Category: reality

Silence and Solitude

In our present moment of the Presidential and Congressional campaigns, we try to shut out the noise, the claims, the counter-claims, the lies, the half-truths, the unsupported claims. We all just want it to end. Political campaigns, as existential torture, lead us to yearn for an imagined age, simpler and quieter than the present one. We say we want silence and to be left alone—solitary.

Silence and solitude live as natural partners. Inner and outer silences have their counterparts in inner and outer solitudes. Until a century ago, the world’s peoples enjoyed true silences and real solitudes more than now. Most of us live in a world of noises, voices, and sounds. Daily, other people invade our private space physically, mentally, and emotionally through the television and internet. Where do we find silence? Most of us get out of town and head for a national park, a lodge, a retreat. However, even the wildernesses of national parks and forests pulsate with sounds, voices, disturbances. Where are true silence and solitude?

I think of silence as a personal attribute, a capacity innate to each of us. The way in which we use and work with our sense of silence shapes an aspect of our personality. When I’m truly silent, I find the important, intimate words to direct toward others. When I’m angry, troubled, or perplexed, I unconsciously try to avoid inner silence. In my fear, I don’t want silence because it is the place within where I must release control over my life. Sometimes I’d rather not let go.

In the course of life, I’ve encountered silence in many forms and guises. I’m not referring to the absence of sound in a chamber, the dead air of nothingness in an abandoned house. That’s external silence. I’m speaking of internal silence and solitude.

When the cry of the oppressed goes unheeded, I hear silence. When I suppress my outrage at injustice, I hear silence. When I fail to rebut the lies about others, I hear silence. When I rationalize my indifference to the poor, I hear silence. This is the silence of my own evil.

There are also positive forms of silence. When my being is silent, I hear my heart beat; it beats as a rhythmic organ of my body, and it beats with the truth of my being. It’s hard to hear the inner heart when I focus chiefly on my needs. I need solitude to hear the small quiet voice of my conscience. Within deep silence, it’s possible to let go of external things and see myself as I am with greater clarity. This is the silence feared by dictators, totalitarians, and oppressors. It is the silence outside the claims of state and ideology. Our inner silence isn’t and can’t be under external control unless we permit it.

I’m an introvert who hungers for silence and solitude. Both are sources of my energy and direction. My extroverted friends find their energy and direction through associating with others. Their sense of silence and solitude differs from mine. American culture treats extroversion as ideal, a social good. Our extroverted society often treats introverts as asocial, and reacts to our and solitude with suspicion because they believe the silent, solitary ones are hiding something. We aren’t hiding anything—we are being ourselves.

Thomas Merton mediated on silence and solitude. In The Wisdom of the Desert, he wrote of the early Coptic Christian monks—the Desert Fathers—who “…sought most of all … their own true self…” He elaborated this theme succinctly in his meditation, Thoughts in Solitude: “The solitary life, being silent, clears away the smoke-screen of words that man has laid down between his mind and things. In solitude we remain face to face with the naked being of things.”

For this, we need silence. Silence is the soul of solitude, it is the fullness of sound where listening is more potent than hearing. In silence, I hear the voice of my being, my true self. In silence, I know I am more than the persona reflected for the benefit of others. My silence, your silence, they are a presence, a tangible yet invisible attribute we share with the entire cosmos. Our inner silence possesses weight and gravity that anchors us inside ourselves. We all feel the silence at times. It is the ground of our being.

 

 

Chaos—Life is impossible without it

????????????????????Chaos—the primordial material of God’s Creation. Chaos—the disastrous state of our children’s room. Chaos—the erratic anarchy threatens governments and officials. Chaos—the breeder of social dysfunction. Chaos—the disordered state of many minds. Chaos—the  emotional plasma of adolescence. Chaos—one half of a cosmic dynamic duo. Chaos—the womb of creativity. Chaos—the antidote for boredom. We need chaos as spice to add meaning to our lives. Without chaos there is only stasis. Without chaos, no one possesses the power of inspiration. Without chaos, we have nothing to strive against, for we are driven toward order. We crave order until we have too much of it. We welcome order until it stifles us. We use order to protect ourselves from others unlike ourselves. Too much order makes us prisoners of fear. It feeds on us to maintain its existence. We become bored prisoners of stasis until a random event, an unseen conceptual meteorite, an unexpected political candidate, an unheralded economic collapse breaks up the carapace of order, sets chaos loose, and frees us once more to pursue a creative path toward a new order. Chaos. Life is impossible without it.

 

Behind Our Mask

My daughter is an actor on stage, my father was a legislator, and I am a writer. Each of us wears a ‘mask.’ Not a physical mask but a figurative one, a persona. On stage, my daughter creates a person that isn’t her own but draws on her inner life. It’s for her art. As a leader, my father’s partisan expressions reflected his values but not his nature. He did it to influence followers. As a writer, I choose my words to show you—the reader—what I want you to see. Actor, politician, and writer, we wear our masks for effect.

But if we’re honest with ourselves, we don’t show everything to everyone because we can’t. It’s humanly impossible because we aren’t omniscient. Our mortality limits what we can know and reveal about ourselves at any one time. As mortals, we are restricted to revealing what is useful in living our lives.

I think masks reveal more of us than they hide. When I visit anthropological museums in Mexico, I study the indigenous masks from Zapotec, Aztec, Mayan and Olmec civilizations. Made of clay, stone, metal and wood, they present a bewildering array of heads. The faces aren’t realistic and some are hideous, nightmare visages with long, forked tongues protruding from their mouths. These are bizarre to someone formed in the representational artistic traditions of western Europe. We expect the realistic figures from which we might infer their character. To the indigenous cultures, the funeral masks represented who the individuals were to the people of that time and place. In those largely preliterate cultures, the masks expressed symbolically the qualities, character, and personality of the deceased. They were three dimensional eulogies for nobles, warriors and priests.

The masks beg timeless questions. Who are we? What are the secrets to our identities? Questions that philosophers, theologians, psychologists and writers have asked these questions for ages. Some clues still come from masks.

In Masks of the Spirit, Image and Metaphor in Mesoamerica, Peter and Roberta Markman describe Mesoamerican masks as metaphorical expressions of “a particular relationship between matter and spirit, the natural and the supernatural, the visible and the invisible.” Central to basic Mesoamerican religion is a belief in the natural world as merely a skin or mask of the supernatural. “The mask and its wearer exist in a series of relationships” that visually express the inner, spiritual identity of the wearers. They conceal and yet reveal the inner spiritual force of life itself, and create a “metaphorical relationship between man and the numinous.” As symbols of transformation, the masks provide the means by which humans transcend material existence to unite the realms of matter and spirit.

Does the mask or persona I wear daily to work, to school, or at home fulfill a similar function, even if on a mundane level? How much of my mask is designed to hide who I am and how much of it is intended to reveal my identity? Does the mask truly represent me in all times and places? Is it authentic?

Like Mesoamerican masks, I think mine mask—and yours—is fashioned by family and society to help me live and work harmoniously if not happily. For the most part, you and I accept our personas as a ‘given;’ like the sky or the air. We take it for granted and seldom examine our identity unless we are in crisis. Society accepts my mask and yours because they are consonant with our respective communities and cultures, their histories and traditions.

My mask presents an imperturbable face of understatement over a buttoned-down persona that rarely makes overt expressions of emotion. This mask fit well over the introverted side of my personality, especially during adolescence, when I thought (erroneously) my reticence added an element of mystery to my imagined ‘coolness when, in fact, it simply hid my social awkwardness. It worked well in an emotionally guarded family living in the fervently indirect social environment of rural Minnesota.

As I entered upon a career, I updated the mask without changing the underlying design as I adapted my persona to new settings and new colleagues. It represented who I thought I ought to be, wanted to be, and was. The mask felt comfortable in Minnesota in a profession where its qualities furthered my aims and ambitions.

I spent time in Mexico as an adult learning the language and culture, and arrived wearing my usual Minnesota mask. But the peoples and cultures of Mexico are different from those in Minnesota. And so are the masks people wear. As I worked at learning the Mexican culture, some of my Minnesota persona felt out of place and I had to assume another one to ‘fit in.’ As actors know, masks possess transformative power. In Mexico, my assumed role, drew upon aspects of my personality and character little used in Minnesota. Before long, a more extroverted and emotional facet of my persona emerged and struggled for a place alongside my buttoned-down imperturbability.

I liked the Mexican ‘mask’ and experiencing myself in a new way. At the same time, I faced the question of which persona, which mask, reflected my authentic identity? Was the more open, extroverted Mexican persona more authentic than the buttoned-down professional mask everyone knew in Minnesota? Which was real and which a pretension?

After several years of struggle, I now regard each mask as authentic. Masks are transformative and the sum of my being is greater than I can express in the attributes of a single mask. Each persona reflects an authentic part of me consonant with where I am and who I’m with. Like the Mesoamericans, I believe we have relationships with our masks as we have with ourselves. My mask—and yours—is a channel for expressing our life force in a manner accessible to others.

 

 

Today turned out to be all the weather geek said it would be – and more. The rime of frost on the edge of the garage roof – white on brown – lends a nice touch to daybreak. Then – gone – a filmy coil of rising vapor – like a morning prayer.

Spring warmth spreads sweetly – like puppy love – on a sweeping south wind. I sit in the sun, enjoying a bottle of porter and the last of the cashews. In my wooded Minnesota subdivision, where the smallest lots measure a quarter acre, our houses sit far apart among the oaks, elms, and honeysuckles. No sidewalks connect us – each house is an island – and we are an archipelago of suburbanites on a cul de sac. Friendly – we know each other – but private.

Some neighbors migrate south for the winter and the rest of us simply ‘hibernate,’ denning up in our houses, going and coming through the garage. Now and then, we meet each other after a humongous snowfall when we join to push a stuck car off the street or happen to shovel our driveways at the same time. We are winter introverts and this is enough neighborliness in the cold.

The neighbor across the road is loading firewood into the bed of his pick-up. I walk down the drive, get the mail from the box, and stop to talk. He tells me about his shoulder replacements. We are both over 65 and commiserate on our respective aches and pains. Neither of us is ‘what we were cracked up to be’ even a few years ago.

Then I return to the lawn chair and sit in the soft lap of late afternoon with a book in my lap. I’m not reading but sitting as content as a sunning turtle, looking at a piece of the world that’s temporarily mine.

The season’s first flies buzz about in the sun, the wind soughs through the top of a neighbor’s cottonwoods, and the rattle last year’s leaves on my oaks. Green shoots poke through the thatch of lawn, now four shades greener than yesterday, thanks to a half-inch of rain. Pubescent leaf buds pop along the twigs on the chokeberry bush, ready to unfold like young adults in a day or two with a show of green. But that flash belongs to the morrow and is not yet a reality.

A mole, just out of hibernation, tunnels along the edge of the concrete walk, and leaves a long, low mound like a glacial esker. I don’t resent his presence today but I will in a couple weeks when I mow the lawn. I see no point in starting resentments early.

A gray tree frog utters a sharp, almost percussive, creak from a hidden place in the lawn. I can’t see him but I know his general location. Down the street, in the marsh by the blind curve, northern leopard frogs croak with Falstaffian glee – like men packed into a sports bars on game day. They croak the same phrases over and over – hoping to ‘score’ a mate.

Sitting quietly in the lawn is a respite from a writers’ conference. I’m humbled and a little intimidated after three days in the company of novelists and memoirists, poets and essayists far more eloquent than I am. Writing is a generous act, one of them said in a presentation. I believe it’s true. Does it take talent to be generous?

Six weeks from now – in a future not yet mine – I will reunite with the Macalester College class of 1965. No! This can’t be the 50th reunion already! It is true but I want to stay in denial. I feel an urge to slim down and tone up. Why bother? We all know we are half-a-century older. Slimming and toning can’t change anything, much less reverse the years. Besides, I’m wiser now than before. I guess that is something of being more than ‘I was cracked up to be’ back then.

This class is an unusually earnest cohort. We entered college as John Kennedy began his presidency. JFK’s idealism formed us while his assassination matured us. Most of us are still pushing new frontiers. When reunion day comes, we will sit at tables to discuss weighty questions about whether ‘we had it all,’ whatever it was. Said another way, we will consider whether life is ‘all it was cracked up to be.’ We will talk urgently about the things we still need to accomplish until prostrated by seriousness.

I remember graduation day, the high-minded the commencement speaker, his exhortation to pursue our dreams, and a rush to change the world. Along my way, did I pause often enough to appreciate the grass in its growing or listen to the tree frogs in courtship? Did I stop to let the moment take me by the hand and reveal itself to me?

The future offers no guarantees but no one told me. Experience taught me the future doesn’t belong to me in advance of its arrival. The future is a dream, a possibility and – sometimes – a nightmare because the future has no reality. For a long time, I lived for the future and completely missed the present. I know better now. Only the present moment is real. It is all I have. The past is lost to memory and can’t be changed. The future is a possibility beyond my control. Moment by moment, I live into the future – moving as blindly as the mole tunneling my lawn – feeling my way forward, seeking the right path. The present moment is ‘all it’s cracked up to be.’