Some of us are able to acknowledge these less attractive aspects without being unduly fazed. Others tend to cultivate strategies to help hide the cracks. Yet others convince themselves that their weaknesses are inherent aberrations, with this view then becoming a rationale for indulging in aberrant behaviour. It is the last of these views that I tend to work with in addiction.
Some of us convince ourselves that we are such a waste of space that really, we should commit ourselves to a life of substance-induced mayhem or simply rid the rest of the world of our miserable presence by killing ourselves. This is true suffering.
The Buddha could well have been the best Alcohol and Drug clinician the world has ever seen. His First Noble Truth states that life involves suffering, discontentment, disgruntlement, disillusionment. He then tells us in his Second Noble Truth that suffering (dukkha) has a cause and that that cause is craving.
Wanting things to be a certain way is suffering because it precludes openness to what is, now, in this moment. Not getting what we want involves suffering because we want it so much. Even getting what we do want involves suffering because then we are fearful of losing it. Also, often we realize it isn’t what we wanted after all and now what are we to do once we have married our heart’s desire and find that the beloved has turned into a cold, and rather clammy, green frog?
The Third Noble Truth states that suffering can cease. If we acknowledge that everything that comes into being must, one day, dissolve, we learn to not clutch onto life with such desperation. If we acknowledge that such grasping is tantamount to grabbing a handful of water or holding onto a rainbow, we may reduce this habit of clinging and free our hearts from suffering.
When we embrace the truth of impermanence and even begin to enjoy the ephemeral, fleeting nature of it, we move from desperado mindset to butterfly mindset. We can say ‘no’ to that contracted, grasping human, clutching our booty, hiding out in an emotional desert. With a meditation practice under our belts, we can begin to loosen and lighten up, psychically alighting gently on a leaf, ready to move to the next honeysuckle. Hence we move from contraction and limitation to expansiveness and new possibilities.
Problems arise when not only do we expect changeable, fleeting processes to stay the same but when we also imagine our painful emotions to be permanent, especially when we are lost in them. But in reality, our emotions are even more fleeting than our thoughts. It is often our attitude to our emotions that cause us the suffering. That is probably why the Christians talk of eternal damnation in hell. When we are in hellish states of mind, even a minute feels like an eternity. When we are in heaven, it goes in a flash.
“The First Truth is Sorrow. Be not mocked!
Life which ye treasure is long drawn out agony:
Its pleasures are as birds which light and fly;
Only its pains abide.”
Sir Edwin Arnold The Light of Asia
Why do we perpetuate this fixed view of ourselves as fundamentally flawed, as a complete failure, as incapable of fitting in with societal mores? If we begin to relate to ourselves as a process, we start letting go of the pain. A friend, when first warming up to this concept, referred to himself as “a mess in process.” This is the beginning of true liberation.
Part of the deconstruction of a habit pattern of the mind is in listening to what Behavioural Therapists call Negative Automatic Thoughts (NATS). These can be deconstructed further to reveal core beliefs we cherish deep in our hearts. Albert Ellis, the founder of RET — Rational Emotive Therapy — exhorts us to DISPUTE such distortions.
For example, we might have the negative thought, “I always screw it up because I am so impulsive!”
Ellis tells us to first of all replace the ‘always’ with “sometimes” so we could pathologize ourselves less by saying:
“I sometimes make mistakes because part of me has a habit pattern of the mind that leaps into things without due consideration.”
Let’s take a good look at the silver lining of our alleged dysfunction. For example: What are the benefits of leaping into life without due consideration? Impulsive people have the novelty seeking gene, which scientists attribute to mutation; people with a deficit of Monoamine oxidase enzyme (MAO) live more dangerously than the more balanced amongst us. Even though it may kill us, humanity benefits from people willing to take risks because they don’t take the time to consider the consequences.
One scientific theory is that, had a bunch of Africans with this mutant gene not gotten into their canoes without a clue where they would end up, we may not have been as global a species as we currently are.
Instead of grabbing our dysfunction to use as a weapon to bludgeon ourselves into self-pity, it can be helpful to ponder the more colourful, even beneficial elements to it. How can you be mad at a gene?
If we contain a kindly and light-hearted view of ourselves as a “mess in process” it means we can begin to feel more confident about ourselves and therefore work to align ourselves more with our values. If we see our profound dysfunction in less black and white terms, we can gradually transform our weaknesses into strengths. This moves us away from the pitiful, over-identified, victim mentality which keeps us, inextricably, stuck in the nasty old Slough of Despond.