Chapter 8
1. I began paying much closer attention to what I was doing - and saying. The experience was disconcerting, to say the least. I soon divided myself into two parts: one that spoke, and one, more detached, that paid attention and judged. I soon came to realize that almost everything I said was untrue. I had motives for saying these things: I wanted to win arguments and gain status and impress people and get what I wanted. I was using language to bend and twist the world into delivering what I thought was necessary. But I was a fake. Realizing this, I started to practice only saying things that the internal voice would not object to. I started to practice telling the truth - or, at least, not lying. I soon learned that such a skill came in very handy when I didn’t know what to do. What should you do, when you don’t know what to do? Tell the truth.
- How does Peterson’s experience relate to your practice of truth-telling?
2. Taking the easy way out or telling the truth - those are not merely two different choices. They are different pathways through life. They are utterly different ways of existing.
- When has the pathway of “taking the easy way out” failed you?
3. You can use words to manipulate the world into delivering what you want. This is what it means to “act politically.” This is spin. Someone living a life-lie is attempting to manipulate reality with perception, thought and action, so that only some narrowly desired and pre-defined outcome is allowed to exist. A life lived in this manner is based, consciously or unconsciously, on two premises. The firstis that current knowledge is sufficient to define what is good, unquestioningly, far into the future. The secondis that reality would be unbearable if left to its own devices. The first presumption is philosophically unjustifiable. What you are currently aiming at might not be worth attaining, just as what you are currently doing might be - an error. The second is even worse. It is valid only if reality is intrinsically intolerable and, simultaneously, something that can be successfully manipulated and distorted. Such speaking and thinking requires the arrogance and certainty that the English poet John Milton’s genius identified with Satan, God’s highest angel gone most spectacularly wrong. The faculty of rationality inclines dangerously to pride: all I know is all that needs to be known. Pride falls in love with its own creations, and tries to make them absolute.
- Where do you witness such distorted thinking/behavior today?
- What becomes of such people and of those who believe them?
4. If you will not reveal yourself to others, you cannot reveal yourself to yourself. That does not only mean that you suppress who you are, although it also means that. It means that so much of what you could be will never be forced by necessity to come forward. This is a biological truth, as well as a conceptual truth. When you explore boldly, when you voluntarily confront the unknown, you gather information and build your renewed self out of that information. That is the conceptual element. However, researchers have recently discovered that new genes in the central nervous system turn themselves on when an organism is placed (or places itself) in a new situation. These genes code for new proteins. These proteins are the building blocks for new structures in the brain. This means that a lot of you is still nascent, in the most physical of senses, and will not be called forth by stasis. You have to say something, go somewhere and do things to get turned on. And, if not… you remain incomplete, and life is too hard for anyone incomplete.
- Where have you struggled and succeeded in “exploring boldly?”
5. The capacity of the rational mind to deceive, manipulate, scheme, trick, falsify, minimize, mislead, betray, prevaricate, deny, omit, rationalize, bias, exaggerate and obscure is so endless, so remarkable, that centuries of pre-scientific thought, concentrating on clarifying the nature of moral endeavor, regarded it as positively demonic. This is not because of rationality itself, as a process. That process can produce clarity and progress. It is because rationality is subject to the single worst temptation - to raise what it knows now to the status of an absolute.
- What does it mean to “rationalize” in such a way?
6. To say it again: it is the greatest temptation of the rational faculty to glorify its own capacity and its own productions and to claim that in the face of its theories nothing transcendent or outside its domain need exist. This means that all important facts have been discovered. This means that nothing important remains unknown. But most importantly, it means denial of the necessity for courageous individual confrontation with Being. What is going to save you? The totalitarian says, in essence, “You must rely on faith in what you already know.” But that is not what saves. What saves is the willingness to learn from what you don’t know. That is faith in the possibility of human transformation. That is faith in the sacrifice of the current self for the self that could be. The totalitarian denies the necessity for the individual to take ultimate responsibility for Being.
- What is most compelling about Jordan’s analysis here?
7. It is our responsibility to see what is before our eyes, courageously, and to learn from it, even if it seems horrible - even if the horror of seeing it damages our consciousness, and half-blinds us. The act of seeing is particularly important when it challenges what we know and rely on, upsetting and destabilizing us. It is the act of seeing that informs the individual and updates the state. It was for this reason that Nietzsche said that a man’s worth was determined by how much truth he could tolerate. You are by no means only what you already know. You are also all that which you could know, if you only would. Thus, you should never sacrifice what you could be for what you are. You should never give up the better that resides within for the security you already have - and certainly not when you have already caught a glimpse, an undeniable glimpse, of something beyond.
- What glimpse or vision of your future self can you see?
8. In the Christian tradition, Christ is identified with the Logos. The Logos is the Word of God. That Word transformed chaos into order at the beginning of time. In His human form, Christ sacrificed himself voluntarily to the truth, to the good, to God. In consequence, He died and was reborn. The Word that produces order from Chaos sacrifices everything, even itself, to God. That single sentence, wise beyond comprehension, sums up Christianity. Every bit of learning is a little death. Every bit of new information challenges a previous conception, forcing it to dissolve into chaos before it can be reborn as something better. Sometimes such deaths virtually destroy us. In such cases, we might never recover or, if we do, we change a lot.
- Where have you experienced such deaths and rebirths?
9. If you bend everything totally, blindly and willfully towards the attainment of a goal, and only that goal, you will never be able to discover if another goal would serve you, and the world, better. It is this that you sacrifice if you do not tell the truth. If, instead, you tell the truth, your values transform as you progress. If you allow yourself to be informed by the reality manifesting itself, as you struggle forward, your notions of what is important will change. You will reorient yourself, sometimes gradually, and sometimes suddenly and radically.
- How has truth-telling transformed your values over the years?
10. Perhaps it is better to conceptualize it this way: Everyone needs a concrete, specific goal - an ambition, and a purpose - to limit chaos and make intelligible sense of his or her life. But all such concrete goals can and should be subordinated to what might be considered a meta-goal, which is a way of approaching and formulating goals themselves. The meta-goal could be “live in truth.” This means, “Act diligently towards some well-articulated, defined and temporary end. Make your criteria for failure and success timely and clear, at least for yourself (and even better if others can understand what you are doing and evaluate it with you). While doing so, however, allow the world and your spirit to unfold as they will, while you act out and articulate the truth.” This is both pragmatic ambition and the most courageous of faiths.
- How would you describe your “meta-goal” as it relates to truth?
11. Truth will not come in the guise of opinions shared by others, as the truth is neither a collection of slogans nor an ideology. It will instead be personal. Your truth is something only you can tell, based as it is on the unique circumstances of your life. Apprehend your personal truth. Communicate it carefully, in an articulate manner, to yourself and others.This will ensure your security and your life more abundantly now, while you inhabit the structure of your current beliefs. This will ensure the benevolence of the future, diverging as it might from the certainties of the past.
- In what ways do you communicate your “personal truth?”
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