How Ernest Becker’s Denial of Death Changed my Life

Today I have a guest post for you from Nadia Jones. This is only the second guest post on the site, because I have very strict requirements for guest posts (so don’t worry, this isn’t going to turn into one of those blogs where you seldom hear from the owner any more).

Here’s Nadia:

About a year ago, I was experiencing ongoing periods of intense depression and anxiety. While medication certainly helped make daily life possible, the pills weren’t able to make life particularly enjoyable. There was something missing, some idea that I had not yet digested that was keeping me from overcoming this particularly dark period in my life.

Then I read Ernest Becker’s Pulitzer Prize-winning book, The Denial of Death, and I realized that there were certain things I hadn’t thought through to get me to where I wanted to be. Although reading the entire book is, in my opinion, essential, here’s exactly what Becker taught me and how it changed the way I approach life:

The fear of death (physical or symbolic) is at the heart of all fear and anger.

Becker notes in his book, “The idea of death, the fear of death, haunts the human animal like nothing else; it is the mainspring of human activity—designed largely to avoid the fatality of death, to overcome it by denying in some way that it is the final destiny of man.”

Whether we think of death in the physical sense, or we think of the various small symbolic “deaths” that terrify us—the idea of breaking off a close relationship, losing a job, or even losing your sense of self after failure—it is our unique human awareness of things having a final end that drives our anxiety, depression, and worries.

Fully accepting death is perhaps the most important first step in fully embracing life and all it has to offer.

In response to this fear, we attempt immortality through various “hero projects”. Most hero projects are limiting.

Mike has discussed how to be a hero at length here on How to Be Amazing. Becker, too, found that pursuing one or more “hero projects,” as he called them, was central to our well-being.

The society in which we live often dictates our hero projects.

For example, acquiring wealth is a common hero project in a consumerist society like ours. Starting a family and raising children is another common hero project, though not as universal as it once was. Seeking salvation, and thus, immortality, through religion is yet another pervasive hero system.

In the end, however, Becker found that most common hero projects, even if noble in their own right, even if cherished by the culture that surrounds us, will leave us feeling empty, depressed, and angry. This idea explains the rather common phenomenon of materially successful, wealthy people who nonetheless struggle with depression.

Going inside yourself to discover your own, unique hero project is terrifying, but ultimately rewarding.

If most hero projects will ultimately leave us dissatisfied, what, then are the heroics that we should strive for to feel truly alive?

Becker uses the idea of “cosmic heroics” to explain the only viable hero system that opens us to the full possibilities of life. While Becker doesn’t specifically define this system (after all, he emphasizes time and again that any successful hero project must be individually fashioned, rather than pressed upon us by others), cosmic heroics are the striving for an ideal self that transcends the experienced self. The ideal self “…is fully in the world on its terms.”

This process, the shedding of instilled hero systems and forging one’s own hero system, requires an understanding of the awfulness of reality. It requires the courage to let go of every preconceived notion you’ve held and reexamining it.

As Becker notes, “To live fully is to live with an awareness of the rumble of terror that underlies everything.”

Ultimately, for me at least, Becker has shown that really thinking about your personal meaning of life, and acting on it, is the key to fulfillment.

On a practical level, this entails both investing your own creative energies into projects that suit your talents, while also taking seriously that which has little monetary value in our society—our relationships with others and the openness to and enjoyment of visceral, lived experience.

How to create your hero project

So how can we take Becker’s wisdom and put it into action now? Here’s what I did:

  1. Write down your beliefs. Research educated opinions that oppose these beliefs. Open yourself up to new ideas.
  2. Write down what you are good at. Write down what you enjoy. Choose items that overlap and create your very own hero project.
  3. What are you afraid of? Think about how fear of death plays into your specific fear and slowly expose yourself. Personally, I would have panic attacks while driving, so I stopped driving altogether for over six months. After realizing that I was holding onto an unshakeable (and irrational) fear of dying in a car accident, I accepted this fear, and I tackled it head on. Accept your fears. Accept death.
  4. Let’s say that your number one priority currently is your career. Make a list of neglected relationships and place these relationships at the same level as your number one priority of work. You’ll soon find that when you actually make relationships a priority, once you make it a point to put time into them, your relationships with others will be your greatest reward.

Author Bio:

This is a guest post by Nadia Jones who blogs at accredited online colleges about education, college, student, teacher, money saving, and movie related topics. You can reach her at nadia.jones5 @ gmail.com.

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How to Live Out Your Values

One of the things that leads to life satisfaction is living in line with our values – doing things that we believe are good and valuable things to do.

So how might we do that more?

I’m still slowly making my way through Peterson’s A Primer in Positive Psychology, and I’m up to the chapter on Values, where he summarizes some of his own research on the circumstances in which our beliefs are most likely to be reflected in our actions. For today’s post, I want to go through some of these and suggest how we can cultivate those circumstances in order to live more authentically and congruently.

1. Acquire your values for yourself

It’s not a huge surprise that Peterson found values we acquire through direct experience are more consistent with our behaviour than ones we got second-hand, as it were – from our parents, the religion we were raised in or our culture in general.

Second-hand values, by the nature of how we got them, can often stay in our heads rather than getting all the way out into our lives. Values we acquired for ourselves, though, inherently came out of our life circumstances rather than an abstract system of philosophy, so they’re already connected to what we do.

I’m going to give a paradoxical-sounding piece of advice here. If you have values that you know are more in your head than in your heart, that came from your upbringing, go out and try to act on them. You’ll learn something that way about what it’s like to live those values, and whether they’re congruent with who you are.

If they are congruent, you’ll have taken a step towards living out your professed beliefs. And if they’re not, you’ll discover more about what your actual values are.

To give you an example, when I was a young man I converted to evangelical Christianity through the encouragement of my two closest friends. A number of years later, one of those friends, who had, in the meantime, left his faith, told me and our other friend that he was gay.

Now, we’d known him for more than half our lives at this point, and cared about him very much. We weren’t going to reject him as a person, no matter what our pastors said about homosexuality. For me, that conversation was a step on a path to quite a different kind of faith more congruent with my experience of real people, whereas for our other friend it was a trigger for him to realise that the faith he’d been raised in and the person that he was were too far apart to stay together any more.

(I didn’t say it was a safe, easy thing to do.)

 

2. Incorporate your values into your image of yourself

We live out values that help to define our self-image. If it’s very important to you that you’re a kind person, it’s much more likely that you’ll act kindly than if you just think kindness is important for people in general.

One good way to work this is to take a test that clarifies what your most important values are (such as Douglas Wagoner’s values test), and then make some statements, aloud, about the top few results. “Being a _______ person is important to me” is a good format for these statements.

You could write the statements out, too, and put them up where you can see them.

3. Be self-aware about your values and behaviour

Reflect on how to live out your values
Fenanov / Foter

Reflecting on your values before acting “primes” you to act consistently with those values. If you don’t think about what you’re doing, you’re likely to act, instead, out of expected social scripts.

The exercise above should help with this, too.

4. Place yourself in circumstances where you’re expected to act out the value

Peterson notes that if there’s a strong norm about the particular behaviour you’re contemplating, that norm will exert more influence on your behaviour than your value will. For example, if you have a value of helping people but there’s a strong norm in your culture about not stepping forward or “interfering” in the affairs of a stranger, you may hesitate to come to the aid of someone you don’t know.

To me, this says that you need to find an environment filled with people who share your values, where the norms are to live out those values. As long as you live in an environment where the dominant norms prevent you behaving in ways that reflect your values, you will be incongruent and, therefore, internally conflicted and unhappy. Particularly if you’re self-aware.

5. Be specific about your values

If your values are very abstract, they’re less likely to connect to specific behaviours. This is fairly obvious. Peterson’s example is that having a general value about beauty is less likely to make you recycle than if your value is more specifically about recycling.

If you’ve been through Wagoner’s test, you’ll have whittled down more specific values to a general one that is most important to you. For example, on the first page of his test I had a clump of values about intelligence, wisdom, insightfulness, perceptiveness, clearheadedness, reason and the like, which I later boiled down to one or two words.

If you’ve done that, turn around and reverse the process. What does a value of wisdom mean to you? It’s a lot easier to imagine acting perceptively or acting insightfully than it is to imagine acting wisely, simply because the words are more specific.

How to live out your values

Living in accordance with your values is very freeing, though also courageous. It will mean going against what people around you are doing some of the time, against your own desires some of the time, and certainly against the desires and expectations of other people some of the time.

Being aware of your values, making them your own, making them part of your identity, being specific about them and looking for contexts which encourage you to act on them will help you to live congruently and with integrity.

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3 Things I’ve Learned from Writing Fiction

I’ve written fiction since I was twelve.

My first novel, lacking a plot, went nowhere. The second, which I finished in my teens, was a fast-moving action-adventure space opera partly inspired by Harry Harrison – I was a big Harrison fan at the time. (Forgive me, I was young.)

The third started out as a science fiction novel in which the characters played a virtual-reality fantasy game, but I ended up making the fantasy part the whole story. It was standard derivative genre fantasy, though probably no worse than a lot of what makes it into the bookstores.

Then there were several long periods when I didn’t write fiction at all.

This gave me time to figure out a bit more about the world, so that when I did start writing again, there was a bit more to it than unchanging characters shooting at each other. The fiction was starting to include some personal development ideas.

So I’m going to talk today about three of those ideas, and how writing fiction has helped me understand them, because lately I’ve been writing fiction again and really enjoying it.

1. Identity emerges in and from action

The first novel that I actually published was City of Masks. Even that had a gap of years between when I wrote the two or three chapters of initial setup and when I figured out what happened next.

What finally got it finished was sitting down and doing a diagram of the characters and their connections to each other. That gave me enough clarity to start writing again.

City of Masks is largely told through the journals of Gregorius Bass, a simple-hearted man who, because of family connections, is sent as a diplomat to a city loosely based on Shakespeare’s version of Italy. Everyone there wears a mask, and must act in character with their mask at all times or face civil and religious sanctions. There’s a political struggle between the rebel Personalists, who believe that the person is more important than, and separate from, the mask they wear, and the dominant Characterists, who hold that the mask is the true identity.

Bass gets caught up in this struggle, and in a serial-killer mystery, because of the involvement of his servant. (There’s both a Holmes and Watson and a Jeeves and Wooster dynamic at work between the servant and the master.)

Plenty happens in City of Masks. It’s short – a little under 50,000 words – but I manage to fit in a rooftop chase, a sword fight, multiple murders, a revolution and a romance. A youthful swashbuckler being scared straight by his psychotic girlfriend, at the cost of his sight, is merely a subplot.

At the same time, it’s a reflection on identity and character.

Because in the City of Masks, if you do something amazing, something that gives you the status of a Character, you get to wear a mask of your own face - and other people may also mask as you and act like you, because you’re somebody.

In other words, identity emerges in action. Just as I don’t really know what my characters are like until I write them, so we don’t really know – don’t even really become – who we are until we live remarkable lives.

At the same time, action emerges from identity. Remember how I said that I couldn’t get the plot moving until I worked out who everyone was and how they were connected?

Characters don’t come alive until they’re meeting challenges, and how they meet those challenges both develops and reveals who they are. Same with us.

Brick Wall Builder
Creative Commons License photo credit: m.eckelberg

2. I don’t know the inside of my own head

I said a moment ago that I don’t know who my characters are until I write them. I’m making these people up (based on my own understanding of how people work, which is based in turn on my understanding of myself as well as my observations of other people I’ve known). And yet, they keep surprising me.

Case in point: my current fiction project, The Gryphon Clerks. The main characters are elite civil servants setting out to solve the problems of a steampunk-fantasy realm. I wanted to assemble a group of unlikely heroes, outsiders who had become strong through challenge and struggle, so I start out by telling their stories.

One of the characters, Rain Sandybeach, is a teacher/social worker in the docklands. My initial concept of her was a kind of fluffy hippie do-gooder with a bit of a chip on her shoulder about authority. But when I actually wrote her story, it turned out she was an ex-gang member who had been put on trial for killing 14 people with a broken bottle. (She hadn’t killed them - that’s not a spoiler, because it’s always clear to the reader that she hadn’t – but, wow, nothing ineffectual or fluffy about her now.)

To link this to the previous point, you never know, until you take action, what you’re really capable of, because you don’t know the potential that lives in your own head.

3. Things only matter if they change us

In between City of Masks and The Gryphon Clerks comes Gu, a science fiction novella about the human impact of a disruptive technology. The “Gu” of the title is cheap programmable matter, a kind of silver ooze that can take any form you like.

I tell the story as a documentary being made 15 years after Gu is invented. The documentary maker, Susan Halwaz, interviews experts and people-on-the-street, military veterans and academics, rich people and poor people, youngsters, game-makers and intellectual-property rebels about the impact of Gu on their lives.

Because no technology matters unless it changes how we live, how we behave, how we think, and what we can do.

And of all the things we do and use in our daily lives, the ones that matter are the ones that help us become more fully ourselves, to take action that reveals and develops our character.

Questions for reflection

So, what challenges are you meeting – either ones that you set yourself or ones that just come along uninvited?

How are they revealing and developing who you are?

What are they bringing out of you that you didn’t know was there?

And what technologies – in the very broadest sense, things and methods that enable you to do what you otherwise couldn’t – are you making use of, consciously and deliberately, to become more the person you want to be?

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