The agony of breaking through personal limitations is the agony of spiritual growth. Art, literature, myth and cult, philosophy, and ascetic disciplines are instruments to help the individual past his limiting horizons into spheres of ever-expanding realization.’
Joseph Campbell. The Hero with a Thousand Faces
‘We thrill in watching a superb performance, whether athletic or artistic, because it allows us to participate in the magic of true mastery, to be uplifted, if only briefly, and perhaps to share in the intention that each of us, in our own way, might touch such moments of grace and harmony in the living of our own lives.’
Jon Kabat-Zinn. Wherever You Go, There You Are: Mindfulness Meditation in Everyday Life.
* In a series of posts I call mythology Monday, I look at quotes from the work of mythologist Joseph Campbell and consider them alongside extracts from books and papers on acceptance and commitment therapy (ACT) and related publications.
And his life was now, he felt, one monumental unreality, in which everything that did not matter – professional ambitions, the private pursuit of status, the colour of wallpaper, the size of an office or the matter of a dedicated car parking space – was treated with the greatest significance, and everything that did matter – pleasure, joy, friendship, loved – was deemed somehow peripheral.”
Richard Flanagan. The Narrow Road to the Deep North.
“When you hear ‘She is very successful’ or ‘He’s made a success of himself’, what does that conjure up for you? Our society generally defines success in terms of achieving goals: fame, wealth, status and respect; a big house, a luxury car, a prestigious job, a huge salary. When people achieve these things, our society tends to label them as ‘successful’. But if we buy into this popular notion of success, we set ourselves up for a lot of unnecessary suffering.
How so? Well, this view of success inevitably pulls us into the ‘goal-focused life’, where we are always striving to achieve the next goal. We may strive for more money, a larger house, a better neighbourhood, smarter clothes, a slimmer body, bigger muscles, more status, more fame, more respect and so on. We may strive to win this game or tournament, or make that sale, or get that promotion, or win that contract, or find a more attractive partner, or buy that smart car, or get that qualification, or earn that university degree. And the illusion is, ‘When I achieve this goal, then I will be successful.’
There are at least three big problems associated with going through life this way. First, there’s no guarantee you will achieve those goals, or they may be a long way off – which leads to chronic frustration and disappointment. Second, even if you do achieve them, they will not give you lasting happiness; usually they give you a brief moment of pleasure, satisfaction or joy – and then you start to focus on the next goal. Third, if you buy into this notion of success, it will put you under tremendous pressure – because you have to keep on achieving and achieving to maintain it.’
Totem, tribal, racial, and aggressively missionizing cults represent only partial solutions of the psychological problem of subduing hate by love; they only partially initiate. Ego is not annihilated in them; rather, it is enlarged; instead of thinking only of himself, the individual becomes dedicated to the whole of his society. The rest of the world meanwhile (that is to say, by far the greater portion of mankind) is left outside the sphere of his sympathy and protection because outside the sphere of the protection of his god. And there takes place, then, that dramatic divorce of the two principles of love and hate which the pages of history so bountifully illustrate. Instead of clearing his own heart the zealot tries to clear the world. The laws of the City of God are applied only to his in-group (tribe, church, nation, class, or what not) while the fire of a perpetual holy war is hurled (with good conscience, and indeed a sense of pious service) against whatever uncircumcised, barbarian, heathen, “native,” or alien people happens to occupy the position of neighbor.
The world is full of the resultant mutually contending bands: totem-, flag-, and party-worshipers. Even the so-called Christian nations—which are supposed to be following a “World” Redeemer-are better known to history for their colonial barbarity and internecine strife than for any practical display of that unconditioned love, synonymous with the effective conquest of ego, ego’s world, and ego’s tribal god, which was taught by their professed supreme Lord: “I say unto you, Love your enemies, do good to them which hate you.’
Joseph Campbell. The Hero with a Thousand Faces
‘Imagine you live in a small country that shares a border with a hostile neighbour. There is long-standing tension between the two countries. The neighbouring country has a different religion and a different political system, and your country sees it as a major threat. There are three possible scenarios for how your country can relate to its neighbour.
The worst-case scenario is war. Your country attacks, and the other one retaliates (or vice-versa). As both countries get pulled into a major war, the people of both nations suffer. (Think of any major war, and the huge costs involved, in terms of life, money and wellbeing.)
Another scenario, better than the first but still far from satisfactory, is a temporary truce. Both countries agree to a cease-fire, but there is no reconciliation. Resentment seethes beneath the surface, and there is the constant underlying threat that war will break out again. (Think of India and Pakistan, with the constant background threat of nuclear war, and the intense hostility between Hindus and Muslims.)
The third possibility is genuine peace. You acknowledge your differences, and allow them just to be. This doesn’t get rid of the other country, nor does it mean that you necessarily like it or even want it there. Nor does it mean that you approve of its politics or religion. But because you’re no longer at war, you can now use your money and resources to build up the infrastructure of your own country, instead of squandering them on the battlefield.
The first scenario, war, is like the struggle to get rid of unwanted thoughts and feelings. It’s a battle that can never be won, and it consumes a huge amount of time and energy.
The second scenario, a truce, is definitely better, but it’s still a long way from true acceptance. It’s more like a grudging tolerance; there’s no sense of moving forward to a new future. Although there is no active warfare, the hostility remains, and you are resigned to the ongoing tension. A grudging tolerance of thoughts and feelings is better than an outright struggle, but it leaves you feeling stuck and somewhat helpless. It’s a sense more of resignation than of acceptance, of entrapment rather than freedom, of being stuck rather than moving forward.
The third scenario, peace, represents true acceptance. Notice that in this scenario your country doesn’t have to like the other country, approve of its being there, convert to its religion, or learn to speak its language. You simply make peace with them. You acknowledge your differences, you give up trying to change their politics or religion, and you focus your efforts on making your own country a better place to live. It’s the same when you truly accept your uncomfortable thoughts and feelings. You don’t have to like them, want them, or approve of them. You simply make peace with them and let them be. This leaves you free to focus your energy on taking action—action that moves your life forward in a direction you value.’
* In a series of posts I call mythology Monday, I look at quotes from the work of mythologist Joseph Campbell and consider them alongside extracts from books and papers on acceptance and commitment therapy (ACT) and related publications.
Our conscious views of what life ought to be seldom correspond to what life really is. Generally we refuse to admit within ourselves, or within our friends, the fullness of that pushing, self-protective, malodorous, carnivorous, lecherous fever which is the very nature of the organic cell. Rather, we tend to perfume, whitewash, and reinterpret; meanwhile imagining that all the flies in the ointment, all the hairs in the soup, are the faults of some unpleasant someone else.’
Joseph Campbell. The Hero with a Thousand Faces
‘Blame is usually about making the other person wrong. Is this really useful to or working for you? While blame can be very effective and appropriate in a court of law, it most often brings unnecessary suffering to the realm of interpersonal relationships. In fact, there is a saying that holding onto resentment is like drinking poison and hoping the other person will die.’
Victoria M. Follette and Jacqueline Pistorello. Finding Life beyond Trauma: Using Acceptance and Commitment Therapy to Heal From Post-Traumatic Stress and Trauma-Related Problems.
* In a series of posts I call mythology Monday, I look at quotes from the work of mythologist Joseph Campbell and consider them alongside extracts from books and papers on acceptance and commitment therapy (ACT) and related publications.
Wars and temper tantrums are the makeshifts of ignorance; regrets are illuminations come too late. The whole sense of the ubiquitous myth of the hero’s passage is that it shall serve as a general pattern for men and women, wherever they may stand along the scale. Therefore it is formulated in the broadest terms. The individual has only to discover his own position with reference to this general human formula, and let it then assist him past his restricting walls. Who and where are his ogres”? Those are the reflections of the unsolved enigmas of his own humanity. What are his ideals’? Those are the symptoms of his grasp of life.
Joseph Campbell. The Hero with a Thousand Faces
If you were on a bus trying to go east in a maze of dirt roads in a large valley, you might not be able to tell your direction from moment to moment. If someone took a series of snapshots, sometimes the bus might be facing north, or south, or even west, even though all the while this is a journey to the east.
Paths are not straight because obstacles sometimes prevent movement in the desired direction. A person who values creating a loving family may nevertheless have to go through a divorce. In that situation, the intention to be loving may be revealed only in limited ways, such as not establishing oppositions between yourself and your spouse that will negatively affect your children, or treating a soon-to-be ex-spouse fairly in the division of assets. Only over time will the underlying value become evident, like tracks left in the snow that show, even though the path is not straight, it is headed east.
Paths are also not straight because we are human. We may intend to go east, but our attention may wander, and we may find ourselves heading north. Someone in recovery from a drug addiction who values sobriety and helping others may still relapse. That person’s mind may be screaming, “See, you can’t go east! You are a liar and a failure! You can’t be trusted!” as if to say, “Because you are heading north, as usual, you cannot value heading east.” In such an instance, that person’s task will be to thank his or her mind, feel the sadness and pain that comes from relapse, and then turn and head east once again.
Steven Hayes & Spencer Smith. Get out of your mind and into your life: the new acceptance and commitment therapy.
* In a series of posts I call mythology Monday, I look at quotes from the work of mythologist Joseph Campbell and consider them alongside extracts from books and papers on acceptance and commitment therapy (ACT) and related publications.
There can be no question: the psychological dangers through which earlier generations were guided by the symbols and spiritual exercises of their mythological and religious inheritance, we today (in so far as we are unbelievers, or, if believers, in so far as our inherited beliefs fail to represent the real problems of contemporary life) must face alone, or, at best, with only tentative, impromptu, and not often very effective guidance. This is our problem as modern, “enlightened” individuals, for whom all gods and devils have been rationalized out of existence. Nevertheless, in the multitude of myths and legends that have been preserved to us, or collected from the ends of the earth, we may yet see delineated something of our still human course. To hear and profit, however, one may have to submit somehow to purgation and surrender. And that is part of our problem: just how to do that. “Or do ye think that ye shall enter the Garden of Bliss without such trials as came to those who passed away before you?”
Joseph Campbell. The Hero with a Thousand Faces
When we encounter painful content within ourselves, we want to do what we always do: fix it up and sort it out so that we can get rid of it. The truth of the matter (as you have likely experienced) is that our internal lives are not at all like external events. For one thing, humans live in history, and time moves in only one direction, not two. Psychological pain has a history and, at least in that aspect, it is not a matter of getting rid of it. It is more a matter of how we deal with it and move forward.
The “acceptance” in Acceptance and Commitment Therapy is based on the notion that, as a rule, trying to get rid of your pain only amplifies it, entangles you further in it, and transforms it into something traumatic. Meanwhile, living your life is pushed to the side. The alternative we will teach in this book is a bit dangerous to say out loud because right now it is likely to be misunderstood, but the alternative is to accept it. Acceptance, in the sense it is used here, is not nihilistic self-defeat; neither is it tolerating and putting up with your pain. It is very, very different than that. Those heavy, sad, dark forms of “acceptance” are almost the exact opposite of the active, vital embrace of the moment that we mean.
Steven Hayes & Spencer Smith. Get out of your mind and into your life: the new acceptance and commitment therapy.
* In a series of posts I call mythology Monday, I look at quotes from the work of mythologist Joseph Campbell and consider them alongside extracts from books and papers on acceptance and commitment therapy (ACT) and related publications.
When confronted with the unknown, you don’t have to continue with your old way of life. Take the bold step, like a mythological hero, and cross the threshold into a new way of living.
The adventure is always and everywhere a passage beyond the veil of the known into the unknown; the powers that watch at the boundary are dangerous; to deal with them is risky; yet for anyone with competence and courage the danger fades.
Joseph Campbell. The Hero with a Thousand Faces.
Life is asking you a question. The question was once mumbled, misunderstood, or nearly inaudible. It’s not surprising that you haven’t answered yes, but, unfortunately, failing to answer or answering no have nearly the same results, and they have those results whether you know that you are being asked a question or not.
It’s time to begin to jump. Answering yes to the life question, no matter how narrowly it’s cast, is such a jump. It is a jump into the unknown. It is a jump into a world in which getting rid of or managing your own history is no longer required in order to begin to live the life you truly want to live. It is a world of self-acceptance, openness, ambiguity of content, and clarity of purpose. It is a world of psychological flexibility, in which you let go of the struggle, give up and live, less concerned about being right than being alive.
You do not have to say yes. Life will accept either answer. There is, however, a cost to silence or to saying no. Indeed, you’ve been experiencing those costs. Your pain is your biggest ally here. Have you suffered enough? Have you?
We don’t want to scare you. You don’t have to begin by jumping from the Empire State Building. You can jump off a sheet of paper, or a thin paperback book. But if you are going to start, you must start.
Steven C. Hayes and Spencer Smith. Get out of your mind and into your life: the new acceptance and commitment therapy.
* In a series of posts I call mythology Monday, I look at quotes from the work of mythologist Joseph Campbell and consider them alongside extracts from books and papers on acceptance and commitment therapy (ACT) and related publications.
When we get to know someone very well, we also see their imperfections. For a healthy relationship, it’s important not to dwell on those negative thoughts.
‘I feel like Amy wanted people to believe she really was perfect. And as we got to be friends, I got to know her. And she wasn’t perfect. You know? She was brilliant and charming and all that, but she was also controlling and OCD and a drama queen and a bit of a liar. Which was fine by me. It just wasn’t fine by her. She got rid of me because I knew she wasn’t perfect…Friends see most of each other’s flaws. Spouses see every awful last bit.’
Gillian Flynn. Gone Girl.
‘Truth is, there’s no such thing as the perfect partner, just as there’s no such thing as the perfect couple. (As the old joke goes, there are only two types of couples: those who have a wonderful relationship, and ACT with love 10 those whom you know really well.) But how hard is it to truly let go of this idea? How hard is it to stop comparing your partner to others? To stop fantasizing about the partner you could have had, or would have had, or should have had? Or about the partner you really did have, but for one reason or another it didn’t last? How hard is it to stop dwelling on your partner’s faults and flaws and shortcomings, and thinking about how life would be so much better if only your partner would change?
‘Answer: very hard indeed, for most normal human beings. But it doesn’t have to remain that way. Change is possible, if you want it. Let’s just take a moment to look at what it is costing you to get all caught up in these patterns of thinking. How much frustration, anger, and disappointment does it create for you? Of course, I’m not advocating that you let your partner do as she pleases, whenever she wants, without any consideration for you; that would not give rise to a healthy, vital relationship. What I am advocating is that you take an honest look at your own internalized beliefs about how your partner should behave and what your relationship should be like; notice all the negative judgments you make about your partner and your relationship; and notice how these thoughts affect you when you get caught up in them. Are they helping your relationship or harming it?’
When you take responsibility – the ability to respond – you can stop blaming others and finally become the creative, innovative person you have always been.
If the first requirement of an adult is that he should take to himself responsibility for his failures, for his life, and for his doing, within the context of the actual conditions of the world in which he dwells, then it is simply an elementary psychological fact that no one will ever develop to this state who is continually thinking of what a great thing he would have been had only the conditions of his life been different: his parents less indifferent to his needs, society less oppressive, or the universe otherwise arranged. The first requirement of any society is that its adult membership should realize and represent the fact that it is they who constitute its life and being. And the first function of the rites of puberty, accordingly, must be to establish in the individual a system of sentiments that will be appropriate to the society in which he is to live, and on which that society itself must depend for its existence.
In the modern Western world, moreover, there is an additional complication; for we ask of the adult something still more than that he should accept without personal criticism and judgment the habits and inherited customs of his local social group. We ask and we are expecting, rather, that he should develop what Sigmund Freud has called his “reality function”: that faculty of the independently observant, freely thinking individual who can evaluate without preconceptions the possibilities of his environment and of himself within it, criticizing and creating, not simply reproducing inherited patterns of thought and action, but becoming himself an innovating center, an active, creative center of the life process.
Joseph Campbell. Myths to Live By (The Collected Works of Joseph Campbell).
In [one example, a] person realized over time that having or not having a job was his response-ability#, even though his father had hit him and then abandoned the family. This man explained that deep inside he had struggled with whether or not he was to blame for hanging in there for so long and not standing up to his father. He had put all this adult responsibility on the child he was then. Staying stuck in this cycle of blame was interfering with his ability to be effective now. The discussion on focusing on response-ability instead of blame allowed him to feel more empowered to take control of his life. It became an issue of letting go of being right so that he could build a stable life for his family, something he valued.
Who would you be now if you could let go of the struggle with judgment, blame, being right (or wrong), and all the other passengers on your bus? What if you begin to have compassion and acceptance for yourself? For many trauma survivors, the first step in this direction is to begin to identify a sense of self—the you who has always been present.
Victoria M. Follette and Jacqueline Pistorello. Finding life beyond trauma: using acceptance and commitment therapy to heal from post-traumatic stress and trauma-related problems.
# The root of the word responsibility is actually “response-ability” or the ability to respond (Hayes, Strosahl, and Wilson 1999). This ability is something that can empower people to take control over their lives.
* In a series of posts I call mythology Monday, I look at quotes from the work of mythologist Joseph Campbell and consider them alongside extracts from books and papers on acceptance and commitment therapy (ACT) and related publications.
thefictiontherapist.com 