Recently our
book club read Sarah Bakewell’s most excellent “At the Existentialists CafĂ©,” a
study of the 20th century development of existentialist thought. Though
she traced its roots to phenomenological philosophers, her study focusses
mainly on the partnership of Jean Paul Sartre and Simone de Beauvoir and the
ways in which they and their contemporaries articulated a substantially new perspective
from which to consider life, morality, and action. I enjoyed Bakewell’s writing
and interests enough to purchase an earlier book of hers, “How to Live: A Life
of Montaigne.”
I had heard
of Montaigne but had never examined what he was about. He was just one
of those names of influential 16th century French Renaissance thinkers. Looking into Bakewell’s book, however, I quickly have
seen that here is a man who will become one of my all-time heroes, standing in
my personal pantheon together with Samuel Pepys, Shunryu Suzuki, and Victor
Klemperer. Sometime after a near-fatal accident Montaigne began to write a
series of what he coined “essays,” pieces in which he examined his own
behaviour and that of others, and most especially, the fluctuations of his own
mind, what we now call ‘stream of consciousness.’ He could see that our thoughts
and emotions are various and multiple, flowing into areas of certainty and of confusion,
of calm and of anxiety, of purpose and of despair. His reflections led him
toward a most practical approach to life, one entirely in accord with the
current mindfulness movement: live as much as possible in the moment; be aware
of but not overthrown by your own emotions and your own ideas or seemingly ‘crazy’
thoughts. Accept them all as a part of being human and know that all humans
partake, each in his or her own fashion, of these inner fluctuations. This is
what I think of as accepting one’s own manner of being weird.
Some years
ago a woman in one of my groups spoke of how she often felt herself to be so
different from others around her. The people whom she knew seemed for the most
part to “have their shit together,” as she put it. Inwardly she experienced
herself as filled with contradictory thoughts and emotions, things which she
would never share even with friends out of fear of being perceived as
too strange by far. I asked the members of the group to raise their hands if
they had ever felt this way. All of us, myself included, put up our hands, acknowledging that we also felt not just ‘odd,’ but downright weird at times. Saying so
felt ever-so liberating. It’s become somewhat of a joke in my family to not
just admit to, but even to glory in our weirdness. My granddaughter Billie says
how much she likes weird. To her it’s almost a badge of honour, a personal distinction.
If we know and
are accepting of ourselves as the repositories of contradictions on many
levels, even though we manage fairly well to live our day-to-day lives and to
handle our responsibilities, it becomes infinitely easier to be understanding
and accepting of others whose particular forms of weirdness or otherness differ
from our own. In simpler societies individuals who deviated more significantly
from the norm were quite often tolerated, even in some cases celebrated for the
contributions that their ways of being brought to the society. A case in point:
the acceptance of eccentrics is far wider in Britain than here in North
America.
I’m just
beginning to dip into Bakewell’s reading of Montaigne, but even the
introductory chapter has impressed me with his 18th century example
of how to live. My current take-away: accept your own distinct ‘weirdness,’ and
that of your friends; rather than fearing it, celebrate the manner in which it
reflects the unique being that is you.