[Image: “Ukraine, Day 1,” by John E. Simpson.]
This week has certainly delivered to the world a big, heaping wallop of unease, hasn’t it? I’ve found it difficult to be really philosophical about “it all”; mostly, like many people it seems, I am baffled and rather irrationally angry that “it all” has come to pass… and I say irrationally, because after all, what do I know, and who am I to be having opinions about it?
A few days ago, before the invasion, the onscreen chyron beneath a couple of CNN talking heads said something like, How will a Russian invasion of Ukraine affect your pocketbook? I have no idea what the commentators were saying — the sound was off, and there were no closed captions displaying — but those big boldfaced words really hit me wrong. All I could think was, My pocketbook?!? Jeezus, think about what it would mean for the Ukrainians…!
Explicit references to politics and world affairs seldom bob to the surface over at whiskey river, where the current is always gentle. But the anonymous blogger there is human, after all, and in especially fraught times a given week’s selection may be hard to separate in one’s mind from the real-world context. Or maybe it’s just one’s own imagination that fits an interpretation around something like this (italicized portion):
At the risk of telling you
what you already know, Mrs. Cavendish, here’s
something merely true: the insufficiency of the moon
has been replaced by the lantern, the lantern by
the light bulb, but what won’t go away is the promise
of salvation out there in the bright beyond.
There will always be people who think suffering
leads to enlightenment, who place themselves
on the verge of what’s about to break, or go
dangerously wrong. Let’s resist them
and their thinking, you and I. Let’s not rush
toward that sure thing that awaits us,
which can dumb us into nonsense and pain.
My dog keeps one eye open when he sleeps.
My cat prefers your house where the mice are.
Stare ahead, my friend. The whole world is on alert.
Mrs. Cavendish, every day is old news.
(Stephen Dunn [source])
I read of people who place themselves on the verge of what’s about to break, and think to myself: Yeah. Like Putin, that fool, that dupe of his own aspirations.
And then I cast around for more, not at whiskey river, and come across first this:
Malignant aggression does not reflect true human nature; it is connected with a domain of unconscious, perinatal dynamics that separates us from our deeper identity. Those who initiate war activities and violence in general are typically substituting external targets for elements in their own psyches, which should properly be faced in personal self-exploration.
(Stanislav Grof [source, but original text unconfirmed])
Yes, I exult, yes: that’s it, exactly!
But no, that’s not “it” after all… or rather, that’s not “it” unless I skip conveniently past that last clause: one’s own psyche, subject to self-exploration. And this, I think, is it — as expressed below, with my emphasis added to the original:
You have to want to lose your appetite for violence or aggression. And to do that, you have to lose your self-righteousness. You have to realize that you cannot continue to have your habitual reaction to something, especially if your reaction ends with violence-physical or verbal-against yourself or somebody else, or even against the government of your country or the terrorists or whomever. You have to accept in your gut that the habitual reaction is poisonous not only to you but to the rest of the world.
(Pema Chödrön [source])
When I was young, I knew a man just a few years older, man who suffered violent mood swings. Medication “helped,” after a fashion: as I recall, it rendered him impassive — functioning, as they say, but also strangely not-human. Yet when unmedicated, he tended to destroy the lives of people around him, principally his family. He seemed alternately obsessed and focused on the strangest ideas, and violently angry about injustices he imagined the world and those people had inflicted upon him. Eventually, with the help of improved medications and other therapies, he came to have something of a normal life — but the memories of those past episodes forever seared themselves in the minds of those (including me) who’d known him back then.
I think back to those young men now: him, going through the inner hell he went through and acted out; and me, watching in horror as he figuratively staggered from one violent encounter to another, lapsing only temporarily into dull-eyed “normalcy.” And I think of my helplessness then, and my helplessness now, and my hope that somehow — somehow — the right balance of remedies can be found, or forged. Maybe then madness can finally be laid to rest: an awful memory, but no more than that.
And then maybe we can return to life as it should be — never again “normal” (because it never was), but at least stabilized by fellow-feeling for strangers and an absence of national envies and judgments. (“National” the key word there: I doubt that we’ll ever, as a species, be free of personal envies and judgments.)
