The Wolves Within You

A Cherokee legend has a grandfather telling his troubled grandson that there are two wolves fighting within him. One wolf is pride, sorrow, regret, anger, self-pity, and ego. The other is humility, serenity, acceptance, generosity, empathy, and compassion. The boy asks, “Which wolf will win the fight?” The grandfather replies, “The one you feed.”

I know the wolves.

For a long while now, a place I love has been in trouble. It continues to do exceptional work for its clients. But while details and some of the people change from time to time the problem persists. It is existential. The place is trying to remember who and what it is. A number of good people have become the extended period of angst’s victims, others its apologists, while too many are now hiding to avoid becoming either. It’s sad on too many levels. But it is recoverable if those with good hearts and sound wisdom speak to the right people, hear the right things, and then, in turn, are heard.

I still love the place and continue to work hard for its success and redemption. But sometimes, usually deep into long runs, despite conscious efforts, I find myself replaying conversations and situations. It is then I feel the wolves. Their fight is vicious.

The Wolves Within You


The country I love is in turmoil. Canada is big and complex with a long and turbulent history bursting with gales of violence and hatred for which we should feel disgrace and still waters of harmony and acceptance that deserve celebration. Sadly, Canada’s governing party is seeking re-election based not on the best of our aspirations but the worst of our fears. It began with code-speak. In one debate, the Prime Minister spoke of “old stock Canadians” and in another he referred to Inuit as “those people.” It got worse. Anti-Muslim and anti-immigrant beliefs were promoted and pledged to become policy. Other parties have decried as shameful the electoral tactics and anger being stirred.

I still love Canada. But the wolves are howling on our screens and in conversations around dinner tables and in pubs and coffee shops. October 19 is Election Day and we will see which wolf we decide to feed.

Two people I love are fighting disease. There is no cure for either. The only weapons available are their knowledge that they are loved and the depths of their characters. They are doing the best they can. They are fighters. The only option for those around them is to offer support, love, and good cheer.

I know all that. But it’s just not fair. Sometimes, and it’s usually when three in the morning shadows wash across my ceiling and haunt a sleepless night that I feel the wolves. I can almost hear them.

The wolf fight rages within me as it does in different ways and to different degrees in us all. The legend is wise. The advice is sound. May I someday garner the sagacity and strength to live its lesson and starve the beast.

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A Man of Many Nations at the Intersection of Time

He stood at the intersection of time, a man of many nations, and a man whose leadership lessons resonate through the ages. His name was Thayendanegea but we know him better as Joseph Brant.

Thayendanegea was born the son of a Mohawk chief in present day Ohio in the 1740s when his people where still seen by the French, British, and American colonists as allies and trading partners. However, those days were ending. The Seven Years War, called the French Indian War in the United States, was a world war. It swept across the Atlantic and saw aboriginal nations choose between the French and British. Thayendanegea was in the thick of it all.

His family had moved to what is now upper New York state. Powerful and wealthy British diplomat William Johnson had married his sister Molly. Johnson had taken note of Thayendanegea’s intellect and leadership qualities. After assuming the English name Joseph Brant, he enrolled in a Connecticut school where he perfected English and learned Latin, Mathematics, History, and more.

With growing talk of war, Johnson arranged for Brant to join the British army. At age 15, he fought in the 1758 expedition that ended with the horrific Battle of Carillon. He was promoted to captain after leading men at the 1759 Battle of Fort Niagara. In 1760, he led Mohawk men in the 1760 siege of Montreal that saw the city fall to British and Mohawk forces and, with that defeat, the French empire leave North America.

Brant was one of 181 Native American soldiers honoured with Britain’s Silver Medal. Britain had won but demanded that its American colonists help pay for the war with a series of taxes and that they remain east of a line drawn to protect Native land. As tensions grew, Brant was again that the center of it all.

He had become an influential leader in the six-member Iroquois League, formed to present a united aboriginal front. With growing violence demonstrating that the British and colonists were headed for war, the League convened in August 1775. The League was broken. Four of the six nations decided to back Britain, including the Mohawks, now led by Chief Joseph Brant.

With the revolutionary war causing more intrusions into Mohawk land and Britain asking for more aboriginal help, in 1777 Brant and Johnson’s successor Guy Johnson traveled to London. Brant met with political leaders, members of the artistic and academic community, and twice with King George III. He spoke articulately and in his perfect English of the advantage to Britain of a full alliance with the Mohawk nation. He left with the promise that his efforts in the war would be rewarded with protection and land grants.

Joseph Brant


Brant was good to his word. He rallied a substantial force of Mohawk soldiers and for the next two years led them in a number of operations and battles. He and his men fought with the British at Fort Oswego, at the Siege of Fort Stanwix, and the Battle of Oriskany. The war became vicious with both sides destroying livestock, poisoning wells, burning farms, homes and towns, and slaughtering civilians. In November 1778, Brant led 300 Mohawks on a raid along with 150 British Rangers led by Captain Walter Butler that resulted 30 civilian deaths in Cherry Valley. General George Washington reacted by ordering an expedition that resulted in the destruction of over 40 Iroquois villages and the murder of countless women, children, and old people.

Brant gathered his people and soldiers and, after consultation with British generals, moved in April 1781 to Fort Detroit. He was victorious in a number of battles against American troops but conditions grew harsh, British provisions stopped, and on the Atlantic coast, Britain suffered its final defeats.

With the Revolutionary War’s conclusion, Brant and his Mohawk people were left without land, economy, or friends. The 1784 Treaty of Fort Stanwix saw the new American government take control of what had been aboriginal land. Meanwhile, newspapers branded a number of Native leaders who had fought with the British as war criminals. Brant was personally cursed as a monster with actions he and his men had taken exaggerated while similar actions by American armies were swept from official accounts and popular memory.

Brant returned to England where he again met with King George III. He was promised a personal pension with vague pledges of land. With a new American war against aboriginal people spilling more blood and more burning towns, Brant met with Quebec Governor Lord Dorchester and then with President Washington. Despite his efforts he could not negotiate an end to the American – Indian war or secure land for his people. The 1794 Battle of Fallen Timbers led to a number of aboriginal nations signing a treaty that ceded scraps of land for a tenuous peace. Like Shawnee war leader Tecumseh, Brant refused to surrender and sign.

Brant gave up on the Americans. He dealt with the British and, with the assistance of Upper Canada Governor John Graves Simcoe, secured a large land grant along the Grand River that flowed north from Lake Erie in what is now Ontario. Brant moved the remnants of his Six Nations people to the fertile valley and together they developed the area while affording protection against a possible American invasion across the border at Niagara. Roads and towns were built and farms thrived.

Brant bought an additional 3,500 acres from the Mississauga nation at the western tip of Lake Ontario at Burlington Bay. He built a fine house on a cliff that afforded him a stunning vista over the lake. He lived in peace and until his death in November 1807.

Today, memory of Brant has been washed from America but Ontario has the city of Brantford, Burlington’s main street is Brant Street and its hospital is Joseph Brant Memorial. He is remembered as a diplomat, military leader, and a fierce defender of the dignity and rights of his people. The Iroquois confederation he helped form is remembered as an inspiration not only for Tecumseh but also for American and, later, Canadian leaders who admired its democratic nature and federal political structure. Brant and his struggles should be recalled when those living along the Grand River and elsewhere in Canada and the United States are reminded from time to time that their homes may well rest on Native land.

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Why Do We Watch Sports or Why Am I Here?

You have to understand that there are only about twenty five hundred of us in our Village. This time of year, when the city folks go home and we get our Village back, it’s impossible to walk downtown to pick up the mail or drop into a shop without enjoying two or three warm conversations. Even those we don’t know are recognized and acknowledged with a greeting or wave. Consider that when picturing me wedged into a folding chair that was a little too small within a concrete bowl that was altogether too big. Last Saturday I attended a Toronto Blue Jay’s game.

After two or three innings I found myself pondering the existential: “Why am I here?” In fact, why were any of the 47,093 other people there? That crazy number meant that you could shoehorn my entire Village into the little blue seats 20 times and still have room for the rich folks in the plush boxes up top. What could possibly attract so many people?

Why Am I Here


Part of it is the sport itself. Like the others, I assume, I love baseball. I love that unlike every other sport the defense has the ball. I love that there is no standard size park, no standard game time, and no sudden death. I love the metaphor of each pitch where every player determines what will happen next and that nearly everyone is always wrong. I love baseball’s long history and that Jackie Robinson’s number is retired in every park in the league. I love the arcane statistics. I love baseball so much that it is the only sport, other than solitary running, that I still play. I am the worst player on what this season was the worst team in my league but I still love it so.

What I don’t like is watching baseball. I read about the games the next morning and occasionally listen on the radio but last Saturday was the first game I’ve watched all year. I find sports on TV boring beyond belief. The commercials make me mad. The mindless chatter is infuriating. I don’t watch any sports. I don’t watch the Olympics. So, again, last Saturday, in the ugly, sterile old Roger’s Centre, which I still call the Sky Dome thank you very much, I pondered what in hell I was doing there.

A couple of years ago Eric Simons attempted to answer my question with a book entitled The Secret Lives of Sports Fans: The Science of Sports Obsession. Simons goes immediately to what I felt last Saturday: gathering in great numbers at great expense and becoming emotionally charged while watching grown people play a child’s game is irrational. And yet, it’s not.

Simon’s found that when even a nominally conversant spectator watches a game that the motor cortex of his brain – the part that sparks movement – fires with the same rapidity and intensity as a player’s. So when the ball is hit, we actually live the experience of tearing off to first or diving to catch it. He found that watching a sport increases hormone levels. The men fist bumping each other as if they had just hit the home run feel a measurable and significant testosterone and adrenaline rush. People love those feelings. They are more intense, Simons concludes, when at the park and so folks return like drunks to the bottle to feel them again.

Sociologist Stephen Rosslyn takes my question further by arguing that cheering for a particular team allows us to locate a part of our identity. We feel a little better about ourselves because we are a part of a group. It’s what the folks who really sing their anthem or chant USA USA are feeling. It’s why a guy I know tattooed the Detroit Red Wings symbol on his chest or why so many license plates sport team logos.

The need to feel part of a group is related to something called a social prosthetic system. That is, we voluntarily invest ourselves in an outcome over which we have no control and become addicted to the risks and rewards. The investment is fun because unlike in love or at work it has no real costs.

Finally, there is the primal urge, down deep in our brains where reason goes to die, to gather in tribal celebration. Last Saturday I looked around and pictured folks at Rome’s Coliseum watching lions devour Christians. Add ridiculously overpriced beer and the spectacle, emotions, cheers, separation of privileged and cheap seats, and the slow going home to the ordinary concerns of every day lives when it all ended would have been the same.

So there I was last Saturday telling my dumb old brain to stop pondering such thoughts and just shut up and enjoy the game and its attendant craziness. It was great. I loved it. My granddaughter loved it. She ate way too much junk food but that’s OK. She giggled as we watched the sneaky guys on first trying to steal second. She jumped and cheered long fly balls and danced so heartily at a Bautista home run that she was shown on the giant Jumbotron. After the game she waited with her Mom in a Disneyesque long line and ran the bases. She slept all the way home, another warm memory secured deep in her being.

Okay. I know why I was there.

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Your Circle of Loyalty and Responsibility

We are the enlightenment’s willing slaves. It began when a number of 17th century European philosophers upset mankind’s apple cart. They independently and with variations on a theme argued that progress is not determined by God but by us. Progress, they said, is natural, relentless, and linear. We need to think of life, they contended, in terms of straight lines.

The notion was perfectly fine until the trenches of the First World War, extermination camps of the Second, and then, more recently, climate change’s dreadful reality suggested that perhaps positive progress is not so inevitable after all. Maybe progress does not follow a straight line. Perhaps Aboriginal philosophy, the spiritualism that existed long before religions demanded they were right and Locke, Hobbes, and his cohorts insisted they were wrong, were on to a more fundamental and enduring truth. Maybe it’s all about circles.

Consider the talking circle. It is a traditional way for Native North Americans to solve problems. In a traditional talking circle, men sit at the north and the women south. A conductor, who is nearly always silent, sits to the east. A token of some sort – a feather in Native circles – is passed and, like the old camp game, only those with the token can speak. It removes barriers and allows people to freely express themselves as equals with equally valuable experiences and views.

The talking circle is appearing more regularly in corporate boardrooms and team dressing rooms around the world for the simple reason it works remarkably well. Teachers call it a Harkness Table.

The healing circle is the talking circle’s most powerful iteration. Participants speak of whatever is bothering them with others listening without interruption. As parents and psychologists know, the act of speaking allows the first steps toward healing. The act of listening encourages empathy and support and invites not judgement, punishment, or revenge but justice and redemption. Alcoholics Anonymous employs this ancient technique.

It's All About Circles


The spiritual among us get it. Hermes Trismegistus once said, “God is a circle whose center is everywhere and whose circumference is nowhere.” The poet T. S. Eliot wrote:

We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.

Americans and Canadians are now embroiled in political decision-making. The air is smudged with attacks and promises and the media is focused on tiny, distracting issues while portraying the elections as horse races. The options being presented by the various candidates and parties are really asking voters to consider circles of loyalty and responsibility.

Some are saying we should be loyal only to our immediate families and ourselves. Everyone of a different class, race, region, or nationality be damned. Others are arguing that we should feel loyal to and responsible for those of our own country with those outside its borders on their own. We’ve made it into the tree house, they say, and should happily kicked down the ladder. Still others go further. They argue that we are human beings who share the planet and so should feel loyalty to and responsibility for all, including Earth itself.

When boiled to its essence, the American and Canadian elections are proving that the enlightenment philosophers were wrong and that aboriginal spirituality is right because it is really all about circles. It is about the size, the volume if you will, of our personal circles. So where do you draw your circle of loyalty and responsibility?

Consider that question when you hear a candidate speak of building a fence or helping to save Syrian refugees, supporting those who deny gay or women’s rights or those trying to extend them, propose we all pay a little so we can all be healthier or pay for only ourselves. Think of those using dog whistle code words such as “True Americans” or “Old Stock Canadians.” Where is their circle? Where is yours?

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When Fight nor Flight are Options

It’s not fair. In fact, fair is the last thing it is. A happy, witty, intelligent, empathetic seven-year-old child bursts with life. She is fun and funny. She is gentle and caring. She loves the roughness of hockey and the sweetness of a frilly new dress. She loves catching bullfrogs and reeling in bass and yet trembles at the sight of a spider. She loves corny jokes and bouncing on her trampoline and quietly contemplating books beneath a blanket-fort. She is perfect. But then, she is not. Last year her pancreas died.

No one knows what causes type one diabetes. It is not like type two, which is caused by genetics or a bad diet or lifestyle. Doctors guess that a virus may be the culprit. The virus leads the body’s immune system to attack the pancreas, leaving it unable to produce insulin. Insulin is the hormone that regulates the sugars we eat and allows them to enter our cells and produce energy. But without the pancreas working as it should there is no insulin and so sugar levels in our cells go wild with the transformation not happening.

Until the 1920s, children around the world with type one diabetes were dying by the millions. A Canadian surgeon named Dr. Frederick Banting read German research and came to suspect what we now know. He convinced University of Toronto professor John Macleod, a leading diabetes researcher, to give him money and a laboratory. Working with a medical student named Charles Best, Banting began experiments first with dogs and then with cows. They found that extracting insulin from a healthy pancreas and injecting it into animals that had their pancreas removed controlled the animal’s sugar level. It was an astounding discovery.

Imagine the Pain Stopping

Banting (right) and Best. Photo: U. of T. Archives

Leonard Thompson was a 14-year-old old boy. He was skeletal thin and unable to stand or concentrate. He was near death. Leonard and his parents agreed that he would be Banting and Best’s first human test subject. He was injected with insulin. Within a few minutes he smiled for the first time in days, sat up, and wanted to eat. It was nothing short of a miracle. Other test subjects saw similar results. Child after child was invited back from heaven’s gate.

The 1923 Nobel Committee awarded Banting and Macleod the Nobel Prize in Physiology or Medicine. Banting shared his prize money with Best. Banting was told to patent his discovery. He said no. He did not want to profit from something that he wanted only to help children. Companies rushed in and soon insulin was being injected into young arms and saving lives.

It would be nice if the Banting and Best discovery was a Hollywood happy ending but it is still too early to cue the violins. Insulin injections manage the disease but still do not cure it. The management is tough. Picture yourself having to use a small instrument that jabs a sewing needle into your thumb, then squeezing to bring forth blood. I’ve done it. It hurts. Now picture doing that five to eight times a day. It hurts every time. Now picture your Mom or Dad waking you up in the middle of the night to do it again. Now picture yourself being injected with a needle, akin an epi pen, twice before breakfast, once at lunch, once at dinner, once before bed, and then more times depending upon what all the blood tests suggest. Imagine doing that every day for the rest of your life. How do you do that as a child at school, at summer camp, on camping trips, at sports tournaments, at restaurants, at birthday parties, at slumber parties, and at all the other times and places where you just want to be a regular kid eating kid stuff and doing kid things?

Being a parent is hard enough. Now picture a situation where you do everything perfectly. That is, through steely, relentless diligence your child eats perfectly, carbohydrates are counted, exercise is monitored, blood tests are taken and dutifully recorded, urination is tracked, headaches, dizziness, and fatigue are noted, the insulin levels in all the needles are carefully measured and administered, and yet, despite all that and more, in the middle of the night, your child’s sugar level crashes so low that she falls into diabetic seizure. It looks like epilepsy. If not discovered, discovered while you are asleep yourself remember, and then quickly addressed, it could lead to a coma and – it is too horrifying to contemplate – death.

There are diabetic associations in countries around the world. They help young parents to help their children. In cities and towns throughout Canada the Telus company generously supports the Junior Diabetes Research Foundation Walks for the Cure. Money and awareness is raised along with the hope that someday a cure may be found. Someday.

Meanwhile, my granddaughter carries on because that is her only option. She is fun, witty, clever, kind, creative, fearless, and quite simply the bravest person I know. I am in awe of her. Last Saturday I donned a purple tee shirt emblazoned “Team Kenzie Mac”. She and her family walked at our local Telus Walk for the Cure. We are her team. Everything else can wait. Everybody else can wait. Nothing else matters. We were there for her for the walk in the rain, we are here for her now, and we will be here for her always.

May I live to see that day that the work begun so long ago by Banting and Best is completed so that no child need suffer, that no parent need suffer, and that type one diabetes is cured, once and, I pray, for all.

To learn more about diabetes please check the Canadian Diabetes Association: or the Junior Diabetes Research Foundation:

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Redemption Earned and Denied

Every novel, play, movie, and TV episode is the same. From Gilgamesh to Game of Thrones they all have three parts. The first act introduces the protagonist and the major conflict he needs to address. The second finds him torn down by difficulties he either creates himself or has visited upon him. The protagonist digs deep into his psyche, revisits what truly matters, recommits to that in which he once believed, and reinvents himself. If the work is done sincerely and well, the third act finds him stronger than ever, at one with his true self, and with redemption earned. The cowboy rides into the sunset, lovers gaze into each other’s eyes, and the mother and child hug as the last page is turned, the curtain falls, or the screen fades to black.

American novelist F. Scott Fitzgerald wrote in The Last Tycoon, “There are no second acts in American lives.” He was suggesting that Americans want to avoid the hard work of existential angst and introspection. Instead, they seek short cuts from the first to third acts. Fitzgerald observed, “The tragedy of these men was that nothing in their lives had really bitten deep at all.” They want rewards without cost, rights without responsibilities, and redemption without reflection.

Sadly, too many examples afford credence to Fitzgerald’s observation. Consider Richard Nixon. He used dirty tricks to win the presidency in 1968 and again 1972. He then illegally spied upon and attacked enemies whom he considered anyone who disagreed with him or his worldview. He treated questions as disloyalty, senior staff as attack dogs, the constitution as an annoyance, and those he was there to serve as saps. Watergate was unique only because he got caught.

After resigning in disgrace, he tried to ignite his third act by writing a number of books but it didn’t work. In interviews and his memoirs, he admitted mistakes and regret for having let Americans down but insisted that Watergate was simply a low rent burglary that should never have destroyed a presidency. He could never admit that it was never really about the break in. Rather, the scandal centred upon the clumsy attempts to cover up and manage mistakes, his reckless disrespect for political culture and proper process, and his flaunting of the spirit as much as the letter of the law.

Americans instinctively recognized that Nixon was attempting to pull a Fitzgerald and skip from acts one to three. They had none of it. They have still not forgiven him. For Richard Nixon, there has been no redemption.

Redemption has no shortcuts. This is a tough truth. We have all done something for which we feel regret and perhaps shame. To move forward there is simply no option save entering the dark and difficult second act and then demonstrating, not just talking about, fundamental change. In January 2011, Dr. Alex Lickerman wrote in Psychology Today, “We must fully recognize that we’ve done wrong; fully accept responsibility for having done it; determine never to do it again; apologize to those we’ve done it to (if appropriate); and resolve to aim at improving ourselves in the general direction of good.”

We can’t say we’re sorry if we don’t really mean it and it won’t matter anyway if we can’t or won’t change. We can’t fool others and, in the end, we can’t fool ourselves. After all, if a faulty steering wheel put us in the ditch, then saying sorry without fixing the wheel will have us off the road again in no time. We become childhood’s refugees, blaming colleagues, bosses, staff, parents, spouses, the stars, an interfering or absent God, and anything and anyone but ourselves. Our families, organizations, or companies, unfortunately and unfairly, pay the highest price for our obstinacy. In such circumstances we deserve to be removed from the driver’s seat through dismissal, divorce, social exile, or, in Nixon’s case, resignation.

For what it’s worth, I think Fitzgerald was wrong. I sincerely believe that most of us are willing and capable of undertaking a second act journey. Right now there are many among us struggling to rescue relationships, marriages, leadership positions, and ultimately themselves. Celebrate them. But watch warily. Those willing to do the work with humility and sincerity, and who are of sufficiently sound moral rectitude, will find old enablers and habits gone but ultimately see second act efforts rewarded with forgiveness earned and redemption deserved.

May we live and work with these people. May we be these people.

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Learning to Shut Up

I’ve never met the brilliant Canadian comic Ron James but we share a childhood memory. When we were kids, doctors did not diagnose ADHD – attention deficit hyperactivity disorder. James explains that his father instead called it, “What the hell’s wrong with that boy?”

Like Mr. James, I was always flitting from one thing to another and wanting to do more, read more, and know more. While I did all right in elementary school, I recall wanting lessons to be faster and to explore not what the teacher was pointing at but whatever was around the next corner. I was the kid staring out the window or asking so many questions and offering so many comments that I was deemed a disruptive dreamer. Now, I guess, I would be drugged into submissiveness.

Through high school I applied coping mechanisms. I’d doodle and day dream and ask to go to the washroom in order to walk a bit. I’d snatch what I needed from classes and then read the rest on my own. In the fourth class of a university course I asked the professor if she would be basing the rest of her lectures on the reading packages. When told she would, I skipped the next four months, submitted the assignments, wrote the exam, and earned an A. It was my all time favourite course. Basically, I’d been taught and effectively learned to shut up.

The silence is not a solution for your problems.

I got better at it but like many people, even those without so many thoughts competing for attention and itching to volcano, I’m still learning. Here’s what I’ve figured out so far and, with mixed success, am still practicing:

  1. We need to shut up about other people. Surely the joys and challenges of our own lives are plenty without concerning ourselves with the minutia of others. Besides, it’s none of our business. Privacy is good and gossip is the devil’s radio.
  1. We need to shut up about other people’s motives. We never have all the information and there is no such thing as mind reading. Our guesses will never be more than projections of our own values, needs, or reactions.
  1. We need to shut up about things we’re unwilling to do anything about. If that dog down the street is barking again or the boss has just done something infuriating, or myriad other irritants that test our mettle, we need to either directly address the person or issue or stop complaining.
  1. We need to shut up when someone is talking. When we blurt out our guess regarding what someone is about to say we’re often wrong and always annoying.
  1. We need to shut up when someone tells a joke or story. Even if we know a better one, no one likes the one-upper who competes with a funnier anecdote or broader tale. Let the other enjoy the spotlight.
  1. We need to shut up when someone is dealing with a difficult situation and wants only to work it out by talking it out. We can feel all mushy that we’re being trusted with the unburdening but must resist the urge to offer advice or solutions.
  1. We need to shut up in meetings. Meetings are often too long because of airtime hogged to re-word points already made or to impress the boss. Meetings should be held standing up or walking and rewards bestowed for value added rather than word count.
  1. We need to shut up in the presence of dead air. A little silence is okay. Reflection and thought is okay. We should appreciate the tranquil moments, especially in a car.

Consider the value of occasionally shutting up altogether. In 2013, Imke Kirste of Duke University found that when we stop talking and enjoy silence, the hippocampus portion of the brain explodes with new cell growth. It is the seahorse shaped bit at the brain’s centre that is responsible for the categorization and storage of long-term memory.

Kirste quantified what monks have, through their example, been gently arguing for centuries. Based on monastic notions of spiritual sojourning, silent retreats now exist throughout the world. They offer idyllic settings and experiences such as hiking, yoga, or spa treatments, all linked by their sanctuaries of silence. No radio. No TVs, i-things, or music and, most importantly, no talking. People pay big money to shut up. The Esalen Institute in Big Sur California, for instance, charges $5,000 to spend a week with them in silence.

Some folks can’t do it. The toughest part, apparently, is that a week of silence demands hours alone with oneself and some find they don’t like the company. Try it. For just one day, switch everything off and shut up. Let your mind flow. Ponder why it’s so hard or marvel at your personal mystery tour as your brain rewires itself.

There’s work left for me to do. I still slip up and don’t shut up when asked my opinion of an emotionally controversial matter or when happily amid friends. Ron James learned to make a living by harnessing his bucking bronco thoughts. Speaking, writing, and even singing torrents of words have similarly enabled me to ply my trade and pursue my passions. I get the irony of saying this through a blog post shot-gunned into the universe, but I’m getting better at silence.

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