mental health

Bargaining: Part Three of Five

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This is Part Three of a Five Part Series here at A View.

The five stages of grief based upon studies and writings, such as Elizabeth Kubler-Ross’ On Death and Dying, include Denial, Anger, Bargaining, Depression, and Acceptance.

Essentially:

  • Denial: A natural reaction to loss, denial can help people slow down the grieving process and avoid feeling overwhelmed. It can also be a way to try to understand what’s happening.
  • Anger: A common reaction to the frustration of no longer being able to live in denial, anger can feel like an emotional outlet as people adjust to a new reality. It can also provide temporary structure and a connection to the person who died.
  • Bargaining: People may try to change the circumstances that are causing their grief, such as hoping that things will improve if they take certain actions.
  • Depression: A stage of grief
  • Acceptance: A stage of grief where people find control and figure out how to proceed 

PART THREE:

Bargaining:

At the end of The End, an obscure Burt Reynolds movie with Sally Field and Dom Delouise, after spending the entire film trying to die due to his terminal illness, Reynolds finds himself drowning in the ocean and decides he wants to live after all, bargaining with God. “Please God, if you save me, I’ll donate all of what I have to the church!” he screams as he tries to swim to shore. The closer he gets, however, the smaller the percentage. “Really God, save me, and thirty percent of everything…twenty….yes, fifteen percent of everything!”

We’ve all done this. “I’d give anything if…”  That’s bargaining. We’d trade our right arm for one more day. Even Willie Nelson would trade all his tomorrows. “Let her live at least until July and I’ll never again…” fill in the blank.

Bargaining is as much a part of living as death. It serves a purpose; that a loved one’s death was not in vain, and how we live our lives can change as the result of that death.  

The following diction is all negotiation:

Honestly, I’d give anything to be back in Hechscher State Park on the Great South Bay walking through the trails with Eddie, climbing the now-gone ruins of the old beach cabana along the water. How I’d kill to be back in some small café with Dave at two am having eggs and toast and laughing. One night Dave grew depressed because “even musician George Benson had become violent” he exclaimed as Benson’s song “Give me the knife” blasted from the speakers above us. Dave was so serious and maudlin about it I couldn’t stop laughing. Finally, I explained he was singing, “Give me the night,” to which Dave burst out laughing at himself. Geez. Yeah, give me that night, one more time. Give me one more morning at the radio station, Dave ripping headlines off of the UPI machine to read on air, all the while talking to me about his family in Buffalo. One more time, God, Buddha, whoever. Just once more.

And need I suggest that if I had riches, I’d trade them right now to spend another day walking with Letty to the farmer’s market? One more—damnit—just one more evening watching a Mets game with my dad. I’d head down to the crossroads and negotiate my soul for that one.

But bargaining is more than some ridiculous quid pro quo we try and slip in without anyone noticing, as if it can bring someone back to life, or sometimes bring ourselves back to life. It is how we keep our lives moving forward after someone dies. “From now on I’ll be kinder to people,” we say. “From here on out I’m going to let people know I love them,” we promise ourselves. But do we? So many negotiations are empty.

I don’t think I consciously slipped into the role of negotiator. But I know—I mean I happen to know for a fact—that the morning a high school friend of mine took his own life, he tried calling me in my office, but I didn’t bother answering as I was tired. Give me that moment back, of course. But why? Would that stop his determined mind? Who do I think I am that I entertain the idea that picking up that phone would have kept him out of the garage? But that’s not the point of Stage Three. We say and think those things as a method of imposing control over something we have no control over. It helps us say, quite astutely actually, I can’t save my friend’s life, but I can save mine.

We do that because it allows us to believe in things we would never accept under normal circumstances. If Eddie had left work even twelve seconds later, we would have had lunch that Christmas and reminisced about all those years hiking the trails of Heckscher. And I won’t say it, but until I am seventy I’ll think how I would have done anything to know Dave was dying so I could have taken my guitar to Tampa and sat at his bedside, and we would have sung that damn song about being seventy, just seven years early. It would have been a dream fulfilled that I could have carried with me for both of us. What would I have to do to make that happen? I would do it.

That’s Stage Three. It somehow reminds my subconscious that even though Eddie is gone and Dave is gone, our plans are still here, and their deaths do not necessarily mean my death. Stage three is the bridge from loss to that adjustment we must make to move on without those we love.

The day before Fr. Dan unexpectedly died, my mother had been in the hospital, and it didn’t look good for her. I texted him her condition, and he texted back. A few minutes later he called. He told me he had an appointment the next day but to call that following night and we could talk when he had more time.

When I retrieved my phone after work that next night to do just that, messages came through informing me of Fr. Dan’s death. That brings us to the “if only” part of life, that is bargaining with ourselves. Never again will I put off my friends, never again will I not help a friend who needs my help, never again.

But we do, don’t we? We put them off and we stop helping or even stop calling. As a society we promise we will do better after every damn school shooting, after every war, every natural disaster, we will do better to protect our children and our allies and our neighbors. It makes us feel better about ourselves and what we can do while we are still alive, and it helps us negotiate their deaths as something other than pointless.

I should point out that grief and grieving does not have to be about death, but when it is, it is called bereavement.

Well I’m focusing on bereavement grief, because I’m holding to the notion that if the ones who cause your grief are still alive you are still able to love, to forgive, to move on or even sometimes go back. So, sure we can call that grief the same way my mother used to take a deep sigh and say, “Why do you kids give me so much grief?!” But grief from death is directly related to the finality of the incident. She’s gone. He’s gone. They’re all just gone, dust, ashes floating in the Med, a corpse in some Florida graveyard.

Kris Kristoferson wrote, “I’d trade all my tomorrows for one single yesterday, holding Bobbie’s body next to mine.” Yeah, negotiation, Monday morning quarterbacking.

Regret.

The thing is, there might be no better time for regret than those days surrounding the death of a loved one. Yet people say, falsely I believe, “I have no regrets.” Well, hell, I do. Tons. They keep me sharp, make me evaluate my actions so I can avoid those same mistakes, they remind me to call people who are still alive knowing I regret not calling those who are gone, I’m talking forever gone, stardust, ashes in some Russian picture frame, ashes in some Southern Tier Franciscan Friar cemetery. Gone.

Yes, I cherish my regrets as emotional sticky notes reminding me to keep in touch, sometimes even to wear my heart on my sleeve.

E Ross suggests most of the bargaining taking place is with death itself, negotiating a longer stay in exchange for some vague and inconclusive adjustment to one’s lifestyle. “Just let me live long enough to see my kids be able to take care of themselves” is a good one for several reasons. It is fair to want that, but it leaves off the trade. It is a bargaining with ourselves to explore what is important in life. I don’t care if I die before the next James Bond film comes out, but let me live long enough at least for “this” to occur.

But I need to let Ms. Kubler-Ross speak for herself on this one:

Before a loss, it seems like you will do anything if only your loved one would be spared. “Please God,” you bargain, “I will never be angry at my wife again if you’ll just let her live.” After a loss, bargaining may take the form of a temporary truce. “What if I devote the rest of my life to helping others. Then can I wake up and realize this has all been a bad dream?” We become lost in a maze of “If only…” or “What if…” statements. We want life returned to what it was; we want our loved one restored. We want to go back in time: find the tumor sooner, recognize the illness more quickly, stop the accident from happening…if only, if only, if only. Guilt is often bargaining’s companion. The “if onlys” cause us to find fault in ourselves and what we “think” we could have done differently. We may even bargain with the pain. We will do anything not to feel the pain of this loss. We remain in the past, trying to negotiate our way out of the hurt. People often think of the stages as lasting weeks or months. They forget that the stages are responses to feelings that can last for minutes or hours as we flip in and out of one and then another. We do not enter and leave each individual stage in a linear fashion. We may feel one, then another and back again to the first one.

Right. For example, stirring those memories to write about Stage Three brought me right back to Stage One, denial. I like it there and it seems to have taken to me as well. I’m too rational to not know I can negotiate for decades and never bargain Letty back to life, never compromise Dave back to his wife or Fr. Dan back to be able to call that following night to ask about my mom. It’s not going to happen. I know this, and yet somehow bargaining helps us pretend, like kids playing in the yard, that we can make things alright if we “just do this one thing.”

If only it were that easy, Liz. If only.

One last thought about Eddie A. Radtke, musician, friend. We were rarely apart throughout our youth on Long Island. Then I moved to Virginia—pre cellphone pre computer, pre anything. But we wrote letters, and he would send the want-ads from the NY Times and Newsday for me to give my father along with real estate listing from Great River. Our youthful brains insisted we could make this work. It didn’t, obviously, and we both indicated how we would do anything to erase my move south. Eventually we lost touch. Then after more than forty years, social media brought us back together. It turns out we had everything in common; in particular, music. We spoke on the phone often for a year or more, and then finally we made plans to meet right after the holidays, but one December evening he was struck and killed by a car when he was walking out of work.

I’d give anything to have had the dinner a month earlier, to sit one more time and sing “Cats in the Cradle” together like we did in our youth, laughing at how we used to call each other in early mornings and sing as loud as we could, “There’s got to be a morning after!” from The Poseidon Adventure, and we’d laugh our way down the street to one or the other’s house. Give me that once more.

Seems all I’ve been doing lately is negotiating.

“It’s not too late, not while we’re living. Let’s put our hands out in time”

Bargaining: Eddie

Anger: Part Two of Five

~ aviewfromthiswilderness ~ 1 Comment

This is Part Two of a Five Part Series here at A View.

Psychologists, including Elizabeth Kubler-Ross in her definitive work On Death and Dying, teach us there are five stages of grief: Denial, Anger, Bargaining, Depression, and Acceptance.

First, here’s an AI sourced summary:

  • Denial: A natural reaction to loss, denial can help people slow down the grieving process and avoid feeling overwhelmed. It can also be a way to try to understand what’s happening.
  • Anger: A common reaction to the frustration of no longer being able to live in denial, anger can feel like an emotional outlet as people adjust to a new reality. It can also provide temporary structure and a connection to the person who died.
  • Bargaining: People may try to change the circumstances that are causing their grief, such as hoping that things will improve if they take certain actions.
  • Depression: A stage of grief
  • Acceptance: A stage of grief where people find control and figure out how to proceed 

PART TWO:

Anger:

(a bit more serious this time)

This is a tricky one since there are several levels involved. On the one hand we might lash out at others in some mind-bending way to “control” something, anything, as an emotional response to a death we had no control over which left us feeling helpless and abandoned. We might get angry at our children for the simplest of things to evade the reality of our own parents’ passing. Or we might be angry at the departed for departing, particularly when their exit is far too soon, burdening us with some sense of guilt for still being here, for slowly forgetting, for moving on. It’s a bit more rational to be angry when the death was self-inflicted. I’ve known several people who ignored that canon fixed against self-slaughter and ended their sea of troubles. Most notably a high school buddy who, after several attempts, succeeded when we were in our thirties. But I’ve learned much about mental health since then and it is hard to be angry at someone whose actions were quite decisively beyond their mental capabilities to control, despite what we wish.

In fact, anger either at the departed or at others because of the departed seems irrational at best. But it happens. For instance, my college friend Dave pissed me off. In the case of his death I blew right though denial and landed quite solidly in the deep end of anger. I’m not sure this is the type of emotion Betsy K-Ross was talking about, but give this a thought:

Some background. I knew Dave since the fall of 1979 and have written about him before on these pages. We ran a radio show together, worked at the campus newspaper together and the college radio station together, just him and me at 5 am for four years, Dave on news me spinning music, and we bonded during those pre-dawn hours in the chill of western New York. I stayed at his house in Buffalo on many occasions and became the “fourth son” of the family. We went on retreats together and relied upon each other for comic relief during pressing times throughout the next forty-five years.

Dave was talented but when he was faced with self-doubt, especially when he battled depression, he would call, and we’d talk until two or three in the morning. I once walked out of a reading in Virginia just after ten pm and he had called six or seven times. I returned the call and sat in the parking lot until dawn talking about all the reasons we keep breathing. He had no way of knowing I faced my own demons, and that he kept me going as well. I told him, but often Dave was not listening. That’s hard to explain. But we finished that conversation that morning laughing, laughing hard and even singing, “Old Friends.” And we talked about traveling to Australia together and writing a book. We both knew that would never happen; but talking about it pushed the other stuff out of view, and that’s why we stayed on the phone so long. We had to wait until our verbal tide came in and washed the rest away.

In the years since the introduction of the cell phone, we texted each other no less than three times a week. Sometimes it would be just some song lyrics that made us think of each other, sometimes a photo of the day. To be honest, I didn’t always answer when he called because he tended to ramble right past my “I have to go now, Dave” interjections, so I preferred the texts.

In late April, I texted him a simple hello and asked how he was doing. A random thing without lyrics or puns. He responded that he was fine, just a little tired, and he looked forward to talking soon. In mid-May the phone beeped, and it was a text from Dave. I opened it to find an obituary about Dave sent by his widow. My hands were shaking. I immediately called and we talked for a long time. Dave had been diagnosed with kidney cancer the previous September, but by the time they found it the disease had already metastasized rendering him a death sentence. “He fought hard the whole way,” she told me. He didn’t want anyone to know but his immediate family.

Pardon me on this one but Fuck You Dave (yeah, that’s anger right there). Seriously? First, the rationale for such silence is he thought he could beat it and didn’t want anyone to know, or he didn’t want people pouring sympathy all over him which he would hate, or he wanted to just focus on family, his beautiful three adult children and their own kids. Yes, I really do get that.

But those who exit without allowing others the chance to say goodbye or tell them how much they meant or at the very least acknowledge that you might not be alive if it wasn’t for him, just seems a tad selfish. This all came parallel to a deeply open knowledge of Letty’s impending death with the chance to tell it all to each other. Of the two, openness wins hands down. Are you kidding me? It’s hard not to tell someone what you wanted to say when they just go away for a while, never mind forever. When I told Letty of Dave’s passing, just two months before hers, she was even more sure of her decision to expose her impending death to those she knew. No questions at all.

After I hung up with Dave’s widow I called Fr. Dan, who himself had but two more months to live and didn’t know it, and I told him the news. He was dumbfounded. He had spoken to Dave just two weeks earlier and all Dave told him was “I haven’t been feeling well; please keep me in your prayers.”

This forced me to wonder what I would do. Of course, my life has been an open book for quite some time, but it is more than that. Eddie got hit by a car, Fr Dan died in mid-sentence about his plans for the weekend, someone we love right now may not know what is next. Why aren’t we leaving it all on the table? Why do we keep our feelings, those deep, often embarrassing to admit out loud ones, inside? I can testify that of all the emotions I have about Letty’s passing, none of them is anger.

Dave on the other hand; I’m just pissed for him not giving me the chance—and he could have; I mean he knew what was about to happen—to tell him what I wanted to, and perhaps he had a few things he would have liked to say.

Well, lesson learned though. I just might dump pleasantries on you at any given chance just in case one of us exits the stage in the middle of the third act.

Still, Kubler-Ross addresses another anger in addition to the one focused at the bastards who died. This is the one where we feel helpless and lost, and someone once a part of our daily routine is now absent in all ways, and there’s no way to control that absence, so we channel that thorny emotion into one we can control which might relieve some of our anxiety at floundering without someone: Anger at ourselves.

Well, yeah. I’m angry at myself every time someone I love dies. Angry for not being there more often, angry at not having said what I so easily could have but simply didn’t bother to say. Angry at myself for getting angry at them in the past for the stupidest reasons. Angry at my aloofness and at my over-dependence, at my distance and my closeness and my silence and for saying too much.

Angry at myself for sitting quietly at the bay and watching the sun slip up above the distance and giving me another chance. EKR is clear about this one: the anger of guilt.

I’m aware of the psychoanalytical responses to this; please don’t load up the discussion page with comments about carrying on and blah blah blah. I know, really, I know. I get it. BTDT.

But understand: I welcome the anger at myself when someone dies. I think we all should get angry at ourselves when we didn’t tell someone how much they meant to us, how much we cared, how much we still do. It forces us to not make that mistake again. It impels us to be open with those we can, now, while time has allowed us to remain part of this ongoing brilliance of exquisite life.

Don’t keep your death to yourself while you are still alive.

Finally, Liz Ross writes that often anger is directed at some Deity for allowing the death to happen, particularly a premature death which for my part is the case for, well, all of them. This is the most ridiculous anger of all and I’m bored with hearing it. Listen, if your faith suggests death is all part of some greater plan, than your anger is contradictory and quite dumb as you’re now getting angry at a God who has enough control to decide death and when it happens to each of us. If you don’t believe that’s how it happens then move on, it’s no one’s fault.

I miss Dave. I miss his texts and more than a few times I have reached for the phone to write, “How terribly strange to be seventy,” in reference to our plans to sit on a park bench when we reach that age and sing Paul Simon’s song. But then I remember he fell shy by seven years. When I’m thinking clearly, I’m not angry at Dave; that’s foolishness. I’m not angry at some God or even myself. No, when I’m thinking clearly, anger is not part of any equation; only love, and the times we could have loved more.

Thanks Dave. Good on ya.

Anger: Dave

Denial: Part One of Five

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This is Part One of a Five Part Series here at A View.

Psychologists teach us there are five stages of grief. Personally, I believe there are a few dozen, but I’m counting overeating, drinking, the gummy-chewing stage, the Marvel Universe binge-watching stage, and several others, but for the sake of brevity, let’s go with Elizabeth Kubler-Ross’ count-em-on-one-hand list of stages, from her book On Death and Dying (so right away we’re not in a good place).

The Fantastic Five: Denial, Anger, Bargaining, Depression, and Acceptance, or DABDA, as I just decided to use for sake of association.

First, here’s an AI generated overview before I slaughter them:

DABDA:

  • Denial: A natural reaction to loss, denial can help people slow down the grieving process and avoid feeling overwhelmed. It can also be a way to try to understand what’s happening.
  • Anger: A common reaction to the frustration of no longer being able to live in denial, anger can feel like an emotional outlet as people adjust to a new reality. It can also provide temporary structure and a connection to the person who died.
  • Bargaining: People may try to change the circumstances that are causing their grief, such as hoping that things will improve if they take certain actions.
  • Depression: A stage of grief
  • Acceptance: A stage of grief where people find control and figure out how to proceed 

PART ONE:

Denial:

I’m good at this—really in all aspects of life—but given the chance to forget that someone I love is dead, I’m all over it. This is most easily accomplished if you live a great distance from the deceased, or if you have had little contact over the years. Denial is convenient when you have a lot to do and thoughts of someone you love who recently passed or even not so recently slow you down. Kubler-Ross doesn’t disparage denial, but she does suggest it is best to move through it honestly. And I will, eventually. I understand it is simply self-preservation that I assume my father is at home watching golf (this one is hard to do since my mother no longer lives in the same place they did, so I am too aware of his goneness), Letty is visiting family in Italy, Eddie is playing blues in the city, Dave is misunderstanding lyrics at some coffee shop in Tampa, and Fr Dan, well, Fr Dan was already half in heaven to begin with. He’s not gone as much as he now plays the role of advocate. Richard made denial easy by his convenient disappearance from society and media several years ago. In my mind he’s home watching old Jane Fonda exercise videos.

It’s not easy to remain in this stage sometimes; there’s got to be a gummy that aides in denial.

But I see no reason we all can’t just assume those we love are off doing other things and they’ll be back in touch at some point. “It’s not healthy” Liz Kubler-Ross writes. Why? Why is it better to “accept” they are gone and won’t be coming back than it is to “accept” that they’re in Thailand playing Mahjong? It works for me, and I’m able to function properly without facing the reality that for the rest of forever, eternally foreverness, throughout the future of infinite time, I will never see these people again. They were here briefly; now they are gone.

“They’ve gone ahead,” people say.

“They’re in a better place,” people say.

“You’ll see each other again someday,” people say.

My mind holds onto that last one, yes, but not the way they mean it in some ethereal ghosty way. No. We’ll see each other again when they get back from Machu Pichu. I can’t wait to see their pictures.

Listen, I’m not dumb; I know they’re dead. Dave was in denial of death and told no one. Letty wasn’t crazy about it but moved toward it with class. Fr. Dan had no idea; neither did Eddie. Richard fell, so it’s doubtful he knew. Result: they’re not coming back, ever, and as Mr. Croce aptly pointed out: “Photographs and Memories, Christmas cards you sent to me. All that I have are these, to remember you.”

Yes, I know.

But grant that my considerably better mood and more focused work ethic come from an absence of acceptance of such significant losses.

I recently attended a writing seminar about grief, and the moderator—poet Anne Marie Wells from Northern Virginia—asked us to think about synonyms for grief for five minutes and write them down. To do so I had to briefly abandon my denial stage, but it seemed Kubler-Rossy, so I agreed. Anne Marie distributed a poem wherein the poet (not her) had synonyms for “grief” which were more personal than any formal understanding of the emotion.

I took the blank sheet of paper and wrote “SYNONYMS FOR GRIEF” at the top, slowly and neatly, OCDish, taking it slowly in an effort to eat up some of the allotted time. I started with the obvious: sorrow, misery, sadness, anguish, distress, agony, torment.

But I didn’t believe it. I couldn’t feel it in my stomach where true grief exists. I jotted down a few more: sadness, depression, helplessness. They felt empty. Dictionary words. Pointless.

I put down the pen and reread the poem. I looked at the clock and still had three minutes in the exercise. I stared across the library where the seminar was held, and I saw a guy at the computer with headphones on. He looked like my childhood friend, Eddie, who was killed by a car while walking out of work one night. I thought of Harry Chapin—a connection Eddie and I had.

I flipped the page over and tried again:

“Synonyms for Grief.”

Cats in the Cradle. Golf on television on a Sunday afternoon. Brussels in September.

La Vie En Rose (That one rips me apart. Grief incarnate).

Paul Simon songs. Seared tuna. Hard cider.

Wham’s “Wake me up before you Go Go.”

Black and white photographs. Change jingling in a pocket. Coors Light.

French accents.

Okay, so I wrote “French accents” fifteen minutes ago and went for a walk. My chest hurts.

Grief.

Grief sucks. It can be damn near suicidal. I get it Lizzy, I really do. It can also be cleansing; it can make us stronger, and yes, of course I grieve; I just did.

But denial is where it’s at. I’m running up to the post office and see if Letty sent a postcard. I might stop by the club to watch some golf, alone since my son’s traveling and Dad lives too far away. Then I’m going to finish the manuscript that was due last month about a friend of mine who is now living in a village in South America.

I just might be able to denial my way through the rest of my life. But that would piss Elizabeth off, and Anger is Stage Two. Some other time. For now, I prefer having nothing to be angry about.

Denial: Letty

That Student

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Its the end of a semester, finishing up today, and I sit and remember one of my favorite moments as a professor; ironically, it was a day I encouraged a student to quit school. Honestly, not everyone belongs. Not yet.

A student comes to see me. He says he can’t handle the pressure of school. I tell him I think he’s a good student and he says yes, he can do the work, he just can’t stand it. He hates it, he says. He gets bored fast. It’s a good conversation, honest. Had we been somewhere else we would have talked over beers. He looks at his watch and says he has to work in a few hours and sighs. He runs his own roofing company but hates that too. He has six grand invested in equipment and no help and he just dreads doing the work now. He says he’s at some fork in the road, two paths that look the same so he’s frozen, easier to just stay put. He gets quiet and stares at a photograph on my wall of a village in Africa. Looks nice he says, like he wants to say anything to forget what he’s really thinking about. Then he remembers and sighs again. He’s quiet for some time and I find myself drifting.

I worked at a bar. Good money and mindless work; the kind of work where if you don’t think too much about what you’re doing, you can keep on smiling. I know I spent a few years there but it seems like it was always winter, all grey and bone-cold. One morning I woke on a bench near a lake in a state park near my country house, but I didn’t know how I got there. I had to work a few hours later but never made it. I drained my accounts, stuck a little aside, then bought a ticket to Africa. Turns out changing my life, kicking my own ass out of the same ‘ol same ‘ol, was as easy as jumping off a cliff knowing you’re either going to land on your feet or learn how to fly. Boring disappeared from my life.

But this student has trouble talking about it, so I talk: I tell him I get that feeling in my chest too. Tight, constricting, difficulty breathing. You know what I’m talking about. It’s the sense that something needs to change. It’s the Philosophy class with five minutes left of three hours and the prof starts another chapter because there are still five minutes left; it’s the meeting you can’t tolerate but you’re in a row of seats with too many people on both sides so you can’t leave; it’s that this-homily-is-way-too-long feeling. It’s the feeling you’re just one day away from something else, but then that day comes and you find yourself one day away from something. It’s the Whitman poem about astronomy; the wide awake at three am feeling and you can’t move so you stare at the alarm clock. Exactly, he says. I’m always staring at the clock, he says. I’d love to know what you’d do, he says.

I tell him about that bar somewhere I didn’t belong. I remember working and then not working but I don’t remember what happened between the two. I just recall waking up one day in the peace-of-mind of another world, centuries away from being behind bars; like I could finally breathe on my own. I let him know I remember dreading the moment between what was and what was next so I just kept pouring drinks, and he nods. He knows. Then I say that one day I didn’t. It was that simple. He looked at me like I was looking in a mirror. Then he says he’s going to work and he leaves. I went to class slightly high on remembering, still somehow slightly down, suddenly lethargic.

Six months later he sends me a postcard from Australia. Don’t know when I’ll be back, it says. When I am, let’s get some beers and talk. I look forward to it but, of course, way leads on to way, and I doubt he ever came back.

For Those Who Stay Behind

~ aviewfromthiswilderness ~ 2 Comments

Note: This is a very serious one. Read. Share. Forgive. It’s all we’ve got.

This is for Dave W, Bobbie B, Bud D, Tricia K, and the one’s who live with those unseen wounds which simply won’t heal.

***

A broken limb is obvious. A cast, a sling, a set of crutches or even a knee cart, and people can see the problem, understand the delays and compromises. We move aside or assist in any way we can.

What happens when someone injures their mind, breaks their thought process, when a person cracks their perception of reality and ration? The world is quick to judge the results of some unseen wound festering in their frontal lobe. “They’re lazy,” we say; “They’ve given up,” we say; “They keep asking for help and I’ve had enough,” we say. No one replies to the unfortunate soul with some walker, “No, sorry. I’m not helping you anymore.”

Well, in both cases the likelihood of one asking for help is pretty slim anyway.    

Monsters such as depression, anxiety, and nervous breakdowns can destroy a person’s ability to function. People can’t think as clearly so they lose jobs, they make bad financial decisions and lose money and property. “They could have done something else; they could have sought help from a professional if that was true,” we say.

And when nothing makes sense anymore and the world is too much with them and there is absolutely no meaning in anything—when numbness overtakes the idle sadness, they find a way out.  

The truth is suicide is not always the result of depression; it is not always a person simply giving up. In fact, it is often seen by the psychologically afflicted as the perfect solution. It is not doing harm; it is solving problems. The mind no longer functions the same as others’ minds. If they even want to ask for help, they don’t even know what it looks like to ask for anything in particular, so they seek solutions on their own, like sleep, like cutting off contact, like shutting the brain down for good. It is not life they fear or wish to escape; it is their mind. It is a difficult task to escape one’s own thoughts.

“There is medicine for that,” we say.

Not really. Sure, there is medicine to help someone cover up the wound, like a Band Aid, but the sore doesn’t heal as much as it is buried. The infection will return as soon as

well 

as soon as it rains, or when the next call comes from a creditor because they can’t work enough to keep up, or, worse, when a call doesn’t come any longer from friends and they suddenly remember they were better once, and they won’t be like that again. But even that’s not accurate since they simply are like this now, and apparently always were, and the moment it happened is an allusive memory.

Because while in the movies when someone has a nervous breakdown, they flail their hands and scream, cry, and someone might slap them, tell them to snap out of it, in reality that’s not what happens. The truth doesn’t play well on film. In reality they say nothing. They might drink, of course, or become addicted to some pain reliever, some vice that keeps their brain in the moment like alcohol or other self-defeating measures that keep their mind from dwelling on some past or future attack, but they might just as easily sleep all day, or more likely not sleep at night. They try and work but the ability to focus is gone; not ignored or delayed—the actual part of the brain that helps them do work or see a reason to exist at all has a hole in the middle of it, the circuits are infected and surrounded by puss, but no one can see that, so it can’t possibly be anything other than “a phase,” “laziness.”

Later, afterwards, people say they didn’t know, “They always seemed fine.” “I thought they were going through something.” “They said it was no big deal.”

They say, “I wish they had asked for help.” They say, “I did all I could.”

They say, “What a shame.”

Indeed.

Did Hemingway have another novel, Van Gogh another masterpiece, Robin Williams another routine for the thousands of kids he used to visit in hospitals?

Depression and mental illness often caused by a mental breakdown can cause lives to rip apart, and the only explanation they have when they ask for help again and again is “I’m trying.” And eventually that simply isn’t good enough no matter how much they are loved. They live out on the fringe, they hold signs, they sleep on grates. Likewise, they live in country houses and city apartments. They seem to try, they try to seem to fit in.

Maybe if they wore a cast, had sutures across their forehead. We like to see problems before we help solve them. We don’t offer help to people when we don’t know they’re suffering; how could we? Unless we know them well.

And that’s the problem. No one knows them at all. They’re funny and outgoing. They make light of serious situations. They can work a room. So they either never ask at all or, when they do so too often say “I need help,” it is difficult to see how. “Again?” we reply. “Why now?” we ask. The thing is in a few days they will not even remember they ever asked for help to begin with. This is true; the compromised brain actually blocks that out completely. To us they can either be absolutely silent or seem constantly desperate; but to them it just happened.

Here’s the problem:

How can we find that line between someone who really needs help and someone who just needs a bit more tough love? What do we do if there is no visible “mistake” that needs correcting? What do we say when they say nothing at all, or if we do ask if they need help, they say, “No thank you, it’ll be fine,” more out of a notion of being too embarrassed to say yes. Too ashamed. They’d rather…what?

They’d rather die. To be sure. I remember a phone call early one morning when I just didn’t want to hear it again. I remember a visit from someone who needed more than I could give. I recall calling once and the phone kept ringing. I’ll never forget that one.

Where is the line between knowing whether we helped enough and we could have done more?

Honestly, it runs right down the middle of the rest of our lives, and we walk it aimlessly, hoping we made the right call, that there was nothing we could do. Even if we’d rather be on the side of foolishness, helping people way more than they probably deserve, we can’t ever know.

So we call and talk, stop by, we get them to laugh because apparently we think laughter is the best medicine.

That’s not how a nervous breakdown plays out. Trust me on this one. But there is no Habitat for Humanity that helps people rebuild their minds. So they lose everything: their homes, their families, their purpose. And there’s not a damn thing we can do about it. Well, sure there is, but the place between knowing and not knowing is dark and difficult to navigate.

So. What do we do?

We forgive them for finding a solution the rest of us thinks is foolish. We forgive them for believing that the pleasure found by watching their kids and grandkids grow, watching another sunset with someone, laughing at lunch with friends, still isn’t worth the pain—the constant and debilitating pain—that comes constantly to infect their mind; constantly, day and night. Even their dreams are saturated with pain.

Forgiveness for something we do not understand is a monumental task. But then for some, so is life.

If you need help, Call 988 immediately.

If you know someone who needs help, Call them. You don’t have to know what to say. Say anything.

If you are living with the memory of someone you feel like you could have helped more, it isn’t your fault. It isn’t their fault. Forgive them. Forgive yourself.

Remember what we learned as toddlers: How would we want them to react if it was us? What would we want them to remember if it was us?

Not everyone is fine. It’s that simple.

Bob Kunzinger writes the weekly blog, A View from this Wilderness, which premiered in January 2016, and is the author of eleven books, including the forthcoming Office Hours, as well as hundreds of articles in national and international publications. He lives in Virginia.

I Never Needed Anybody’s Help in Any Way

~ aviewfromthiswilderness ~ Leave a comment

I heard an interesting comment on NPR last week. When talking about someone who died by suicide, the victim’s brother said he didn’t think his sibling didn’t like life anymore as their mother had suggested, but just didn’t like one particular part of life, and somewhere over the course of time—maybe weeks, maybe months or longer—the poor man hyper focused on that one aspect until it became a monster, blocking his view of any other aspect of existence remotely salvageable; even the finest reasons to continue were saturated with the pain of one part, perhaps even a small part, of life.

On the one had it made their mother feel a bit stronger—that her late son did not despise life, and in particular perhaps not the life she and her husband had built for them, but one thing happened, who knows what, and that overtook him despite the beauty around him. He couldn’t see past that monster any longer, and in his then-compromised view, nothing else existed any longer. Life became about the pain-inflicting monster, so killing oneself seemed the only clear way to end the pain.

On the other hand, for those who still know someone with some form of depression, particularly situational depression and not chronic or manic depression, being able to unearth and understand that aspect of life which has the potential to take over a person’s mind can help isolate it and, over time maybe, destroy it. At the very least the knowledge of the issue might help others keep it in perspective, perhaps even eliminate it.

The surviving brother then, almost off-handedly, said, “I wish we had gone hiking more.” No one picked up on it; at least not on air. But I did. It slid right in my thought process and simmered all day. His brother must have been considering how things might be different if he had helped replace the monster with something more powerful, more soul-owning. For them, apparently, hiking. Had they gone enough times, or consistently enough anyway, for the deceased to have discovered that hiking was his life and he now could own that choice, his routine and whatever negative issues came up—a problem with a partner, finances, even simple malaise that chronically depressed people will never be able to explain—would be minimized by the power found in something positive.

It doesn’t have to be hiking. Could be music, sports, food. But something active, something visceral and kinetic.

I asked my students the other day how much time each day do they spend watching other people live their lives or pretend to live life. That is, how much time are they stagnant viewing other people’s happenings on tv, movies, TikTok, etc. I’m not talking about going to events like sports or lectures or the like. No, those are very participatory. I mean the dead-brained observation we do that when we’re done—or better stated, when we take a break–we are exhausted, and we never did a damn thing.

The suicide rate among college-aged students is about 2 percent, about 1100 per year, and about 25% know of someone who killed themselves, and just over that percentage thought about it themselves, all of them offering as their primary motivators pressure, helplessness, relationships, loneliness, and money.

It takes just one issue to debilitate a person, make them feel hopeless, and all the time in the world trying to balance it with positive acts cannot extract that monster from the mind, and eventually ration slides away so that suicide is not a conscious decision but in itself a rational act to eliminate the pain, which by that point is all there is.

And later people say they wish they knew, they say they would have helped. The man on the radio said, “He asked for help; we told him we had helped him all we could and he had to do this alone.” He was riddled with guilt, but then realized that the way he could have helped may not have been clear to either his brother or him at the time. One just assumes the help one asks for when in a bad place is the only way to help them out of that place, but that’s not always accurate; in fact, it is often hardly ever accurate. “I just should have been there more, called and asked how he was doing more, had lunch,” the brother added. Exactly.

Yes. He should have, but not because of his tragic loss, but because we are humans, responsible for each other, and I am so guilty of not being there for others it is disturbing. I can change that, but there are some things I cannot change. We can at least change the things we can. I’ll leave the wisdom part for someone else.

I guy I knew a long time ago told me a story about a friend who couldn’t see past a bad relationship, a mentally abusive relationship, and saw no way out of it, particularly since they just had a baby girl. In all other aspects of his life he was okay, very giving, impossibly kind to others, but he felt he had nowhere to turn. His mother ignored him, his father tried to help but without emotion, making it difficult. And he thought his friends had moved on. One morning the troubled one called a friend, but the friend didn’t answer the phone. The friend was pretty sure he knew who was calling and that he was probably depressed, but he didn’t want to deal with it at that moment. Three hours later the guy I knew called to tell him that the troubled one killed himself. He told the friend that the widow told him his last outgoing call was to the friend. He thought it would make him feel good to know the dead guy was thinking of him, probably missed him. He had no way of knowing that the man had ignored that very call. I knew these people; and it is easy to say there was nothing anyone could have done, but that simply isn’t true. We just tell ourselves that. Certainly we may not be able to save someone’s life, but we can save some time for them. It’s a tough call but an easy decision; make the call, stop by, go for a walk. Grab some tea.

Give them a reason.

We are here for each other. It’s all we have. We are only here for each other. We can’t save others if they don’t want to be saved, but by trying to help others we just might end up saving ourselves.

I’ve Been This Way Before

~ aviewfromthiswilderness ~ 1 Comment

It’s late. On my way home I stopped and stared across the water to a massive moon just hanging there. The other night we used deep-space binoculars to gaze up-close at its craters, the shadows and mountain ranges. But tonight my eyes adjusted to the breeze, the well-above-flood-stage tide moving across the road at the river, and out there in all her glory tonight’s moon, like it has been for everyone who has ever been on this planet, all of humanity has seen this moon, hanging there, pushing the water just slightly higher.

Life is quiet tonight. It’s when it is late like this that I feel all of life is a murmur, a whisper of sorts. Emotions flow and ebb, successes and failures too, love, misery, those brief lightning-strike moments of euphoria and the near-suicidal feelings of claustrophobia, when it seems there is simply no escape and no more help to be found, also, flows and ebbs.

In fact, time may be the only consistent aspect of life.

Time runs away from us, out there past the horizon where that eternal moon waits just above the bay. There is absolutely something comforting in water. Have you ever waded for a while beneath the surface? If not, I am not certain I can describe it. There is a suspension, where with the wave of your arms ever so gently, perhaps the kick of a foot every so often, you just float there, water all around, and the impressing power of ocean on your skin and in every pore, ever orifice, weightless, and you become the water, as if the body—which is, of course, about seventy percent water itself—remembers, and returns to its natural state, you just float in this amniotic ocean, and when you surface, the water pulls at your skin, the intense tug of the water trembles for you to return, but the air reminds you of gravity and linear time, and you move onto the sand knowing you barely escaped this time, just one more day perhaps.

And the highs return, the absolute conviction you have control over your decisions, and mental health has no say, and past mistakes have been forgiven, and you know everything you hoped would go right goes right. But if you’re around long enough—six decades perhaps—you know it’s all going to fade again. And again.

Anyway, the moon is pretty tonight, and the water high from some storm passing Bermuda and pushing the water this way.

Before I left the college earlier, I asked my students—all brand new freshman in a class designed to help them with all aspects of adjusting to college life— what they do when they feel trapped and scared, just can’t find their way, when they just want to quit one way or another. They shrugged, mostly. One mentioned music, another calling home or friends. But one young man kept looking away, and when I walked on that side of the room I could see he had been crying. I moved back toward the middle and said, “When I was a freshman at college in western New York, I didn’t fit in at all. I really didn’t. I got involved but I always felt like I was so much more immature than the others, and I was from a place no one else was from—before cell phones or computers, when calling anyone meant slamming quarters into a payphone with shaving cream all over the receiver. So I found a place, a small grotto in the woods on a hillside across from campus. Mind you, it wasn’t about the beautiful statues at all, it was simply about the peace there, the absolute quiet there that somehow flooded my body, every pore, every orifice and brought me such peace and reminded me I am no one but who I am and I will always be this way and I have nothing to apologize for. I’d sit in the grotto for hours, sometimes falling asleep, and head back to the dorm well after midnight only to find everyone still partying. But somehow it no longer bothered me, like I knew something they didn’t; as if I had discovered a part of myself they’d never be able to touch, and it got me through four years. It got me through four more decades.

Find a place, I said to the class but really to this one young man, and don’t bring your phone, don’t bring your laptop. Don’t bring your anxieties and insecurities and hesitations.

On the way home something else was truly on my mind, an anxiety that filled my every space and set my heart racing, so I pulled over at the bay and watched the moon—this beautiful, imposing, eternal moon, surface and rise from the bay, and I sat a long time until I found that peace I needed that holds me up through the ebbs of life, reminds me that no matter how easy it would be to let the water have its way, that the tide is turning.

For those who wait long enough, the tide always turns.