World Upended.

It’s the 30th of December. One month until your birthday. Three weeks since you died. The world is taking down Christmas trees. Making new years plans. Preparing to return to work. The world is continuing to turn. It’s what they often say, isn’t it, when there is a death. The whirl of life keeps spinning around us even though the life we knew has ended. Even though the world we lived in is upended, now groundless and unrecognisable. Three weeks since you died and today we might find out why.

Images of you float through my mind. I can see you at your desk, always so committed to those you worked with but never too busy to take my call, give advice, guidance, reassurance. I picture you sitting outside in your garden, the bush rolling out in front of you, recounting how you joined your community in fighting the latest fire or rescuing the latest animal in distress, rehabilitated birds literally landing on your shoulder as you spoke. Always so industrious, installing water tanks and solar panels, doing your woodwork and transforming it into creations around your home. Philosophical and indomitable in the face of challenges. So vitally alive.

In our last conversation, you were speaking about slowing down, enjoying retirement, spending time with our beloved stepmom and your beloved dogs, in your home in the bush that you created with such vision and such care. But you were robbed of this and we were robbed of you. So I want to call you, Dad, to ask you what we should do, because you would always know what to say to make it alright. Our world is upended and none of this is alright.

But three weeks since you died and the world continues to turn. On the outskirts of my grief, I can make out an ordinary Monday, requiring ordinary answers to ordinary emails. Ordinary is unfathomable right now. So is the extraordinariness of your absence. Both pull me towards them, one in the service of life, the other in service of mourning the loss of it. I want to do both and I want to do neither. And so I light a candle beside my favourite photograph of you, letting tears fall as I start to write, ‘thank you for your mail…’

Being Undone.

The movers are here. At the beginning of each year, instead of new years’ resolutions, I choose an aspirational sort of word that I’d like to try and live by for that year. This year, quite recklessly, I chose movement. I struggle with movement. It takes me outside of myself in a way that feels quite annihilatory. And then in January, on leave and quite bored, I decided to see if I could write a couple of motivation letters for various jobs in the U.K. Just to check that off the list of tasks I could occupy myself with before I got on with my year. And then the universe decided to take quite seriously my aspirational word by sending along job interviews and, quite unexpectedly, a job offer. At a university in a country halfway across the world. And so the movers are here, dismantling my life while my self slowly dismantles along with it.

I am lucky. I have this rare opportunity. I am enveloped in support and care by people near and far. But as soon as I accepted the job I felt like I was stepping off a cliff and have been in freefall ever since. Maybe I would have been okay. Found a landing halfway down, or a rope to slow the descent. Except that then my beloved cat got sick and I spent a harrowing month making almost daily trips to specialist vets and having to feed her through a tube until she was too ill to continue. It’s been two months since she died and my home has felt less like home since she’s been gone. My self already half dismantled by the loss. My other poor little cat is now a solo, and lonely, girl. The both of us making the trip across the world without our beloved companion.

I’d planned a trip (more movement) to my hometown/s at the end of July to see my people before I leave the country. One of the women most dear to me in the world has been ill for some time and I hoped to see her during that weekend. Two weeks ago, she died. And more of my self became undone. The funeral was this past weekend and I was moved to go and moved to be able to celebrate her incandescent soul. It’s hard to be in the world without her daily presence. It’s hard to contemplate moving across the world without her holding. I am trying to find her voice inside me, as I promised her I would do.

And in the meantime, I am trying to surrender to the freefall. Grabbing hold of those sending me off and those waiting for me on the other side to find patches of scaffolding. Clutching onto all the dismantled bits of myself, for re-mantling, with my cat, on the other side.

Picture source: https://www.wallpaperflare.com/surreal-painting-of-woman-hanging-upside-down-on-tree-with-hanging-tea-ware-wallpaper-153390

When you are gone.

It’s hard to think the thoughts about when you will no longer be here. Impossible to imagine the world without you in it, unbearable to imagine a life without you in the every day of it.

So I will imagine, instead, what you might wish for me, when you are gone from here. I will listen for your laughter and your voice in my head, gently entreating me to be less afraid, to live more fully. I will leave the house (a bit) more, find a beach to sit on and watch the waves that brought you such peaceful joy. I will have (small) dinner parties with dear friends and remember the nights around your dinner table, everyone tumbling in and out of the kitchen, filling the space you welcomed all into. I will nourish myself with friends and with food (I promise). I will go to plays and wear the earrings you’ve bought me, in honour of the sparkle you adorned yourself with as you glittered our lives and soaked up art and beauty in all its wondrous forms.

I’ll devour stories and books, piling both up on my bedside table in a wordy castle. I will play Scrabble and remember our virtual daily ritual, and those happy holiday visits around the table with our letters lined up in front of us, coffee or wine on the tables next to us. I will draw on the precious lessons you taught me about how to be a feeling-filled therapist and a filled-up patient. I will still send you goodnight messages every night and I will listen for your voice speaking back to me. I will hold tightly onto all the bits of me you believed in and loved so deeply and I will try to love them as you did. And I will write, always, I will write.

While you are still here, we love and we love and we love you, those of us who are lucky enough to know and be loved by you. We hold onto you and the parts of ourselves that you have seen and treasured and given back to us whole. The ways in which you have shown us all how to be so fully and magnificently alive.

And, when you go, you will still be here, held inside us. Here, sitting in your spot on the Sunny Cove balcony where you have written so many of the incandescent words that have indelibly altered the shape of the world. Here, sitting in all the chairs you have sat in, indelibly changing the lives of everyone around you.

Picture source: https://meganhendersonmusic.bandcamp.com/track/the-empty-chair

Inside Out.

If it wasn’t the antithesis of anything we’d choose to do, I’d hold a focus group of introverts. Instead, I’m writing this post, grappling with the question of whether others are feeling the same kind of upside-down inside-outness in our post-lockdown world.

I live inside. Not just, like, indoors inside. But inside myself. A quiet, self-contained universe of thoughts and feelings, words and images. Of course, this is true for everyone. I think the experience of inside-ness is especially so for introverts. Glennon Doyle, the host of my favourite podcast, We can do hard things, is an introvert and speaks in many relatable episodes about the need to be inside, and quiet, and living life in and through her rich internal world. When noise crosses the boundary (“soundary”) between her outside and inside worlds, the experience of being jolted to the outside is almost viscerally painful. Such is it to live so deeply inside.

My whole experience of aliveness, of being, depends on this inside-ness. When anything happens that requires me to go outside of myself – a noise, a phone call, a conversation, moving my body from one place to another – I have the experience of no longer being me. And going Outside requires me to be outside of myself all the time. Which means that every time I leave my house to go Outside, forcing the self inside of me to be on the outside of me, I stop being. The well-known child psychologist Donald Winnicott called this going-on-being, the sense of continuity of self that an infant develops if not ‘interrupted’ by impingements, and that an adult can have disrupted by trauma. Some time ago, I inexplicably stopped having the experience of going-on-being unless I was still and quiet and inside my literal and figurative house.

And then, in 2020, we were all catapulted into extraordinary circumstances. Normality, for what it was worth, had vanished. Everywhere you turned there were conversations, blogs, newspaper pieces, research studies, on the impact of these ‘unprecedented times’ and how we might go about adjusting to them. What the pandemic wrought is incomprehensible; there is no question that we all wanted to get to the other side of it. But there is much less said, now, about the adjustment it takes to go Back to Normal.

What felt abnormal to so many people felt, for the first time ever, so very, so wonderfully, normal to me. This ‘locked down’ living fit me, it was living unlocked. I no longer found being human so impossibly hard. I realised I could actually feel like a human going-on-being. Just under these upside-down conditions, where the world went quiet and still and the demands to Go Out and Do Things went, for a brief, blissful time, away. No more putting on the performative apparel of Appearing to be an Adult: clothes, shoes, metaphorical mask. No more moving from one place to another, temporarily suspended in the in-between spaces. No more sucking in my breath and steeling my body to go out into the loud, chaotic, peopled world that came at me in a sensory onslaught. No longer having to go Outside and be outside myself, be not-quite-alive.

So what do you do when the world has turned itself this side up again but you’re still hanging upside down? Or rather, what do you do when the world turned itself your way around for a small while, and now has turned back to its original position?

Here we are, back in precedented times. And here I am not, losing bits of myself in all the transitions between inside and outside that this Right Side Up world requires.

Picture source: www.ebaumsworld.com

States of Emergency.

Six months ago, I bought and stocked an emergency backpack. Russia went to war and I decided that my country at the tip of Africa was in danger of being invaded at any moment by another country and/or a local uprising and/or a tornado and/or [insert disaster here]. First, I spent a few hours ruminating about what an imposter of an anxious person I was as I had not already planned for such an inevitability. Then I bought two backpacks: one to carry my cats in and one (with wheels, obviously) to hold the provisions I’d need as I trekked on foot to the next safest place. Oh, the Takealot rabbit hole I went down upon typing “emergency provisions” in the search box.

As the panic compelled me to click and complete add to cart*, I was aware of watching myself with bemused amusement. This was yet another utterly irrational but tragically humorous manifestation of the wrenching and, frankly, sound awareness that awful things can and do happen, all the time, all over the world. To live relatively sanely in the world means mostly shutting down the very logical and real knowledge that everything and everyone is fragile, life is precarious; if we didn’t have this filtering capacity, I suspect that few of us would ever leave our houses. Anxiety, in my experience, is never being able to switch this off. While depression is the conviction that there is nothing to be done about the inevitability of loss and tragedy in the world, anxiety is a paralysing compulsion towards action to quell the panic and grief brought on by this ever-present awareness. If depression is horrifically loud black emptiness, anxiety is horrifically loud white noise.

For most of my life, depression has been my gig. Then I moved to a new city and anxiety came along. I go back and forth on which I think is worse. In my experience, depression is life altering and life threatening, taking you to the threshold between life and death. It tends to knock you out of daily life for a while. But anxiety? Anxiety just loudly accompanies you as you attempt to be the high functioning person you’ve always pretended to be. This is more debilitating than it sounds. It’s trying to arrange your face and your person into Regular Human while all your nerve endings are on the outside of your body and under every kind of threat (un)imaginable. It is viscerally exhausting. It’s what Andrew Solomon describes as “a sensation of being afraid all the time but not knowing what it is that you’re afraid of”. And emergency backpacks aside, anxiety is relentlessly on the look out for every potential threat. In this state of mind, states of emergency can be triggered by the most innocuous of things. (Did I tell you about that time when I hung up on a caller from an unknown number thinking it was an unconsented-to cold call a second after I heard her telling me her company and name and realising that I’d just hung up on an auditor who was auditing our university by calling staff to verify that they were real people employed there and then I spent the rest of the afternoon calling and emailing various people in our HR department who were not getting back to me dammit to establish the severity of the crime I’d just committed and then had the genius idea to try and track down the woman who called using her name and Google to search for which of her company’s branches were closest to the university and so more likely to be the auditors contracted there and calling reception and asking for a person whose name sounds something like [x] and getting an email address for the correct person who I then emailed to sincerely apologise and over the next few hours receiving very lovely and benign responses from all concerned at which point I convinced myself that I was not going to be fired or reported to the police for hanging up on an Important Person?).

What drives my anxiety, what I am most afraid of, I think, is loss. Anxiety as anticipatory grief. Because, as the astutely insightful Andrew Solomon observes, there is no such thing as love without the anticipation of loss. I suppose that living with this paradox could (should?) evoke a kind of awed gratitude. And it does. But I seem unable to feel the gratitude without also and at once feeling sorrow. Writer and podcaster Glennon Doyle calls this the ache. Loving and being loved, and witnessing moments of both, and feeling both the joyful fullness and the painful, inexorable emptiness. In her book, Lost and Found, Kathryn Schulz speaks about her altered sense of being in the world after her father died: “…for a while after my father died, I could not stop seeing the world as it really is, marked everywhere by the evidence of past losses and the imminence of future ones…Everything felt fragile, everything felt vulnerable; the idea of loss pressed in all around me, like a hidden order to existence that emerged only in the presence of grief”. This is how I have been in the world throughout my life. In this sense, then, my depression is an existential kind of grief, something like the acute realisation that life and everything in it – meaning included – is precarious and transient. My anxiety is a perverse kind of attempt to protect against that loss, and the feeling of it.

As a perpetually anxious and perpetually avoidant person, I’ve combined these skills to structure my life in such a way as to manage – through routine, order, and control – my anxiety. By which I mean, reduce my life to a small box of controllable things, drawing rigid but brittle lines around time and space and things in my life and myself so as to hold onto a sense of them being intact. But trying to control my anxiety is like trying to win Life Jenga, where all the Jenga blocks are pieces of uncontrollable-people-and-events that you’re charged with ensuring are carefully stacked, balanced enough so that one piece falling down doesn’t bring down the whole world. It’s an omnipotent exercise in futility. And yet you rally against defeat by removing more and more blocks from the game to minimise what you cannot control. Because the more control you have, the more magical power you have to keep all the bad things from happening. And yet, here’s the thing: of the many iridescent wisdoms shared by Elizabeth Gilbert, in this case with her friend Glennon Doyle, this cast a particularly humbling light over my breath-taking game of Jenga: “You’re afraid to stop being anxious because you think that if you stop being anxious, you will lose control. But you never had control. All you ever had was anxiety.”

*List of provisions available on request.

In-voluntary imprisonment.

It’s a year today. A year since the midnight curfew after which our whole country went into total lockdown. A year since hurriedly moving into the house I’d bought, weeks before the carefully planned deadline and renovations that were supposed to happen and then didn’t. 

Things I’ve learned – or got better at – over this past year, alone in this new house-now-home: How to freak completely the fuck out. How not to freak completely the fuck out. How to assemble furniture. How to assemble furniture with one hand while the other hand holds the phone on video call with your dad. How to operate a lawnmower to achieve the dual goal of mowed lawn and avoiding electrocution. How to manage a pool so as to keep the water blue. How to keep a garden alive. How to prevent a garden from eating you alive. How many Figure 8s I must run around my garden to complete my daily 5km. How to change door handles, unblock drains, paint well-water-stained walls, fail at hanging pictures, find a handyman who would end up on my speed dial list. How to negotiate services to help me secure my home, install a door for my home therapy practice, and build a catio to keep my beloved cats safe. How to sanitise surfaces I didn’t know could be sanitised (aka, the great grocery cleanse of 2020). How to move my therapy work online. How to move everything online. How to safely receive online deliveries. How, for that matter, to conduct an entirely virtual romance, with Takealot. How to contract meningitis while in total isolation. How to endure the trauma of two weeks in hospital, Outside and Away from my home and my beloved cats. How kind and generous old friends, family, and new neighbours could be to a very sick single person and her two cats.

Things I’ve unlearned: How to dress myself in anything other than my suitable-for-home-use-only lockdown uniform, running clothes, and pyjamas. How to sit at a desk. How long tops must be to be Zoom-appropriate while avoiding having to wear pants. How to conduct risk assessments during rare 10-minute grocery shops based on physical distance and whether a mask is covering the mouth and nose of a fellow shopper. How to drive on highways. How to talk – like, out loud – for longer than the few minutes it takes to engage in conversations with my cats. How to go Outside. How to interact with real people. How to feel safe anywhere other than inside my house, alone, on the couch with a laptop and two cats on my lap. How, in other words, to be Human. 

Holding my breath. Poised for attack. That’s how, generally speaking, I spent my life pre-COVID. Waiting, hoping, trying, endlessly and futilely, to feel safe. Physically safe, yes. But, more accurately, psychologically safe. Depression is a particular kind of monstrous creature; anxiety is a whole other kind of beast. Anxiety doesn’t care if you have everything you need to live a fulfilled life. Anxiety doesn’t care at all, in fact, about the present. My anxiety only cares about the future. And every plausible and implausible way in which things are about to go terribly wrong, fall spectacularly apart, be devastatingly lost. Threats known and unknown, seen and unseen, likely and unlikely. 

Enter COVID-19. On a global and physical scale, the pandemic obliterated any real safety-from-risk. But, on a personal level, because I had the privilege of having my own home in which I could self isolate and work from, I could largely manage those risks and, to a certain extent, the anxiety attached to them. And so, for the first time in a long, long time, my daily world suddenly became about as safe as I had spent years longing for it to be: no getting up and putting on my adult armour and stepping out into the world, poised for the relentless sense of pending internal and external annihilation that being me in the world involved, every single day. No longer having to Go Out. No longer having to feel as though every bit of my energy had to be channelled towards surviving, enduring being me-in-the-world, the constant fight or flight that comes with being outside my house. No more daily commute, which means no more twice-or-more daily anticipation of death. No more putting on the figurative mask (oh the irony), the false self, pretending to be Okay. Hiding all the Not Okay.

Enter my ideal safe daily life: never having to leave the house. Even better: not being allowed to leave the house, so not adding to my anxiety the dread-full sense that I am letting people down, or that I am defective because I am not going out and seeing people I love. Even better still: no one else being able to do this either, for a while anyway. Everyone’s life suddenly taking on a reclusiveness that looked decidedly like my regular life, thereby significantly taking the edge off my excruciating sense of being Other, of standing outside of human existence watching everyone doing ordinary life in ways that felt extraordinary and elusive to me. Every day I got to just be at home, sit with my laptop and my two cats on my couch, not have to go Outside. Safety utopia.  

So imagine my dismay at waking up and realising that I still felt utterly unsafe. At risk. Under threat even in the so-called absence of tangible threats, in these carefully controlled conditions.

Here’s the thing. Anxiety doesn’t care about the circumstances of your life. It pays no attention to the fact that you have a safe and lovely home. Food. Warmth. A secure job. Technology and uncapped Wifi to keep you connected with everyone who cares about you. Water. Health. Lungs that can breathe in precious oxygen. Never having to actually go Outside and face what feels like inevitable psychic death. All those things that you do, every day, feel profoundly grateful for. No, anxiety is too busy looking for the bear that must be behind that tree (or maybe that couch) that is obviously about to obliterate all of the above and more. So you try to get further away from the bear, put more things between you and it, not realising that the more literal and figurative walls you put up, locks you install, bars you erect, the more things there are to be at-risk of being removed, taken down, breached – the more things there are to attach fear to, and, very paradoxically, the less safe everything feels. 

I have lived for a year in this sort-of-utopic safety. And it has, truly, felt more safe in more ways than life-before-in-the-world ever felt. But life is increasingly happening out there, beyond these walls. The apocalypse has happened, the bombs have gone off, the virus has exploded, and everyone is having to find ways to continue to live in this new, toxic post-apocalyptic world. It will eventually no longer be possible to stay down here in this underground basement with the trapdoor sealed shut. But, a year on, the Outside World has come to represent everything that is un-survivable, un-basement unsafe. There is air that must be breathed. People to be interacted with. Unknowable and unseen life events that must unfold. If you’ve lived safely in a basement for a year and someone handed you a hazmat suit and told you to open the basement trapdoor and go outside into the post-apocalyptic world, why on toxic earth would you want to? Your anxiety tells you that even if you survive out there for an hour or a day or a week, when you make it home to tell the feline tails of what happened, you will return to find that everything you surrounded yourself with to feel safe in that basement, including and worst of all your beloved cats, has been obliterated, proving that you should never have left the basement so exposed without your presence to protect it in the first place.  

Herein lies the paradox of anxiety: the danger of trying to be inviolably safe. The safety that is simultaneously a privileged freedom and a painful, (in)voluntary imprisonment. 

Holding Our Selves, Together.

ae531f95b8b84975534953bd803748bc17:10 on Wednesday. I’m sitting in clinical supervision, engaging in what has become a familiar debate with my supervisor in which she tries to convince me that I am doing an okay job as a therapist, and I try to convince her otherwise.

16:55 on Thursday. I am unravelling in my therapist’s room. Before I leave, she establishes where I am on the suicide continuum: thoughts, plans, actions. We set up points of contact for the next 72 hours and schedule an extra session for Monday.

09:00 on Saturday. My first patient of the day arrives. I exit my body and the mind that is trapped in torment and find, inexplicably, another mind of my own, one that can meet and hold the mind of another in this sacred intersubjective space we call therapy.

13:15 on Saturday. As I leave my practice, I feel myself disassembling. I go home and make contact with my therapist. I jot down notes to take to supervision, more ammunition against myself in our impossible debate.

Many of us who become psychotherapists are drawn to this profession because of our own experiences of suffering. We are Jung’s wounded healers. Those of us who are fortunate enough to get selected into training programmes must have demonstrated a capacity to be, if not All Together, then at least reflective of the ways in which we are not, and of how this might influence our work with our patients. Once qualified, it’s easy to believe, even if we know we should know better, that as therapists we should (surely) be spending most of our time in that All Together place, if we are to be of use to our patients.

I feel fairly certain that my own encounters with suffering have made me a better therapist. I like to think that my dark-and-twisty bits resonate subconsciously with the darkness and/or twistiness of my patients, freeing them to speak the unspeakable. The things I have seen in my depression, staring across the threshold of life and death, give me insight into what it might be like for those patients who are facing their own thresholds. Every hour that I sit with a patient, I am grateful for these experiences and for the remarkable privilege of this work.

But what if the suffering of the therapist’s past bleeds into the therapist’s present? What if the line between holding it all together and falling apart was never really a line at all? I think it’s safe to say that I am far more familiar with Falling Apart territory than the All Together terrain, despite how things may outwardly appear. Sometimes, the path out of that territory is clear. I have had episodes of depression that have forced me to take time off from my work, knowing that I was in no position to be helpful to others. But I am also aware that I live my life below the baseline, feeling more of a daily affinity with the Eeyores of the story than with the Pollyannas. Whether depressed or not, I remain in therapy, trying to find ways to live with my self that don’t leave me standing at the threshold. I fall quite frequently through the perforations in my precarious all-togetherness. And I have fallen now.

For most of my hours, days, week, my head looks and sounds much like a P.O.W. camp amidst a pointless civil war, bringing a very real quality to the sense of disintegration I feel. For one, sometimes two hours a week, my therapist tries to use words to hold bits of me together. For one hour a week, I grapple in supervision with the question of whether we can hold our patients if we are unable to hold ourselves.

And then. A patient walks through the door, sits in front of me. Suddenly, inexplicably, the mind I have lived in for all the hours before this is no longer there. Despite all that I have felt before and will feel after this session, I lose myself in the therapeutic work. For this one hour, I am outside of my head, engaged with the mind of my patient, absorbed in the relational space between us. For this one hour, I am held together by the holding I provide for my patient. For this one hour, I have dismantled myself and, somehow, put my self back together again.

 

 

 

Being, Witnessed.

images“There you are!” exclaimed the lady behind the counter in the takeaway shop close to my house. An enthusiastic greeting not typically encountered when placing my chicken-burger-and-small-chips-please order, and my bewildered expression must have conveyed my confusion. “You used to run past here every day and then I stopped seeing you. I was worried,” she clarified. I walked home feeling buoyed up.

A few weeks later, a security guard at our small local shopping centre: “Hey! Long time no see!” A creature of (rigid) habit, for years I had arrived at this centre at exactly 07:55 on a Saturday morning to attempt to beat my 10-minute weekly grocery shopping record before All the People arrived. Over the past year, I have mindfully stepped out of the rigidity of these routines, unaware that my absence would be noticed.

I have disadvantaged myself in many ways, living this routinised life. But these encounters made me aware of how routine can create a structure, a pattern in which we move through our lives that make us visible on the well-trodden pathways we literally and figuratively walk. It brought to mind the “If a tree falls in a forest…philosophical thought experiment about the (im)possibility of unperceived existence. As a single person who lives alone, this notion of being witnessed has been floating through my mind for some time and comes into sharp focus on days like today – a milestone, a birthday, a marker of life, of being-in-the-world.

Today, most especially, I know that I am held in the minds of others. But during the day-to-day of living, whose consciousness am I held in? I am seamlessly, virtually connected and well-loved. Content in my introversion, in my quiet house with my book and my cats, I seldom feel lonely. But I am alone. And when I venture out into the world, spend time with friends who are partnered, who are parents, I have to confront this aloneness and the sadness it evokes. I am a solitary extra, standing on the outside and observing, witnessing with wonder the richness of lives that are so connected in the weaves of families, however constituted and defined. And, when the evening is over, I return alone to my little home, two feline faces greeting me at the window.

What and where is home in the world for solitary people? How are our lives continuously witnessed by others, if not by others-at-home? We start off in families, in childhood homes, in collectives of some kind. Many move through adulthood into families who become home: families weaving lives together, creating a narrative of shared memory, bits of you held in the minds and memories of others. However tenuous all connections and relationships might be, the (her)story of them cannot be erased. Sustained witnessing is what marriage and family allow, a kind of permanence to stories that build up a person’s life narrative. For those, like me, who remain unmarried and childless, physically distant from my family of origin, that narrative must be pieced together from moments of interaction, stepping into and out of the homes and stories of friends-with-families, of other solitary beings who are living their own solo stories.

Married-with-children is our society’s tried and trusted way of having our lives witnessed. The nuclear family – however conventionally or unconventionally constituted – is a one plus one-or-more unit. Notwithstanding the emotional risks of entering into such relationships, there is, in all the heartwarming and heartbreaking moments of shared lives, this one given: that you, or at least the absence of you, will be noticed. We have yet to find ways in our current society, I think, of creating a witnessed solo life, a collective narrative of being known that feels acceptable outside of this family unit frame of reference. There is a sense, in my experience at least, that existence that is not seen, heard, felt, known by a consistent other is somehow less-than. In his book Going Solo, Eric Klinenberg suggests that, “on those rare occasions when there is a public debate about the rise of living alone, commentators tend to present it as an unmitigated social problem, a sign of narcissism, fragmentation, and a diminished public life…In fact, the reality of this great social experiment in living alone is far more interesting — and far less isolating — than these conversations would have us believe”.

Part of this, I think, is a reverence for the family/pairing and a reviling of life-alone. Being on the outside of that conventional narrative is experienced as a loss of some kind, perhaps due to the absence of collectively legitimised alternatives. When I turned 40, I started telling friends and family that I am officially embracing the spinster-with-cats lifestyle. I vacillate between pride and pain on this. In the Middle Ages, spinster was a compliment, an acknowledgement of women who spun for a living and were financially self-sufficient. In our darker ages, it has far less complimentary undertones, based on “the modern attitude which casts voluntary aloneness as a toxic trifecta of sad, mad, and bad” (Sara Maitland, in How to be Alone). It is not lost on me that, despite writing several posts on mental health issues which come with a fair amount of stigma, this post has carried the most shame for me.

The alternative, on the other end of the continuum, is a Sex and the City narrative which, although sexier, is merely an amusing impossibility for this recluse-bordering-on-hermit. Where are all the storied possibilities in between, I wonder: narratives that allow us to be witnessed in validated ways, that give us freedom to embrace an alone-existence and not take on, instead, the messages that this is a defect of some kind, a less-than existence, and a necessarily lonely one. As Maitland argues, “If you tell people enough times that they are unhappy, incomplete, possibly insane and definitely selfish there is bound to come a grey morning when they wake up with the beginning of a nasty cold and wonder if they are lonely rather than simply ‘alone'”.

This solitary life is one that I have, to some extent, chosen for myself. I revel in having space and time open up around me on my own. There are many times I go out into the world wishing I could not be seen. But the risk of living this life alone is that without creating, with intention, possibilities for being witnessed, there is the sense sometimes of being that tree in the forest, falling down unheard.

 

Thresholds neverending.

valley_of_the_shadow_of_death_by_reyed33-d2zdga0Shock. Grief. Disbelief. Sadness. In the last four weeks, I have known of four people who have committed suicide. On the days that each of these four people took their lives, 40 seconds later someone else, somewhere in the world, did too. And 40 seconds after that, another. Perhaps, then, hearing of these suicides shouldn’t be so shocking. But of course I felt the publicly shared shock. The empathic, once-removed sadness. And yet…There was more to it than that. So I’ve been wondering why I have been so unsettled by this, so deeply affected. Why do the faces of these people keep floating through my head? This wasn’t my loss: what right do I have to this grief? And so I began to write.

But suicide is an emotive topic, to both write and read about. So first, a disclaimer: This is a personal post. About one person’s experience of depression and the effect of just the word suicide on the physical and emotional memory of that experience. It makes no assumptions and no judgements about what others have been through. It does not diminish the suffering and pain felt by those left in suicide’s wake. But if this post has resonance with just one person who has been there, or who is perhaps trying to understand being there, that will be enough.

In the aftermath of a death by suicide, perhaps especially very public or high profile ones, many are left struggling to understand it. Trying to make sense of it, to find explanations, as we all tend to do in the face of tragedy. And underlying some of this is that question to which the answer seems impossible to comprehend: what could lead someone to that place? A place where the desperate and painful and awful act of ending life seems to be the choice that is made. A decision to remove oneself from the world. In our public and personal narratives, one can often find the (mis)conception that some people are or should be immune to such things. They had achieved so much in their lives. They were a successful academic, a prominent researcher. They were a health professional, a doctor, a psychologist. They helped others with this sort of thing. They knew how and where to find help. And then those become reasons: Mental illness and suicide on the rise among academics. Among medical professionals. In South Africa. In the world.

Perhaps there is also something self-protective in trying to find reasons. In blaming this or attributing that. We can never know what combination of things will have led someone there. But reasons give us armour. They give us things we can identify, pinpoint, avoid: if I can protect myself from this, or if I don’t live like that, then I might never get to that place. If I can change this or fix that, someone I love might never return there. Depression, of course, is often one of these reasons. And here is where the statistics are publicised. The prevalence of mental illness, the epidemic of depression. The nature of the disease is highlighted again, in order to cast blame away from the person who was in the grips of it. But it still somehow seems a difficult one to get inside of, a state of mind impossible to understand from outside of it. Hard even for those who have been there to articulate the experience of the there.

And then there are those of us who understand it too well. Who know. Because we’ve been there, to that place. Walked the line, sometimes tried hard to cross it, between wanting to live and wanting to die. Who know that there is choice and there is not-choice. So, when I hear about another person’s suicidal act or suicide, a mixture of thoughts and feelings whisper their way into me: This time it wasn’t me. Relief. That could have been me. Sadness. That could still be me. Fear.

In a much-loved film from my childhood, The Neverending Story, there is a scene where Atreyu, on a quest to save Fantasia, must pass through the mirror gate, which means facing his true self. In the movie, being able to pass through the gate is a good thing: Atreyu’s true self does not send him screaming from the gate and he makes progress on his journey towards finding the answers he is looking for. When I think of this mirror gate, I think instead of the threshold between life and death. For me, it’s the familiar place of depression. The true self I face in my depression does not send me away in fear; it is so unbearable to look at and accept that it convinces me that the only ‘escape’ from this self is to cross over the threshold from life to death. It is a harrowing image of self-loathing, hopelessness, despair, futility, torment. To borrow more metaphors from The Neverending Story, it is simultaneously drowning in a swamp of sadness and being consumed by The Nothing.

This is a threshold at which many of us who are at the mercy of depression have stood, a threshold some have tried repeatedly to pass through. And some of us live with the awareness that we may find ourselves at that threshold again. So suicides affect us with an unsettled sorrow. There is profound sadness, a resonating kind of grief, having a sense of what that person might have been going through. But for me there is also a sense that hearing of another person’s suicide infects as well as affects. They are like whispers to those memories, to those emotions. They remind us that, once you’ve been to that threshold many times before, the odds are higher that you’ll find yourself there again. If this is sounding a-volitional, it’s because it is: once I fall into a landmine of depression, I cannot predict or control how far I will fall. I know what to do, of course – increase my meds, see my therapist more often, ask friends to hold onto bits of me – but even in doing these things, I fall.

To think that I might become suicidal again is frightening. For me and for those who care about me. When someone commits suicide, many often ask, how could they do that to their family, to their friends, to people who loved them? In my experience, this is a complex, difficult question, with even more complex, difficult answers. I don’t think any one of us can put ourselves in the place that person would have been in when they made the impossible decision to take their own life. But what I do know is this: it is both a choice and a non-choice. We try to understand it, try to make sense of it using our rational senses. But this is the thing: Depression, by its nature, is irrational. There is no sense to it. Suicide is not a sense-ible act. It is one of being overwhelmed by all senses and overwhelmed by the absence of any senses.

This is a paradox I live with: that I spend half of my life wanting to die and the other half being afraid of death – wanting, I suppose, to live. The former is most often as a result of depression. The latter I understand to be the corollary of suffering from depression and of the suicidal ideation that comes with it. Tomorrow, or next month, or next year, I might find myself in that place again. And so, during these rare times when I am Okay, I clutch onto life. Fearfully. Not spectacularly, not adventurously. Just quietly, cautiously. And gratefully. That, today at least, my internal world does not include a mirror gate.

 

 

 

Degrees of erasure.

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If you follow any PhD-related Twitter threads, you’ll know that the mental health of PhD students is a hot topic. It is not new news that we are a relatively unhappy, struggly bunch. I don’t think this is specific to doing a PhD, with the challenges of being in ‘academia’ receiving as much if not more attention. Guidance abounds on how to manage both the PhD and academic life in ways that don’t pose serious risks to one’s mental health. Balance and all that. Common sense stuff, really, although harder in application than in principle. But because I can be somewhat contrary here, this is a post about how to manage doing a PhD in ways that will almost guarantee mental illness. Consider it a message of foreboding, a sort of DO NOT GO BEYOND THIS POINT sign hanging wearily off a tree in the darkening part of the forest.

First, an analogy or two. Until I submitted my PhD at the end of last year, I was part of a PhD group (support group, if you will). Some of the discussions we had in this group were around the value of metaphors in capturing the experience of doing a PhD, or different parts of it. Writing a thesis has been compared to baking a cake, or moulding a sculpture. There are bits of it that have been described as a swamp of sadness. It is no secret to those who know me that my PhD experience was awfully awful. The best way I have been able to describe the lived experience of it is by comparing it to a civil war. While most of me was held up in a prisoner of war camp, detained in solitary confinement and tortured by the other most of me, the remaining bits were running around outside torching all the lovely buildings and bombing all the lovely parks that had taken so many years to cultivate, leaving nothing but a wasteland in their wake.

And, on the day that I submitted the corrections for my PhD, allied forces arrived and rescued me, releasing me back into normal society and my regular life. There was much celebration and jubilation in the streets. There was a welcome home parade. There may have been trumpets. But when you’ve lived in a torturous kind of solitary confinement for so long, life above ground, in ordinary society, is too bright and loud and foreign. And when all the structures you used to have to live in – those lovely buildings and lovely parks – have been burnt to the ground, you no longer have a template for being human-in-the-world. So while those around you celebrate, you wonder if there’s a way of getting back to the camp, where existence was tortured but familiar. Where you knew how to be in a way that now feels entirely lost to you.

Ambivalent feelings post-PhD are, I believe, quite normal. What I have noticed, though, is that there seems to be at the very least a tangible sense of relief. Having spent many months, and sometimes years, shackled to your PC in trying to do this One Thing, the freedom of no longer having to suspend your life to work on that thing is surely exhilarating. But what if completing your PhD is subjectively not the happy achievement that everyone assumes, understandably, that it must be? Although not explicitly said, the conversations I imagine people are silently having with me go something like, “So, you were miserable while you were doing your PhD, and now your PhD has gone away and you have finally got the degree, and you’re still miserable?” I wish I could say that the degree-awarded letter I received a few days ago made a dent in this. It didn’t. If anything, it made me feel worse: guilty for not feeling joy, for not recognising and embracing the privilege that working towards and obtaining this degree is. For not feeling proud and clever and capable – all the stuff that, surely, a Dr-somebody should be.

Instead, I find myself sitting in a burnt out landmine, wearily asking Google why I’m feeling this way, warily writing this post. Could this be burn-out? An understandable kind of post-traumatic stress reaction that has been identified as somewhat common, physically, mentally and emotionally? Have I broken my body by sending so much adrenaline and cortisol up into it to sustain the kind of pace that only a constant fight-or-flight response could sustain? Or have I broken my work self, now swinging to the opposite extreme and having the reaction of a petulant child whenever adult-me tries to get me to work? I do seem to only operate on two modes of self control more generally in my life: utter extreme or none at all. I’m either all in, all the time, denying myself any other way of being or being in the world, or I’m all out. At the moment, this all-out pretty much just looks like an amoeba that flops about from minute to minute and day to day, with one small thought bubble above its head: eh. On the inside, the self-disciplined (read: torturer) bit of my self may have lost its weapons and its power to flagellate amoeba-me into actually Doing Things. But it still has its words. And those words are used with powerful effect to paralyse the floppy amoeba into further self-hatey floppiness. It’s a bit of a cycle, and it’s particularly vicious.

When the only way you have been able to Perform and Adult for the past year or so is by locking yourself in a torture chamber and waterboarding yourself, this a problem for performing and adulting going forward. This, the mean voices tell me, is not some understandable psychological, physical, emotional reaction to what was essentially a year of self-annihilation. It is pure laziness. It proves that all the notions that you had during the PhD that you are in fact not capable of doing such are true. It has not left you with the skills they say a PhD should equip you with. In your case, this has all just been one long ruse (impostor syndrome, on steroids). Sure, there was persistence and perseverance under the most extreme kinds of awfulness. But all that means is that the degree you obtained was not in fact in (insert topic here), but rather in sheer, inhuman self-discipline and grit. And in doing so, you managed to break said self-discipline and grit, along with any other bits of you that had started to actually feel like they belonged in the world. So, here you are, five years later, in all ways less-than than you were before.

But, say some of the softer, much quieter voices, what about depression? Isn’t there the possibility that the kind of year you have just emerged from took a toll much deeper than a few weeks’ break over the Christmas vacation was ever going to resolve? In some ways, that would be the best-case-scenario conclusion to reach here, the one where I am now in the familiar, biologically-driven cycle of a depressive episode. The PhD, for me, was something of a trauma and I managed it in the least constructive way possible. This would certainly qualify as a trigger for an episode of major depression. I was due for one anyway. But here’s the thing. Depression magnifies all the worst things you already believe about yourself. So it can be hard to know when you’ve crossed that line into an Actual Episode, or whether this is just you being your usual dark and twisty self. My best indicator is usually losing the ability to function, where getting up and getting dressed and going to work – let alone doing any of the work that feels suddenly entirely overwhelming – takes superhuman effort, which only occasionally results in me being able to actually get up and get dressed and go to work. Or go anywhere, really. And right now, I am still able to do this most days. I’ve just managed to pull off finishing a whole PhD, for goodness sake. That qualifies, I think, as quite high up on the functionality scale. And tends to complicate the whole is-this-an-episode-no-it-can’t-be-just-pull-yourself-together narrative.

And then: there are questions of purpose, of what value I contribute to the world. For a very long time now, the only purpose I had was to complete this torturous PhD. But doing so has not made me feel any cleverer or better or more worthy. And if, while completing this PhD, I managed to burn down any other small bits of me that might have been useful in the world, what I am left with? The lack of purpose and the what now? do seem to be somewhat typical of the post-PhD experience. But when your entire self becomes wrapped up and defined by this thing, at the expense of all other things, the post-PhD is not simply a case of finding other things to do, other ways to fill and spend one’s time, reconnecting with the bits of yourself that had to go silent while you worked intensively on this thing. You know, the pragmatic stuff, like resting and reading and going out into the world and eating cake and Being Social. All of which might start to mirror, again, the lost or neglected bits of yourself back to you. It’s also about trawling through the burnt out rubble to begin to put the structures of your self back together again. Spraying a bit of graffiti on the smoldering buildings to pretty them up a little until the hard labour of reconstruction is complete. A task that, in the face of depleted energy and depleted everything, feels impossible to get off the ground.

So where does this leave this newly-doctorated me? This one, Google was less helpful with. I wish I could easily say or see that this is clearly depression of the familiar and biological-imbalance kind, which gives me a familiar plan for treating it, hoping that perhaps this imbalance is what causes me to spend so much of my time wanting to stop existing. But what it if is not that? If what all the mean voices are telling me – that I am fundamentally disordered and useless and incapable of regular human things – are true, how do I push forward in spite of that? Especially in the face of the bright and shiny new doctor title that is supposed to represent the opposite of those things. Writing this post seems to have been the only Proper Thing my weary brain has been able to do since submitting my PhD. And I’ve spent a fair amount of time thinking about why I felt compelled, first, to write it, and second, to Put it Out There in some public way. Laying bare the poor-me tale that follows. Writing these posts have often been a way of helping me to make sense of the experiences I have. Writing them in something of a public forum allows me to write for a benign, if silent, audience, which is what makes it possible to write them at all (the mean voices in my head would never allow for it to be written just for me). There is also always the hope that my own n=1 experience might hold resonance for someone else, that even one small bit of this might help someone else feel less alone in their struggles. But if I’m honest, this time, I’m writing this one to the benign audience, for me. In the hopes that I’ll be the person who feels less alone and less oh-my-god-what-is-wrong-with-you-you-are-so-dis-ordered, precisely because some part of this might ring true for someone else.

 

[Image credit: https://fineartamerica.com/profiles/mario-sanchez-nevado.html%5D