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[post_content] => The other day, my 81-year-old neighbor told me that he was taking a shower when, over the sound of the rushing water, he suddenly heard a combination of yelping and snarling noises. He immediately knew what it was: coyotes attacking his little dog. He ran outside, scared the coyotes away, and started tending to his dog’s wounds. Then his wife came outside. “She tapped me on the shoulder and said, ‘Honey, you’re standing naked in the front yard.’ Oops! So I was!”
A few months ago we moved to a rural area. It’s the farthest I’ve ever lived from other people. While I looked forward to having more land to do things like raise chickens and grow our own food, I was also concerned that I would feel isolated and lonely. Then I met this gentleman. A few days after we moved in, he introduced himself with an armload of tomatoes and zucchini from his garden. He noticed that we hadn’t mowed our lawn yet, so a few hours later he returned on his tractor and mowed it for us. He’s a master gardener and woodworker, and offered unlimited horticultural advice and the use of his tools.
Many times I’ve said to myself, “What an absolute treasure.” The same goes for many of my other neighbors, most of whom are at least a generation older than me. I’m reminded of my earliest studies in psychology, when I was attracted to the developmental theory of Erik Erikson.
Erikson theorized that humans move through eight stages of psychosocial development. At each stage, he said, we are presented with a challenge or “crisis” between two conflicting qualities. One of these qualities supports our growth and evolution while the other thwarts it. If we choose to adopt the former, we develop a
virtue associated with that stage.
In the first stage (Oral-Sensory), roughly from birth to age two, all of our basic needs are met by our parents and other caregivers. We are utterly dependent on others, and we are faced with the crisis of Trust versus Mistrust, which Erikson characterized with the question, “Can I trust the world?” If our parents are consistent, kind, dependable, and loving, we are likely to develop trust in others and a fundamental trust in ourselves. This leads to the virtue of hope, which helps us navigate the upcoming stages. If not, we are likely to become mistrustful of the world – seeing it as undependable and unpredictable.
For the sake of space, I’m just going to give you the nutshell versions of the next handful – until we get to the elder years. The ages given for the following can vary somewhat.
• Stage 2. From ages 2 through 4, the crisis is between
autonomy versus
shame and
doubt. The existential question is, “Is it okay to be me?” And the virtue presented is
will.
• Stage 3. From ages 4 through 5, the crisis is between
initiative versus
guilt. The existential question is, “Is it okay for me to do, move, and act?” And the virtue presented is
purpose.
• Stage 4. From age 5 through 12, the crisis is between
industry versus
inferiority. The existential question is, “Can I make it in the world of people and things?” And the virtue presented is
competence.
• Stage 5. From ages 13 through 19, the crisis is between
identity versus
role confusion. The existential question is, “Who am I and what can I be?” And the virtue presented is
fidelity.
• Stage 6. From age 20 through 39, the crisis is between
intimacy versus
isolation. The existential question is, “Can I love?” And the virtue presented is
love.
Now we come to the age ranges of my amazing neighbors. From age 40 through 64, the crisis is between
generativity versus
stagnation. The existential question is, “Can I make my life count?” The virtue presented is
care. Erikson felt that during middle adulthood, the main task is to contribute to society and help guide and support future generations. Embracing this mantle makes us
generative whereas a self-centered life leads to
stagnation.
From age 65 to death, we face the crisis of
integrity versus
despair. The existential question is, “Is it okay to have been me?” As we become less productive and perhaps feel less useful to society, it’s possible to slip into despair, especially if we look back at our life through a lens of negativity, regret, or criticism. Alternatively, if we’re able to look back at the goodness we’ve enjoyed and shared, the ways we have served and accomplished, we experience
integrity and the virtue of
wisdom emerges.
Several years ago, as I witnessed the decline of some older patients who became bitter and sad, I began to recognize one of the primary fears of the elderly: to have nothing that the rest of the world values – being useless, wrinkled, irrelevant, confused, and a burden on others. And I thought, “What a horrible way to end life.”
But as I enjoy the company of my new neighbors, feeling anything but isolated, grateful to have healthy
elders as friends, I know such a course isn’t inevitable. These folks have clearly chosen
generativity and
integrity. They share their wisdom and worth with the world. And I believe they would continue to do so even if they were disabled and unable to help out, because it’s a state of mind, really. It’s inspiring and encouraging to know that such choices are available to me as I age, and that such individuals are available to help us navigate the way.
What has your experience of elderhood been? Are you an elder? What are your struggles and triumphs? Share your wisdom with our community!
Be well,
Dr. Peter Borten
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When I first heard the term “take back your power” some decades ago, I thought it pertained mostly to relationships in which one person was overly submissive to the other. Since I didn’t seem to be in that position with anyone, I felt this wasn’t work I needed to do.
But in the years since, I’ve come to feel that power sacrifice is something we do all the time, and nearly everyone would benefit from reclaiming their power on a regular basis. As I see it, there are two main categories to power loss (though, as we’ll see, there’s quite a bit of overlap):
-
- We give power to a specific person (consciously or unconsciously).
- We ignore, deny, or fail to recognize our own power and agency (Merriam-Webster: “agency: the capacity, condition, or state of acting or of exerting power”).
Let’s look at some examples of each category.
Category one includes the types of relationships I mentioned at the beginning of the article, such as when one person seeks the other’s approval to the extent of relinquishing their own needs, preferences, self-esteem, possibly even losing their sense of self. We often dub these relationships “codependent” and the power transfer can be very obvious to an outsider.
There are many subtler forms that are trickier to recognize. For instance, it’s fine to have a leader, boss, or mentor whom we accept guidance from; this doesn’t require giving away any of your power. But it’s easy, due to the hierarchical nature of the relationship, for an unconscious power transfer to occur. (That said, it’s also possible to hold onto your own power even while, say, working for a boss who makes big demands on your time and energy.)
Another subtle form of interpersonal power transfer is something like investing your power in someone, often because they bring something positive to your life, such as stability, support, attractiveness, wise counsel, heavy lifting, or good humor. The difference between simply appreciating these qualities versus giving away your power as a secret exchange is that when they don't behave in a way that you like, it feels very upsetting – maybe to an irrational degree.
If you have our workbook, Freedom, it can be very useful for helping you feel into the difference between being in possession of your power versus having put it in someone else’s hands.
Because they have your power, it’s as if they’re breaking a deal they never agreed to. You probably didn’t mean to give away your power, nor do you even realize this has happened. All you “know” is that they should be different, and you feel justified in making their behavior your business. It’s similar to how you might feel if a company you invested in made some bad business moves – except that the company consented to the investment.
It's reasonable to expect your partner to be mature and responsible, and it’s natural to be upset if they break an agreement or cause harm. But if you have your power and they have theirs, they can be who they choose to be and do what they choose to do, and it feels clean. You may disagree and have emotions about it, but you can work through it in a level-headed way that’s founded on reverence for each party’s agency and your mutual choice to be together.
Whenever you find yourself intensely upset by someone’s behavior, I suggest you let it trigger a quick “power check.” Who has your power? Are you allowing the other person’s behavior to dictate whether you’re peaceful, centered, and happy? Perhaps you’ve unintentionally given them some of your power.
Giving away your power doesn’t make you stupid or naïve. It's absolutely natural, especially given our childhood of utter dependence on others. Much of the time we give our power away through a totally benevolent impulse to help or share. But it's worth developing an awareness of the difference between helping someone and giving them what’s yours.
And here we come to an important principle: your power is your power. You can't give it to someone else in a way that's truly good for them or you. If anything, giving others your power is an infringement on them and a weight on the relationship.
Next time we’ll look at ways to take back your power and return others’ power to them. And we’ll also explore that second way we give away our power.
Have you ever had an experience of giving away your power? Did you reclaim it? Has this article made you aware of a situation in which you might be leaking power? Please share with the community in the comments section below.
Be well,
Peter
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We’ve had many clients ask us about the big question of whether or not to stay in a job that doesn’t feel right. It can be a challenging decision because sometimes it’s the job and sometimes it’s you. And sometimes it doesn’t matter whether it’s the job or it’s you - if you aren’t willing or able to change the circumstances and/or your relationship to them, it’s just not going to work.
Let’s start with some clues that a change is in order. Do any of these apply to your relationship with your work?
- You’re bringing negative energy from your work life into the rest of your life. Your work life is spilling over into - and degrading - your non-work life.
- You feel guilty or conflicted about aspects of the work you do, or how the company operates.
- You’re trying to isolate your career from the rest of your life (or from your own consciousness). For instance, you tell yourself, “It’s only my job” or “Well, it pays the bills.”
- You’re unenthusiastic, bored, or tuning out at work.
- You feel unable to fit into, and/or unaccepted by, the company culture.
- You dread going to work.
- You’re “phoning it in” or “half-assing it.” Or you start doing things to sabotage your work.
- You start making careless mistakes.
- Your work environment feels “toxic” - for instance, your coworkers or boss is verbally abusive or hostile in other ways, or aspects of the environment are causing harm.
The more of the above questions you answered yes to, the greater the likelihood that there’s a problem. Perhaps it’s time to find a new job. However, it’s possible that you just need a new perspective.
You might benefit from making a list of your “career needs” - that is, the things you simply won’t compromise on when it comes to your work. Be sure to distinguish needs from wants. For instance, while you may want an office with a lovely view, in actuality, if everything else were in place (for example: positive culture, opportunities to be creative, alignment with your values and purpose, feeling appreciated by your coworkers, good benefits, feeling safe and accepted, etc.), maybe the view wouldn’t really matter.
The valuable part about getting clear about your needs is that it makes the path forward easier. If you discover that one of your needs isn’t being met in this job, you really have just two options: (1) see if it’s possible for something to be changed so that this need can be met (2) find another job. When there’s an unmet need in your career (and, again, I want to emphasize that needs are absolutely non-negotiable), you’ll feel it nagging at you - even if you haven’t pinpointed it yet. If you don’t address it directly, you’ll likely employ a variety of indirect (perhaps even unconscious) ways to cause change - like avoidance, sabotage, half-assing it, blaming the job for your unhappiness, etc.
If, on the other hand, you determine that the job really does meet your needs, then the problem is something else. Maybe the issue is your own buttons or limiting beliefs. If so, the good news is you don’t need to start job hunting. You may need to do some personal work that could be at least as challenging as changing jobs, but this will serve you much more than switching workplaces.
However you decide to manage it, I’d like to suggest Sacred Expansion - a stand-alone portion of the Dragontree Life Coach training - as a powerful and effective way to know yourself, release baggage, and get super clear on what you want (and need). And hey, if you actually do want to change jobs, you might consider becoming a life coach. The world needs more people helping others to live to their potential, and our program is great.
I invite you to speak to one of our Life Coaches to help guide you to find work that inspires you, how to create peace in the job you currently have.
Next time I’ll talk about some ways to change how you’re showing up. I definitely don’t want you to stay in a workplace that’s harmful to you, but if it’s merely not everything you want it to be, there’s an opportunity to engage your power of choice and make it something different.
Be well,
Dr. Peter Borten
[post_title] => 9 Signals that You’re Not In Love With Your Job (And what to do next...)
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[post_content] => The other day, my 81-year-old neighbor told me that he was taking a shower when, over the sound of the rushing water, he suddenly heard a combination of yelping and snarling noises. He immediately knew what it was: coyotes attacking his little dog. He ran outside, scared the coyotes away, and started tending to his dog’s wounds. Then his wife came outside. “She tapped me on the shoulder and said, ‘Honey, you’re standing naked in the front yard.’ Oops! So I was!”
A few months ago we moved to a rural area. It’s the farthest I’ve ever lived from other people. While I looked forward to having more land to do things like raise chickens and grow our own food, I was also concerned that I would feel isolated and lonely. Then I met this gentleman. A few days after we moved in, he introduced himself with an armload of tomatoes and zucchini from his garden. He noticed that we hadn’t mowed our lawn yet, so a few hours later he returned on his tractor and mowed it for us. He’s a master gardener and woodworker, and offered unlimited horticultural advice and the use of his tools.
Many times I’ve said to myself, “What an absolute treasure.” The same goes for many of my other neighbors, most of whom are at least a generation older than me. I’m reminded of my earliest studies in psychology, when I was attracted to the developmental theory of Erik Erikson.
Erikson theorized that humans move through eight stages of psychosocial development. At each stage, he said, we are presented with a challenge or “crisis” between two conflicting qualities. One of these qualities supports our growth and evolution while the other thwarts it. If we choose to adopt the former, we develop a
virtue associated with that stage.
In the first stage (Oral-Sensory), roughly from birth to age two, all of our basic needs are met by our parents and other caregivers. We are utterly dependent on others, and we are faced with the crisis of Trust versus Mistrust, which Erikson characterized with the question, “Can I trust the world?” If our parents are consistent, kind, dependable, and loving, we are likely to develop trust in others and a fundamental trust in ourselves. This leads to the virtue of hope, which helps us navigate the upcoming stages. If not, we are likely to become mistrustful of the world – seeing it as undependable and unpredictable.
For the sake of space, I’m just going to give you the nutshell versions of the next handful – until we get to the elder years. The ages given for the following can vary somewhat.
• Stage 2. From ages 2 through 4, the crisis is between
autonomy versus
shame and
doubt. The existential question is, “Is it okay to be me?” And the virtue presented is
will.
• Stage 3. From ages 4 through 5, the crisis is between
initiative versus
guilt. The existential question is, “Is it okay for me to do, move, and act?” And the virtue presented is
purpose.
• Stage 4. From age 5 through 12, the crisis is between
industry versus
inferiority. The existential question is, “Can I make it in the world of people and things?” And the virtue presented is
competence.
• Stage 5. From ages 13 through 19, the crisis is between
identity versus
role confusion. The existential question is, “Who am I and what can I be?” And the virtue presented is
fidelity.
• Stage 6. From age 20 through 39, the crisis is between
intimacy versus
isolation. The existential question is, “Can I love?” And the virtue presented is
love.
Now we come to the age ranges of my amazing neighbors. From age 40 through 64, the crisis is between
generativity versus
stagnation. The existential question is, “Can I make my life count?” The virtue presented is
care. Erikson felt that during middle adulthood, the main task is to contribute to society and help guide and support future generations. Embracing this mantle makes us
generative whereas a self-centered life leads to
stagnation.
From age 65 to death, we face the crisis of
integrity versus
despair. The existential question is, “Is it okay to have been me?” As we become less productive and perhaps feel less useful to society, it’s possible to slip into despair, especially if we look back at our life through a lens of negativity, regret, or criticism. Alternatively, if we’re able to look back at the goodness we’ve enjoyed and shared, the ways we have served and accomplished, we experience
integrity and the virtue of
wisdom emerges.
Several years ago, as I witnessed the decline of some older patients who became bitter and sad, I began to recognize one of the primary fears of the elderly: to have nothing that the rest of the world values – being useless, wrinkled, irrelevant, confused, and a burden on others. And I thought, “What a horrible way to end life.”
But as I enjoy the company of my new neighbors, feeling anything but isolated, grateful to have healthy
elders as friends, I know such a course isn’t inevitable. These folks have clearly chosen
generativity and
integrity. They share their wisdom and worth with the world. And I believe they would continue to do so even if they were disabled and unable to help out, because it’s a state of mind, really. It’s inspiring and encouraging to know that such choices are available to me as I age, and that such individuals are available to help us navigate the way.
What has your experience of elderhood been? Are you an elder? What are your struggles and triumphs? Share your wisdom with our community!
Be well,
Dr. Peter Borten
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