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Sunday, February 7, 2016

Graduating to every other week therapy

I've never been to summer camp. The closest I got to the experience was sixth grade camp, when as an 11 year old I went up to the mountains (snow! cold!) with all of my classmates for a week. I still have so many vivid memories of it. Everything I know about recognizing constellations I learned there, camp songs, a love/hate relationship to the hot dog, making snow survival shelters (we surely would have died if actually required to live in ours) and what seemed to be the startling amount of trust and freedom I enjoyed in leaving my family and any real responsible adult supervision and running amok in the mountains with a 15 to 1 ratio of camp counselors (barely more than children themselves) to children, and with knives and other sharp tools. Even though it was just a week, I came back from camp a changed person. Not to say that the person I was before was bad or even that I needed to change in that particular way in order to mature. Nor to say that the person I changed into was any less me than the person before. It's hard to describe the sensation, but whatever it was I was ok with it because for whatever reason I still recognized the person I became.

I recently graduated from every week therapy to every other week therapy. The change was precipitated by me reaching and maintaining a certain level of awareness and understanding about myself, other people, and the world. I feel the difference, but I also don't feel that different. I recognize who I am. I just feel more proficient, like if I had always been only a music sight reader and then finally learned how to play by ear, or vice versa. And naturally I understand the world in a more fuller and richer way, simply because now I engage with it in more ways than I did previously. Everyone has a blindspot. That was always my special talent to know growing up. Now I know better my own.

The most interesting development has been my more nuanced view of self. How is it that I am the same person I was as a too-aggressive child, a manipulative teenager, a scheming young adult, a risk-taking 30 something, and now someone who has graduated to every other week therapy. But even odder to realize is that during the periods that I was "truest" to "myself", those were when I was most engaged and satisfied by life, no matter my financial situation or family situation or anything else that may have been weighing me down in the world at large. It turned out it wasn't the fact that I was born/made a sociopath that caused most of my problems. It was actually my ill-informed adaptations to the world that I had picked up along the way that made my heart shrink and blacken. Some of you will understand what I mean and I apologize for not being able to explain better, but it was the societal emphasis and rewards based almost solely on appearances, end results, and bottom lines that created all of the wrong incentives -- versus a focus on the process over the outcome and learning through making mistakes = ok and understanding that society will (and must) adapt to you sometimes, it can't always be you adapting to it, and how to know when is when and what is what. Self-awareness about my sociopathic tendencies didn't make me better, it made me worse as I came to internalize how unpalatable that was in society. That's when my behavior became so aggressive, passive, hollow, desperate, and impotent. That's when I started wearing masks basically all of the time. Sayonara to my sense of self. I may have hurt others a little less but it was accomplished by hurting myself much more. Because I could always fit square pegs into round holes, even if it got a little ugly and I got dirty doing it. And it felt like that was the solution -- that was what was being asked of me as part of my faustian deal to make things go down easier for me, to avoid having to deal with any negativity or fall out based on anyone's disapproval.

But now I wonder, what to say to everyone? How do I respond to people who email me? How can I communicate this adequately to others so that they won't make the same mistake -- won't wait until there are decades of barnacles of garbage encrusting them, until they finally cease being recognizable to themselves, before they realize that who they are is not a problem that needs fixing. I want my little relatives to know this, you all, anyone who also will wonder about the meaning of the lyrics to Landslide or wonder what does it feel like to keep living (and most paradoxically keep changing) after you feel like you've finally discovered who you really are. To know how to resonate with this life, both so maddeningly static and so dynamic. And to learn what one must never, never sacrifice, even just to get by, even if it seems like that is what is being required of you to do. 

Sunday, January 24, 2016

Lack of self-reflection?

A belief about sociopaths that I hear pop up quite a bit, including from some people who are somewhat inculcated in the field of psychology, is that a sociopath would never self reflect and wonder if they were a sociopath. I have always wondered what the source of that factual statement is? Does anyone know?

Also, I'm curious what the explanation would be if such a phenomenon were true. Are sociopaths then just very unself-aware? How is it that they are able to manipulate and read people if they can't figure out something so obvious as matching a series of diagnostic criterion to a list of basic personality traits? Or do sociopaths supposedly think too much of themselves to even consider themselves damaged? Because the thing is that I don't think I know of a single sociopath (including the thousands that have written to me and that I've encountered in other venues) who considers sociopathy to describe something bad/damaged, particularly not at first. They all seem to have, at most, sort of a gee whiz reaction, like -- there may be something to that, but who cares, that's just how things are -- or perhaps even more often -- well, of course, who wouldn't want to have those traits and be able to do these things? So I don't think the grandiosity prevents this type of self-reflection either because the sociopath doesn't see the label as conflicting with something great and remarkable.

In fact, it doesn't even require that much self-reflection to recognize oneself as a sociopath when you think about it. I think it's pretty obvious to us that we're different. And we certainly use particular traits often enough (daily) that even if we hadn't thought of it much before, if someone told us what manipulation was and then asked us if we were manipulative, we'd see that we are.

Even my down syndrome relatives are aware of their disorder, despite one being quite low functioning. Still, they don't lack the capacity to understand that there is something different about them from the other people they know. I know that they experience frustration with their difficulty in communication. I know that they understand that the lives they live are drastically different from everyone they see around them. And even though they have somewhat the minds of children, they are also keenly aware that they are adults, if for not other reason than their sexuality, or now the physical aches and pains of aging. And if they can figure something like that out, it seems almost crazy to think that sociopaths would categorically be incapable of doing likewise.

A reader mentions this issue among others:

I'm a 27 year old female, that has been doing some self reflection, because lately my views on things have changed over the past few months. A little of my background history, I was born with an absent father, although in my early years I didn't understand the situation, and in my teenage years I became angry because of my lack of a father figure I began to question my value. My mother was always a very good parent in my opinion and always tried her hardest to provide for me, also no abuse or violence in my family. In high school I was shy and consequently bullied. One day as I passing notes, I had written something that was read by a teacher, and subsequently I was escorted out of the school and taken to a Mental health facility for two weeks. I don't recall the contents of the note something violent in nature I suppose, but in any event I was treated for depression because I had also been cutting at the time. I was treated by a psychiatrist all throughout high school and after I graduated. On and off depression medication for years. Once I graduated, I began to participate in activities with others that I never did in High School because I was shy and withdrawn such as pot smoking and various sexual conquests. I must make a side side note on my activities, I never had any regrets with anything I've done, or still don't. I got involved with a man when I was 19, and he was 50 years old, not because I ever had feelings for him, but because of his infatuation for me, allowed me to use him for things. He bought me a smartphone, bought me alcohol, drugs, took me to really nice hotels to spend the night, and all I had to do was be intimate with him. I realize that he was using me as well. I'm positive he was going through a mid life crisis, but it never bothered me. He had a girlfriend at the time, but to me they weren't married, and I wasn't serious about him. In my mind I was learning something about relationships and people and gaining experience in how to deal with people. One story always entertained me, he didn't mind what I did to him, I guess he liked women who were very dominate in their relationships, so I pushed that. I suggested cutting him, so I could take his blood, he let me, I didn't like bloodletting in the end but I kept pushing, it was fun. I had a bike chain in my hand one night because I wanted to chain him up but I had an idea, I asked him if he thought I would hit him with it, he said something like he didn't know if I would, then I hit him with it. The next day he had a gash on his cheek and a huge bruise. When it happened I felt excitement not guilt, it was liberating in a way. Of course I feigned guilt and pretended that I was sorry, and all was forgiven. After awhile I eventually got tired of that relationship, but I guess I had taken it too far, and his girlfriend found out and had him end it. I didn't think twice about it. Eventually I grew out out of the party scene as I got older and I matured. I still had depression up until two years ago when it simply disappeared. I still suffer with minute anxiety which is manageable. I have to say the only times in my past I actually got upset was when I was wronged in some way, but I had depression during those times. But recently I have been "feeling"  especially apathetic. I don't understand why people are so emotional or empathetic, it annoys me when people are so fake when people tell them about their problems, I hate that I have to pretend to be sympathetic. I honestly have only two people I care about my boyfriend, and my Mother, the latter I would die for. Everyone else could die tommorow and I wouldn't care. I don't care about a lot of things, and people surrounding me always think I am just a very patient person, but I truly don't care. Based on the information I have given is it possible I am a sociopath? I am curious, but I also have read that sociopath's don't research who they are and don't care. I'm not worried, I am amused with myself, and am curious about the human mind, mine in particular. I would appreciate your insight. 

Monday, January 18, 2016

Evil wants an evil response

One of my mantras for the past year or so is evil wants an evil response (see here). But let me back up. One thing that has always bothered me about having my particular brain wiring is that despite craving power and control, it has traditionally been so easy to push me over the edge, lose my temper, make me angry. I get caught up in power struggles sometimes and make a bigger deal out of things than they warrant because I get ego hurt or my mind just seems to crave that particular stimulus.

But in the past couple of years of trying to find a better balance in my psychological and emotional life, the mantra helps me to understand that in having that reaction of anger against something that rankles me, I am at worst playing into my opponent's hands and at best losing control and perspective. There's actually a sort of suggestion in Mormon theology that enmity is its own sort of currency -- that you can stir up and use enmity to do plenty of momentous things that not even mountains of gold would do (think French Revolution or Hitler). And so our enmity often makes us pawns as well, and in fighting people that are filled with enmity, we're often just fighting pawns. (For some of you nerdier types, it's like when I tried to explain to my little relatives that Emperor Palpatine from Star Wars was leading both sides of the clone wars, but they couldn't understand how a war (every war?) could really just be fought completely by pawns against pawns, and of the same man.)

Martin Luther King Jr. (happy MLK Jr Day U.S.!) put it this way:

"The attack is directed against forces of evil rather than against persons who happen to be doing the evil. It is the evil that the nonviolent resister seeks to defeat, not the persons victimized by the evil. If he is opposing racial injustice, the nonviolent resister has the vision to see that the basic tension is not between the races… The tension is, at bottom, between justice and injustice, between the forces of light and the forces of darkness…. We are out to defeat injustice and not white persons who may be unjust."

Or Marcus Aurelius:

"When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they can’t tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own — not of the same blood or birth, but of the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions."

Monday, January 11, 2016

Seeing the tree

I've been thinking of some of the responses to the most recent post. My personal thoughts are that there will always be aspects of reality that are either difficult or perhaps even impossible for us to explain because of the limitations we have in terms of our limited awareness from moment to moment (limited ability to taken in all information without distortion), limitations in conceptualizing or rationalizing things (limitation on cognition in understanding the information we've received), and the inherent limitations of language (limitations in describing or understanding in a two-part communication). It's interesting the different ways that different cultures attempt to conceptualize, rationalize, or verbalize certain types of experience. I do not denigrate these attempts simply because the use a language to describe them that is not my own and does not jive completely with my experience of reality or what I think I know about reality from my education or other sources.

For example, I was recently exposed to some of the writings of self-described shaman Malidoma Patrice Somé. Short and sweet account -- he was taken from his African village while still a boy and educated in a white man's Catholic boarding school. When he was finally able to come back, he had lost most of his language and way of thinking from the village. The elders decided he had to go through the rites of becoming a man. One of his tasks, of "seeing" a tree, gives him great difficulty. One of the elders remarks:

Whatever he learned in the school of the white man must be hurting his ability to push through the veil. Something they did to him is telling him not to see this tree. But why would they do that? You cannot teach a child to conspire against himself. What kind of teacher would teach something like that? Surely the white man didn't do that to him. Can it be that the white man's power can be experiences only if he first buries the truth? How can a person have knowledge if he can't see?

Frustrated, he keeps at it for all of that day and into the next day. Finally, he sees the tree for the essence of who it is, such that becomes enraptured, consumed by it in a way that seemed pure and profound, an overwhelming love.

"My experience of 'seeing' the lady in the tree had worked a major change in the way I perceived things as well as my ability to respond to the diverse experiences that constituted my education in the open-air classroom of the bush. This change in perspective did not affect the logical, common-sense part of my mind. Rather, it operated as an alternative way of being in the world that competed with my previous mind-set — mostly acquired in the Jesuit seminary.

"My visual horizons had grown disproportionately. I was discovering that the eye is a machine that, even at its best, can still be improved, and that there is more to sight than just physical seeing. I began to understand that human sight creates its own obstacles, stops seeing when the general consensus says it should. But since my experience with the tree, I began to perceive that we are often watched at a close distance by beings we ourselves cannot see, and that when we do see these otherworldly beings, it is only after they have given us permission to see further — and only after they have made some adjustment in themselves to preserve their integrity. And isn't it true that there is something secret about everything and everybody?"

Is his version of a tree more or less real than most people's version of a tree? Each version is obviously affected greatly depending on what sort of narrative each person uses to explain their lives (see last post). To me, the interesting thing is not so much who is right, but how different each version could be and yet with certain advantages and disadvantages of each in terms of functioning in the world.

I once posted about how schizophrenia is dealt with in native tribes differently than we do. This shaman also has a different view of mental illness from the traditional western one:

In the shamanic view, mental illness signals “the birth of a healer,” explains Malidoma Patrice Somé. Thus, mental disorders are spiritual emergencies, spiritual crises, and need to be regarded as such to aid the healer in being born.

What those in the West view as mental illness, the Dagara people regard as “good news from the other world.” The person going through the crisis has been chosen as a medium for a message to the community that needs to be communicated from the spirit realm. “Mental disorder, behavioral disorder of all kinds, signal the fact that two obviously incompatible energies have merged into the same field,” says Dr. Somé. These disturbances result when the person does not get assistance in dealing with the presence of the energy from the spirit realm.
***
In the shamanic view, mental illness signals “the birth of a healer,” explains Malidoma Patrice Somé. Thus, mental disorders are spiritual emergencies, spiritual crises, and need to be regarded as such to aid the healer in being born.

What those in the West view as mental illness, the Dagara people regard as “good news from the other world.” The person going through the crisis has been chosen as a medium for a message to the community that needs to be communicated from the spirit realm. “Mental disorder, behavioral disorder of all kinds, signal the fact that two obviously incompatible energies have merged into the same field,” says Dr. Somé. These disturbances result when the person does not get assistance in dealing with the presence of the energy from the spirit realm.

This is obviously a different view from western thought. The western world might explain this by saying things like, people who struggle have more empathy for others who might be going through struggles themselves. I'm not sure which explanation is more correct, but it's interesting that they're so deeply engrained in the different cultures, a cultural blindness that limits one's ability to see or appreciate the different perspective.

I did like this open-mindedness regarding mental illness, though. Similarly:

“Just as we came in this world alone, so we remember alone.  The elders who facilitate our act of remembering do not mind what we remember as long as we do exactly what we are supposed to do, according to our true nature.”

For a ton of related quotes from him, see here.

Thursday, January 7, 2016

PNSE as treatment/experience

From a reader regarding something he found helpful in terms of relating to himself and the world as a personality disordered individual (ASPD/NPD) -- something called PNSE:

You might want to check out this guy's work: https://www.youtube.com/watch?v=HQ7nynHcnDE

Here is a writeup: http://nonsymbolic.org/PNSE-Article.pdf

So my own experience, having done the practices and had a PNSE, is that it doesn't solve the morality and impulse-control stuff. The experience has made me happier and more functional, but if you're hoping to find a cure for the "my life blows up every 3 years", this won't be it.

There's a bunch of interesting stuff - one thing that's clear is that mainstream psychology is quite parochial. Eg you've mentioned stuff that sounds a lot like "depersonalization" in the way you relate to your body. It partly explains you who (and I) - if we have a good reason - can get naked and do things that normal people would find terribly shameful. Anyway, depersonalization is a common aspect of PNSE, but it is also the sort of thing that mainstream psychologists (or even garden-variety spiritual teachers) would frown upon - unless they've had that experience for an extended time.

Here is a summary of Jeffery Martin's work - in an interview:

http://realitysandwich.com/229496/demystifying-enlightenment-jeffrey-a-martin-explains-the-finders-course/

He mentions neurofeedback, which I remember you mentioning.

And then his description, which I asked for:

Jeffery Martin studied something he labeled PNSE - "religious experience", "mystical experience" across various faiths/communities and practices. It included Christians, Buddhist meditators, etc. What is PNSE - persistent nonsymbolic experience.

Most people aren't that happy. They're always thinking about things, typically in a self-referential way, and those thoughts color the rest of your experience. By the time you've reached this sentence, you've probably thought something like, "I'm happy, this doesn't apply to ME", "why should I continue reading this? I'm bored." "What was that noise?", etc.

Most peoples' lives is dominated by thinking. They don't notice it. Thinking is symbolic (words) and typically self-referential and negative. E.g. "I'm fat", "I'm bored", "I'm not doing this well", "I got a smaller piece than him." Thinking gets them to do stuff. It also colors how they relate to information - you tell me anything and I'll be thinking "do I really need to pay attention to this?" and "is this going to make things better for me?"

The typical person has some story about himself or herself. Nobody can see the story - it just exists in peoples' minds. As a social nicety, we "go along" with peoples' stories. The typical person takes his story very seriously, despite the fact that the story usually makes them unhappy. Rather than feeling joyful and grateful to have the life that we have, we typically nurse grudges, fear the inevitable, get sad about our personal failures, etc. None of those stories are real; there's just whatever is happening right now. And they happen automatically - when and what isn't up to the you that experiences them. If you are sitting around experiencing your unhappy thoughts about you and your life, that's what is going on now for you, but that doesn't make the stories real, true, etc.

When people have a PNSE, they have, for an extended period of time, a different way of relating to their thoughts, especially their thoughts about themselves. They might have fewer thoughts or they might not seem important. The experience is like an extended "flow" experience. There are several different types (locations) of PNSE, they aren't all the same. Some people might report a constant sense of divine presence (or connection to nature). Others might not. Pretty much all of them report that they are less neurotic; well-being is high. People typically make sense of their experience in the context of their religion (if any). E.g. Buddhists would make sense of it in terms of Buddhism, Christians in terms of Christianity.

Regular flow experiences are profound - e.g. people get addicted to sex, rock climbing, shoplifting, etc because when they do those things, they have to focus and they temporarily get relief from their thinking (symbolic experience). Drugs and alcohol can also provide relief from thinking.

The typical "mystical experience" is like a flow experience, but on steroids. Christians talk about the holy spirit entering in them (e.g. "God ran my life, not me"). Here's a Scientologist (at 12 minutes in) talking about his experience: https://www.youtube.com/watch?v=KHb0BZyF5Ok  In addition to feeling joy there might be a noeitic sense -- "THIS IS IMPORTANT". It is the sort of experience that gets people to give their money to a cult - as Jason Beghe did after he had that experience. These sorts of experiences often lead to people diving in, trusting other people, giving them money, etc.

Why is it is important? Imagine your whole life you've been obsessed with your career, competing with your peers and so on. You're unhappy because nothing is ever enough. If suddenly you stopped thinking about that and you had an extended period of time where thoughts about your personal story (you deserved more, they betrayed you, you got ignored) didn't cross your mind, you'd be a lot less miserable. If it kept on happening, you might realize that all along you'd thought you were one thing (a person competing with others) but that story wasn't true - it didn't define you - just because it kept crossing your mind. If also you don't feel connected to your body in the same way, it would seem profound.

So when they look at the brains of psychopaths and meditators, they sometimes find similarities -- the psychopaths, when they are doing tasks are focused. There's not a lot of thinking unrelated to the task. Perhaps this is why psychopaths don't get bothered about wrecking their lives, or those of people around them - they don't ruminate. They keep busy. When I read your piece here - http://www.sociopathworld.com/2015/12/the-cruise-ship-story.html - recently it occurred to me that that might have happened; your thinking (about yourself) might have increased. I remarked that maybe you've got more of a sense of self, and hence more problems - which fits Martin's research: when people do practices that fit them, they get results quickly - e.g. a week. When they do practices that don't fit, they typically get more neurotic/unhappy. That "sense of self" (the thinking) can wax and wane, along with it the happiness/unhappiness.

People have a lot of beliefs about PNSE. Eg Many Buddhists seem to think a person post-PNSE wouldn't be immoral or unkind. Martin didn't find evidence of that - if you are a dishonest person, you'll probably be dishonest after your PNSE.  I've had a PNSE and I'm still amoral and selfishly impulsive.

Christians (and other religions) tend to emphasize what Martin calls location 3. There's a sense of divine presence and high joy. If people move from location 3 into location 4 (which can happen randomly), the joy goes away along with the sense of divine presence, and they can get freaked out -- because their subjective experience isn't aligned with what their religion says is supposed to happen. E.g. it looks like something like that happened to mother Theresa: http://www.foxnews.com/story/2007/08/24/mother-teresa-did-not-feel-christ-presence-for-last-half-her-life-letters.html That can be really confusing; say you believe Galatians 5:22, and you did have a lot of love and joy (and a sense of divine presence - "walking with the Lord") - but one day it goes away completely. You might think you did something wrong.

There's a bunch of other stuff Martin found - e.g. arousal (excitement) fades, even if people are still experiencing PNSE. Some methods work better than others. Some religions only incorporate some of the 6 practices they found that worked; be born in the wrong tradition and you probably won't have a PNSE.

My own experience - I've had a PNSE. I suspect Martin would classify mine as location 4 (although I guess I experienced some other locations). Location 4 fit with the practices I'd done (meditation & self-inquiry) and my subjective experience: noticing over and over again that I don't control my thoughts, feelings, etc -- they just happen, moment-by-moment. It isn't clear how I get my body to do anything, say anything, etc - I might think about it and it does it. Or more typically I just notice my body doing stuff after it has started. I definitely don't feel identical with my body. There's a sense of not being contained within a body - similar to what Jason Beghe describes in that video above. I've noticed that my unhappiness always seems related to thinking about "me" and the world or other people - and these thoughts are automatic. Even if I do something well and experience the feeling of pride, it feels mechanical -- there's the noticing I did something well and then perhaps a warm feeling washes through my head, along with the thought that I should try to avoid letting it show. I've seen psychologists use the word "depersonalization" to talk about this stuff. I suspect I'm less narcissistic and more sociopathic; I don't believe my story. I hold my opinions lightly. I don't care as much about my accomplishments (or failures) - they aren't me, nor up to me. And to the extent I do or don't care, that's not up to me either.

After having had my PNSE I wanted to make sense of it. I really liked Martin's evidence-based approach. A lot of what he discusses fits my personal experience, so I give it more weight. One thing he talks about it is that someone might have a PNSE in location 4 and then not have anyone to talk to about it -- not even your spiritual teachers, who might be in location 2. They might be freaked out if you talk to them about your experience; they might think things have gone way off track. This is like being a psychopath; if you are honest with people about how you experience reality, they can get bothered, blame you, etc. because what you're saying sounds so inhuman.

Any of your readers doing meditation, prayer, etc might want to look and see what can happen if they happen to hit upon a practice that works for them, or if they just happen to experience a shift of consciousness. When it happens to people randomly (which it does), people tend to think they are going crazy. If they go to psychologists they likely won't be understood - which reminds me of my own experience telling psychologists about my impulsiveness, amorality, habitual manipulation, lack of empathy, etc.

Friday, December 25, 2015

The self-violence of conscience

This ("Against Self-Criticism") was an interesting Adam Phillips piece in the London Review of Books about the harm that conscience often causes in the bearer due to self-judgment. Excerpts:

Lacan said that there was surely something ironic about Christ’s injunction to love thy neighbour as thyself – because actually, of course, people hate themselves. Or you could say that, given the way people treat one another, perhaps they had always loved their neighbours in the way they loved themselves: that is, with a good deal of cruelty and disregard. 
***
‘The loathing which should drive [Hamlet] on to revenge,’ Freud writes, ‘is replaced in him by self-reproaches, by scruples of conscience, which remind him that he himself is literally no better than the sinner whom he is to punish.’ Hamlet, in Freud’s view, turns the murderous aggression he feels towards Claudius against himself: conscience is the consequence of uncompleted revenge. Originally there were other people we wanted to murder but this was too dangerous, so we murder ourselves through self-reproach, and we murder ourselves to punish ourselves for having such murderous thoughts. Freud uses Hamlet to say that conscience is a form of character assassination, the character assassination of everyday life, whereby we continually, if unconsciously, mutilate and deform our own character. So unrelenting is this internal violence that we have no idea what we’d be like without it. We know almost nothing about ourselves because we judge ourselves before we have a chance to see ourselves.

Freud is showing us how conscience obscures self-knowledge, intimating indeed that this may be its primary function: when we judge the self it can’t be known; guilt hides it in the guise of exposing it. This allows us to think that it is complicitous not to stand up to the internal tyranny of what is only one part – a small but loud part – of the self. So frightened are we by the super-ego that we identify with it: we speak on its behalf to avoid antagonising it (complicity is delegated bullying). 

Like a malign parent it harms in the guise of protecting; it exploits in the guise of providing good guidance. In the name of health and safety it creates a life of terror and self-estrangement. There is a great difference between not doing something out of fear of punishment, and not doing something because one believes it is wrong. Guilt isn’t necessarily a good clue as to what one values; it is only a good clue about what (or whom) one fears. Not doing something because one will feel guilty if one does it is not necessarily a good reason not to do it. Morality born of intimidation is immoral. 
***
Just as the overprotected child believes that the world must be very dangerous and he must be very weak if he requires so much protection (and the parents must be very strong if they are able to protect him from all this), so we have been terrorised by all this censorship and judgment into believing that we are radically dangerous to ourselves and others.
***
The first quarto of Hamlet has, ‘Thus conscience does make cowards of us all,’ while the second quarto has, ‘Thus conscience does make cowards.’ If conscience makes cowards of us all, then we’re all in the same boat; this is just the way it is. If conscience makes cowards we can more easily wonder what else it might be able to make. Either way, and they’re clearly different, conscience makes something of us: it is a maker, if not of selves, then of something about selves; it is an internal artist, of a kind. Freud says that the super-ego is something we make; it in turn makes something of us, turns us into a certain kind of person (just as, say, Frankenstein’s monster turns Frankenstein into something that he wasn’t before he made the monster). The super-ego casts us as certain kinds of character; it, as it were, tells us who we really are; it is an essentialist; it claims to know us in a way that no one else, including ourselves, can ever do. And, like a mad god, it is omniscient: it behaves as if it can predict the future by claiming to know the consequences of our actions – when we know, in a more imaginative part of ourselves, that most actions are morally equivocal, and change over time in our estimation. (No apparently self-destructive act is ever only self-destructive, no good is purely and simply that.) Self-criticism is an unforbidden pleasure: we seem to relish the way it makes us suffer. Unforbidden pleasures are the pleasures we don’t particularly want to think about: we just implicitly take it for granted that each day will bring its necessary quotient of self-disappointment, that every day we will fail to be as good as we should be; but without our being given the resources, the language, to wonder who or what is setting the pace, or where these rather punishing standards come from. How can we find out what we think of all this when conscience never lets go?

I know plenty of people who have this relationship with their consciences. It's kind of sad but more disturbing.

And finally a fascinating support of different forms of expression and the interpretations thereof:

After interpreting Hamlet’s apparent procrastinations with the new-found authority of the new psychoanalyst, Freud feels the need to add something by way of qualification that is at once a loophole and a limit. ‘But just as all neurotic symptoms,’ he writes, ‘and, for that matter, dreams, are capable of being “over-interpreted”, and indeed need to be, if they are to be fully understood, so all genuinely creative writings are the product of more than a single impulse in the poet’s mind, and are open to more than a single interpretation.’ It is as though Freud’s guilt about his own aggression in asserting his interpretation of what he calls the ‘deepest layers’ in Hamlet – his claim to sovereignty over the text and the character of Hamlet – leads him to open up the play having closed it down. You can only understand anything that matters – dreams, neurotic symptoms, people, literature – by over-interpreting it; by seeing it, from different aspects, as the product of multiple impulses. Over-interpretation, here, means not settling for a single interpretation, however apparently compelling. The implication – which hints at Freud’s ongoing suspicion, i.e. ambivalence, about psychoanalysis – is that the more persuasive, the more authoritative the interpretation the less credible it is, or should be. If one interpretation explained Hamlet we wouldn’t need Hamlet anymore: Hamlet as a play would have been murdered. Over-interpretation means not being stopped in your tracks by what you are most persuaded by; to believe in a single interpretation is radically to misunderstand the object one is interpreting, and interpretation itself.

Wednesday, December 2, 2015

Epicureanism = religion for sociopaths

I have been really into the famous stoic Marcus Aurelius recently. Part of trying to become more aware of my emotions means that I am suddenly sometimes swimming knee deep in terrible emotions, without any practice dealing with any of it or making sense of it. Marcus Aurelius has been a good way to get more zen about things. Quotes like:

"When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they can’t tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own — not of the same blood or birth, but of the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him. We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions."

And:

"The only thing that isn’t worthless: to live this life out truthfully and rightly... patient with those who don’t.”

In a similar vein, a reader rights about the appeal of Epicureanism for sociopaths:

This one is a long read, but I think you'll enjoy it.

http://www.newyorker.com/reporting/2011/08/08/110808fa_fact_greenblatt?currentPage=all

Apparently Machiavelli was an Epicurean. Epicurean philosophy: materialist, rational, pleasure-oriented and pro-social. It is very different from Catholocism/Christianity.

Personally, Stoicism appeals to me more. It is basically the same philosophy, but with more emphasis on self-control in all situations. But if you are happy and full of joy and wonder, it is a lot easier to be nice.

If you always remember that you've only got right now to live - and that you'll be dead forever - that makes it a lot easier to be nice to oneself and others.

A selection:

Anyone who thought, as Lucretius did, that it was a particular pleasure to gaze from shore at a ship foundering in wild seas or to stand on a height and behold armies clashing on a plain—“not because any man’s troubles are a delectable joy, but because to perceive what ills you are free from yourself is pleasant”—is not someone I can find an entirely companionable soul. I am, rather, with Shakespeare’s Miranda, who, harrowed by the vision of a shipwreck, cries, “O, I have suffered / With those I saw suffer!” There is something disturbingly cold in Lucretius’ account of pleasure, an account that leads him to advise those who are suffering from the pangs of intense love to reduce their anguish by taking many lovers.

Saturday, November 7, 2015

Not caring to act like caring (part 1)

From a non-English speaking reader:

For a long time I haven't known about I am different from others. For example, if a friend's close relative dies, I always try to act like feel sorry for him/her. But, I thought it was normal and what everybody doing. Well, honestly I never thought about what everybody doing. I didn't care about them. That was all normal to me at least. Because I born this way.

Last year summer I was in some city, visiting my friend. His father is a coroner (I am in med school btw). So, his father asked if I wanna attend one of the autopsies. I said yes. 

Long story short, the guy was shot to dead. Young guy. His sister came in before the autopsy. She was saying something like "Get up my little brother, let's go home." and she was crying. But you know I find it kinda funny because I thought that "He is dead you idiot, How do you expect him to get up?". Well, I know actually it is not funny but it was to me. I've almost laughed at it. I slightly smiled at it so, I turned around and closed my mouth with my hand like feeling sorry. After that I realized something wrong with me. Not wrong actually but different.

So I started thinking about it a lot. I remembered some memories while I was thinking. I looked at internet about it. I read a lot about antisocial personality disorder. Remorse, irresponsibility, impulsivity, lack of empathy, conduct disorder bla bla... It fits perfect. So, I found that I am a sociopath. I like being it but the thing is I cannot stand pretending like I care. My tactic was just being sympathetic but I am right opposite inside. It is too hard to pretend for real. After I noticed it was not what everybody doing, it get harder and harder, day by day. People started to noticed something wrong with me (you are selfish, you are bastard cause you only care yourself, stuffs like that), one by one because I started doing it sloppy. 

The thing is, I don't want to have problems with people. It is just unnecessary but I can't do it anymore. I just try to do not interact with people but I am being the weird boy then, so I get spotted. You know people feel afraid from unknown. Then, that cause anger to unknown. If you don't talk to them you are an unknown. So, they are being hostile to me. 

I read a lot about sociology, psycology, some Dostoyevski books just to find how not to be spotted by them with the least touch. Still didn't find any solution. For now, I have to act if I wanna get some comfort. But I don't wanna fucking act a role anymore. When I communicate I see stupid things about them and it is fucking hard to be kind and act like they're cool, good friends or something. Or listen to them while they talk about their girlfriends/boyfriends, they are being strong because they handle so many difficulties bla bla bla... 

How you people endure this? I really need advice.

M.E.:

Your predicament is the predicament of all sociopaths and is probably the worst thing about being a sociopath. Can I publish what you wrote? People think that we wear masks just to manipulate and get what we want, but a lot of the time (most of the time?) it's because we have to, otherwise people will persecute us.

Just recently I was flying somewhere foreign. The flight attendants handed out the customs, etc. forms for our destination. I was familiar with this country, and knew that I would have time in line to fill out this form, so I planned to fill them out then. About halfway through the flight a flight attendant saw the forms on the seat next to me and asked me (only me) if I had filled them out. Why does she care? I said no and smiled what I thought was a friendly smile. She got irritated with me and demanded that I fill them out. Again, why does she care? But I know there's something about me that rubs people the wrong way, particularly psuedo-authority figures. The week before I got stopped and detained by a private security guard for nothing. A couple weeks before that, I got stopped and detained by the manager of an apartment complex of an acquaintance of mine. This has happened to me my whole life and as overt as this persecution is, there are dozens of little, less noticeable incidents that happen to me weekly.

But I'm so curious, why do you read Dostoevsky to figure out how not to be spotted?

(cont.)

Tuesday, September 29, 2015

"A Special Education"

... the title of this New York Times piece, in which the author relates his experience of suffering from what sounds like would be diagnosed nowadays as oppositional defiant disorder, and consequently being sent to a special education school in which he quickly stopped picking fights because the kids "fought like grown-ups. If you hit someone in the arm, he might hit you back in the face or the genitals." Despite the frequent violence from his peers and common apathy from "the system", he finds himself wondering about the value of the experience: 

Was riding the short bus for three years a good or a bad thing for me? I’m not sure. When I graduated from high school, I could not find New Jersey or Connecticut on a map. But one incident that happened in that first tumultuous year in fourth grade makes special ed invaluable in my adult eyes.

I realized after I got on the bus one morning that I’d forgotten my lunch and that there wasn’t any place near the office building to get food. When lunch period came, I was fearful, not because I’d go hungry, but because any public mistake was routinely seized upon by the other kids. “Idiot forgot his lunch” would make great fodder.

While the others unwrapped their sandwiches and unscrewed thermoses, I waited silently, looking down.

“Hey, man, why aren’t you eating?” a kid asked.

“F’rg’t m’lunch,” I muttered.

A whisper was passed down the table; here it comes, I thought.

A rectangular object wrapped in shiny foil whizzed through the air and hit me in the chest. I opened it and found half a bologna sandwich. An apple rolled my way, followed by half a turkey on rye, which I caught in midair. A bag of chips was slid down to me.

I looked up and all at the table were smiling at me.

“What do you say, Josh?” the teacher asked.

“Thank you,” I whispered to the class.

“Don’t mention it.”

“No problem.”

“You’re welcome, doofus.”

I held my breath in response to the sudden volcano in my belly and quickly shifted my gaze to my shoes, but it was no use. I knew how to squelch emotion in response to violence, but had not known mercy, kindness and warmth, and was not prepared for the waterfall erupting from my face. I sprang up from the table to run away and hide my feelings from the class, but was blocked by one of the teachers’ aides. I ran full speed into her arms, burying my face. She wrapped both arms tightly around me and maneuvered me quickly out into the hall, quietly closing the door behind her. She held me while I gasped and sobbed, my tears and snot staining her dress. She didn’t ask me what was wrong; she just held me. I looked up after a minute and saw she was crying, too.

In that moment I felt for the first time what it was like to be supported and accepted, taken care of rather than yelled at, punished or shunted off, which is how most people react to children who are violent or feral. Special ed got me directly in touch with a deeper place in the same way music would later on.

I think a lot of people see adult sociopaths and gate them and fail to see that they just happened to be born with that disposition with childhood experiences that triggered the development of those traits. I know that children with issues are easy to get angry at and to want to punish or scare straight. If those tactics worked, I would be 100% behind them too. But they don't. Not on these kids. So how can you justify treating a child like that? They may not seem as innocent as other children, but they can't help the way they are anymore than any other child can.

Saturday, August 22, 2015

Finding a sense of self

In the book I wrote something like I identify more as being a sociopath than any other common identity characteristic, e.g. gender, race, nationality, religion, etc.

I was thinking about that as I read this when I was reading excerpts from the book In the Name of Identity : Violence and the Need to Belong, via Brain Pickings:

Identity isn’t given once and for all: it is built up and changes throughout a person’s lifetime… Not many of the elements that go to make up our identity are already in us at birth. A few physical characteristics of course — sex, color and so on. And even at this point not everything is innate. Although, obviously, social environment doesn’t determine sex, it does determine its significance. To be born a girl is not the same in Kabul as it is in Oslo; the condition of being a woman, like every other factor in a person’s identity, is experienced differently in the two places.

The same could be said of color. To be born black is a different matter according to whether you come in to the world in New York, Lagos, Pretoria or Luanda… For an infant who first sees the light of day in Nigeria, the operative factor as regards his identity is not whether he is black rather than white, but whether he is Yoruba, say, rather than Hausa… In the United States it’s of no consequence whether you have a Yoruba rather than a Hausa ancestor: it’s chiefly among the whites — the Italians, the English, the Irish and the rest — that ethnic origin has a determining effect on identity.

[…]

I mention these examples only to underline the fact that even color and sex are not “absolute” ingredients of identity. That being so, all the other ingredients are even more relative.

But why then did I not associate with all of those markers living in the same society as everyone else who had those markers? Why didn't I identify as female and white just like every other white female child of my generation in my general geographic location? It's like I was born with an odd sort of immunity to that sort of socialization. Or maybe it was some sort of child strategy or defense mechanism because in identifying with something, there is vulnerability. Which oddly explains mob mentality, at least in a way that finally explains it in a way that I can sort of understand:

People often see themselves in terms of whichever one of their allegiances is most under attack. And sometimes, when a person doesn’t have the strength to defend that allegiance, he hides it. Then it remains buried deep down in the dark, awaiting its revenge. But whether he accepts or conceals it, proclaims it discreetly or flaunts it, it is with that allegiance that the person concerned identifies. And then, whether it relates to color, religion, language or class, it invades the person’s whole identity. Other people who share the same allegiance sympathize; they all gather together, join forces, encourage one another, challenge “the other side.” For them, “asserting their identity” inevitably becomes an act of courage, of liberation.

In the midst of any community that has been wounded agitators naturally arise… The scene is now set and the war can begin. Whatever happens “the others” will have deserved it.

[…]

What we conveniently call “murderous folly” is the propensity of our fellow-creatures to turn into butchers when they suspect that their “tribe” is being threatened. The emotions of fear or insecurity don’t always obey rational considerations. They may be exaggerated or even paranoid; but once a whole population is afraid, we are dealing with the reality of the fear rather than the reality of the threat.

So is it possible that my weak sense of self and invulnerability to mob mentality are both tied to this odd immunity to identity socialization?

Interestingly my therapist is huge about identity, or maybe he's just huge with me because he knows that I have traditionally lived my life with much of a sense of self. The way he talks, it's as if reconnecting with my identity will be the panacea for essentially all of my primary psychological issues. That's easy for me to buy, at least enough to explore the concept more, because I've always thought that most if not all of my sociopathic traits stem from this inborn or very early acquired weak sense of self.

It's also another interesting example of how seemingly every human trait, and at least sociopathic ones, can be seen as an advantage or disadvantage depending solely on shifting contexts. Like the dark side of empathy, the weak sense of self has allowed me to be this chameleon teflon adherent of instrumentalism. Because I rarely care what others think, I've allowed myself to follow paths in life that are solely of my own choosing (as much as we have(n't) free will to choose).  But I can also see how it contributes to my sense of meaningless and emptiness, which in turn promote my novelty and stimulation seeking behavior, which often isolate me further from human connection.

But if I had to give any unsolicited advice to non-sociopathic readers, it would be to ask yourself why you're so keen to protect and rally behind socialization aspects of your identity that you would sacrifice other more core aspects of your identity, and all only because you've been programmed to think that you need to or it's the honorable thing to do. See somewhat relatedly, Tim Wu on why You Really Don't Need to Work So Much

Sunday, June 21, 2015

"I Can Tolerate Anything Except the Outgroup" -- a review

I dated someone that used to give me a lot of flak for saying that I didn't particularly like white people -- that I was being very racist by saying such a thing. At the time I defended myself. What I meant was that I didn't like the expectations that white people have of me -- to act a certain way or else I'm making a bad name for the rest for "all of us". I got the same vibe often from women and mormons for similar reasons. Sometimes lawyers? Sometimes people of my same generation or social class. Sometimes musicians. If there were ways that I didn't quite fit into my "groups", I felt some degree of conflict over it. In fact, I was thinking the other day about how the racism and other isms that seem to affect me personally the most (not surprisingly being born white and privileged) are the aggressive attempts to include me within a particular group and keep me behaving rather than any attempts to exclude me from anything. But how have I let that all affect me, is an interesting question to explore.

This article "I Can Tolerate Anything Except the Outgroup" was a very interesting article about the way people form group identities and what it actually means to be tolerant of someone who is different from you and how easy it is to deceive ourselves of our level of tolerance (myself included). I guess I realize now more than ever that the fact that although I am fine with certain hated groups like pedophiles (or it used to also include transgendered people back when there was still a predominant ick factor about them in society, does anyone remember that from about a decade or two ago?! It's crazy how fast the world is moving), that doesn't necessarily make me a particularly tolerant person. Because do I have a lot of love and tolerance for moral hypocrites and those that claim to have empathy for every group but none for sociopaths? No, obviously not, and I now see that as a personal failing of mine.

Worth reading in its entirety, here is just the beginning:

In Chesterton’s The Secret of Father Brown, a beloved nobleman who murdered his good-for-nothing brother in a duel thirty years ago returns to his hometown wracked by guilt. All the townspeople want to forgive him immediately, and they mock the titular priest for only being willing to give a measured forgiveness conditional on penance and self-reflection. They lecture the priest on the virtues of charity and compassion.

Later, it comes out that the beloved nobleman did not in fact kill his good-for-nothing brother. The good-for-nothing brother killed the beloved nobleman (and stole his identity). Now the townspeople want to see him lynched or burned alive, and it is only the priest who – consistently – offers a measured forgiveness conditional on penance and self-reflection.

The priest tells them:
It seems to me that you only pardon the sins that you don’t really think sinful. You only forgive criminals when they commit what you don’t regard as crimes, but rather as conventions. You forgive a conventional duel just as you forgive a conventional divorce. You forgive because there isn’t anything to be forgiven.

He further notes that this is why the townspeople can self-righteously consider themselves more compassionate and forgiving than he is. Actual forgiveness, the kind the priest needs to cultivate to forgive evildoers, is really really hard. The fake forgiveness the townspeople use to forgive the people they like is really easy, so they get to boast not only of their forgiving nature, but of how much nicer they are than those mean old priests who find forgiveness difficult and want penance along with it.

Saturday, March 21, 2015

Sociopath?

From a reader:

Firstly, I'd like to tell you that I'm not a native English speaker, so excuse me, if there are any language mistakes.

I think I may be a high-functioning sociopath, but I also can find some definitely non-sociopathic behaviour. First, I have to tell you that I have cerebral palsy, but it's a light form, so I don't have much problems with it. But why i think I'm a sociopath? 

When I was a kid, I had moments in which I felt I didn't have the same feelings as other people. For example, I was never able to feel love to my parents, and therefore to say them: ''I love you'', or to be moved by a song, and I couldn't make many face expressions. Additionally, I was quite well accepted by people, but strangely I was good contacting mainly with the older ones, meaning that I was the loner at school. But I also had that period when I didn't want to meet new people and I was starting to growl and felt anger (I know that there is too much contradiction, right?). Another contradiction is that, while I was the loner at school, I also tried to be with the other kids and to communicate with them, but most of the time I was rejected. 

Later, at middle school, this tendency continued, but (another contradiction) I started chatting to some of my mates on the Internet and in 6th grade we became friends. My behaviour with them wasn't like the one that is expected from a sociopath - many times I was rude and sarcasstic with them, but it wasn't a big deal. Most of these people are still my friends. 

When I entered high school, the same story began. I tried to get in contact with people, but again I was somehow rude to them and I didn't made any friends (maybe here is the place to say that since I was a kid, I've had moments in which I had thought that I'm better without friends). At the second year, the rudeness peaked and I lost any opportunity to have friends at my class. In the summer I went to an excursion in the mountain, and met there three girls, all one year younger than me, and we became friends. On the next school year I had the idea of stay and repeat the school year, so we can be at the same class. It didn't happen, and, additionally, I started behaving extremely rude with my classmates, which worsed my relations with them (that rudeness was a theatre, but i will talk about it at another point of the e-mail). 

Now I'm 18 and I'm 11th grade, second-to-last year high school student. The relations with my classmates improved, but still I don't have friends at my class.

I think some of my problems at school are caused by my incapacity of feel empathy, gulit, fear (to a lesser extent) and remorse. For a contradiction, I have to say that I'm not very risky person, and even had regret missing some opportunities for meeting new people, for example. Another contradiction is that I don't like thinking much about important things. For example, I decided i want to learn Spanish at high school after the first episode of a Spanish TV series.

My personality is something very relative. I have never had any favourite music style, celebrity, etc. Instead I have taken parts of music styles that I like, and I have used them to try a create an image, but I have always failed. When talking with people, I immitate emotions, so I can be appropiate, but I have problem with face expressions. In last years, I have trained myself to be a good liar, and when I'm with friends, or face a problem at school, it works.

Boredom is something I have always experienced. It had led me to a number of things - changing wishes for jobs, becoming bored of people, imagining making friendships with other people, strange behaviour on the Internet (as you see, imaginary things are also a contradiction, but I will clarify this at the other part of the mail), etc.

At my family things are thew following: my parents say I was very good and sociable child, yet I've had also spend much time alone and i was selfish. Here is where my first problems at school started to influence me. At junior school I was the best student - no need to say that I loved being said that I'm smart and intelligent. But in 5th grade I started failing at maths. As my father is very good with maths, he started helping me to learn the things faster. The problem was that I wasn't understanidg anything and he started to yell at me and sometimes even insult me. After that I have always felt bad, but only for a short time. Another problem was my lying. When I had a bad mark at maths, I was lying that the results hadn't come out yet, but in few days I was ending up with an explanation and a dramatic excuse. Later I continued to lie them about other things, but it led to a paradox where in most cases when I lie, they believe me, but in some cases when I tell them the truth, they don't believe me.

I have a brother. He is 16 months old. When I heard I will have a brother, I turned to the calendar, pretending to see if it was the 1st of April, then I said: ''O.K.''
When he was born, I faked a smile at my face. I have never paid him much attention. But some months ago, something interesting happened. 

I was playing with him (very rare thing) an suddenly put my hand on his throat and I felt a crave to kill him. But I stopped for a second, started thinking, and then I felt horrible. The idea of doing it was horrible. But I continued imagining it and I got into a point when I liked the fantasy and even started asking myself: ''If I kill him, would I feel better?'' But I didn't do it. Now I don't have this fantasy. And it wasn't the first time I had experienced it. When I was a kid, I used to imagine myself killing my then baby cousin, and when I was holding a knife, I've had a craving to kill the person against me, and I even was asking myself: ''What it would be if I do it?''

With my relatives I have generally a good connection. The only real bad thing I have done was when my grandma died. She died in front of my eyes. firstly, I didn't feel anything, then I forced myself to cry, and cried for 15 minutes. At the funeral I wasn't crying and I was thinking: ''What's wrong with me?'', but, at the end, I forced again myself to cry and thought: ''I cry, so I'm normal''.

The non-sociopathic part of me is related to my behaviour and there are 2 crucial characteristics. The first one is my imagination. With this one I had fulfilled many of my time, and I still continue to do it. It's very various and includes things both from the real and from fictional worlds. I've had fantasies about making friendships with people, having talents like singing, I invented a parallel government of the youth people in my head and was the primr-minister for a while, I've had imagining ideal love and ways to get to know my crushes, etc. The other one is related with something which I call hyperactivity, and the others are calling it extra energy. It consists in constant walking, or jumping, or running inside and outside with stick, pen, pencil, or whatever similar, and it is a way to express the little bit of emotions that I have (a contradiction to what I've said above, but true), because this emotions are the power of this hyperactivity. I even do it in class if I'm bored (it happens almost all of the time) and is something that people around me know that is a part of me, but some of them, like my parents, are annoyed from it and try to stop me doing it. Recently, emotions aren't the power of this movement, because they don't exist, or if they are, I have to think about an emotion to be able to feel it.

There are two less important characteristics, as they are more recent. One of them is that I was a hypohondriac and had diagnosed myself with diabetes, AIDS, schizofrenia, paranoia, etc. Because of the schizofrenia thoughts I started visiting the school psychologist. Now she knows that I think I'm a sociopath, but doesn't believe I am one. The other one is something that I know is very non-sociopathic. I have a problem with my sexual orientation. When i was 11 I found out that I'm gay (I'm a boy) and as I knew that I find out boys as more beautiful than girls, I was O.K. with that. My friends (they are all girls), also. My crushes were boys from school, mainly younger than me. The only year I had crushes older than me was the first year of high school, as I was among the youngest. The feelings were always different, the time - not too much, and they all were boys that I didn't know personally. However, with the last two of my crushes I had strong feelings and I liked them for a longer time. My last crush was from the class of my friends and even started dating one of them. I was hurt, but overcame this for 2 days.

But even of the time when I liked my second-to-last crush, I had the thought that I may like a girl. It wasn't very important, so I forgot it after a while. But recently I realised that since then there was an emerging feel towards girls, which I still want to eliminate. Now I'm in a situation where I find many boys cute, I even have a crush, and it's a combination of jealous when I see him with another girl, and the knowing that I'm hetero.

That's it. I have more information, but maybe I will post it on the comment section of the blog.

Saturday, December 20, 2014

If it feels this good getting used...

I thought this recent comment on an old post was an interesting perspective:

You act like ALL sociopaths are abusers. That ALL of them are born to hurt and kill. You don't even considered human. ERROR! The whole reason why I'm alive right know is a sociopath. I've had a terrible and abusive life, but because of many reasons my sociopath friend is interested in me. The moments I was about to kill my self he told me "No. Why do you want to die when you know me?" I tried explaining to him all the benefits my death would bring him, but he comely explained that all of it's short term, where me living would be long term. This may seem so terrible to you, but I have PTSD and it's not for me. To me I don't have anything good about me, I suck at everything. I only harm everyone I'm around. To him I'm full of opportunities to benefit him in some way. To him I'm useful. To him it's a game of seeing how long he can hug me before I flinch away because of sexual abuse that happened to me. Sure, his motives isn't like yours or anyone else because they have motive but it's enough to help save a life. How could someone be evil who's keeping me alive at this moment in time?

Wednesday, December 17, 2014

I don't think you're a sociopath

Says a reader:

I don't think sociopathy is inherently some kind of evil thing upon humanity. They are useful people for tasks that most can't do. But I don't think you fit the bill of sociopathy. You fit the bill for a type of antisocial personality disorder that a normal person can obtain, but with the disorder can perform the tasks of a sociopath, but I don't think you're a sociopath.

Well, perhaps you are if you take sociopath as learned and psychopath as inherent... but if you don't do such a thing like modern diagnosis does, and you simple let all the learned APDs take their form in the various other names, you definitely are not a sociopath. 

I think you're just among one of the more common "express pathological capable", and you're much more similar to an empath than you care to admit (because empathic personality is achievable by every person not sociopathic). Sociopathy is born, or irreversibly instilled by damage or early 'wiring'. 


A sociopath can not actually love, because love means to value the person and stay by them even though you found something you think might be a better time. Sociopaths don't do such a thing. You seem to be able to do such a thing. I think you just have one of those very intense APDs that isn't sociopathy that is just self indulging and maintaining child-like behavior.

I don't mean any offense, it's just what I'm noticing compared to what I've researched.

M.E.: No offense taken. If sociopaths can't love at all, then I must not be a sociopath because I feel like I feel love.

Reader:

So the brain varies in many different ways and people just fall along it, of course you know this based on what I've read. The way your describe stuff puts you very analytical. I think that's just the way a person should strive to be. I feel like everyone has it in them to want to hate, cause harm, dislike, "see what if". 

Also, there's this way of thinking that basically anyone can accomplish, where one puts oneself as an observer of life like a show to watch, or one actively participates. I feel like a lot of people just observe, do "what if" and really see no one as important.

Once one immerses one's self into life as something that is important to survival, and so on, and realizes cooperation with a healthy sense of caution is important, it is all better, in my opinion. What with the possibility of life spans somehow miraculouly growing exponentially if some kind of technological singularity breaks lose, however unlikely it is to happen. I'm just saying, it's the way most people just act without realizing why they act that way. I really had to analyze this myself and understand how being good is important.

M.E.: I think I understand a little what you're saying. You're saying that this mindset, that you also share or admire, is normal (or at least natural) and probably better (or more logical?) then the other way of being. But the fact that there is another way of being that most people are that leads to completely different ways of relating to the world and others is sort of what I mean. I understand that people can be sociopathic without being sociopaths. I also believe the current trend in conceptualizing sociopathy is to see it as a spectrum, with people expressing certain traits more than others but all sharing the same basic thought processes. And I also understand sociopathy to be quite common, at least 1% and as much as 4% of the population. So I'm not really one of these people that think that sociopathy is a rare thing and that there is a bright line separating sociopath from normal (and particularly not sociopathic from normal). And yes, of course thinking sociopathically has advantages (for both the individual and society) -- otherwise it wouldn't have arisen as an evolutionary adaptive trait shared by a significant portion of the population.

Reader:

I also just want to point out that the more I try to figure out the reason people do things different, the more they're just similar but raised different. The reason someone gives me for a particularly striking social deviation has always been because this is my experience (or come to find lack of an experience that is common). So of everyone is so different in some analytical way, most people seem to be powerful computers that are simply capable of preferring anything, really.

And I just read one of your latest articles about caring. Tying into what I said last time, and remembering how most people describe children as sociopaths of the worst kind. I really believe people's default level of caring originates from upbringing. Its usually useful. Work together, get more done. Don't feel passive aggressive or be hurtful just for fun, feel more relaxed and ready for tasks. But one should take the power in themselves to not only re-evaluate if they should care less, because some of it is burdensome and pointless... Because what if there are other things to care about?

Intellectually, one may not care about strangers, but if one can train oneself to identifying within strangers the altruistic good behavior (that remains cautious, mind you) then one can safely indulge themselves in on that behavior, only ever going too far to help strangers when identifying such demeanor.

Wednesday, November 26, 2014

Identifying as a sociopath

This is a thoughtful article about, inter alia, M.E. The most "relevant" portions below:
Nevertheless, it is an interesting topic so I went looking for a sociopath and found one. Sociopath World: Inside the Mind of a Sociopath is a blog written by an anonymous self-proclaimed sociopath. Though it’s possibly a work of fiction, I believe that the person writing it truly does identify with the sociopathic condition. The blog has been active since 2008 and there are hundreds of posts. I have only read a few articles but what I have read has been well written. I can’t really characterize the author but there is an uncanny intellectualism and rationality to his or her writing. I would definitely recommend the blog as the autoethnography of a sociopath.

The self-identified sociopath does raise a few questions.

First, I want to say that I do not believe in black or white conditions. If I were a psychiatrist, I would hand out labels very sparingly. Probably all people experience schizotypal symptoms in their life and many have schizotypal tendencies but it’s insufficient to label them schizophrenic. Likewise, I believe sociopathy must exist on a gradient spectrum. What shade of gray makes you a full-blown sociopath?

I am ultimately wondering what the consequences of self-identification are? Labels are a way of making sense of the world so I suppose self-identification helps one come to terms with their self. Interestingly the comments on Sociopath World sometimes read like a support group for sociopaths. The idea that sociopaths (feel as if they) suffer from their condition is somewhat counterintuitive.
***
Of course, one need not identify as a sociopath to be one. I am only curious as to what the benefits of self-identification are. That said, I believe many people possess varying degrees of innate potential to be a sociopath.

We see a remarkable ratio of people willing to commit atrocities in obedience to authority in both life and in experimentation. In accord with activity theory, I believe there is a threshold in doing where we internalize our actions. The Milgram experiment combined with the Stanford prison experiment only demonstrates that normal people can be pushed beyond that threshold. Social influence needs not be that dramatic. The author of Sociopath World makes an astute observation of his or her own condition, writing

“After spending time with my family recently, I am more convinced that nurture had a significant role to play in my development into a sociopath. When people ask me whether I had a bad childhood, I tell them that it was actually relatively unremarkable, however I can see how the antisocial behaviors and mental posturing that now define me were incentivized when I was growing up — how my independent emotional world was stifled and how understanding and respect for the emotional world of others died away. Still I don’t think I was “made” into a sociopath, nor was I born one. I feel like I was born with that predisposition, that I made a relatively conscious decision to rely on those skills instead of developing others, and that the decision was made in direct response to my environment and how I could best survive and even thrive in that environment.”

Wednesday, October 29, 2014

Everybody's different

This was an interesting story from an older Mormon prophet, Joseph Fielding Smith, about difference:

We need to appreciate and love people for themselves.

When I was a boy, we had a horse named Junie. She was one of the most intelligent animals I ever saw. She seemed almost human in her ability. I couldn’t keep her locked in the barn because she would continually undo the strap on the door of her stall. I used to put the strap connected to the half-door of the stall over the top of the post, but she would simply lift it off with her nose and teeth. Then she would go out in the yard.

There was a water tap in the yard used for filling the water trough for our animals. Junie would turn this on with her teeth and then leave the water running. My father would get after me because I couldn’t keep that horse in the barn. She never ran away; she just turned on the water and then walked around the yard or over the lawn or through the garden. In the middle of the night, I would hear the water running and then I would have to get up and shut it off and lock Junie up again.

My father suggested that the horse seemed smarter than I was. One day he decided that he would lock her in so that she couldn’t get out. He took the strap that usually looped over the top of the post and buckled it around the post and under a crossbar, and then he said, “Young lady, let’s see you get out of there now!” My father and I left the barn and started to walk back to the house; and before we reached it, Junie was at our side. She then went over and turned the water on again.

I suggested that now, perhaps, she was about as smart as either one of us. We just couldn’t keep Junie from getting out of her stall. But that doesn’t mean she was bad, because she wasn’t. Father wasn’t about to sell or trade her, because she had so many other good qualities that made up for this one little fault.

The horse was as reliable and dependable at pulling our buggy as she was adept at getting out of the stall. And this was important, because Mother was a licensed midwife. When she would get called to a confinement somewhere in the valley, usually in the middle of the night, I would have to get up, take a lantern out to the barn, and hitch Junie up to the buggy.

I was only about ten or eleven years old at the time; and that horse had to be gentle and yet strong enough to take me and Mother all over the valley, in all kinds of weather. One thing I never could understand, however, was why most of the babies had to be born at night and so many of them in winter.

Often I would wait in the buggy for Mother, and then it was nice to have the company of gentle old Junie. This experience with this horse was very good for me, because early in life I had to learn to love and appreciate her for herself. She was a wonderful horse with only a couple of bad habits. People are a lot the same way. None of us is perfect; yet each of us is trying to become perfect, even as our Father in heaven. We need to appreciate and love people for themselves.

Maybe you need to remember this when you evaluate your parents or teachers or ward and stake leaders or friends—or brothers and sisters. This lesson has always stayed with me—to see the good in people even though we are trying to help them overcome one or two bad habits. …

I learned early in life to love and not to judge others, trying always to overcome my own faults.

I think it's interesting the different reactions I have gotten from readers. Often they're positive, they agree that sociopaths are much maligned for just being a mental disorder that people don't choose to have and have very limited ability to change or even modify in themselves. And of course some people see sociopaths as subhumans that should be exterminated. Of course that will usually happen, a split of opinions on something, but the interesting thing is the reasoning. Often religion is used to justify both positions. Efficiency is used to justify both positions. Certain philosophies (e.g. utilitarianism) are used to justify both positions. What I learned in law school is that there are always two sides to every coin. The more you argue that certain people are worthless, the easier it is for those types of beliefs to become acceptable or even desirable as standing on good "moral" principles. The more those beliefs become acceptable, the more likely someone who is willing to act on those beliefs will come into power. The more people in power who are willing to act on those beliefs, the more risky it is for anyone to live in a way that is both different and authentic.

Why don't we just kill off all sociopaths? Maybe because like the horse Junie, the same traits that make them sometimes dangerous, obnoxious, disgusting, or reprehensible are also the traits that will promote survival and success for them and all those attached to them in certain dangerous, obnoxious, disgusting, or reprehensible situations.
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