Alan Wheelis and the absence of meaning

On June 16th, I checked out a library book by the psychoanalyst Allen Wheelis. I had never heard of him, but I always peruse the new book section, and The Way We Are intrigued me. I finished my second reading this morning, and looked the author up on the net. He died the day I got his book.

“There are two essential categories: that unchanging backdrop, the raw nature of existence, unadorned, unmediated, overwhelming us with dread, the way things are; and that changing succession of stage sets we put in front of that backdrop, blocking it from view, the schemes of things, the systems of meanings within which we live. The backdrop is a constant, too awful and too fearful to be endured; the sets change over the course of history, though they may seem fixed over the course of a lifetime.”

But what of those who can no longer believe in the sets?

“Do you know? Do you feel it, this losing of grip? The received interpretations no longer work, don’t fit, don’t take hold…

“Some people don’t hear the screaming; the old fictions still work. Some hear it keenly: The chalk has worn down, the fingernail drags across an endless blackboard, the sky is empty.”

What is there for the latter?

“When the ruling scheme of things comes to seem untrue or unimportant, one’s efforts within it become meaningless. One’s whole life becomes meaningless…. One seeks distraction…”

He sought distraction through women.

“…I remind myself that my papier-mâché angel will turn into a witch or a drab. Yet this passion for a falsified other may be the only thing in life really worthwhile.”

But why not improvise a meaning?

“Free to choose how to live, the way we choose is meaningless; living in the certainty of meaning, we live a life that is imposed.”

An improvised purpose is just that—improvised, shot on the fly, made with limited—and possibly inaccurate—knowledge. The shooter can neither see his target nor know the nature of his target. I very much doubt that we are even able to think outside of the scheme of things, because we are the products of that scheme; we are contained within it. Even when we reject it, we reject it from within, using its terminology, its images.

When people explain to me their core beliefs, the thoughts that keep them going, that make their lives worthwhile, I can scarcely take them seriously. Still others have nothing to explain because they don’t feel compelled to look for an explanation. I am likewise challenged to take them seriously. I can flatter myself about why I am different (“I am more intellectually courageous,” or “I possess greater depth”), yet I would trade places if I could. I neither take comfort in religion, nor acknowledge human authority. The most I can ever know is but a guess. I am limited by my senses, my intelligence, and my culture.

I think of my species as I think of my dogs. Bonnie is smart, Baxter not so smart; yet even Bonnie couldn’t master long division. The most brilliant dog that ever lived—the Einstein of dogs—could not have mastered long division. My race is likewise limited. Some of us know things that astound the rest, but all of us together know very little in proportion to the totality of knowledge, and we probably lack the capacity to understand many things. Like dogs, our intellectual ceiling is not only low, we are too unintelligent to know how low it is. Or so I suspect.

Murderous nurse

I hate to admit I watched them, but I did. Two true crime shows at the same time (I switched during commercials), one about a college student who chopped up his parents with an axe; the other about a woman who shot her husband. Alas, the announcer on the second show said, “A trained nurse, she dismembered the body and packed it into three suitcases…”

“A trained nurse!” I thought. “I’m married to a trained nurse—and she owns three suitcases!”

“Peggy,” I asked when Peggy got home, “when you were in nursing school did any of your courses include body dismemberment?” She looked at me strangely, and, having just seen what a pissed-off nurse could do, I let the matter drop. I consoled myself with the thought that the nurse on TV had used a reciprocating saw, and I knew that, nurse or not, Peggy would never use a reciprocating saw. In fact, the one time she used a circular saw, she cut the cord in two.

The pitfalls of optimism, of pessism

Walt got a Masters degree in counseling psychology. While in school, he married a welfare mom with two kids, so he was unable to give his counseling practice time to grow. Within months, he got a job with a steady paycheck. When that business laid him off, he was content to draw unemployment for six months before looking for a job. Alas, he discovered that his benefits were only good for three months, so he had to scramble for work. No work was forthcoming until I introduced him to Bill who owns an auto repair shop. Walt went to work at Bill’s shop, but was soon fired when he argued with the foreman. Now, Walt is driving a school bus while he looks for something better.

As Walt sees it, his problems are caused by bad luck or other people. This is because Walt is a raving optimist, and raving optimists underestimate their own blame while overestimating the blame of everyone else. I am a pessimist. I would not have majored in counseling psychology if I wanted to stay in Eugene, because half of the counselors in Eugene are waiting tables. Nor would I have married an unskilled welfare mom who was irresponsible with her money and, perhaps, her uterus. Nor would I have reached my 53rd birthday with no savings.

Pessimists anticipate the worst, and seek to avoid it. Optimists don’t realistically analyze the odds; don’t take responsibility; and don’t learn from their mistakes. Pessimists are painfully aware of their own weaknesses and of everything that could conceivably go wrong. They consequently exaggerate the likelihood that something will go wrong, and they become frozen. They lose faith in the possibility of good outcomes, whereas optimists see nothing but good outcomes.

George Bush is an optimist. He never loses confidence, and people are dying by the thousands because of it. But then optimists are generally happy people, whereas pessimists often have trouble getting out of bed in the morning. Which one does the most good in the world versus the most evil? I don’t know.

The saga of a rebel Mason

My lodge conferred the Master Mason degree tonight. It is high ritual, more impressive than a Mass. It puts me in the kind of altered state that athletes refer to as “the zone.” The props and lighting; the officers in their tuxedos, the master with his top hat; the long ritual performed from memory; the intricate movements of body and hands. So many ways of doing each thing wrong, but only one of doing it right.

Behold, the hours wore on, and the lodge grew hot; and I grew rebellious in my coat and tie. At length, I removed the latter, but the small patch of bare skin that was exposed made little difference; so off went the coat. Some looked at me in surprise, but what else could I do—sweat and feel like an idiot? I am ready to rebel when reason demands it.

Allow me my small rebellions, and I will serve you well; but deny me, and we will both come to doubt that I am in the right place. Noting that the thermostat was locked at 75, I blamed the Scottish Rite for my discomfiture—it being their building. Others suffered too, but only I rebelled. I am the only rebel in many settings, although I do not know why.