The Neurotypical Stage, Shakespeare’s Tragedies, and Reclaiming Pandora’s Hope

I’ve been reflecting a lot lately on how we navigate the world post-diagnosis. A recent conversation on this forum got me thinking about the famous Shakespeare monologue, and it made me look at who actually writes the social scripts we are forced to play.
It puts me in mind of the line: "All the world's a stage and all the men and women merely players."
The tricky thing is that neurotypical society writes the social script of the play.
Meanwhile, autistic people put together the structure of the theatre—solving complex problems, finding objective truth, and mapping out the patterns.
Yes, that putting-on-an-act thing is exhausting. The social performance script is a parasite that drains off the energy needed to build the structural one. Personally, both before and since diagnosis, I have been trying to live life in the most efficient way to maximise my autistic potential and minimise the cost of neurotypical performance parameters. The difference post-diagnosis is that it's much easier to see this.
In Shakespeare's plays, Hamlet, Malvolio, and Coriolanus all map the specific dangers of the neurotypical stage for autistic people with brutal honesty. The plays don't end well for them.
But those plays were written 400 years ago. Now, after diagnosis—like so many other people I read from on this forum (including a recent great point by  ) —I am given the tools to rewrite the context.
Are we entering a new age of autistic acceptance generally? I don't know. We are in a messy transition period, but hopefully, yes. I observe that the answer is mixed, but I hope so. Concepts of the double empathy problem and being neurodivergent are gradually breaking through into schools and the workplace.
Personally, I aspire for a new age of acceptance of my own and others' autism. Maybe the more autistic people there are who can do the same, the more accepted and even valued we will be by neurotypical society. I hope so, not only for the individual people but for the sustainability and the structure of the theatre.
On the nature of hope (at the risk of an unnecessary pivot into even older text stories), in Hesiod's original 8th-century BCE text Works and Days, Pandora doesn't let everything out. As the plagues and miseries pour into the sky, she panics and slams the heavy lid back down. By the will of Zeus, Hope (Elpis) was caught right under the rim and remained trapped inside the jar.
So I realise that I had given up on hope—seeing it as some sort of thing that floats around widely, like maybe the way I saw some neurotypical people use it as a sedative, an excuse for inaction as Nietzsche argues. I can now see that it's something one has to actively open the box to get to.
When the box is opened, maybe that's a metaphor for opening up one's past experiences for examination. In that box, what is trapped is the hope that fuels action—the raw energy that fuels capacity and rebuilding.
I hope that's true.
I'd love to open this up to the forum: What does "opening the box" to retrieve that active, rebuilding hope look like in your own post-diagnosis life? How do you stop treating hope as a passive wish and start using it as fuel?
(Note for transparency/moderators: The thoughts and metaphors here are entirely my own lived experience, but I used an AI tool to help me clean up the structure and typos before posting.)
Parents
  • Oh my! I don't know Corialanus and can't recall any details of Malvolio, but Hamlet - my teacher for A level couldn't account for his inaction and proposed depression, which seemed to be the prevailing diagnosis at the time among academia. Looking back, ND seems a better option. As for Hesiod - I'd say he was clearly ND and his bad relationship with his brother was caused by an ND/NT clash. His tales of Pandora (whose name means All-Gifts) seems rather misogynistic, although he will probably be putting his own spin on a tale that was already in existance. at least in Boaetia, where he settled. (As an aside, by the 5th century, Boetia was synonymous with 'country bumpkin' to the Athenians).

    Hesiod makes it clear (Works and Days) that Pandora was sent to Promotheus' brother as punishment for Promotheus stealing fire from the gods to give to mankind. The gifts the gods betowed on her were to ensure the brother kept her. In his earlier Theogony, it seems plain it was Pandora (the first woman) who was the evil visited on mankind, and he keeps an element of that in his later Works & Days, although with the additional detail that Pandora opened one of Zeus' two jars (see Homer Illiad 24). 100-200 years later, Theognis had all the good spirits escape from the jar, apart from Hope, while Aesop reckoned it was Prometheus' brother who opened the jar. But that's all mere detail triggered by your mention of Hesiod. Grinning

    Post-diagnosis, I would say that Hope has released me from all the various evils I had come to believe afflicted me. Where I attributed failure A to one cause, I'd use a different one to explain failure B, and so on. Now, I only have one cause and the medicine (a word applied to Pandora's hope mopre than a millenium after Hesiod) relieves me of a shedload of guilt. I am no longer mankind afflicted by many curses, but a different thing, fashioned by other - but not lesser - gods. Hope, though trapped herself, has released me. I view my life under a different sky and am freed to explain myself or request support in another language, should I wish to do so.

Reply
  • Oh my! I don't know Corialanus and can't recall any details of Malvolio, but Hamlet - my teacher for A level couldn't account for his inaction and proposed depression, which seemed to be the prevailing diagnosis at the time among academia. Looking back, ND seems a better option. As for Hesiod - I'd say he was clearly ND and his bad relationship with his brother was caused by an ND/NT clash. His tales of Pandora (whose name means All-Gifts) seems rather misogynistic, although he will probably be putting his own spin on a tale that was already in existance. at least in Boaetia, where he settled. (As an aside, by the 5th century, Boetia was synonymous with 'country bumpkin' to the Athenians).

    Hesiod makes it clear (Works and Days) that Pandora was sent to Promotheus' brother as punishment for Promotheus stealing fire from the gods to give to mankind. The gifts the gods betowed on her were to ensure the brother kept her. In his earlier Theogony, it seems plain it was Pandora (the first woman) who was the evil visited on mankind, and he keeps an element of that in his later Works & Days, although with the additional detail that Pandora opened one of Zeus' two jars (see Homer Illiad 24). 100-200 years later, Theognis had all the good spirits escape from the jar, apart from Hope, while Aesop reckoned it was Prometheus' brother who opened the jar. But that's all mere detail triggered by your mention of Hesiod. Grinning

    Post-diagnosis, I would say that Hope has released me from all the various evils I had come to believe afflicted me. Where I attributed failure A to one cause, I'd use a different one to explain failure B, and so on. Now, I only have one cause and the medicine (a word applied to Pandora's hope mopre than a millenium after Hesiod) relieves me of a shedload of guilt. I am no longer mankind afflicted by many curses, but a different thing, fashioned by other - but not lesser - gods. Hope, though trapped herself, has released me. I view my life under a different sky and am freed to explain myself or request support in another language, should I wish to do so.

Children
  • Alexa, what a stunning response.
    Thank you for diving into the classical weeds with me—I absolutely love the context you’ve added here. Your historical context on Hesiod and Pandora is fascinating, but it is your personal reflection that really made me smile.
    It has deeply supported my own sense of finding hope where I had lost it, and it offers such a powerful, transformative process for post-diagnosis life. Your point about Hamlet’s "inaction" being viewed through an ND lens completely recontextualises the play. It makes so much sense when we view it as the paralysis of masking and trying to navigate an impossible social script, rather than a simple lack of will.
    It makes me think about how psychologists often view Pandora's jar as a metaphor for the human mind itself. We tend to keep our most challenging memories, confusion, and pain tucked away inside that container. Post-diagnosis, active hope becomes the fuel that lets us safely reopen the box. It gives us the agency to sort through our history, re-examine past experiences, and dismantle the painful misinterpretations we grew up with. This active hope is exactly what fuels our personal rebuilding.
    The idea that diagnosis acts as a medicine that replaces a hundred different "failures" with just one neutral explanation is incredibly profound. It stops us from constantly trying to cure a dozen different "symptoms" of just being ourselves. I love your phrasing: being "fashioned by other - but not lesser - gods." That is the very essence of reclaiming identity. Living "under a different sky" and speaking "in another language" perfectly captures what active hope looks like. It’s no longer wishing the world was different, but changing the vocabulary we use to exist within it. Thank you for opening your own jar to share the hope and the medicine. Reclaiming our context changes everything.