Dr. Francisco Miraval

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March 18, 2018

10:30 PM

What should we do when our own leaders become our worst enemies?

I recently met by chance with a local community leader recognized for his many years of working supposedly “for the benefit” of the local community. I said “supposedly” because, according to these person, we (our community) deserves to live in poverty and ignorance. Hence, the question of the title: What should we do when our own leaders are our worst enemies?

I wish I could say the meeting I just mentioned with the community leader is just a creation of my imagination. But the meeting was real. Also, I wish I could say this is the only time a community leader said anything like that. Unfortunately, I have heard similar statements many times.

This self-described “agent of change” told me we should focus on “surviving”, because, for “people like us” it makes no sense to try to go to college. In fact, he said “we were not born” to study. And he added that, instead of thinking about building a new future, we should spend our energies preserving the tradition and education we received.  

I asked him with sincere curiosity how we could preserve a tradition when the world is not what it used to be, the future has changed, and the “tradition” he cherishes so much is just the life he had decades ago at a different country, in a context almost unconnected with our present reality.

He then told me I should attend the services at his church to listen to his sermons (that is, I add, his version of the Christian message) and then I will find the answer to my questions.

I must say I am not against, not even for a moment, the possibility of divine revelation (in whatever spiritual o religious context it could happen). But I am against anybody who assumes his own dogma is that revelation and that he is the doorkeeper of such revelation.

Even worst, those are many of the same persons who are invited as “experts” to radio and television programs, where they “lecture” us (in the worst sense of the word) about how to live our lives. Then, they are invited to every committee, board, or focus group out there, they get the grants, and every year they receive awards for their “contributions”.

But when they are just talking about the table at a small restaurant, they reveal who their true intensions: to oppress their own community by letting us to believe that there is no alternative and no future for us, and by deciding they are the limit of what we should achieve.

I remained calmed while listening to such a litany of nonsensical statements. And then, even worst, he expressed his negative opinions about women and about the LGBT community, while proclaiming he was a person with “an open heart.”

What, then, should we do? Against such a person, perhaps we can ask the divinity to intervene. But it is time to create sacred, safe self-discovery spaces for all those affected by those so-called “community leaders.”

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March 18, 2018

10:29 PM

¿Qué debemos hacer cuando nuestros dirigentes resultan nuestros peores enemigos?

Francisco Miraval

Recientemente me encontré, sin haberlo planeado, con un dirigente comunitario de larga trayectoria y reconocimiento por su trabajo supuestamente en beneficio de la comunidad. Y digo “supuestamente” porque, según esta persona, nosotros nos merecemos vivir en la pobreza y la ignorancia. Por eso, ¿qué hacer cuando nuestros dirigentes resultan nuestros peores enemigos?

Me gustaría mucho que el encuentro arriba mencionado con el dirigente comunitario fuese sólo un invento de mi imaginación, pero no es así: fue algo muy real. Y me gustaría aún más que ese tipo de encuentros y de declaraciones fuesen solamente una excepción, pero no es así: se repiten con demasiada frecuencia.

En definitiva, según este dirigente, nosotros debemos ocuparnos de “sobrevivir” ya que no tiene sentido que “gente como nosotros” busque ir a la universidad. De hecho, dijo, “no nacimos para eso”. Según señaló, en vez de pensar en construir un futuro, deberíamos dedicarnos a preservar la tradición en la que hemos sido educados.

Le pregunté, con sincera curiosidad, de qué manera se puede preservar la tradición cuando el mundo ya no es lo que era, cuando el futuro cambió, y cuando la tradición de que la él hablaba es algo que sucedió en otro país y en otra época ya muy distante.

Su respuesta fue que yo debería asistir a su iglesia para escucharlo predicar (su interpretación del mensaje cristiano, agrego yo) y recibir así las respuestas que yo busco.

Debo aclarar que no me opongo ni por un momento a la posibilidad de la revelación divina (sea en el contexto religioso o espiritual que fuese), pero sí me opongo a quienes creen que su dogma equivale a esa revelación y que ellos son los únicos que puedan impartirla o controlarla. Y me disgusta profundamente que luego sean esas personas las que deciden que nosotros debemos vivir en pobreza e ignorancia.

Aún peor, son esas mismas personas las que luego aparecen en los programas de radio y televisión como “expertos”, “sermoneándonos” (en el peor sentido de la palabra) sobre nuestras vidas. Y además se los invita a cuanto comité o grupo de consulta existe, se los recompensa con subsidios y cada año reciben algún premio por sus “aportes”.

Mientras tanto, cuando se descuidan durante una conversación inesperada en un restaurante, revelan sus verdaderas intenciones, las de mantener tan oprimidos como ellos puedan a su propia comunidad, haciéndoles creer que no existen alternativas ni futuro e imponiéndose como el límite de lo que otros pueden alcanzar.

Debido al contexto de la conversación y porque las circunstancias no lo merecían, decidí que era muy prudente mantener la calma ante los disparates que este “dirigente” profería. Y luego llegó lo peor, con comentarios contra las mujeres y contra la comunidad LGBT, a la vez que este dirigente se autodefinía como “con un corazón abierto”.

¿Qué se puede hacer? Con esa clase de personas, poco y nada. Quizá dejar que la divinidad intervenga. Pero ya es hora de crear espacios sagrados de autodescubrimiento para los afectados por esos “dirigentes”.

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March 11, 2018

8:23 PM

It’s not me: it’s the old virus infecting my brain (and yours)

Francisco Miraval

Some time ago, when I was given the opportunity of teaching philosophy, I asked my students to tell me what the did the day before the class, and then two days before, and we kept going until we found a day where nobody in the room remembered what we did on that day. We have reached the end of our collective, continuous memory.

That exercise helped to demonstrate the connection between memory and personal identity. It is obvious that each of us can say we are who we are because we remember our life (or at least parts of our lives). Yet, sooner or later, we will find a “gap” in our memories. If we take it seriously, we could even doubt about our own identity.

And now there is a new element which can create even more doubts about who we truly are, or we think we are. According to a study published last January in Cell (a specialized magazine focusing on experimental biology), our long-term memories are formed thanks to a virus that infected the brain of our ancestors hundreds of million of years ago.

And that virus, or its successors, act now as a platform for our neurons to communicate with each other and, therefore, to create our memories. (For technical details and explanations, please see the above-mentioned publication.)

So, it can be said that everything I remember about my past and also about my expectations about the future is the result of the HIV retrovirus infecting a mammal 400 million years ago. Thanks to that infection, we have now the Arc protein, which is the based for the neurochemical operations of our brains.

I can say, then, that I am not who I think I am. I am just the result of an old virus infection an extinct animal. According to the researchers, without that infection, our brain wouldn’t have the “plasticity” needed to create long-term memories.

In other words, the Arc proteins, needed to have memories, are similar to those retroviruses that infected our ancestors. In the same way that viruses spread their genetic material from cell to cell, Arc proteins encapsulate their ARN and transfer it from neuron to neuron, thus creating memories.

I feel now it’s not me remembering “my” past. After all, “I” don’t even now that a certain infection “created” the proteins now playing games with “my” neurons. Perhaps “I” don’t now it because there is no real “I” to know it.

Should I be upset to this new strike against my own sense of being human? Perhaps I should feel relieved. If fact, it doesn’t matter if I am upset or relieved because there are perhaps many more “viruses” infecting my brain and playing games with my mind.

Is there any reason why I should know that a brain infection that happened hundreds of millions of years ago is still affecting me? Perhaps we should realize how much we still don’t know about what it truly means to be human.

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March 11, 2018

8:22 PM

No soy yo: es un antiguo virus en mi cerebro

Francisco Miraval

En algún momento cuando tuve la oportunidad de enseñar filosofía, con frecuencia les pedí a mis estudiantes que me dijesen lo que habían hecho el día anterior, y luego dos días antes y así sucesivamente hasta que llegábamos a un “día” en el que nadie en la clase recordaba lo que había hecho.

El ejercicio ayudaba a demostrar la conexión entre memoria e identidad personal. Como es obvio, cada uno de nosotros decimos que somos nosotros porque asumimos que nuestros recuerdos son parte de nuestra vida. Pero tarde o temprano llegamos a una “laguna” en nuestros recuerdos, que, si la tomamos seriamente, nos lleva a dudar de nuestra propia identidad.

Pero ahora se suma un nuevo elemento a esas dudas sobre si realmente somos quienes decimos o creemos que somos. Según un estudio publicado en enero pasado en la revista especializada Cell (Célula), nuestra memoria, nuestros recuerdos a largo plazo se forman gracias a que en algún momento hace cientos de millones de años un virus infectó el cerebro de nuestros antepasados.

Y ese virus (o su sucesor) sirve ahora como la plataforma que usan las neuronas para comunicarse unas con otras y, como consecuencia, para formar los recuerdos.

Entonces, todo lo que yo creo que soy, lo que recuerdo de mi pasado, e incluso lo que recuerdo de mis expectativas del futuro, se reduce a que hace unos 400 millones de años los antepasados del retrovirus VIH infectaron a un mamífero que, gracias a esa infección, desarrolló las proteínas Arc que son la base de las operaciones neuroquímicas de los cerebros humanos actuales.

Entonces, ya no soy yo, sino una infección virósica del pasado remoto en animales extintos lo que me da mi identidad. Sin esa infección, dicen los investigadores, nuestro cerebro carecería de la plasticidad necesaria para formar recuerdos a largo plazo.

En otras palabras, las proteínas Arc sin las cuales no hay recuerdos “se parecen mucho” a aquellos retrovirus del pasado: así como los virus dispersan su material genético de una célula a la otra, las proteínas Arc encapsulan su ácido ribonucleico (ARN) y lo transfieren de una neurona a otra.

Dicho de otro modo (esto lo agrego yo), no estoy recordando mi pasado, ni padeciendo de una especie de infección en la que ciertas proteínas juegan con mis neuronas, todo sin que “yo” lo sepa, quizá porque no hay en definitiva ningún “yo” para saberlo.

No sé si sentirme enojado por este nuevo golpe de la ciencia a mi humanidad, o si sentirme aliviado. De hecho, no importa cómo me sienta porque ya no sé si soy yo el que siente enojo o alivio, o si algún otro virus (o sus descendientes) hasta ahora ocultos siguen jugando con mi cerebro.

A la vez, ¿de qué me sirve saber que mis recuerdos se basan en una infección cerebral ocurrida a cientos de millones de años? Quizá sólo sirva para pensar que aún quedan otros misterios a explorar hasta llegar un día a descubrir algún quiénes realmente somos.

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March 4, 2018

8:05 PM

What should we talk about when we are told “not to talk about that”?

Francisco Miraval

I was recently invited to talk to a group of community leaders and I decided to talk about one of the topics that I have been studying for many years: the emerging future. The presentation and the dialogue went well, even when of the participants said, “We shouldn’t be talking about that”.

I asked the participant –not in a confrontational way, but with sincere curiosity– what then should be the topic of a conversation among community leaders if we can’t talk about the future. The answer was clear and immediate: we should talk about “work” and about “practical things”.

I was tempted to ask the participants to raise their hands if they were over 18 to see how many “adults” were in the room. Obviously, I said nothing of that. I simply asked again, this time more firmly, what should be the topic of the dialogue if we can’t talk about the future. If, as it is clear, things are not working in the present and if the future is no longer a continuation of the past, why can’t we talk about the future?

I was not trying to “force” my presentation on the group. After all, what I was about to tell them I already knew it. I was more interested in listening to the group –most of them with college degrees and years of experience–, to see what they had to say about their experience of the tension between a present (almost) impossible to understand and a future (almost) impossible to anticipate.

My desires were fulfilled only up to a point because some participants “suddenly remembered” they had other meetings or places to go and others “suddenly” received phone calls they had to answer. A few decided to stay, and we had a good, solid, productive conversation.

Later, on my way back and with time to reflect, I understood two things. First, it was the case that participants didn’t want to listen to me or to talk about the future: they didn’t want to listen to themselves.

One of the participants told me that, despite his studies, degrees, and experience, in spite of all that and of his high position in the organization, he was still unable to understand what was happening in the community and. therefore, he was unable to respond in any meaningful way to the needs in the community.

In other words, that nameless feeling of sending that in the emerging future they will become obsoletes, instead of listening to that challenge, they decided not to listen, a natural reaction of protecting oneself by closing your mind, heart, and ears instead of challenging oneself in the new future.

Second, I also understood that if you are not in a safe, secure, comfortable place, it would be difficult for anybody to become aware of his/her adherence to obsolete ideas and of the need to mature as a person. And then I realized that I myself had to let go some of my own obsolete ideas.

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March 4, 2018

8:03 PM

¿De qué se habla cuando “de eso no se puede hablar”?

Francisco Miraval

Recientemente me invitaron a hablar ante un grupo de dirigentes de uno de los temas que más acapara mi atención desde hace mucho tiempo: el futuro emergente. Y la presentación y el diálogo estuvieron bien, incluso cuando uno de los participantes expresó “De eso no se habla”.

Le pregunté, entonces, no de manera controversial, sino con auténtica curiosidad, de qué deben hablar los dirigentes si no pueden hablar del futuro. Su respuesta fue clara e inmediata: debemos hablar del trabajo y de “cosas prácticas”.

Estuve tentado a pedirles a los participantes que levantasen sus manos aquellas personas en la sala que tuviesen más de 18 años para ver si de esa manera resulta posible identificar a algún adulto en la audiencia. Y hasta pensé que los robots inteligentes no necesitan realmente ser tan inteligentes para ser más inteligentes que los humanos.

Obviamente, no dije nada de eso, y volví a preguntar, esta vez con más firmeza, de qué se puede hablar si no se puede hablar del futuro. Si, como es obvio, las cosas no están funcionando en el presente, y si el futuro ya no es continuidad del pasado, ¿por qué no se puede hablar del futuro?

Debo aclarar que yo no estaba empecinado en proseguir con el tema porque, después de todo, lo que yo pensaba compartir yo ya lo sé. Me interesó mucho más escuchar lo que los miembros de este grupo, la mayoría de ellos con títulos universitarios y años de experiencia, tenían o querían decir sobre esa tensión entre un presente imposible de entender y un futuro imposible de anticipar.

Mis deseos, sin embargo, se cumplieron sólo de manera parcial, ya que “repentinamente” varios de los participantes se “acordaron” de reuniones o citas en las que tenían que estar y otros “repentinamente” recibieron llamados telefónicos. Unos pocos se quedaron y con ellos pudimos tener una conversación sincera y productiva.

Luego, ya regresando a la casa y con más tiempo para reflexionar, entendí dos cosas. Primero, no era que los participantes del grupo no querían escucharme o no querían escuchar el tema, sino que ellos no querían escucharse a ellos mismos.

Como uno de los participantes expresó, a pesar de sus estudios, títulos y experiencia, aún así esa persona, con un alto puesto en la organización, no podía entender lo que estaba sucediendo en la comunidad y, por eso, tampoco podía responder de una manera significativa a las necesidades comunitarias.

Dicho de otro modo, al intuir que hay cierta verdad en entender que el nuevo futuro nos hace automáticamente obsoletos, en vez de escuchar esa idea, prefirieron, casi como un acto de protección natural, cerrar sus oídos, mentes y corazones al desafío de reencontrarse con ellos mismos en un nuevo futuro.

Segundo, también entendí que, si no se está trabajando en un ambiente seguro, protegido y cómodo, es difícil tomar consciencia de estar adheridos a ideas obsoletas y de la necesidad de madurar.  Y en ese proceso, yo también tomé consciencia de mis propias ideas limitantes.

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February 26, 2018

7:58 PM

There is no room for experts in a narcissistic society (and that’s dangerous)

Francisco Miraval

Several years ago, when my son was still in high school, one day he returned home with a very low grade in his Spanish test, a language that represents no problems for him and that it is also my native tongue. Intrigued and upset, I asked him to show me the test. I saw it and I was surprised to discover that all his answers were correct.

Yes, he did get a bad grade and, yet, he wrote down the correct answers, be in in Spanish or when translating from Spanish to English or from English to Spanish, or vice versa.

Because of that, I asked to speak with his Spanish teacher and, a few day later, I met with the teacher. I explained the situation to her and I asked her why my son received a low grade when his answers in the test were correct. I will never forget what that teacher said to me that day:

“Mr. Miraval, you don’t understand. I studied Spanish for six months in Barcelona”.

Six months! As I said, Spanish is my native language. In addition, I studied Spanish every year at school for 12 years and then I studied it for seven more years (seven years!) in college. I am also a certified language instructor and I have decades of experience as a professional translator, from sermons to community events to live theater.

According to the teacher, her “six months” were, in her opinion, undoubtedly superior to my studies and experience. She even suggested that perhaps I needed to learn Spanish.

I have faced similar situations many times. For example, after a presentation about the emerging future at a local college, one of the attendees came to me and asked me which book (“book”, in singular) I read for the presentation because she wanted to read the same book so she could offer a seminar about the same topic a few days later. “This coming Saturday”, if I remember correctly.

And somebody (whom I know personally) spent two weeks in Mexico and, being that his only international experience, suddenly organized talks about “Mexican-American international relations”. “But I watched many YouTube videos”, he told me.

For a long time, I didn’t understand that situation, but I recently discovered Tom Nichols’ The Death of Expertise. I know now the age of experts (those who dedicated thousands of hours for many years to master o topic or activity) is now over.

An old tango, Cambalache, said decades ago that “an ignoramus and a great professor are now the same”. And according to Nichols, that’s exactly what is happening. (For details, see an article about him in the latest number of Harvard Magazine.)

Basically, according to Nichols, easy access to information and a narcissistic mind create the illusion of knowledge and generates an “aggressive ignorance” that prevents people from learning and from recognizing what others know. “Ignorance is insolent”, my grandmother often said. I am not an expert, but I think ignorance is also dangerous.

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February 26, 2018

7:57 PM

El narcisismo colectivo acabó con los expertos (y es peligroso)

Francisco Miraval

Hace ya varios años, cuando mi hijo aún estaba en la escuela secundaria, un día él regresó a la casa con una calificación muy baja en su examen de español, un idioma que, además de ser mi idioma natal, él domina sin problemas. Intrigado y algo enojado, le pedí revisar el examen y entonces me llevé una sorpresa: sus respuestas eran correctas.

Aunque su calificación en ese examen había sido baja, sus respuestas estaban bien, tanto en cuanto al uso del español como en cuanto a la traducción del español al inglés o del inglés al español.

Ante esa situación, pedí hablar con la maestra de español y finalmente pude encontrarme con ella. Le expliqué el problema y le pregunté por qué mi hijo había recibido una calificación baja cuando las respuestas al examen eran correctas. Nunca me olvidaré de lo que me dijo esa maestra:

“Sr. Miraval, usted no entiende. Yo estudié seis meses de español en Barcelona”.

¡Seis meses! Yo, por mi parte, hablo español como idioma natal. Pero no solamente eso: lo estudié cada año de la escuela primaria y secundaria y luego durante siete años más (¡siete años!) en la universidad. Soy instructor de idioma certificado y tengo décadas de experiencia como traductor profesional.

Pero nada de eso le importó a la maestra, para quien sus “seis meses” eran más valiosos e incuestionablemente superiores a mis estudios y experiencia. Ni sus respuestas ni su pronunciación, me dijo, estaban equivocadas. E incluso insinuó que era yo quien necesitaba aprender español.

Esa situación se ha repetido una y otra vez. Luego de una presentación sobre el futuro emergente en una universidad local, una de las participantes me pidió que le diga qué libro (así en singular) había leído yo sobre el tema porque ella quería leer el mismo libro para hacer un seminario sobre el mismo tema pocos días después. “Este sábado”, si no recuerdo mal.

Y alguien a quien conozco personalmente, cuya única experiencia internacional fue dos semanas en México, ya diserta sobre “relaciones méxico-americanas”. “Pero miré muchos videos en YouTube”, me dijo.

Durante mucho tiempo no supe que existía un nombre para describir ese tipo de situaciones y que el tema ya había sido analizado en detalle. Pero ahora, gracias a Tom Nichols y su libro The Death of Expertise, ya sé que la época de los expertos (aquellos que le han dedicado miles de horas a un tema o actividad durante años) ya ha terminado.

“Lo mismo un burro que un gran profesor”, ya decía el tango Cambalache. Y, según Nichols, eso es exactamente lo que está sucediendo. (Para detalles, ver el número más reciente de Harvard Magazine.)

Básicamente, dice Nichols, el fácil acceso a información y una actitud narcisista provoca que muchos crean que saben y lleva a una “ignorancia agresiva” que no solamente les impide aprender, sino que les impide ver lo que otros saben. “La ignorancia es atrevida”, decía mi abuela. Y también, agrego yo (aunque no soy un experto), es peligrosa.

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February 18, 2018

9:01 PM

Individual and collective immaturity prevent us from solving our problems

Francisco Miraval

I have been observing people and myself for many years and I honestly believe there are to main reasons why we, humans, face the problems and challenges we face: either we are not living the life we have been called to live according to our talents and passion, or we never assume our responsibility for the problems we have.

Obviously, things are not that superficial. In fact, every minute of every day we are bombarded by messages telling us we are living the “wrong” life and we should aspire to a “better” life. And in many cases, people in a position of authority (from teachers to politicians) become examples of those who easily and rapidly find somebody else to blame for whatever is happening to them or for the results of their actions.

Even worst, that “better life” constantly being presented to us and exemplified by the so-called “celebrities” is, no doubt, just an illusion where many live trapped all their lives. I mean, as soon as you move beyond the red carpet and the altered pictures, the glamour disappear and the misery of the real life many “celebrities” live is evident, as many stories show.

We are asked to buy cars, makeup, perfumes, vacations, watches, electronics, clothes, and running shoes so we can look like the human caricatures, the masks, the fiction character, the mental illusions presented to us to deceive our minds and hearts and, in doing so, lead us away from our purpose and mission in life.

We become the other to ourselves because we compare ourselves to an ideal that we will never reach because it doesn’t exist. We are frustrated for not reaching that “better life” which in many cases it is just a mirage, not a real thing.

And then, in frustration, we look for a scapegoat to explain our problems. And the list of our scapegoats includes everything and everybody, from our parents to God, and anything else in between. “They” (whoever they are) are responsible for our problems, not us. They should be blamed, not us.

There are, obviously, circumstances beyond the control of any individual and even of humans in general. Yet, we live at a time when we don’t assume any responsibility, either as an individual or as a collective society. The “other” (the predecessor, the opposition, the boss or supervisor, the husband or wife, the mechanic, the doctor) are responsible. We are blameless.

And such an immature approach to life is openly promoted at schools, churches, community organizations, and any other place where the system remains unaware of itself and, therefore, scapegoats are needed and created. (For a list of scapegoats, read the well-known by Bertolt Brecht.)

Carl Jung said that you don’t solve your problems: you outgrown them. In think that means you need to reconnect with your true self, so you can find your call and destiny in life. Yet, you can only doing it looking inside yourself with a mind, heart, and will open to transformation.

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February 18, 2018

9:00 PM

La inmadurez individual y colectiva acrecienta las dificultades para resolver problemas

Francisco Miraval

Tras años de observación y autoobservación, honestamente creo que en muchas ocasiones los seres humanos enfrentamos problemas por una de dos razones básicas: o vivimos una vida que no se basa en nuestros sueños, talentos y llamado, o no asumimos la responsabilidad que nos corresponde por los problemas que enfrentamos.

Obviamente, las cosas no son tan sencillas ya que, por una parte, nos vemos constantemente bombardeados por mensajes que nos invitan a dejar de lado nuestra vida y a buscar una supuesta vida mejor y, por otra parte, nos vemos constantemente bombardeados por ejemplos de personas en posiciones de autoridad (desde maestros a políticos) que fácil y rápidamente nos enseñan cómo culpar a otros por los resultados de lo que uno hace.

Aún peor, esa supuesta vida mejor, demostrada habitualmente en la vida de los “famosos”, es sólo una fantasía en la que quedan atrapados aquellos que aparentemente viven esa vida. Quiero decir: el “glamur” desaparece al ir más allá de la alfombra roja y de las fotografías manipuladas y enterarse las situaciones miserables que enfrentan muchos de los “famosos”, a pesar de su dinero y de su fama.

En definitiva, se nos invita a comprar carros, cosméticos, perfumes, vacaciones, relojes, ropa y zapatillas para parecernos a caricaturas humanas, a máscaras, a personajes de ficción, a ilusiones mentales que engañan nuestra mente y nuestro corazón y que, al hacerlo, nos alejan de nuestro propósito y misión en nuestra propia vida.

Nos comparamos con algo que en realidad no existe buscando llegar a ser lo que jamás seremos y luego nos frustramos por no haber alcanzado lo que siempre estuvo más allá de nuestro alcance porque era sólo un espejismo, no una realidad.

Y a eso se suma la constante búsqueda del tradicional “chivo expiatorio” de nuestros problemas, una lista que incluye a todo y a todos, desde nuestros padres hasta Dios y toda otra realidad y persona en el medio. Todos tienen la culpa por lo que nos pasa, menos nosotros mismos.

Obviamente, existen circunstancias que sobrepasan toda decisión personal e incluso toda decisión humana. Pero vivimos en una época en la que no nos hacemos responsables de nada, ni a nivel personal ni a nivel colectivo. “El otro” (el expresidente, la oposición, el jefe o el patrón, el esposo o la esposa, el mecánico, el médico) es el culpable. Nosotros no lo somos.  

Y esa inmadura actitud de esquivar la responsabilidad propia se enseña abiertamente en las escuelas, las iglesias, las organizaciones comunitarias y casi en cualquier otro lugar en el que se oculta el sistema del que formamos parte y, por eso, se busca a “culpables”. (Léase la conocida “lista” alguna vez compartida por Bertolt Brecht.)

Carl Jung decía que los problemas no se resuelven, sino que se los supera madurando, es decir (agrego yo) reencontrándonos con nuestro verdadero ser y, por eso, con nuestro llamado y destino. Y esa tarea sólo se logra mirando seriamente hacia adentro, al interior, con mente, corazón y voluntad abiertos al cambio.

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