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Shanae Maerz
I especially don\u2019t take it for granted when I talk to old magazine world friends, now in their 50s and 60s and attempting to prove their relevance to the (often) decades-younger managers with whom they interview for jobs. At 58, it's a huge relief to not put myself in a position to be rejected for not being a \u201Cdigital native\u201D by some 28-year-old who doesn\u2019t know the difference between their and there. Though I don\u2019t have the security of a job job, I do have the security of knowing that I\u2019m at the reins, and not some unfeeling corporate overlord.
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One person who has scientifically studied luck is British experimental psychologist Richard Wiseman. According to Dr. Wiseman's 2004 book The Luck Factor: The Four Essential Principles, which conducted both interviews and experiments with more than 400 voluntary subjects, what we commonly call "luck" is closely related to how we both think and behave. And, because of that, Wiseman concludes, so-called good luck can actually be learned, if we are willing to apply his "Four Essential Principles": creating chance opportunities, feeling lucky, thinking lucky, and denying fate or destiny. Sounds simple. Let's take a deeper look at the wisdom of Wiseman's conclusions about luck.
The basic implication of his findings is that we mainly make our own luck. This is almost a cliche. But, as with most cliches, it contains at least some partial, archetypal truth about the nature of luck. If, for example, Wiseman says, we believe ourselves to be unlucky, this tends to turn into a self-fulfilling prophesy. And vice versa. In other words, expecting bad luck begets bad luck and expecting good luck begets good. But how does this seemingly magical trick actually happen? Clearly, believing oneself to be lucky is a more optimistic attitude than considering oneself unlucky, and can lead to taking greater and more frequent risks that can potentially result in greater rewards. Naturally, the converse is also true: more reticence to take chances, always playing it safe, being fearful, may minimize failure, but also limits the possibility of success, i.e., good luck. "Fortune favors the bold," as the venerable Latin proverb proclaims. So, evidently, according to Dr. Wiseman, luck is largely a function of our fundamental attitude toward ourselves and life, and particularly, in his view, toward the crucial concept of fate. (See my prior post.) Regarding this fourth principle posited by Wiseman, it is true that luck has historically always been closely associated with fate. When I think about luck, I also think of fate. But what exactly is fate?
After all, we never asked to be born. But here we are. Like it or not. Now, even if you reject this nihilistic notion, favored also by philosopher Friedrich Nietzsche, that the very fact of being born is bad luck, it begs another question: If coming into this strange and stressful world is not bad luck in and of itself, might someone be born blessed with a future of good luck, while others are born under a "bad sign," perhaps astrologically speaking, or "jinxed," "cursed," "hoodooed" or under the influence of some evil spell? Curiously, twenty-first century psychotherapy patients sometimes express precisely such concerns. Not infrequently, patients report a subjective sense that they are or have been chronically unlucky in life, that the unseen forces of fate are somehow working against them or, in more extreme cases, that the entire cosmos is conspiring against them. They often feel there are forces preventing them from fulfilling their potential and living a happier, more fulfilling and meaningful existence. In some cases, these irrational beliefs can become delusional, e.g., the paranoid person who is convinced that his or her life is being manipulated, controlled or negatively influenced by aliens, demons, the CIA or FBI, the mafia, etc. Certainly we have all had such feelings, fears or thoughts from time to time, especially on particularly bad days when everything goes wrong or during prolonged rough patches in life. Indeed, human beings seem to have a natural tendency to seek to explain or blame something for misfortune. An innate "will to meaning," as existential analyst Viktor Frankl asserts. Such feelings, beliefs, cognitions or superstitions can be traced back to humanity's earliest days. But is there any objective validity to them? Or is it all in our imagination? Merely a matter of magical, primitive, "irrational" thinking?
For post-Freudian and Jungian existential psychology and psychotherapy, luck is a fascinating yet philosophically problematical phenomenon. Existential philosophers like Jean-Paul Sartre, for instance, insist that we human beings are the sole creators of our selves and our lives, and must bear full responsibility for what we make of life. In this sense, Sartre would seem to support Wiseman's contention that we make our own luck by dint of our personal decisions and actions. As Sartre puts it, "We are our choices." Where then does luck or fate come in? If luck is part of human (animal, and other) existence, how can we possibly be responsible for it? Why, for example, does one dog or cat live out its life in a lovely, stable and loving home, while others, through no fault of their own, know nothing but neglect, abuse, suffering and premature death? Why is one person born into a loving, stable and supportive family, while another receives only rejection and hostility? Indeed, depending on to what degree we attribute what happens to us to luck, bad or good, we may not feel responsible at all for our lives, perceiving ourselves as powerless, helpless victims of life. Thus, excessive belief in luck or fate can serve as a way of avoiding responsibility for what happens to us and what we ultimately choose to do with our lives.
But what, I wonder, difficult as it may be, if we were to choose not to make such a valuation to begin with, if luck was not automatically conceived of as being either bad nor good? Would we still then have any need to speak of luck? Or would we simply willingly accept whatever happens as our fate, without judgment, not as being lucky or unlucky, but just as what is? Without explanation or attribution. This philosophical question recalls Nietzsche's notion of amor fati: willingly loving one's fate. It also brings to mind that traditional blues tune "Born Under a Bad Sign," and especially the enigmatic line, "If it weren't for bad luck, I wouldn't have no luck at all." And it is reminiscent of Otto Rank's paradoxical recommendation to, at certain times, voluntarily choose to accept fate as "the willing affirmation of the must," in an effort to prevent feeling totally victimized and disempowered by fate.
So much of life is clearly beyond our control, which is one of the fundamental definitions of luck. Luck is what happens to us, for better or worse. Much as we might like to think that we can control luck, we cannot, though there may, as Wiseman suggests, be methods to maximize it. We can create the inner and outer circumstances to coax and potentiate luck. But, ultimately, the concept of luck falls into the category of W.H. Auden's pithy observation: "We are lived by Powers we pretend to understand." Luck is a force or power that transcends rationality. Luck, traditionally symbolized by the Greek goddess Fortuna, is something that describes those aspects of life we do not and cannot control, but are profoundly influenced by nonetheless. "Lady Luck," another archetypal image embodying luck, may be with us or against us at different times in our lives. And we can be lucky in one aspect of life, such as in love, for example, and unlucky in another, such as business. So how responsible really are we for making our own luck in life? To insist that individuals are responsible for creating their own good or bad luck, though certainly true to some extent, can be a primal defense mechanism against acknowledging life's inherent randomness and unfairness. Many postmodern people deny the daily influence of luck in our lives. It is far more anxiety provoking to exist in a universe in which we are capriciously subject to anything happening any time with no rhyme or reason, frequently unfairly and undeservedly, than to delude ourselves that we are the masters of our own destiny and sole creators of our own luck. Of course, for some, when good fortune shines upon them, they are the first to take credit; but when bad luck occurs, they are quick to call it that rather than taking full responsibility for their failure.
Note the above-mentioned archetypal association between luck and the female figures of Fortuna (Tyche in Greek mythology) and Lady Luck, as well as the Fates (Moirai or Parcae), three white-robed women who enforced the fate or destiny not only of humans but of the gods themselves. Speaking of the Roman goddess Fortuna, Machiavelli tells us: "Fortune may be the arbiter of one half of our actions, but she still leaves us the other half, or perhaps a little less, to our free will." In some cultures, eggs are considered a symbol of good luck. In others, ladybugs or felines. From a Jungian perspective, luck can be considered, in some measure, to be the synchronistic product of our relationship with the so-called "feminine" side of life: with creativity, emotionality, irrationality, intuition. For example, someone who is intimately in tune with their intuition and willing to trust and act upon it, may be perceived as being lucky; whereas someone who is detached or dissociated from this feminine aspect of themselves may be beset by seemingly senseless bad breaks. On closer inspection, such mishaps may be trying to tell us that there is indeed an irrational, fortuitous side of life which must be acknowledged, respected, valued and responded to. When we refuse to acknowledge life's inherent irrationality, the power of the feminine principle or the phenomenon of the "unconscious" in general, it manifests itself as bad luck, a sort of subtle self-sabotage--but one which forces us to face the limitations of ego and rationality, and to choose to alter and expand our attitude toward existence and the psyche.
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