Can we envision the future as our "friend" and not our enemy, exclusively?
When does a situation become so pressing in the public
consciousness that we demand action?
The old adage, “it’s too late to lock the barn door
after the horse has left the building” seems to be rooted in both history and
culture. Nevertheless, we keep rushing to put the lock on the door (fix the
lock, find the key, get a new lock, adjust the door…whatever it takes) to
assure ourselves and our families, organizations the horse will not be able to
bolt “the next time”. Taking the deliberate, conscious, planned and reflective
step to make sure the “lock” works and is engaged, PRIOR to the horse’s exit,
however, seems like a nuisance, a bore, a distraction from our busy lives, too
high a cost, and a target for a compendium of excuses, rationalizations and denials.
We seem either to love “cleaning up our own messes” or
to be too disengaged to “prevent” those messes in the first place. We can and
do laud the “vision” and the anticipation of a Wayne Gretzky who seemed always
to know where the puck was “going to be” before it got there, as exceptional,
sensational, visionary, even so extraordinary that only a very few are so
“talented.” We all know people whom we describe as “having their head and eyes
glued to the rear-view mirror” as the preferred pattern of their lives.
History, after all, is the best teacher and, for another of our “cracker-barrel
maxims” we shout, “Those who do not know their history are doomed to repeat
it”. Some towns and cities in Ontario have taken to expressing these thoughts
on the signs they erect at their ‘front door’:
(Name) “where history and innovation thrive;” “where past present and
future live in harmony,” “where history inspires our future,” “touch the past
embrace the future,”…..all of these purporting to hold both past and future in
equal balance and significance.
The simple fact, however, is that we have some
‘record’ of how things “were” and no authentic and credible picture of how
things “might be” tomorrow. Churches, using a potentially powerful influence on
our culture (in the past) depend on the words, the injunctions and the warnings
from their revered “fathers,” the writers who put those words into sacred
texts. It was never that the writers believed or attempted to engrave history
into our psyches as if it had more reason to be considered “sacred” than the
“now” or all of the tomorrow’s to come. On the other hand, “authority” (Divine
Right of Kings, and the prophetic writings of the various teachers and
prophets, the omnipotent, omnipresent and omniscient God…all symbols of some
power and influence we are instructed to value, emulate and obey. And all of
them come out of our past. In schools and families, we prosletyze the habits,
values, perceptions and expectations we have absorbed from our ancestors. And
that includes our embedded bigotries, our food preferences and abhorrences, our
at-meal prayers, our vacation patterns and perhaps destinations. There is, we
believe and are repeatedly told, high value to our way of living, believing,
perceiving and behaving. In many families too, our sons and daughters take on
the career patterns of their mothers and fathers, often in the same geographic
locations. These might be the “family farm,” the family business, the family
law or medical practice, or “following in the footsteps” of the politician
father, for example. And, let’s agree, there is a kind of continuity to this
pattern of observing and honouring the traditions of our past.
For many in the political or academic arenas, their
professional lives rely extremely heavily on the precedents set by their
predecessors: academic research, for example, the laws and traditions of the
courts, the procedures of the operating room. Even the chosen garb worn by the
respective practitioners is a symbol of the past, carried forward, with sometimes
minor adjustments. (Wigs no longer worn in Canadian courts, except at the
Supreme Court level.) And while we have multiple highly advanced systems to
disseminate the details, and the perceptions and the values of our collective
past, there are still many “new” developments for which we are alarmingly
unprepared.
Global warming and climate change, the rise of
terrorism, the plague of starvation, the epidemics that defy our antibiotics,
the shift in trade practices from local and national to neighbourly to global,
the displacement of millions of workers resulting in both a drain on the health
care budgets and an exponential spike in drug and alcohol dependence….these are
just a few of the files that often seem either too dire and complex to respond
to our normal degree and kind of interventions, or whose implications and
warnings can be debated and demonstrated to be too far in the future to worry
about today. After all, the argument goes, we simply cannot afford to predict
and to solve every crisis before it strikes.
Nevertheless, there is a cultural proclivity that
favours looking backward, and includes a dissection of the present variables,
while ignoring our responsibilities for the future, to a similar extent. Let’s
re-examine the old story of the children falling into the waterfalls, in which
people rush to the bottom of the falls to pick them out. Rarely, if ever, are
our primary resources directed to the top of the falls to discover why they are
falling in in the first place, and to preventing that tragedy. Rushing to
“rescue” rather than rushing to “prevent” is a culture norm on which, if we
remain permanently impaled, will “hoist us on our own petard”.
Self-sabotage, it seems, is not exclusive to the male
demographic, although our (male) championing of its repetition in our
individual and our collective lives is a red flag we might want to take more
note of. However, when it comes to cultural self-sabotage, we can take
pre-emptive and preventive steps as our own best “warriors”.
We do have both the skills and the knowledge necessary
to develop a shared perspective that focuses our eyes and our minds and our
hearts and our wills on the road ahead. There is nothing that proves beyond a
doubt that our “knowledge” of the past is more “credible” or valuable than our
anticipation our the future. History is, by its very nature, subject to a
variety of widely differing opinions, new evidence examined from new
perspectives with new technologies that permit new conclusions and therefore
just as subject to change as our “view” of the future. It is our fixed attitude
that renders the future much more frightening and therefore worthy of both
avoidance and of denial than our attitude to our past.
There are so many layers to this observation Let’s
start with the most obvious, our avoidance and in many cases our denial of
death. So taboo is the subject that it is, in many quarters, equated with or
even identified with EVIL. In the Manichean dichotomy that declares LIFE sacred
and thereby good, then its opposite has to be evil.
I have always found it
difficult, if not impossible, to square this notion with the concept of
“natural law” on which much of Christian church theology is based. Is death not
just as much an integral component of natural law as birth? Are we not
cognizant of and in agreement with the paradoxical concept that every “dying”
opens a door to a “new life” in some manner, just as the inverse is also true,
that every birth involves some “dying”. Living and breathing not only implies
but actually declares that death will ensue, just as naturally and predictably
as a morning sunrise after a dark dawn.
Our footprints in the sands of time in our families,
our towns, cities, schools and universities (as well as our churches for the
dwindling few) are moments to celebrate with celebrations, congratulations,
anniversaries, baptisms, and even (dare I say it?) funerals. And yet our future
prospects, visions, hopes dreams and even bucket lists are considered somewhat
frivolous, unworthy of too much concentration, planning and concentration.
After all, what value do they have, unless and until they have been fulfilled?
(At least that’s the conventional “wisdom”!)
And yet, those things, pictures we envision ,
especially in our darkest moments, may be the single rung of hope on which we
can hang our determination to carry on. They are not yet written in our
diaries, nor are they documented in our family histories, nor are they recorded
in the daily newspaper or the history archives. Yet, do those omissions qualify
them as unworthy, irrelevant and readily dismissed?
Literature uses two traditional literary forms to
speak about the future: utopia and dystopia, a future to be yearned for and one
to be desperately avoided. And yet, there are so many less dramatic portraits of
the future that are completely passed over in such works of art. Often, too,
such works of literature are considered apocalyptic, given that our
“imagination” permits their inclusion only in an “end of time disaster” or “an
end of time rapture.”
We miss so much potential to put “paint on the canvas”
of our lives by rendering the past as sacred, important and valid, empirical
and measureable, and dismiss our future, unless and until we design and apply
the latest digital technology that renders us capable of “predicting” the
future.
Jurgen Moltmann, a German theologian contends that the
future is what theology is all focused on. Hope, resurrection, re-birth,
transformation and transcendence…these are just some of the words and concepts
that purportedly represent the Christian faith. And yet, in the secular world,
especially as the lawyers and the accountants assume pre-eminence,
demonstrating the highest valuation for dollars, deals, profits, investments
and all of the cultural attributes of the corporation, including the limits of
all expectations except those that measure record highs for the Dow and the
Nasdaq, these “etherals” are regarded as unsubstantiated, unreal and unworthy.
And it is not only in the abstract that the past
limits our potential for a renewed future, individually and societally. If and
when revert to our memory of what happened in our past, as prologue and
predictor of the future, especially in the specific arena in which those
memories originated (I had a bad experience as a child, so I refuse to have
children because I do not want another child to go through what I went through”
is just one example of the limiting of our future.)…then we have parked in an
experience that was “then” while “this is now” and there may well be no reason
to imprint the present and future with the experience of the past.
However, we seem categorically unwilling and/or unable
to shed that trap.
“I had asparagus when I was young; it was horrible and
I have refused to eat it every since.”
“I failed math in grade seven, and have had terrible
experiences in math in every class since that time.”
“I won a talent contest in grade school so I expect to
win this competition in university or in the workplace.”
This is not another “either-or” argument either. It is
not that the past is sacred and the future dangerous. There is really no
complete separation or segregation of past from present and future. Rather it
is how we integrate our past experiences into our current perceptions and our
future aspirations, not as limiting and precluding energies, but rather as
gateways to our potential to do things differently now and in the future, based
on our real learnings from our past.
And there is where the rubber meets the road.
How often, in our personal conversations or in our
professional meetings do we ask questions like:
· What
lessons have we learned from our experiences that shed light on how we might do
things differently in the future?
· How
can we move past our negative experiences into a perception that builds from
that experience and provides even more possibilities than we would perceive
without reflecting on that experience?
· What
“comfort” did we really experience from letting our negative history colour our
present and future? (if we are honest, it was a false sense of security, rather
than “comfort”)
· What
is the pathway to finding the gifts from our dark times that can free us from
the limits to our expectations that we and others have placed upon them?
· How
can we support each other in a tectonic shift of personal and public attitudes
that anticipates not merely negatives from the future but a full range of
possibilities and probabilities, all of which will require monitoring,
adjustment and careful planning?
· The
notion of risk, while real and significant, is not a determinant, except if we
let it, of our shared future. How can we bring this observation to reality?
· What
new models of visioning, human, digital, weather and climate forecasting, new
treatments of lethal disease, new ways of conceptualizing power and success are
there right in our own circle of influence from whom and from which we can draw
support for a transformative view of what might be possible in our shared
future?
· What
new “ethical values” have already been accepted universally, demonstrating not
only a change from historic values, but also a heightened ethical plane of
potential?
· How
can we re-shape and re-structure our conversations to look more sensitively at
our capacity to self-sabotage our individual lives and our shared future, to
accept how we are capable of better?
There are those already raising their eyes in dismay,
disdain and even contempt for what they are reading. They are already seeing
another Don Quixote tilting at windmills pecking at the keys on his keypad.
They almost shout out at their computer screen, “This is BS and I will read no
more!”
Why such a strong push-back?
It is because we have too many examples of promises
made and unkept; of dreams articulated without being incarnated; of aspirations
cut short by the army of interferrents like illness, accidents, poverty,
falling in love, the death of a family member, the injunction to forego a dream
“in order to make a real living”….the prophetic warning from too many “responsible”
parents.
Hawthorne and Thoreau, American writers, were
advocates for and espousers of something they called Transcendalism, the notion
that people are inherently “good” and become corrupted through their association
with various organizations in the public square. How different such a
perspective would impact our current fixation on both history and a potentially
tragic future!
It is within each of us to move beyond all of the
strictures and the injunctions of our parents, our teachers, definitely our
clergy, and our professional colleagues, to embrace a new view of the future,
one shaped by our best hopes and dreams, not one we permit to be victimized by
our limited permission on the definition of what is possible.
How do we really
know what is possible unless and until AFTER we have tried to bring
about something different and new? Like the
artist who puts paint on the canvas, s/he cannot know if the work is “good’
until after the painting is complete. Similarly, we cannot know what the future
holds, unless and until we have put all of our best efforts, based on our
highest ideals and visionings, into bring that future into being.
And yet, we, both individually and collectively, risk
failing ourselves and the richness of our shared future by foreclosing on it and
on ourselves through our perspective based on the past, and limiting our
picture of the future.
And, we can do things differently, if we only choose.
Do we choose?
It may not be that global warming and climate change, or a nuclear arms race, or poverty and income disparity, or disease and terrorism are our greatest enemies; it may well be our ingrained attitudes, perceptions, beliefs and "positions" that require dramatic shifts in order to put us in "sync" with the energies of bounty, plenty and the miraculous that are all around us!