Tammy T. Stone
Are we the stories we tell?
Do our stories—that is, our way of conceiving and talking about ourselves—have anything to do with the question, who am I?
Which stories make us feel like ourselves, and how much, and in what way? How much do our stories correspond to the answers we find when we attempt self-understanding?
We probably find that some of our stories, if we reflect on them, make us feel very secure while others make us squirm a little, and that the stories that have these effects are likely to change over time.
Ramana Maharshi, the great Hindu guru and sage who awakened at the age of 16, famously advocated asking the question “Who am I?” as a meditation practice, believing that self-inquiry, and plenty of silence, was the way to evolve to higher planes of consciousness.
“Enquiring within Who is the seer? I saw the seer disappear leaving that alone which stands forever. No thought arose to say I saw. How then could the thought arise to say I did not see.” ~ Ramana Maharshi
We can say that “that which stands forever” is something pure, beyond the mind and the stories we tell about ourselves.
Yet stories are bound to erupt as we ask, “Who is the seer?” Who is the person even doing the asking? Who is it that is seeking his or own true identity? Who asks, “What is true? What is reality? Where am ‘I’ really located and what is essential about me?”
Our answers are bound to tell us something about the stories we tell and the relationship we have, and think we have, with them.
What are some of the ways we tell stories?
We write works of fiction.
We make movies.
We tell the truth.
We share anecdotes with friends.
We explain things to children.
We explain things to each other.
We draw pictures.
We discuss our memories.
We remember things, and then re-remember them, over and over.
We sit under a great big sky and wonder about things.
We put two and two together.
We fill out forms and questionnaires.
We answer the question, “How are you,” and explain to people what we do for a living.
We react in predictable ways to things that cause pain, and joy.
We say things like, “I wouldn’t do that. I love those kinds of things. I am the type of person who hates when that happens.”
A story is never just a story. It is the culmination of an entire system of thoughts, beliefs, conditioning and identifying markers. As they form, they become infused into us, and it becomes hard to distinguish the stories from the person, the “I” who has absorbed and reformulated them again and again.
“The body does not say ‘I’. In sleep no one admits he is not. The ‘I’ emerging, all else emerges. Enquire with a keen mind whence this ‘I’ rises.” ~ Ramana Maharshi
How empowering, then, to recognize that, just as we are not our bodies (if we lose a finger, we still think of ourselves as us), or our feelings (feelings come and go, but we still feel we have an “us”), and our minds (our thoughts are a virtual revolving door of coming and going, yet here “we” are), nor are we our stories.
Our stories can be beautiful things. We are creative beings by nature, and storytelling (and extensions of that, myth-making and the formation of all kinds of grand narratives) are a natural part of the fabric of being human, in both the individual and collective sense.
It’s when our stories threaten to limit us, overwhelm us and hold us fixed to one spot (especially when that spot is not serving us and we no longer want to be there), that we may wish to learn how to separate from our stories.
Our stories have gotten us here, to this point, no matter where we are or what our aspirations might be. This isn’t good or bad; it’s natural, and intrinsic to our way of being human. We can’t so much as look as cross the street without a whole host of stories running through our head, some of which help us know how to cross that street in the first place.
We all exist in relationship, to other things, beings and people, and to our own history, and what is the strongest glue bringing us into connection, if not our stories?
But notice how they are among the first things to rise to the surface, explode into chaos and reveal their impermanence when we sit down to meditate, breathe and fill ourselves with silence in a space of calm and rest.
They bubble up and ask to be witnessed. They shake; they are fragile and hesitant and wavering and very demanding of our attention. They poke and threaten to disappear if we let them.
Do we let them?
How much do we hold on, terrified to lose our grip on what we’ve come to know as our reality, and how much do we let go?
If we hold our stories in our hands and scrutinize them, will they change or will they disappear, and doesn’t the former mean the latter? If something takes on a different form, it is no longer what it was. This means that we can dislodge it from its stronghold and it loses some of its power over us.
Sitting quietly and observing our stories stomp into our minds in a relentless bid to take over is one way to recognize that we aren’t our stories; why would the deepest, most lasting parts of ourselves give us such grief and be so susceptible to transformation? Journaling—writing variations of our stories down—is another powerful way to get them out, separate from them and begin to see them for what they really are.
Which takes us that much closer to who we really are.
Let’s love our stories, and honour the humanity that allows us to have and share them, and to learn from each other in this way. Let’s mindfully remain aware that we are creating something every time we tell a story, and that this act of creation has come about to serve a purpose. Only we can determine what that purpose is and how we feel about it.
And when and if the time comes, let’s recognize that there is so much more to who we are than the stories that have brought us here, and that we have the power to lay them gently aside as we continue on our path of evolution.