Category: Art

The book! Part Five: What we need to learn.

A new future.

The title to Part Five, What we need to learn and the last section of the book, carries a strong assumptive tone: that we humans have a need to learn. Back in Part Three – Mankind in the 21st Century, I wrote towards the end of the Chapter: Setting the stage, that I believed that these modern times are so very dangerous times for humanity, and much else in the natural world, and that we, as in mankind, have to find a way forward to living sustainably on Planet Earth.

There are many voices out there in the big wide world that are offering both a chorus of all the things that are wrong with these times and all the things that we need to do to save ourselves. Of course, in one sense, this book has come pretty close to those calls via a part of the book that lists all the challenges for mankind in these present times, and a subsequent part of the book that explores us changing our thoughts and deeds.

Given those two previous parts, it could be argued that examining the qualities of dogs is a duplication of Part Four: Of change in thoughts and deeds. I hope it isn’t seen in that way.

Because for millions of people who have dogs in their lives, re-examining their dogs in the light of the dog being a banner of a ‘moral and ethical principle’, of a standard bearer of change, of a beacon of integrity, may give the lead and inspiration for us to embrace both the will and the ways of change: now!

Said again, in fewer words: seeing the behaviours of our dogs as examples for how we need to live today.

In the following eleven chapters, I will describe each attribute that our dogs display, each quality as it were, and then attempt to predict the effect on our society resulting from mankind adopting that particular quality. Apologies, that previous sentence was gross. Far too safe!

Let me try again.

In the following chapters, I will describe the sorts of actions that will make a difference. I will give a personal view, some might say an opinionated view, as to why each of us, including me, has to incorporate each of the behavioural changes into our lives and then what flows from us so doing.

Now please don’t misunderstand me. This is not a case of “do as I say, not as I do!” The writing of this book is as much about me understanding how I have to change and why, as it is about telling a story about the most beautiful world of dogs.

447 words Copyright © 2014 Paul Handover

Maybe I’m not even here.

Lovely interlude during the week.

I came across this a few weeks ago and made a mental note to share it with you before too long.

Here’s what I saw:

Here are the details:

A film by Shixie (Xiangjun Shi)

Graduation Project at Rhode Island School of Design 2013
A Science Communication Project at Brown University Department of Physics
NYC ACM SIGGRAPH MetroCAF 2013 Jury Award
Vimeo Staff Pick – October 27th 2013
10th NYC Downtown Short Film Festival

It is rather cute; and clever!

The book! Part Four: What do we mean by integrity?

Integrity.

Just another of those words, like hope, that we use so often yet so rarely stop and reflect on the fullest meaning of the word; its deepest meaning. In the strictest sense, as in the definition of the word, it has much to do with moral and ethical principles. Sound ones, I hasten to add! (I am, of course, not including the meaning of integrity as one of physical soundness; as in the soundness of a ship’s hull.)

Yet, and I hesitate to write this, terms such as moral and ethical principles don’t slap me around the face with any force. One person’s ethical principles may not necessarily match another person’s ethical principles.

So more digging around the web, looking for some personal clarity of the meaning of the word. I came across this view of integrity: Integrity starts with the soul. Now that did engage me immediately and felt like that metaphorical slap on the face. Then a few moments later, my web search turned up a Zen Buddhist quote: “Be master of mind rather than mastered by mind.

That stirred some ancient part of the old memory cells and I turned to a notebook that I have long used to jot down things that warranted being remembered. Yes, there it was: “Faith is to believe what we do not see; and the reward of this faith is to see what we believe.

Thus drawing together these separate strands leads me to see integrity as a key foundation of change. Not exclusively, but equally vital a foundation of change as hope and goodness. Perhaps, foundation of change isn’t the most apt mental image. Foundation is too static an idea. Better, perhaps, is Professor Kaufman’s use of the term, and image, of vehicles. As in my previous chapter on The importance of hope: “Important psychological studies show that ability is important, but it’s the vehicles that actually get people where they want to go.”

In other words, our change in thoughts, our own internal deliberations to be the change that we need to be, sit on hope, goodness and integrity. We all remember that old saying about not being able to give away what one doesn’t own!

Now is this some cosy, self-indulgent line of introspection? No! Emphatically no!

I say this from a belief that the lifting of the importance of integrity is key to our survival. I am going to open up that bold statement by turning to my blog, that carries the same name as this book: Learning from Dogs. The blog was started on July 15th, 2009.

When I started Learning from Dogs I was initially rather vague about the purpose of the blog yet knew that the blog should reflect the growing need for greater integrity and mindfulness in our planetary civilisation. Some of my early musings indicate where I was coming from: “Show that integrity delivers better results … integrity doesn’t require force … the networking power of a group … demonstrate the power of intention … cut through the power of propaganda and media distortion …”

Then further reflections on the purpose of the blog: “Promulgate the idea that integrity is the glue that holds a just society together … urgent need as society under huge pressures …. want a decent world for my grandchildren … for all our grandchildren …. feels like the 11th hour….”

Because, while it may sound a tad grandiose and pompous, if society doesn’t eschew the games, the half-truths and selfish attitudes of the last, say, 30 years or more, then civilisation, as we know it, could be under threat.

Or, possibly, it’s more accurate to say that our civilisation is under threat and the time left to change our ways, to embrace those qualities of integrity, truth and consciousness for the very planet we all live on, is fast running out.

That’s why the concept of integrity is so critically vital. So vital that there is a return to integrity.

I going to enlarge this chapter, from the strict investigation into what we mean by the word integrity and its relevance to this present time, to a more philosophical view, and I am going to do so by returning to my blog.

For in September, 2013 I published a post under the title of Our broken ways. I wrote about climate change, the way our forests across the world were being fragmented and the impact on wild life in terms of increasing rates of the extinction of mammals; concluding with my criticism of money and power.
There was a comment left by Alex Jones, himself an active blogger with a blog called The Liberated Way. His words in his comment cannot be bettered by me and, consequently, here they are in full:

Hi Paul, what you highlight are examples of disconnection between humanity and nature and with each other. I have on my own blog highlighted a concept of Ubuntu – “I am because we are” – which is only possible when the self realises that they are part of an inter-connected network of life. Your example of islands of fragmented forest where disconnected wildlife are dying out is how it is with disconnected humanity, we are doomed to destruction because we are cut off from the life-giving connection to nature.

All the problems you highlight are symptoms of the disease of disconnection, and until there is reconnection to nature none of these symptoms can be successfully addressed.

War is an integral part of nature, when people seek to dismiss this then they add to the disconnection from nature. I was stung in the face by a drunken wasp a few days ago, this is how it is with nature; it is beautiful but also brutal. Peace and balance are illusions; one might say that life is in a becoming because of unbalance and strife. I advocate harmony, like a downhill skier we do not seek to control our surroundings, but instead act in harmony by moving around the obstacles such as the rocks and trees.

Disconnection can be as large as destroying whole forests by ignorant energy policies to those idiots who kicked a puffball to pieces before I could harvest it, or the new owners of my former home who have taken a chainsaw to all the trees and bushes in the garden. People who are disconnected do not consider how their actions impact nature or impact people, contrary to the philosophy of Ubuntu.

The only way for species man to survive on this planet is for every element of man’s existence on this planet to be rethought of in terms of the natural order. The integrity of the natural order.

“I am because we are!” Each and every one of us is where we are today, for good or ill, because of what we are: part of Nature. It’s so incredibly obvious – we are a natural species – yet who reading this wouldn’t admit at times to behaving “as though we are a species utterly divorced from Nature.

Millions of us have pets that we love. Yet we still miss the key truth of our relationship with our pets. That we, just as much as our pets, are a part of Nature and subject to Natural order. We have so much to learn from our animals.

A close friend, John, wrote in a recent email to me that, “We are spiritual bankrupt. We spend too much of our time thinking about ourselves and what we want and too little of our time thinking about other people and what we all need.” Continuing in that email to add, “this spiritually bankruptcy had preceded our moral and economical bankruptcy.”

John closed his email by emphasising that the solution to our moral and financial problems, as well as our salvation as individuals, and as a species, is spiritual. “We simply need to love the Nature of God, the earth and each other regardless of what we may believe God to be.

Now whether you are a religious soul, or a heathen, or somewhere in the middle, it matters not. For if we continue to defy Nature and the natural laws of this planet we are going to be dust before the end of this century.

We have been blessed by an evolution that has allowed mankind to achieve remarkable things. Even to the point of leaving the confines of our planet and setting foot on the Moon, sending probes from out of our Solar System, and even landing on a comet. There’s a sense, a distinctly tangible sense, that man has conquered all; that we have broken the link from being part of Nature; from being of Nature.

And now Mother Earth is reminding all of her species, every single one of them including species man, that everything is bound by her Natural Laws.

Thus rests my argument for not only what do we mean by integrity per se but how it is intimately and irrevocably a function of our relationship with Nature.

Indeed, understanding the power that comes from leading truthful lives and how an individual’s power and level of consciousness can be enhanced through greater integrity, understanding, and compassion could be the most remarkable discovery that any one person could ever make.

There is nothing to fear except the persistent refusal to find out the truth, the persistent refusal to analyse the causes of happenings.” Dorothy Thompson.

1565 words. Copyright © 2014 Paul Handover

The book! Part Four: The Brahma Viharas

Time to reflect on the previous five chapters: Of change; Hope; Self-compassion; Goodness; Finding Happiness.

However, it wouldn’t be surprising if my opening sentence didn’t raise the odd question or two. Such as why a chapter that wants to round off the messages of change in thoughts and deeds is entitled The Brahma Viharas? What are the Brahma Viharas?

Let me offer my answers.

Long before I started into this book, I drew up a document that I called a Statement of Purpose (SoP). Writing such a document was prompted by an experienced author who made a link with me when I wrote the draft first half of this book, Part One: Man and Dog, under the umbrella of NaNoWriMo 2013. Or to give the organisation its full name: The National Novel Writing Month. I should explain for those unfamiliar with NaNoWriMo that each November, NaNoWriMo offers budding authors a compelling reason to sit down and write 50,000 words in one month. I should hasten to add that the word Novel is flexible and that non-fiction attempts are equally encouraged. Guess that’s pretty self-evident!

Back to my SoP. The purpose behind such a document is to provide a framework of what it is that you wish to say before plunging headlong in to the writing. My SoP included an Introduction, my intended Reading Audience, the themes of the five Sections and intended chapter headings.

Once I had that documented, I showed it to some close friends seeking reactions and recommendations. I included Jon Lavin. It was Jon who suggested that I include the Brahma Viharas.

As I researched the topic, I was moved by how relevant it was to what I was trying to say. This is what I discovered.

Firstly, from the website of the Brahma Viharas organisation I read this explanation:

The four brahma-viharas represent the most beautiful and hopeful aspects of our human nature. They are mindfulness practices that protect the mind from falling into habitual patterns of reactivity which belie our best intentions.

Also referred to as mind liberating practices, they awaken powerful healing energies which brighten and lift the mind to increasing levels of clarity. As a result, the boundless states of loving-kindness, compassion, appreciative joy and equanimity manifest as forces of purification transforming the turbulent heart into a refuge of calm, focused awareness.

Those two short paragraphs are laden with wonderful ideas, all of which resonated with the theme of Part Four of this book. However, I still was looking for something that spelt out just exactly what are the four brahma-viharas. A further web search brought me to a site described as The Dhamma Encyclopedia and thence to Page Four from where I read: “The four Brahma Viharas are considered by Buddhism to be the four highest emotions. The word brahma literally means ‘highest’ or ‘superior.’

A few sentences later, reading:

The Brahma Viharas are also known as the Four Divine Emotions or The Four Divine Abodes. They are the meditative states, thoughts, and actions to be cultivated in Buddhist meditation. They are the positive emotions and states that are productive and helpful to anyone of any religion or even to the one with no religion. The result will be a very nice and good person, free from hate and ill-will. Those who cultivate the brahma viharas are guaranteed to happiness. Those who further cultivate equanimity, may reach insightful states and wisdom of enlightenment experiences.

The Four Divine Emotions

1. Metta (Loving-kindness)
2. Karuna (Compassion)
3. Mudita (Joy with others)
4. Upekkha (Equanimity)
(from Anguttara Nikaya 3.65)

Loving-kindness, Compassion, Joy with others and Equanimity. A pathway to freedom from hate and ill-will. Who wouldn’t want to journey along such a pathway!

Yet it still didn’t envelope me in the way that I was expecting, so I continued with the research, and came across an essay by a Derek Beres under the title of The Trauma of Everyday Life. The essay had been published on The Big Think website and the opening lines tickled my interest; very much so. But first to find out a little more about the author: Derek Beres.

Derek Beres, a Los Angeles-based journalist and yoga instructor, looks at a range of issues affecting the world’s various spiritual communities in an attempt to sift through hyperbole and find truly universal solutions to prevalent issues facing humanity in the 21st century.

The opening lines of the essay answered an immediate question that was in my mind: “Like all major religions, there exists numerous ideas of what Buddhism is and how to practice it. Perhaps the hardest part about explaining Buddhism is that it’s nowhere near being a religion in the first place.”

Then me immediately warming to: “Rather it is a way of engaging and grappling with yourself and the world you live in, sans metaphysics and dogma.”

The essay then described much of the Buddha’s early days and his quest for a deep, inner meaning to life.

In Derek Beres’ words: “And so the Buddha set off, studying yoga and practicing extreme forms of asceticism, including nearly starving himself in hopes of transcending his body.” This eventually leading him to recognise, “ … trauma as a means of enlightenment, not a hindrance on the spiritual path. Awakening does not mean an end to difficulty; it means a change in the way those difficulties are met.

… a change in the way those difficulties are met.” What better way than that to round off this theme of change in thoughts and deeds. Me wanting to say straightaway that these chapters have been a wonderful pathway of exploration for me and, so too, I hope they have been for you. There can be no doubt in my mind, and I know this is shared by countless others, that the future for mankind, if we continue on the same ways of recent times, is clear and obvious: massive levels of extinction of man and many other higher species.

This is the time for change. Not tomorrow; not some day; but now.

1016 words Copyright 2014: Paul Handover

The book! Part Four: Finding happiness.

Aristotle is reputed to have said, “Happiness depends on ourselves.

For someone born nearly 2,400 years ago, at the time of penning this book, Aristotle’s (384 to 322 BCE) words of wisdom resonate very much with these modern times. Even granting the fact that Aristotle was a Greek philosopher and a scientist, it still has me in awe of the man. Consider, when one thinks about Aristotle’s reflections on mankind so long ago and finds, some 2,400 years later, that in a sense, in a very real sense, nothing much about the aspect of our happiness is new. Certainly when it comes to the behaviours of homo sapiens!

To underpin that last observation, that seeking happiness still fascinates us, just a few days ago (November 2104) I read an item on the BBC website reporting that a Google engineer, Chade-Meng Tan, “claims he has the secret to a contented, stress-free life.” The BBC reporter, David G Allan, author of the article, went on to write, “Deep inside the global tech behemoth Google sits an engineer with an unusual job description: to make people happier and the world more peaceful.

From Aristotle to Google – Talk about plus ça change, plus c’est la même chose!

Nevertheless, if the source of our happiness is something that has been known for thousands of years, why do we have the sense that happiness is elusive, (I use the word ‘we’ in the broad sense.), why the reason that happiness seems as far away from the common, everyday experience as the white, snowy peak of a magnificent mountain shining out from a dark, blue sky?

How can we understand more about happiness; whether or not it is, indeed, elusive?

Well there’s only one place to start looking for the answer to that question in these modern times and that’s a Google search! Wow! No shortage of places to go looking: that search for the word ‘happiness’ produced the response – About 50,000,000 results (0.15 seconds)! And a bonus: I laughed out aloud when I saw that figure.

50 million results! Happiness doesn’t appears to be that elusive after all!

Let’s come at the question of happiness from a different angle. What about happiness from the perspective of good mental health?

The leading mental health charity in the UK is the organisation MIND. Their website, not surprisingly, poses the question: What do we mean by good mental health? Then offers the response: “Good mental health isn’t something you have, but something you do. To be mentally healthy you must value and accept yourself.

See there’s the prescience of Aristotle again!

MIND continues the response to the question by underlining how we should “… care about yourself and you care for yourself. …. love yourself, not hate yourself. …. look after your physical health”, reminding us all to “eat well, sleep well, exercise and enjoy yourself.”

Gretchen Rubin, an expert on the topic of happiness and the author of several books on this aspect of us humans, has researched happiness for many years. Her conclusions are the following: that happiness is found in the enjoyment of ordinary things, in the everyday and in cherishing the small things in our lives.

There’s a distinct theme appearing here. All the way from Aristotle: That whether or not I am happy comes down to one person and one person alone: me! Happiness is about my response to my world; my world around me.

It doesn’t take much to see the incredible importance of being good to oneself. That finding happiness is firmly on the same page as self-compassion.

That is reinforced by Ruth Nina Welsh, a freelance writer specialising in lifestyle, wellbeing and self-help, and a former counsellor and coach (and, notwithstanding, an erstwhile musician). Ruth, on her website Be Your Own Counsellor and Coach, reminds us to, “see yourself as being a valuable person in your own right.” Then later, adding: “If you value yourself, you don’t expect people to reject you. You aren’t frightened of other people. You can be open, and so you enjoy good relationships.

Conclusion: It is totally clear that how we see ourselves is central to every decision we make. People who value and accept themselves, the essence of self-happiness, cope with life in ways that are just not available to people who are not happy with who they are.

That strikes me that being happy with ourself should be the first thing we should say to ourselves in the morning, and the last thing we should think about as we drop off to sleep.

Thus having spent a few paragraphs looking at happiness in its own right, how do we bring happiness into the central proposition of this section of the book: Of change in thoughts and deeds? How can happiness be a positive tool for change?

To put into context the need for change in our thoughts and deeds, let’s look back over our shoulders at the past fifty years or more and realise that despite the relentless growth in incomes, across the vast majority of countries, we are no happier than we were those five decades ago. Indeed, some might argue that we are much less happy. Certainly, in this same period of fifty years, we have seen an increase in wider social issues, including a very worrying rise in anxiety and depression in our young people.

If the premise that change is essential, that there is a growing motivation to turn away from where we, as in mankind, seem to be heading, and seek more peaceful and harmonious times, then finding happiness, as with faith in goodness, is an important ingredient but on its own does not deliver change.

For more years than I care to remember, BBC Radio 4 has been broadcasting a ten-minute programme: A Point of View; usually on a Friday evening if my memory serves me well. Back in 2013, writer and broadcaster, Al Kennedy, presented A Point of View on the theme of Why embracing change is the key to happiness. The ideas behind that programme were also published on the BBC News Magazine website: A Point of View: Why embracing change is the key to happiness. Al Kennedy proposing that, “Human happiness may rely on our ability to conquer a natural fear of upsetting the status quo.

Al Kennedy touched on a familiar aspect of change, “If you’re like me, you won’t want to change. Even if things aren’t wonderful, but are familiar, I would rather stay with what I know. Why meddle with something for which there is a Latin, and therefore authoritative, term: the status quo.

Thus, Al reminds us, that seeing happiness as a key to change, may be putting it in the wrong order. We have to welcome change, have it as a fundamental part of who we are and trust that this is the path to happiness. Back to Al Kennedy: “And every analysis of what makes lucky and happy people lucky and happy demonstrates they adapt fast and well to new situations and people, and so are defended by complex social circles and acclimatised to change.

That BBC article concludes, again with Al Kennedy’s words: “Approaching the changing reality of reality with sensible flexibility is the best strategy for happiness. I don’t believe it, but it’s true. And if I can change my mind, I can change anything else I need to.

Notions of Rome not being built in a single day come to mind. Or that other one about even the longest journey starting out with a single step.

Silly old me! Still looking for more sayings to crystallise the essence of happiness and the best one is right under my nose. The one that opened this chapter. From the wise Aristotle: “Happiness depends on ourselves.

1296 words Copyright 2014: Paul Handover

The photography of Patrick Smith.

Would make some fabulous Christmas presents.

In my trawling around Learning from Dogs looking for articles that could provide material for ‘the book’, I came across a post from August 2009, that is republished today.

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The sharing spirit

(Originally published here on the 29th August, 2009.)

This virtual world has so much to share.

The photography of Patrick Smith is breathtaking.  So much so, it seemed important to promote his talents to the widest possible audience.

He has been very generous in giving Learning from Dogs written permission to reproduce his pictures.  Thus from time to time, we will do just that.

Thank you, Patrick.

Portal of the Sun - Big Sur, California
Portal of the Sun – Big Sur, California

Published with the written permission of Patrick Smith Photography.

Copyright (c) 2009, all rights reserved.  Please do not use this picture without permission.

By Paul Handover

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Well Patrick continues to present breathtakingly beautiful photographs, such as this one:

I was out to shoot the sunset at McClures Beach in Point Reyes, just north of San Francisco, but the fog became too thick. I knew about this row of trees on the way to the Point Reyes Lighthouse so I headed over there. I have been waiting for about 3 years for a misty foggy sort of day where I could capture this scene with some extra depth and light that you don't see without fog. Notice how the trees graduallt receed into the mist?  ... If you try this, walk the entire length of the path looking for the best composition. This was halfway down.
I was out to shoot the sunset at McClures Beach in Point Reyes, just north of San Francisco, but the fog became too thick. I knew about this row of trees on the way to the Point Reyes Lighthouse so I headed over there. I have been waiting for about 3 years for a misty foggy sort of day where I could capture this scene with some extra depth and light that you don’t see without fog. Notice how the trees graduallt receed into the mist? … If you try this, walk the entire length of the path looking for the best composition. This was halfway down.

Published with the written permission of Patrick Smith Photography.

Copyright (c) 2013, 2014: all rights reserved. Please do not use this picture without permission.

So it seemed a great idea to promote his pictures just in case you were looking for that special present, being that time of the year.  Patrick’s portfolio and prices may be viewed here, and his contact details are at the top of his home page.

(Let me quickly add that I have no business or financial connection with Patrick Smith.)

The book! Part Four: Faith in goodness.

The roots of all goodness lie in the soil of appreciation for goodness.” So said the Dalai Lama.

In the previous chapter, Compassion for self, I quoted Professor Neff saying that in her view self-compassion consisted of three elements: self-kindness, recognition of our common humanity and mindfulness.

That second element, the recognition of our common humanity, provides a wonderful link from that chapter across to this one. For one very simple reason: The reason being that people are generally good. Now I’m not going to throw statistics around, even if I had them to hand, to support my proposition; that there are more good people in the world than not. For the very straightforward reason that I have enjoyed a wide range of wonderful experiences from many; friends and strangers alike. Backed up from my experience of having been around for a while (I’m way the wrong side of 50!), from having travelled extensively in the last forty years, from having lived in four countries over those same forty years, and from having very, very few letdowns from others over that time.

But there’s more. From those many friends and acquaintances over those forty years, again in many parts of the world, I have found it extremely rare to hear of someone speak of knowing another person who they believed was intrinsically nasty.

So, reflecting that this chapter is called faith in goodness, that my experiences support and affirm a faith in the widespread goodness of people, that us human beings are fundamentally loving and good, and will help and care for each other when given the chance, it is easy to see this faith under the banner of another word: trust. Trust in human beings being fundamentally good! (And to make it clear as to where I am coming from, I use the word faith not with any religious or spiritual connotations.)

Now it is time to be firm with myself and remember that this is a chapter in a section of the book about change: change in thoughts and deeds. It is not a chapter about goodness in and of itself, however commendable such a chapter might be.

What is the link, therefore, between goodness and change? Put better, what is the power of goodness in bringing about change?

I guess one way of answering that question is to remind ourselves that whatever we believe about the local circumstances, our local world in which we live, becomes a self-fulfilling prophecy. If we trust that those around us are fundamentally good and we offer goodness out to those around us then we all create a local zone of peace.

Ergo, by extension, if we really want to create a global world of peace, and who would eschew that dream, we truly have to believe that it is possible. Not only possible, we have to believe in the certainty that simply by impacting another person’s life in a positive way, thence, just one person at a time, that one other person becomes a stone of change spreading ripples of peace across the waters of the world.

Margaret Wheatley, the author of a number of books on the human condition, offers in an essay Relying on Human Goodness, this pertinent view: “Noticing our beliefs about human goodness is not a philosophical inquiry. Our beliefs are critical influences for what we do in the world. They lead us either to action or retreat.

In other words, what we believe, how we see ourselves, holds real power of change. Those critical influences in Margaret Wheatley’s words. Such is the importance of our faith in goodness as being an agent of change.

The other fundamental message that comes out from Margaret Wheatley’s essay is that, “Oppression never occurs between equals. Tyranny always arises from the belief that some people are more human than others. There is no other way to justify inhumane treatment, except to assume that the pain inflicted on the oppressed is not the same as ours.

The old saying of only treating others as you would wish yourself to be treated sums it up: perfectly!

So why oh why does the reality of the human condition, almost as far back as one can look, seem so ghastly at times? Maybe, just maybe, because we only get to hear of all the things that are wrong and that this has been a weakness of mankind since time immemorial.

For one core reason, one ancient truth, one very significant challenge to seeing goodness in all directions. I am referring to the fact that bad news sells! As in spreads like wildfire!

It’s common knowledge that since the days of early man, our survival has depended on great sensitivity to danger. We instinctively pick up on danger, on any danger, on anything that we interpret, often half-consciously, as threatening to us and our loved ones. And these are times when we seem to be faced with a plethora of ‘threats’ to us and our loved ones and our immediate community.

The news media; TV, newspapers, radio and, now the internet, offer us on an almost hourly basis torrents of evidence of the harm, the great harm, that some people seem so easily to do to other people. So many examples of anger, distrust, deceit, greed, ethnic hatred, frequent genocide, terrorism and violence, apparently committed daily in the world. Of the 196 independent countries  (The figure varies depending on the reference source being used, but the number is within the range of 189 to 196) or so in the world, sixty-four are at war. Nearly a third of all the countries on this planet are at war (and don’t even start to think of the hundreds of militias, guerrillas and separatist groups involved in fighting!).

Thus it would be so easy to despair, to turn inwards and metaphorically hug oneself in a dark corner, to allow oneself to become more withdrawn and distrustful than ever, to let our worst natures prevail, but a strong, resolute faith in goodness prevents that. Indeed, the more we see examples, primarily from the world’s media, of the worst in mankind, the more essential it is to believe, to have trust, to have faith, in the goodness of people.

To hold in one’s heart, like a glowing beacon of hope, all those wonderful aspects of our fellow humans. The creativity, the caring, the generosity, the open-heartedness and the love; yes the love. Behaviours that are exhibited on a daily basis. Just look around at your friends and neighbours, notice the people you come across in your daily lives, often complete strangers, and you will see so many who, just like you, are offering goodness, being friendly, trying to be useful to others; metaphorically, leaving a clean wake.

So spread the word. For your faith in goodness will bring about the change all of humanity needs.

1130 words Copyright © 2014 Paul Handover

The book! Part Four: Compassion for self.

That one can not truly love another until you love yourself is a truism that is well-known.

If only it was that simple!

As an earlier chapter, The process of change, illustrated, albeit in a anecdotal manner, loving who one is rests fundamentally on knowing who one is and that, for a sizeable chunk of people, I don’t doubt, is a significant journey of self-awareness.

Stepping lightly over that last sentence, for this section is about change in thoughts and deeds, and focussing on the title to this specific chapter, compassion for self, leads one to pause and ask two questions: exactly what do we mean by self-compassion, and how is self-compassion different to self-esteem?

To be perfectly honest, until I started thinking about the answers to those questions, the differences between self-esteem and self-compassion had previously never occurred to me in the many (too many) years of my life. Yet another surprise that has been visited upon me as a result of writing this book!

But, of course, as soon as one thinks about it, there is a difference between self-esteem and self-compassion! Almost as though the former is an outward-looking perspective of oneself and the latter is the diametric opposite; an inward-looking perspective

Or as Kristin Neff, an associate professor in human development and culture at the University of Texas, Austin, puts it in an article published online by the The Greater Good Science Center, University of California:

Most of us are incredibly hard on ourselves when we finally admit some flaw or shortcoming: “I’m not good enough. I’m worthless.”

And of course, the goalposts for what counts as “good enough” seem always to remain out of reach. No matter how well we do, someone else always seems to be doing it better. The result of this line of thinking is sobering: Millions of people need to take pharmaceuticals every day just to cope with daily life. Insecurity, anxiety, and depression are incredibly common in our society, and much of this is due to self-judgment, to beating ourselves up when we feel we aren’t winning in the game of life.

So if self-esteem is the judgement or evaluation of oneself, self-judgment in other words, and may only be measured, by definition, through comparing oneself to others, then what is self-compassion?

An article published in February, 2011 by Tara Parker-Pope of The New York Times offers an insight that isn’t immediately obvious to one. It opens:

Do you treat yourself as well as you treat your friends and family?

That simple question is the basis for a burgeoning new area of psychological research called self-compassion — how kindly people view themselves. People who find it easy to be supportive and understanding to others, it turns out, often score surprisingly low on self-compassion tests, berating themselves for perceived failures like being overweight or not exercising.

Tara Parker-Pope then refers to Professor Kristin Neff; as follows:

But Kristin Neff, a pioneer in the field, says self-compassion is not to be confused with self-indulgence or lower standards.
I found in my research that the biggest reason people aren’t more self-compassionate is that they are afraid they’ll become self-indulgent,” said Dr. Neff, an associate professor of human development at the University of Texas at Austin. “They believe self-criticism is what keeps them in line. Most people have gotten it wrong because our culture says being hard on yourself is the way to be.

Fear of becoming self-indulgent restrains people from being more self-compassionate! I find that counter-intuitive but readily admit that it had never crossed my mind. The article then continues:

Imagine your reaction to a child struggling in school or eating too much junk food. Many parents would offer support, like tutoring or making an effort to find healthful foods the child will enjoy. But when adults find themselves in a similar situation — struggling at work, or overeating and gaining weight — many fall into a cycle of self-criticism and negativity. That leaves them feeling even less motivated to change.

Self-compassion is really conducive to motivation,” Dr. Neff said. “The reason you don’t let your children eat five big tubs of ice cream is because you care about them. With self-compassion, if you care about yourself, you do what’s healthy for you rather than what’s harmful to you.

Now that started to make sense to me. Still, if at this point in my learning journey I had been challenged to define precisely what I understood by self-compassion, I would have been bound to display some lingering uncertainties.

Therefore, how does one understand self-compassion in a clear and easily understood manner? Thank goodness for more guidance from the good Professor Neff. Back to that article published by the University of California.

As I’ve defined it, self-compassion entails three core components. First, it requires self-kindness, that we be gentle and understanding with ourselves rather than harshly critical and judgmental. Second, it requires recognition of our common humanity, feeling connected with others in the experience of life rather than feeling isolated and alienated by our suffering. Third, it requires mindfulness — that we hold our experience in balanced awareness, rather than ignoring our pain or exaggerating it. We must achieve and combine these three essential elements in order to be truly self-compassionate.

Self-kindness, recognition of our common humanity and mindfulness. Wow! What a trio of wonderful components.

I took a writing break at this point and went across to our living-room where some of our dogs were larking around. To my eyes, the group of five dogs, from old man Pharaoh, he of the front cover, down to young Oliver of less than a year old, were displaying kindness for themselves, an obvious recognition of their common doggyness and what seemed to me as mindfulness!

Then when I returned to ‘the book’, I couldn’t resist Kristin Neff’s concluding words from the above-mentioned article:

An island of calm

Taken together, this research suggests that self-compassion provides an island of calm, a refuge from the stormy seas of endless positive and negative self-judgment, so that we can finally stop asking, “Am I as good as they are? Am I good enough?” By tapping into our inner wellsprings of kindness, acknowledging the shared nature of our imperfect human condition, we can start to feel more secure, accepted, and alive.

It does take work to break the self-criticizing habits of a lifetime, but at the end of the day, you are only being asked to relax, allow life to be as it is, and open your heart to yourself. It’s easier than you might think, and it could change your life.

Relax, allow life to be as it is, and open your heart to yourself.

Those words should be framed and hung on the walls of every house in the land.

For they provide passionate reasons for changing how we think and, inevitably, how we act.

1,185 words. Copyright © 2014 Paul Handover

The beauty of flight.

Not, perhaps, in quite the way you might be anticipating!

A couple of weeks ago, I forwarded an item to my son, an airline Captain for some years now, that I read on the Big Think website. It was an item called The Accidental Beauty of Flight Paths.

The Accidental Beauty of Flight Paths
by FRANK JACOBS NOVEMBER 5, 2014

There is more between heaven and earth than bird migrations and weather fronts. These maps capture the poetic beauty of something utterly mundane and usually invisible: the flight patterns of the planes that bring us from airport A to airport B.

We live in the age of mass air travel. At any given moment, there are about 10,000 commercial planes airborne, carrying an estimated half a million passengers across the skies. We also live in the era of Big Data. Which means that the movements of those thousands of planes can be followed in real time on websites such as Plane Finder and Flightradar24.

London and the pretty holding patterns around its airports: Heathrow (LHR), Gatwick (LGW), City (LCY), Luton (LTN), Stansted (STN) and Southend-on-Sea (SEN).
London and the pretty holding patterns around its airports: Heathrow (LHR), Gatwick (LGW), City (LCY), Luton (LTN), Stansted (STN) and Southend-on-Sea (SEN).

You can read the full article here.

Alex, my son, then replied with a link to this item on the UK NATS website: Take a guided tour around UK airspace.

The skies above the UK have been brought to life like never before in a video showing a day of air traffic in less than three minutes.

Created from actual radar data showing over 7,000 flights, the video graphically illustrates the daily task facing air traffic controllers and the airspace features that help make it all work.

 

It finishes with an overview of the structure of UK airspace, highlighting the major air routes and showing how this ‘invisible infrastructure’ helps underpin the entire operation.

Matt Mills, NATS Head of Digital Communications, said: “We’ve made data visualisations in the past, but we wanted to now take people on a deeper journey into what makes UK airspace work and some of its important features.

Airspace might be the invisible infrastructure, but it is every bit as important as the airports and runways on the ground.

Created by air traffic management company, NATS, the video takes viewers on a unique tour of some of the key features of UK airspace – from the four holding stacks over London and the military training zones above Wales, to the helicopters delivering people and vital supplies to the North Sea oil and gas rigs.

It is a fascinating video.

The book! Part Three: Short-termism

Our modern madness!

We live in an era that is addicted to short-termism. Largely, I’m bound to say, brought on by the financial services industry. Yet the influence of that same industry is enormous and percolates its way through most levels of most societies in most cultures and, without question, through the societies of most European and North American countries. One only needs to reflect on the critical importance of gaining and maintaining financial solvency for individuals. From having the creditworthiness to finance, and eventually pay off, a mortgage on a private dwelling, to accumulating a pension to provide some level of comfort in the ‘senior’ years and along the way managing to bring up children, have the odd vacation or two, and enjoy a small luxury or impulse purchase. So for the great majority of us it is practically impossible to live a life that doesn’t interact with banks, savings plans, building societies, pension providers, and often many other financial and investment companies.

Thus the financial services industry is an intimate part of the majority of the lives of private citizens in the ‘Western world’. Yet, ironically, my sense is that the majority of those same private individuals run their lives quite differently. I have in mind what might be called planning horizons.

Clearly buying a home is the most obvious example of long-term planning. But there’s a myriad of other involvements that we sign up to that require, nay demand, a long-term perspective. Having a family, studying for a degree or a post-graduate academic qualification, becoming an apprentice, driver’s licence, heavy goods vehicle (HGV) licence, saving for a pension, for a vacation, working in a company, or similar, with an eye on longer-term promotion and career advancement. I’ll stop there for I’m sure my point is clear!

In my trawl across the internet looking for supportive examples, I came across a paper published by the Aspen Institute called “Short-termism and US Capital Markets”. This institute declares on their website (in part) that “The Aspen Institute is an educational and policy studies organization based in Washington, DC. Its mission is to foster leadership based on enduring values and to provide a nonpartisan venue for dealing with critical issues.

This US-based institute published the paper on short-termism in view of “the serious consequences they see for both investors and society at large.” The report refers to research by JP Morgan that is highly critical of the present-day love affair with short-term results: “[the research] indicating that a focus on quarterly earnings in US companies in order to show short-term profits is leading public companies to defer spending on marketing research, product design and prototype development and this reduction in investment is causing problems.”

If there’s one relatively recent event (I use the word “recent” in relation to the period when writing this book) that shows, dramatically shows, the madness of short-termism then it has to be the financial crisis of 2008. (As an aside, the term financial crisis seems an inadequate phrase when one considers the full range of negative consequences that blasted into the faces of millions of people in 2008.)

The Boston College Law School held a symposium in 2011 that led to a paper being published by Kent Greenfield, Professor and Law School Research Fund Scholar at Boston. That paper is available to read online. It carries the title: The Puzzle of Short-Termism. I think a few quotations from that paper will underline the madness that came to light post-2008 and that appears to still be with us. The paper opens, thus:

INTRODUCTION

When pondering the question of the “sustainable corporation,” as we did in this symposium, one of the intractable problems is the nature of the corporation to produce externalities. By noting this characteristic, I am not making a moral point but an economic one. The nature of the firm is to create financial wealth by producing goods and services for profit; without regulatory or contractual limits, the firm has every incentive to externalize costs onto those whose interests are not included in the firm’s current financial calculus.

Not much further on, Prof. Greenfield writes:

The more difficult kind of externality to address—especially if our focus is on the sustainability of the corporation—is the future externality. What I mean here is the kind of cost that a corporation’s management can externalize to the future. From management’s perspective, the future is a much more attractive place to push off costs. Stakeholders who must bear such future costs will be less aware of those costs than current costs, and even if they do learn of such future costs, they will be less able to gain the attention of regulators.

Then he offers this stark analysis:

If one is worried about the sustainability of corporations from an environmental, social, or political perspective, the problem of “short-termism” has to be a central worry. This is because, at least according to many who have thought seriously about the topic, in the long run the interests of corporations conflate with those of society as a whole. (For the sake of this Essay I will assume this to be the case, though I have stated some disagreement elsewhere.) Short-termism is a problem whether we focus our attention on the sustainability of the corporation or the ethics of its management.

Short-termism is also costly economically, since the economy as a whole benefits when companies have a long-term strategy. The economy is a summation of the fortunes of the millions of companies and individuals that make it up; if most companies make decisions that prioritize the short-term at the expense of the long-term, we all suffer. A nation’s wealth grows more over time when companies invest for the future and maintain their viability as a going concern.

Just one more extract from the paper, that without the preceding extracts would not have carried the weight and gravity that struck me, and I hope strikes you, dear reader when you read the following:

The financial crisis of 2008 brought into sharp relief the economic costs of short-term management. Among the competing theories on the cause of the financial collapse—the over-dependence on derivatives, the overuse of leverage, the culture of greed and entitlement in the finance industry, just to name a few—a focus on the short term is an omnipresent narrative thread. If managers and financiers had taken a more long-term view of the health of their own companies and the fortunes of their investors, we might not have seen the myriad other problems come to such a head. The addiction to leverage, derivatives, and greed that caused the market to become a casino would only have been possible in a business culture where short-term gains are prioritized over long-term costs. What might have been assumed to be costs that would be suffered some time in the distant future are being absorbed now. John Maynard Keynes was wrong on this point: in the long run, we are not all dead.

So despite some naysayers, the problem of short-termism is very real. Shareholders hold their stocks, on average, for less than a year, and even less for small companies. Institutional investors have been said to be particularly bad on this front, acting “more as traders, seeking short-term gain.” Managers admit that they make decisions that harm the company in the long-term in order to meet short-term earnings expectations. In 2006, both the Conference Board and the Business Roundtable, two of the nation’s most prominent business organizations, issued reports “decrying the short-term focus of the stock market and its dominance over American business behavior.” And, let’s remember, that was two years before the collapse.

The paper really needs to be read in full, especially for any individual trying to understand the pros and cons of a wide range of personal investment decisions. If only, to use Prof. Greenfield’s words, “This is because, at least according to many who have thought seriously about the topic, in the long run the interests of corporations conflate with those of society as a whole.

I sense readers might be on the verge of giving up with this book because it ain’t nothing to do with dogs! There was a large part of me that agonised over what to include and what to leave out, not only with this chapter but with all the chapters in this section. Perhaps I might be forgiven for making another ‘sales pitch’ for this whole section! That is that if good, honest folk aren’t as fully aware of the major characteristics of this new century, as this author wasn’t before the research, we cannot develop the passion and zeal for saying and promoting, as far and wide as we can, that ‘enough is enough’!

One more quotation to round off the chapter.

The Guardian newspaper published an article in October 2013 written by Larry Elliott, the newspaper’s economics editor. It was entitled: Saving the planet from short-termism will take man-on-the-moon commitment.

We choose to go to the moon. So said John F Kennedy in September 1962 as he pledged a manned lunar landing by the end of the decade.

The US president knew that his country’s space programme would be expensive. He knew it would have its critics, but he took the long-term view. Warming to his theme in Houston that day, JFK went on: “We choose to go to the moon in this decade and do the other things, not because they are easy but because they are hard, because that goal will serve to organise and measure the best of our energies and skills, because that challenge is one that we are willing to accept, one we are unwilling to postpone, and one which we intend to win, and the others too.”

That was the world’s richest country at the apogee of its power in an age where both Democrats and Republicans were prepared to invest in the future. Kennedy’s predecessor, Dwight Eisenhower, took a plan for a system of interstate highways and made sure it happened.

Contrast that with today’s America, which looks less like the leader of the free world than a banana republic with a reserve currency. Planning for the long term now involves last-ditch deals on Capitol Hill to ensure the federal government can remain open until January and debts can be paid at least until February.

The US is not the only country with advanced short-termism. It merely provides the most egregious example of the disease. This is a world of fast food and short attention spans, of politicians so dominated by a 24/7 news agenda that they have lost the habit of planning for the long term.

Tough stuff!

That doesn’t get any easier to read and take in as one continues.

Politics, technology and human nature all militate in favour of kicking the can down the road. The most severe financial and economic crisis in more than half a century has further discouraged policymakers from raising their eyes from the present to the distant horizon.

Clearly, though, the world faces long-term challenges that will only become more acute through prevarication. These include coping with a bigger and ageing global population, ensuring growth is sustainable and equitable, providing resources to pay for modern transport and energy infrastructure, and reshaping international institutions so they represent the world as it is in the early 21st century rather than as it was in 1945.

Or possibly for society to really grasp? Larry Elliot’s closing words:

Another conclave of the global great and good is looking at what should be done in the much trickier area of climate change. The premise of the Global Commission on the Economy and Climate is that nothing will be done unless finance ministers are convinced of the need for action, especially given the damage caused by a deep recession and sluggish recovery.

Instead of preaching to the choir the plan is to show how to achieve key economic objectives – growth, investment, secure public finances, fairer distribution of income – while at the same time protecting the planet. The pitch to finance ministers will be that tackling climate change will require plenty of upfront investment that will boost growth rather than harm it.

Will this approach work? Well, maybe. But it will require business to see the long-term benefits of greening the economy as well as the short-term costs, because that would lead to the burst of technological innovation needed to accelerate progress. And it will require the same sort of commitment it took to win a world war or put a man on the moon.

Despite Mr. Elliot’s powerful plea, there might be a school of opinion, a growing school of opinion, that would argue fundamentally with the words of that plea. I’m referring to: “… the plan is to show how to achieve key economic objectives – growth, investment, secure public finances, fairer distribution of income – while at the same time protecting the planet.

The next chapter on Materialism explains why “key economic objectives” may be the last type of measurement our world now demands.

2,217 words. Copyright © 2014 Paul Handover