so that by and large he enjoys something resembling inner peace.He is merely confirmed in what he already knows. His blind spot prevents him from seeing the decisive dark areas of his own being; or, if he grasps them intellectually, he is still not emotionally gripped by his self-knowledge.
In order to break free of this vicious circle the therapist must expose himself to something which touches him deeply, something un-analytical (he is already too much the master of analytical technique) which repeatedly throws him off balance, stimulates him, shows him time and again who he is, how weak and pompous, how vain and narrow.
It is surely not by chance that Socrates sang the praises of friendship.
Friendship
Friendship, loving but forceful encounters with one's equals, to attack and be attacked, to insult and be insulted - all of this strikes again and again at the psychic center of those involved. What the analyst needs is symmetrical relationships, relationships with partners who are up to his mark, friends who dare to attack him, to point out not only his virtues but his ridiculous sides.
Many analysts maintain that they cultivate intensive friendships, when what they actually do is gather a circle of disciples around them and bask in the admiration [...]
Friendship intensely lived - and intensely suffered - saves many a therapist from inextricable entanglement in his own dark and destructive side. Hatred and love flow back and forth between friends; love circles around the positive potential, and hatred around the negative.
The psychotherapist must be challenged by something which cannot be either mastered or fended off by his analytical weapons and techniques. Works of art may shake one, the study of history may stimulate, an interest in natural science may lead to tortured questions. But the clever analyst finds it all too easy somehow to press all such things into the analytical framework.
Friends both male and female, wives or husbands, brothers and sisters, children, relatives - all of these often have the power to challenge the analyst and the ability not to fall victim to his clever attempts at deterrence.
But in these cases there must be awareness of the danger that therapist-friends often become therapist-accomplices, cleverly assisting in the battle against individuation, careful not to challenge the other in order not to be challenged themselves, and thus providing additional weapons against further psychological development.
An analyst may have the most serious confrontation with those closest to him; and as long as he remains open within the love relationship, he must take these reactions seriously. This brings him into ever-renewed contact with his own shadow.[Contact with the shadow stimulates the individuation process] by bringing new movement to a psyche grown rigid. The soul opens up once again.
The experience of eros between two people, and its fructifying effect on the psyche, cannot be described in dry psychological terms, but only represented artistically. Once it has taken place, of course, it can again be put into analytical terms and grasped that way. But those psychological concepts must in turn be repeatedly relieved by the immediacy of erotic experience. And this can only be effective - fully and deeply effective - when it takes place between people who love each other, rather than between doctor and patient, analyst and analysand, or master and pupil.
The point is that he must actively, painfully and joyfully come into direct contact in his dealings with his fellow men. He must somehow find a way to once more expose himself to the most difficult challenges. He must be shaken. The senile "I know, I know" must become the Socratic "I don't know."
The tools with which he can aid others may spell his own psychic doom. He can fend off any challenges; his patients are no match for him, and even the challenge of religion can be depotentiated by his mastery of analytical concepts.
Only through the emotional interchange with those to whom he stands in a relation of love can a new dimension be brought into his benumbed world. If he fails to achieve this, if he succeeds in using his psychology to drain and empty his interpersonal relations he becomes a tragic figure.
[Adolf Guggenbühl-Craig]
Power In The Helping Professions, p.134-6, 148-155
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Escaping Uncertainty
Incursions of the Unknown
Know it All?
Teaching Absudities
A skilled teacher sets up many situations in such a way that a negative attitude can be construed only as treason. The function of questions like, 'Which one of you nice, polite boys would like to take (the observer's) coat and hang it up?' is to blind the children into absurdity - to compel them to acknowledge that absurdity is existence, to acknowledge that it is better to exist absurd than not to exist at all.In a society where competition for the basic cultural goods is a pivot of action, people cannot be taught to love one another. It thus becomes necessary for the school to teach children how to hate, and without appearing to do so, for our culture cannot tolerate the idea that babes should hate each other. How does the school accomplish this ambiguity?
Boris had trouble reducing 12/16 to the lowest terms, and could only get as far as 6/8. The teacher asked him quietly if that was as far as he could reduce it. She suggested he think. Much heaving up and down and waving of hands by the other children, all frantic to correct him. Boris pretty unhappy, probably mentally paralyzed. The teacher quiet, patient, ignores the others and concentrates with look and voice on Boris. After a minute or two she turns to the class and says, "well, who can tell Boris what the number is?" A forest of hands appear and the teacher calls Peggy. Peggy says that four may be divided into the numerator and the denominator.
Boris's failure has made it possible for Peggy to succeed; his misery is the occasion for her rejoicing. This is a standard condition of the contemporary American elementary school. To a Zuni, Hopi, or a Dakota Indian, Peggy's performance would seem cruel beyond belief, for competition, the wringing of success from somebody's failure, is a form of torture foreign to those non-competitive cultures.
Such experiences force every man in our culture, over and over again, night in, night out, even at the pinnacle of success, to dream not of success, but of failure. In school the external nightmare is internalized for life. Boris was not learning the arithmetic only; he was learning the essential nightmare also. To be successful in our culture, one must learn to dream of failure.
[Jules Henry]
Culture Against Man, p.27, 293, 295-6
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Close to Extraordinary
We use [extraordinary people] as they are always used by a culture: to inspire ordinary lives by displaying their own potentialities.Extraordinary people excite; they guide they warn; standing, as they do, in the corridors of imagination - statues of greatness, personifications of marvel and sorrow - they help us carry what comes to us as it came to them. They give our lives an imaginary dimension.
That's what we look for when buying biographies and reading the secret intimacies of the famous, their luck, their errors, their gossip.
Not to pull them down to our level, but to lift ours, making our world less impossible through familiarity with theirs.
Without these exemplars of the daimon we have no other category of the extraordinary except diagnostic psychopathology.
These personifications of heightened imagination burn right into the soul and are its teachers. Not only the hero and hero-worship, but tragic figures too, beauties and comics and crones and handsome leading men.
[James Hillman]
The Soul's Code: In Search of Character and Calling, p.32
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Extraordinary people are extreme people, and in this sense they show us our own potentialities. How red can red be? Let me show you the red-est thing that exists, and then you will see what is possible.
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Shedding Skin
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Hillman: And becoming more and more oneself - the actual experience of it is a shrinking, in that very often it's a dehydration, a loss of inflations, a loss of illusions.
Ventura: That doesn't sound like a good time. Why would anybody want to do it?
Hillman: Because shedding is a beautiful thing. It's of course not what consumerism tells you, but shedding feels good. It's a lightening up.
Ventura: Shedding what?
Hillman: Shedding pseudoskins, crusted stuff that you've accumulated. Shedding dead wood. That's one of the big sheddings. Things that don't work anymore, things that don't keep you - keep you alive. Sets of ideas that you've had too long. People that you don't really like to be with, habits of thought, habits of sexuality. That's a very big one, 'cause if you're still making love at forty the way you did at eighteen you're missing something, and if you're making love at sixty the way you did at forty you're missing something. All that changes. The imagination changes.
Or put it another way: Growth is always loss.
Anytime you're gonna grow, you're gonna lose something. You're losing what you're hanging onto to keep safe. You're losing habits that you're comfortable with, you're losing familiarity. That's a big one, when you begin to move into the unfamiliar.
You know, in the organic world when anything begins to grow it's moving constantly into unfamiliar movements and unfamiliar things. Watch birds grow - they fall down, they can't quite do it. Their growing is all awkwardness. Watch a fourteen-year-old kid tripping over his own feet.
[James Hillman]
with Michael Ventura
We've Had a Hundred Years of Psychotherapy - And the World's Getting Worse, p.8
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Hillman: And becoming more and more oneself - the actual experience of it is a shrinking, in that very often it's a dehydration, a loss of inflations, a loss of illusions.
Ventura: That doesn't sound like a good time. Why would anybody want to do it?
Hillman: Because shedding is a beautiful thing. It's of course not what consumerism tells you, but shedding feels good. It's a lightening up.
Ventura: Shedding what?
Hillman: Shedding pseudoskins, crusted stuff that you've accumulated. Shedding dead wood. That's one of the big sheddings. Things that don't work anymore, things that don't keep you - keep you alive. Sets of ideas that you've had too long. People that you don't really like to be with, habits of thought, habits of sexuality. That's a very big one, 'cause if you're still making love at forty the way you did at eighteen you're missing something, and if you're making love at sixty the way you did at forty you're missing something. All that changes. The imagination changes.
Or put it another way: Growth is always loss.
Anytime you're gonna grow, you're gonna lose something. You're losing what you're hanging onto to keep safe. You're losing habits that you're comfortable with, you're losing familiarity. That's a big one, when you begin to move into the unfamiliar.You know, in the organic world when anything begins to grow it's moving constantly into unfamiliar movements and unfamiliar things. Watch birds grow - they fall down, they can't quite do it. Their growing is all awkwardness. Watch a fourteen-year-old kid tripping over his own feet.
[James Hillman]
with Michael Ventura
We've Had a Hundred Years of Psychotherapy - And the World's Getting Worse, p.8
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An Orderly Mind
To a great extent fatigue in such cases is due to worry, and worry could be prevented by a better philosophy of life and a little more mental discipline. Most men and women are very deficient in control over their thoughts. I mean by this that they cannot cease to think about worrying topics at times when no action can be taken in regard to them.It is amazing how much both happiness and efficiency can be increased by the cultivation of an orderly mind, which thinks about a matter adequately at the right time rather than inadequately at all times.
When a difficult or worrying decision has to be reached, as soon as all the data are available, give the matter your best thought and make your decision; having made the decision, do not revise it unless some new fact comes to your knowledge. Nothing is so exhausting as indecision, and nothing is so futile.
[Bertrand Russell]
The Conquest of Happiness, p.46, 47
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Cognitive behavioural therapy (CBT) is a talking therapy that can help you manage your problems by changing the way you think and behave.
It is most commonly used to treat anxiety and depression, but can be useful for other mental and physical health problems.
CBT cannot remove your problems, but it can help you deal with them in a more positive way. It is based on the concept that your thoughts, feelings, physical sensations and actions are interconnected, and that negative thoughts and feelings can trap you in a vicious cycle.
CBT aims to help you crack this cycle by breaking down overwhelming problems into smaller parts and showing you how to change these negative patterns to improve the way you feel.
Unlike some other talking treatments, CBT deals with your current problems, rather than focusing on issues from your past. It looks for practical ways to improve your state of mind on a daily basis.
Cognitive Behavioural Therapy
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Three years ago, I had a nightmare that I cut off all my hair. Ever since I'd started growing out my hair at 17, I'd vowed that I would never cut it. As a teenager, I always felt skinnier and younger than anyone else, and somehow the extra hair made me feel bigger and more adult. Soon, I came to see my hair as a reflection of my integrity and personal steadfastness, and later, as the symbol of my identity as a rock-and-roll performer.The year after I started growing my hair, I moved to New York to become an entertainer. I wanted to combine all the things I enjoyed most - music, performance, art, philosophy - into an experience of heightened fun. I fashioned my image accordingly. I associated long hair with freedom of spirit and rebellious living, and I wanted to harness those associations to entertain people.
So I transformed myself into an archetypal frontman, a character I could lose myself in. Onstage, my long, unkempt strands created a sense of additional craziness, amplifying every head bang, every body slam. My stage uniform was a white T-shirt, white jeans, running shoes, and a watch, with my hair obscuring an unshaven, dirty, sometimes bloody face.
The idea was to create a basic silhouette that would stick in people's minds. I wanted children to be able to draw me using just a few basic visual elements, like a cartoon superhero. I grew up drawing comics, and the idea of being able to represent a persona with just a few basic elements seemed almost mythic to me.
My hair was the envy of many women, even though I washed it only four times in six years, and sometimes it smelled so bad it made me sick. I wanted to get reactions out of people, to push the idea that I was wild and free. Abandoning personal hygiene was one obvious strategy. Sometimes, I even used fake dirt to make my clothes look as if they were covered with sweat and human waste. I was amazed by what a primal response filth could elicit from people - women in particular.
So the dream about cutting my hair made me think I'd lost everything. My entire identity was caught up in those oily locks!
But then I woke up. I leaped out of bed and looked in the mirror. It was still there - long and flowing. I felt like I'd been given a second chance.
The I started thinking. What if I did cut my hair? Would I look ridiculous? Would people think I was a sellout? Would my dance moves lose their power? Maybe my subconscious was telling me to shake things up. Had I become too safe, too predictable? Did my persona take all the risk out of creativity?
If I really wanted to be crazy, then maybe I needed to let go, since holding on to anything as superficial as a hairstyle was going to keep my real wildness from riding free. I wanted to shock myself. I wanted to do what I most feared, just for the sake of doing it. I wanted to embrace the idea that I could only discover myself through fearless living.
I called up an old friend and told him what I was thinking. "Are you crazy?" he shouted. "Do not cut your hair! It's career suicide!"
That was all I needed to hear. Thirty minutes later I was in a barber's chair. "It must have taken years to grow your hair so long," the barber said. "Why cut it now?""I had a dream that it would be the worst thing that could happen to me," I told him. "So I figured I better do it."
He began to snip. I watched in the mirror, expecting an unrecognizable face to emerge. But all I saw was me. Realizing that my identity transcended my aesthetic choices was liberating. But it was scary too. For so long I had maintained a fixed conception of myself, never considering that there were countless other possibilities, each one just as valid and real.
Offstage, people stopped recognizing me - not just fans, but also friends, business partners, even ex-girlfriends. People speculated that the "real" Andrew W.K. had been spirited off and some imposter had assumed his identity.
And in a way, people were right. I'm not the same Andrew W.K. anymore. Since I cut my hair, I've begun actively challenging many of the other assumptions I've always had about myself.
I used to think that I didn't want to make music with other people. So I started looking for opportunities to work with other musicians, and I wound up producing Repentance, the new album by Lee "Scratch" Perry. I used to insist that I would never participate in organised religion, so I began making friends who believed in God and went to church, and I even joined a church.
These decisions might sounds like contradictions, but I've never felt lost or uncertain about them. Instead, I feel more and more that I have nothing to be afraid of. No matter what I do, I can only be myself. It's the only choice I have.
[Andrew W.K.]
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I don't want to go and do 'Liar' again, because I can do it very well. I can probably sing it better now than when I wrote it. You're better at it when you get old, in a way. You get grey and then you get good. But what would that say about me?The braver thing to do is that which makes me unsure ... It sounds corny, but I spend hours agonising over what is the bravest thing I can do.
I have to find reasons to get up in the morning. I have to keep finding new summits, new things to climb.
I'm continually looking at ways to stick it to the man. That sounds corny, but I love that term.
[Henry Rollins]
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