The Six Pillars of Self-Esteem
Page 2
PART I
Self-Esteem: Basic Principles
1
Self-Esteem: The Immune System of Consciousness
There are realities we cannot avoid. One of them is the importance of self-esteem.
Regardless of what we do or do not admit, we cannot be indifferent to our self-evaluation. However, we can run from this knowledge if it makes us uncomfortable. We can shrug it off, evade it, declare that we are only interested in “practical” matters, and escape into baseball or the evening news or the financial pages or a shopping spree or a sexual adventure or a drink.
Yet self-esteem is a fundamental human need. Its impact requires neither our understanding nor our consent. It works its way within us with or without our knowledge. We are free to seek to grasp the dynamics of self-esteem or to remain unconscious of them, but in the latter case we remain a mystery to ourselves and endure the consequences.
Let us look at the role of self-esteem in our lives.
A Preliminary Definition
By “self-esteem” I mean much more than that innate sense of self-worth that presumably is our human birthright—that spark that psychotherapists and teachers seek to fan in those they work with. That spark is only the anteroom to self-esteem.
Self-esteem, fully realized, is the experience that we are appropriate to life and to the requirements of life. More specifically, self-esteem is:
1. confidence in our ability to think, confidence in our ability to cope with the basic challenges of life; and
2. confidence in our right to be successful and happy, the feeling of being worthy, deserving, entitled to assert our needs and wants, achieve our values, and enjoy the fruits of our efforts.
Later I will refine and condense this definition.
I do not share the belief that self-esteem is a gift we have only to claim (by reciting affirmations, perhaps). On the contrary, its possession over time represents an achievement. The goal of this book is to examine the nature and roots of that achievement.
The Basic Pattern
To trust one’s mind and to know that one is worthy of happiness is the essence of self-esteem.
The power of this conviction about oneself lies in the fact that it is more than a judgment or a feeling. It is a motivator. It inspires behavior.
In turn, it is directly affected by how we act. Causation flows in both directions. There is a continuous feedback loop between our actions in the world and our self-esteem. The level of our self-esteem influences how we act, and how we act influences the level of our self-esteem.
* * *
To trust one’s mind and to know that one is worthy of happiness is the essence of self-esteem.
* * *
If I trust my mind and judgment, I am more likely to operate as a thinking being. Exercising my ability to think, bringing appropriate awareness to my activities, my life works better. This reinforces trust in my mind. If I distrust my mind, I am more likely to be mentally passive, to bring less awareness than I need to my activities, and less persistence in the face of difficulties. When my actions lead to disappointing or painful results, I feel justified in distrusting my mind.
With high self-esteem, I am more likely to persist in the face of difficulties. With low self-esteem, I am more likely to give up or go through the motions of trying without really giving my best. Research shows that high-self-esteem subjects will persist at a task significantly longer than low-self-esteem subjects.1 If I persevere, the likelihood is that I will succeed more often than I fail. If I don’t, the likelihood is that I will fail more often than I succeed. Either way, my view of myself will be reinforced.
If I respect myself and require that others deal with me respectfully, I send out signals and behave in ways that increase the likelihood that others will respond appropriately. When they do, I am reinforced and confirmed in my initial belief. If I lack self-respect and consequently accept discourtesy, abuse, or exploitation from others as natural, I unconsciously transmit this, and some people will treat me at my self-estimate. When this happens, and I submit to it, my self-respect deteriorates still more.
The value of self-esteem lies not merely in the fact that it allows us to feel better but that it allows us to live better—to respond to challenges and opportunities more resourcefully and more appropriately.
The Impact of Self-Esteem: General Observations
The level of our self-esteem has profound consequences for every aspect of our existence: how we operate in the workplace, how we deal with people, how high we are likely to rise, how much we are likely to achieve—and, in the personal realm, with whom we are likely to fall in love, how we interact with our spouse, children, and friends, what level of personal happiness we attain.
There are positive correlations between healthy self-esteem and a variety of other traits that bear directly on our capacity for achievement and for happiness. Healthy self-esteem correlates with rationality, realism, intuitiveness, creativity, independence, flexibility, ability to manage change, willingness to admit (and correct) mistakes, benevolence, and cooperativeness. Poor self-esteem correlates with irrationality, blindness to reality, rigidity, fear of the new and unfamiliar, inappropriate conformity or inappropriate rebelliousness, defensiveness, overcompliant or overcontrolling behavior, and fear of or hostility toward others. We shall see that there is a logic to these correlations. The implications for survival, adaptiveness, and personal fulfillment are obvious. Self-esteem is life supporting and life enhancing.
High self-esteem seeks the challenge and stimulation of worthwhile and demanding goals. Reaching such goals nurtures good self-esteem. Low self-esteem seeks the safety of the familiar and undemanding. Confining oneself to the familiar and undemanding serves to weaken self-esteem.
The more solid our self-esteem, the better equipped we are to cope with troubles that arise in our personal lives or in our careers; the quicker we are to pick ourselves up after a fall; the more energy we have to begin anew. (An extraordinarily high number of successful entrepreneurs have two or more bankruptcies in their past; failure did not stop them.)
The higher our self-esteem, the more ambitious we tend to be, not necessarily in a career or financial sense, but in terms of what we hope to experience in life—emotionally, intellectually, creatively, spiritually. The lower our self-esteem, the less we aspire to and the less we are likely to achieve. Either path tends to be self-reinforcing and self-perpetuating.
The higher our self-esteem, the stronger the drive to express ourselves, reflecting the sense of richness within. The lower our self-esteem, the more urgent the need to “prove” ourselves—or to forget ourselves by living mechanically and unconsciously.
The higher our self-esteem, the more open, honest, and appropriate our communications are likely to be, because we believe our thoughts have value and therefore we welcome rather than fear clarity. The lower our self-esteem, the more muddy, evasive, and inappropriate our communications are likely to be, because of uncertainty about our own thoughts and feelings and/or anxiety about the listener’s response.
The higher our self-esteem, the more disposed we are to form nourishing rather than toxic relationships. The reason is that like is drawn to like, health is attracted to health. Vitality and expansiveness in others are naturally more appealing to persons of good self-esteem than are emptiness and dependency.
An important principle of human relationships is that we tend to feel most comfortable, most “at home,” with persons whose self-esteem level resembles our own. Opposites may attract about some issues, but not about this one. High-self-esteem individuals tend to be drawn to high-self-esteem individuals. We do not see a passionate love affair, for example, between persons at opposite ends of the self-esteem continuum—just as we are not likely to see a passionate romance between intelligence and stupidity. (I am not saying we might never see a “one-night stand,” but that is another matter. Note I am speaking of passionate love, not a brief infatuation or sexual episode, which ca
n operate by a different set of dynamics.) Medium-self-esteem individuals are typically attracted to medium-self-esteem individuals. Low self-esteem seeks low self-esteem in others—not consciously, to be sure, but by the logic of that which leads us to feel we have encountered a “soul mate.” The most disastrous relationships are those between persons who think poorly of themselves; the union of two abysses does not produce a height.
* * *
We tend to feel most comfortable, most “at home,” with persons whose self-esteem level resembles our own.
* * *
The healthier our self-esteem, the more inclined we are to treat others with respect, benevolence, goodwill, and fairness—since we do not tend to perceive them as a threat, and since self-respect is the foundation of respect for others. With healthy self-esteem, we are not quick to interpret relationships in malevolent, adversarial terms. We do not approach encounters with automatic expectations of rejection, humiliation, treachery, or betrayal. Contrary to the belief that an individualistic orientation inclines one to antisocial behavior, research shows that a well-developed sense of personal value and autonomy correlates significantly with kindness, generosity, social cooperation, and a spirit of mutual aid, as is confirmed, for instance, in A. S. Waterman’s comprehensive review of the research in The Psychology of Individualism.
And finally, research discloses that high self-esteem is one of the best predictors of personal happiness, as is discussed in D. G. Meyers’ The Pursuit of Happiness. Logically enough, low self-esteem correlates with unhappiness.
Love
It is not difficult to see the importance of self-esteem to success in the arena of intimate relationships. There is no greater barrier to romantic happiness than the fear that I am undeserving of love and that my destiny is to be hurt. Such fears give birth to self-fulfilling prophecies.
If I enjoy a fundamental sense of efficacy and worth, and experience myself as lovable, then I have a foundation for appreciating and loving others. The relationship of love feels natural; benevolence and caring feel natural. I have something to give; I am not trapped in feelings of deficiency; I have a kind of emotional “surplus” that I can channel into loving. And happiness does not make me anxious. Confidence in my competence and worth, and in your ability to see and appreciate it, also gives birth to self-fulfilling prophecies.
* * *
There is no greater barrier to romantic happiness than the fear that I am undeserving of love and that my destiny is to be hurt.
* * *
But if I lack respect for and enjoyment of who I am, I have very little to give—except my unfilled needs. In my emotional impoverishment, I tend to see other people essentially as sources of approval or disapproval. I do not appreciate them for who they are in their own right. I see only what they can or cannot do for me. I am not looking for people whom I can admire and with whom I can share the excitement and adventure of life. I am looking for people who will not condemn me—and perhaps will be impressed by my persona, the face I present to the world. My ability to love remains undeveloped. This is one of the reasons why attempts at relationships so often fail—not because the vision of passionate or romantic love is intrinsically irrational, but because the self-esteem needed to support it is absent.
We have all heard the observation, “If you do not love yourself, you will be unable to love others.” Less well understood is the other half of the story. If I do not feel lovable, it is very difficult to believe that anyone else loves me. If I do not accept myself, how can I accept your love for me? Your warmth and devotion are confusing: it confounds my self-concept, since I “know” I am not lovable. Your feeling for me cannot possibly be real, reliable, or lasting. If I do not feel lovable, your love for me becomes an effort to fill a sieve, and eventually the effort is likely to exhaust you.
Even if I consciously disown my feelings of being unlovable, even if I insist that I am “wonderful,” the poor self-concept remains deep within to undermine my attempts at relationships. Unwittingly I become a saboteur of love.
I attempt love but the foundation of inner security is not there. Instead there is the secret fear that I am destined only for pain. So I pick someone who inevitably will reject or abandon me. (In the beginning I pretend I do not know this, so the drama can be played out.) Or, if I pick someone with whom happiness might be possible, I subvert the relationship by demanding excessive reassurances, by venting irrational possessiveness, by making catastrophes of small frictions, by seeking to control through subservience or domination, by finding ways to reject my partner before my partner can reject me.
A few vignettes will convey how poor self-esteem shows up in the area of the intimately personal:
“Why do I always fall for Mr. Wrong?” a woman in therapy asks me. Her father abandoned the family when she was seven, and on more than one occasion her mother had screamed at her, “If you weren’t so much trouble, maybe your father wouldn’t have left us!” As an adult, she “knows” that her fate is to be abandoned. She “knows” that she does not deserve love. Yet she longs for a relationship with a man. The conflict is resolved by selecting men—often married—who clearly do not care for her in a way that would sustain her for any length of time. She is proving that her tragic sense of life is justified.
When we “know” we are doomed, we behave in ways to make reality conform to our “knowledge.” We are anxious when there is dissonance between our “knowledge” and the perceivable facts. Since our “knowledge” is not to be doubted or questioned, it is the facts that have to be altered: hence self-sabotage.
A man falls in love, the woman returns his feeling, and they marry. But nothing she can do is ever enough to make him feel loved for longer than a moment; he is insatiable. However, she is so committed to him that she perseveres. When at last she convinces him that she really loves him and he is no longer able to doubt it, he begins to wonder whether he set his standards too low. He wonders whether she is really good enough for him. Eventually he leaves her, falls in love with another woman, and the dance begins again.
Everyone knows the famous Groucho Marx joke that he would never join a club that would have him for a member. That is exactly the idea by which some low-self-esteem people operate their love life. If you love me, obviously you are not good enough for me. Only someone who will reject me is an acceptable object of my devotion.
A woman feels compelled to tell her husband, who adores her, all the ways in which other women are superior to her. When he does not agree, she ridicules him. The more passionately he worships her, the more cruelly she demeans him. Finally she exhausts him, and he walks out of their marriage. She is hurt and astonished. How could she have so misjudged him? she wonders. Soon she tells herself, “I always knew no one could ever truly love me.” She always felt she was unlovable and now she has proved it.
The tragedy of many people’s lives is that, given a choice between being “right” and having an opportunity to be happy, they invariably choose being “right.” That is the one ultimate satisfaction they allow themselves.
A man “knows” that it is not his destiny to be happy. He feels he does not deserve to be. (And besides, his happiness might wound his parents, who have never known any happiness of their own.) But when he finds a woman he admires and who attracts him, and she responds, he is happy. For a while, he forgets that romantic fulfillment is not his “story,” not his “life script.” Surrendering to his joy, he temporarily forgets that it does violence to his self-concept and thus makes him feel out of alignment with “reality.” Eventually, however, the joy triggers anxiety, as it would have to for one who feels misaligned with the way things really are. To reduce his anxiety, he must reduce his joy. So, guided unconsciously by the deepest logic of his self-concept, he begins to destroy the relationship.
Once again we observe the basic pattern of self-destruction: If I “know” my fate is to be unhappy, I must not allow reality to confuse me with happiness. It is not I who must adjust to reality
, but reality that must adjust to me and to my “knowledge” of the way things are and are meant to be.
Note that it is not always necessary to destroy the relationship entirely, as in the vignettes above. It may be acceptable that the relationship continue, providing I am not happy. I may engage in a project called struggling to be happy or working on our relationship. I may read books on the subject, participate in seminars, attend lectures, or enter psychotherapy with the announced aim of being happy in the future. But not now; not today. The possibility of happiness in the present is too terrifyingly immediate.
* * *
What is required for many of us, paradoxical though it may sound, is the courage to tolerate happiness without self-sabotage.
* * *
“Happiness anxiety” is very common. Happiness can activate internal voices saying I don’t deserve this, or it will never last, or I’m riding for a fall, or I’m killing my mother or father by being happier than they ever were, or life is not like this, or people will be envious and hate me, or happiness is only an illusion, or nobody else is happy so why should I be?