In high school, after my first group of cronies had all dropped out, I made friends with a couple of newcomers. They came to Fairview as boarders. There was no school after ninth grade in their even more remote and aptly named hometown, Bear Canyon. They were an ambitious duo, comparatively speaking; straightforward and reliable, but also cool and very amusing. When I left town to attend Grande Prairie Regional College, ninety miles away, one of them became my roommate. The other went off elsewhere to pursue further education. Both were aiming upward. Their decisions to do so bolstered mine.
I was a happy clam when I arrived at college. I found another, expanded group of like-minded companions, whom my Bear Canyon comrade also joined. We were all captivated by literature and philosophy. We ran the Student Union. We made it profitable, for the first time in its history, hosting college dances. How can you lose money selling beer to college kids? We started a newspaper. We got to know our professors of political science and biology and English literature in the tiny seminars that characterized even our first year. The instructors were thankful for our enthusiasm and taught us well. We were building a better life.
I sloughed off a lot of my past. In a small town, everyone knows who you are. You drag your years behind you like a running dog with tin cans tied to its tail. You can’t escape who you have been. Everything wasn’t online then, and thank God for that, but it was stored equally indelibly in everyone’s spoken and unspoken expectations and memory.
When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience. But that wasn’t always the case.
One time, when I was about fifteen, I went with Chris and another friend, Carl, to Edmonton, a city of six hundred thousand. Carl had never been to a city. This was not uncommon. Fairview to Edmonton was an eight-hundred-mile round trip. I had done it many times, sometimes with my parents, sometimes without. I liked the anonymity that the city provided. I liked the new beginnings. I liked the escape from the dismal, cramped adolescent culture of my home town. So, I convinced my two friends to make the journey. But they did not have the same experience. As soon as we arrived, Chris and Carl wanted to buy some pot. We headed for the parts of Edmonton that were exactly like the worst of Fairview. We found the same furtive street-vending marijuana providers. We spent the weekend drinking in the hotel room. Although we had travelled a long distance, we had gone nowhere at all.
I saw an even more egregious example of this a few years later. I had moved to Edmonton to finish my undergraduate degree. I took an apartment with my sister, who was studying to be a nurse. She was also an up-and-out-of-there person. (Not too many years later she would plant strawberries in Norway and run safaris through Africa and smuggle trucks across the Tuareg-menaced Sahara Desert, and babysit orphan gorillas in the Congo.) We had a nice place in a new high-rise, overlooking the broad valley of the North Saskatchewan River. We had a view of the city skyline in the background. I bought a beautiful new Yamaha upright piano, in a fit of enthusiasm. The place looked good.
I heard through the grapevine that Ed—Chris’s younger cousin—had moved to the city. I thought that was a good thing. One day he called. I invited him over. I wanted to see how he was faring. I hoped he was achieving some of the potential I once saw in him. That is not what happened. Ed showed up, older, balder and stooped. He was a lot more not-doing-so-well young adult and a lot less youthful possibility. His eyes were the telltale red slits of the practised stoner. Ed had had taken some job—lawn-mowing and casual landscaping—which would have been fine for a part-time university student or for someone who could not do better but which was wretchedly low-end as a career for an intelligent person.
He was accompanied by a friend.
It was his friend I really remember. He was spaced. He was baked. He was stoned out of his gourd. His head and our nice, civilized apartment did not easily occupy the same universe. My sister was there. She knew Ed. She’d seen this sort of thing before. But I still wasn’t happy that Ed had brought this character into our place. Ed sat down. His friend sat down, too, although it wasn’t clear he noticed. It was tragicomedy. Stoned as he was, Ed still had the sense to be embarrassed. We sipped our beer. Ed’s friend looked upwards. “My particles are scattered all over the ceiling,” he managed. Truer words were never spoken.
I took Ed aside and told him politely that he had to leave. I said that he shouldn’t have brought his useless bastard of a companion. He nodded. He understood. That made it even worse. His older cousin Chris wrote me a letter much later about such things. I included it in my first book, Maps of Meaning: The Architecture of Belief, published in 1999: “I had friends,” he said.62 “Before. Anyone with enough self-contempt that they could forgive me mine.”
What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past? After all, people vary significantly, in ways that seem both structural and deterministic. People differ in intelligence, which is in large part the ability to learn and transform. People have very different personalities, as well. Some are active, and some passive. Others are anxious or calm. For every individual driven to achieve, there is another who is indolent. The degree to which these differences are immutably part and parcel of someone is greater than an optimist might presume or desire. And then there is illness, mental and physical, diagnosed or invisible, further limiting or shaping our lives.
Chris had a psychotic break in his thirties, after flirting with insanity for many years. Not long afterward, he committed suicide. Did his heavy marijuana use play a magnifying role, or was it understandable self-medication? Use of physician-prescribed drugs for pain has, after all, decreased in marijuana-legal states such as Colorado.63 Maybe the pot made things better for Chris, not worse. Maybe it eased his suffering, instead of exacerbating his instability. Was it the nihilistic philosophy he nurtured that paved the way to his eventual breakdown? Was that nihilism, in turn, a consequence of genuine ill health, or just an intellectual rationalization of his unwillingness to dive responsibly into life? Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
Sometimes, when people have a low opinion of their own worth—or, perhaps, when they refuse responsibility for their lives—they choose a new acquaintance, of precisely the type who proved troublesome in the past. Such people don’t believe that they deserve any better—so they don’t go looking for it. Or, perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past—sometimes, perhaps, to formulate those horrors more precisely, sometimes to attempt more active mastery and sometimes, perhaps, because no alternatives beckon. People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results. It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone. This is more typical of young people, although the impetus still exists among older folks who are too agreeable or have remained naive or who are willfully blind. Someone might object, “It is only right to see the best in people. The highest virtue is the desire to help.” But not everyone who is failing is a victim, and not everyone at the bottom wishes to rise, although many do, and many manage it. Nonetheless, people will often accept or even amplify their own suffering, as well as that of others, if they can brandish it as evidence of the world’s injustice. There is no shortage of oppressors among the downtrodden, even if, given their lowly positions, many of them are only tyrannical wannabes. It’s the easiest path to choose, moment to moment, although it’s nothing but hell in the long run.
Imagine someone not doing well. He needs help. He might even want it. But it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting. The person who tries and fails, and is forgiven, and then tries again and fails, and is forgiven, is also too often the person who wants everyone to believe in the authenticity of all that trying.
When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism. Something like this is detailed in the incomparable Russian author Fyodor Dostoevsky’s bitter classic, Notes from Underground, which begins with these famous lines: “I am a sick man…I am a spiteful man. I am an unattractive man. I believe my liver is diseased.” It is the confession of a miserable, arrogant sojourner in the underworld of chaos and despair. He analyzes himself mercilessly, but only pays in this manner for a hundred sins, despite committing a thousand. Then, imagining himself redeemed, the underground man commits the worst transgression of the lot. He offers aid to a genuinely unfortunate person, Liza, a woman on the desperate nineteenth-century road to prostitution. He invites her for a visit, promising to set her life back on the proper course. While waiting for her to appear, his fantasies spin increasingly messianic:
One day passed, however, another and another; she did not come and I began to grow calmer. I felt particularly bold and cheerful after nine o’clock, I even sometimes began dreaming, and rather sweetly: I, for instance, became the salvation of Liza, simply through her coming to me and my talking to her…. I develop her, educate her. Finally, I notice that she loves me, loves me passionately. I pretend not to understand (I don’t know, however, why I pretend, just for effect, perhaps). At last all confusion, transfigured, trembling and sobbing, she flings herself at my feet and says that I am her savior, and that she loves me better than anything in the world.
Nothing but the narcissism of the underground man is nourished by such fantasies. Liza herself is demolished by them. The salvation he offers to her demands far more in the way of commitment and maturity than the underground man is willing or able to offer. He simply does not have the character to see it through—something he quickly realizes, and equally quickly rationalizes. Liza eventually arrives at his shabby apartment, hoping desperately for a way out, staking everything she has on the visit. She tells the underground man that she wants to leave her current life. His response?
“Why have you come to me, tell me that, please?” I began, gasping for breath and regardless of logical connection in my words. I longed to have it all out at once, at one burst; I did not even trouble how to begin. “Why have you come? Answer, answer,” I cried, hardly knowing what I was doing. “I’ll tell you, my good girl, why you have come. You’ve come because I talked sentimental stuff to you then. So now you are soft as butter and longing for fine sentiments again. So you may as well know that I was laughing at you then. And I am laughing at you now. Why are you shuddering? Yes, I was laughing at you! I had been insulted just before, at dinner, by the fellows who came that evening before me. I came to you, meaning to thrash one of them, an officer; but I didn’t succeed, I didn’t find him; I had to avenge the insult on someone to get back my own again; you turned up, I vented my spleen on you and laughed at you. I had been humiliated, so I wanted to humiliate; I had been treated like a rag, so I wanted to show my power…. That’s what it was, and you imagined I had come there on purpose to save you. Yes? You imagined that? You imagined that?”
I knew that she would perhaps be muddled and not take it all in exactly, but I knew, too, that she would grasp the gist of it, very well indeed. And so, indeed, she did. She turned white as a handkerchief, tried to say something, and her lips worked painfully; but she sank on a chair as though she had been felled by an axe. And all the time afterwards she listened to me with her lips parted and her eyes wide open, shuddering with awful terror. The cynicism, the cynicism of my words overwhelmed her….