Grief that’s Unable to be Mourned Because the Loss is Not Recognized

From my journal for May 15, 1994, posted on April 23, 2022

I feel empty and heavy inside, back to the bombed-out house, carrying the burden of grief.  Standing on the sidelines, watching the enormous pageant of life-and-death — clouds, chickadees, hemlocks, mountains — and where is the life that’s on the other side of all this dying?  It’s not death that’s the problem, I can see the life that’s on the other side of death, lit with eclipse light, bright grass streaming in the wind, death is pageant and beauty and the edges of things, sudden violent storm, rainshower and then sun gleaming again.  What I’m feeling is not death, not grief for a clear loss, but the heavy dull frozen pain of invalidation, of grief that’s not allowed to mourn because the loss is not recognized.

I would rather be out in the sunshine, digging my hands in dirt and planting seeds, I would rather be organizing my house or writing a book, I’d rather be washing dishes or doing production sewing or reading a mystery novel, than hanging out with this dull pain, which I can’t seem to express or give articulate voice to, which never resolves and never changes.

Actually, that’s not true.  It is changing, but so slowly over such a long period of time.  And it does periodically “resolve” into an outburst of tears, and then I feel better for a time.  I wonder about someone whose life was cut in two by an accident that left them crippled, if they also have periodic bouts with grief, if after a while they too have to struggle with invalidation: it happened a long time ago, you’ve accepted it, no use making a fuss now, pull yourself together.  But at least if you’re sitting in a wheelchair, no one, including yourself, can pretend that the accident didn’t happen.  And you don’t imagine that you could just run up a mountain if you would only use a little will power.

I’m describing the loss that Francis Weller describes, a loss that is difficult to grieve, because it’s hard to see the loss as a loss.  It’s seen as a defect.

Quotes from Francis Weller:“the places never touched by love” “These neglected places of soul live in utter despair. What we feel as defective, we also experience as loss. The proper response to any loss is grief, but we cannot grieve for something that we feel is outside the circle of worth.”  “We anticipated a certain quality of welcome, engagement, touch, reflection … communal rituals of celebration, grief and healing that kept us in connection with the sacred. The absence of these requirements haunts us… ”

It’s sort of scary how well this describes how I’m feeling right now. Struggling with the pain in my knee that does seem to be getting better, but so slowly. I see that I’m imagining I “could just run up a mountain if I would just use a little will power.”  I think I must be minimizing what I’m up against: early trauma triggered by being too much alone, plus a lot of dysfunctional learnings from my parents.

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1996: Description of Very Early Trauma

From my journal for February 5, 1996

I’ve been trying to live as though I were going to die soon, and of course that brings me right back to the present moment, to being in the present as much as possible.  But the present is no escape from the pain and fear that come from no source that I know of.  It feels like everything is contaminated by the fear of death and meaninglessness.  I think of the Zen tale of the man hanging off the cliff by a vine that is being nibbled by mice, at the foot of the cliff is a hungry tiger.  Near him a strawberry is growing and he plucks and eats it — and enjoys it.  He’s so completely in the present moment that the taste of the strawberry is not contaminated by the fear of doom.  But I feel like my life has been contaminated by something that’s already happened and that can’t be changed.  There’s no growth, no forgiveness, no transformation possible.  I feel like an infant whose mother has said “You’re more trouble than you’re worth.”  What am I to do?  I can’t leave, I’m truly dependent and helpless.  So of course I live my life trying to be as independent as possible, trying so hard not to be a burden to anyone.  And feeling that it’s too late to redeem myself, there’s nothing I can do to make myself “worth” the trouble Dana takes for me for example.  It seems that he should be in charge of deciding that, he seems to think I’m worth it.  But I can’t take it in.  And, in fact, I think I defend myself against it because it would be too painful to take it in and then have it vanish.

“the pain and fear that come from no source that I know of.”   “my life has been contaminated by something that’s already happened and that can’t be changed.  There’s no growth, no forgiveness, no transformation possible.”  This is such a brilliant description of what PTSD feels like.  In 1996, I still have no idea what happened to me.

Some of this — “too late to redeem myself” — is also from the fact that my mother never forgave me for anything.

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1996: Work with Conflicts

From my journal for February 5, 1996

I wanted to write down the number of conflicts I’ve been experiencing:

MOVEMENT <—> STILLNESS     I know that exercise is important in combatting depression.  I’ve found that getting up and moving often eases that frozen state.  It’s hard to do things like yoga and continuum because it’s hard to be with myself.  I don’t want to jump up and run away from the pain, but to try to be there for myself, be at least a witness if I can’t comfort myself or make it change.

“That frozen state” is a consequence of trauma. If one cannot fight or flee (the state of a baby) the reptilian default is “freeze.”  I describe it beautifully, but I have no idea what I’m up against.

CORRECT DIET <—> COMFORT     I no longer know what’s OK and what’s not OK to eat.  In the past, tightening up my diet seemed to help make me feel both mentally and physically better. But this fall, it didn’t work at all.  Now I’m starting to feel that being so strict about food is counter-productive.  But I don’t know, and there’s no way to know.  I have experience of too many headaches resulting from white enriched flour and/or sugar to make those an attractive proposition, but as for avoiding dairy, corn, meat, etc, I’m not sure it’s worth it any more.  It would be easier to decide if I had an actual craving for something.

Now I think that the issue of trauma is confusing things. It may have an impact on what’s safe to eat that I don’t even know about.

DIGNITY <—> DISCHARGE      I’ve been holding up the ideal for myself that I should behave with dignity, that I’ve done plenty of crying in front of my friends and it “hasn’t done any good” — doesn’t make me feel better, gets them upset.  I’ve been thinking that if I were going to die I would not want to poison my last days with a lot of negative emotions.  But today on my walk it occurred to me that “dignity” describes what it looks like from outside.  “Dignity” is one of my mother’s values, it’s a form of “looking good,” and, when I lay it on myself, it’s form of trying to keep my pain from inconveniencing someone else, i.e. Mom.  I have decided that when it comes down to a choice between dignity and truth, I chose truth.  And though I would like to spare Dana my pain, I can’t do it by pretending I’m OK, he cares enough about me and is sensitive enough that he sees right through my pretence.  Mother, on the other hand, wants me to pretend, and is perfectly satisfied with the most minimal version because it doesn’t make any demands on her.  So I think I’ll throw out “dignity” as a value to live by.

Neither hiding my pain nor expressing it will work to help me heal. I need to be doing something like Somatic Experiencing where I allow my body to discharge the trauma energy.

On the other hand, I do want to be able to create some spaciousness around my pain — as Stephen Levine describes there’s a way of having pain “float” in the spaciousness.  This is not something I’ve been able to achieve, but it appeals to me.  It seems to be a way of staying with the truth of my pain and bearing witness as I want to do.  This means I can’t get all wrapped up in the pain, involved with expressing it, I have to stand back a little, keep quiet, give it space.  Sometimes I feel that trying to discharge the pain by crying, screaming, getting upset, is really just another way to try to escape it.  Yet I know that actual discharge can help release muscular tension.  So I come back to discharge when appropriate, i.e. with Karen, and sometimes with Dana what I know what to ask for.  Exploring and witnessing the pain is something that I need to do alone, not something I can do easily with other people around.

Before I can really begin to work on healing the trauma, I need to know that’s what I’m up against, I need to get on medication so the effects aren’t too strong, I need the help of a trauma informed therapist.

DISTRACTION <—> STAYING WITH THE PROCESS     Actually, I think distraction has ceased to work.  I’m thinking back to when I first went skiing and it was such a lift.  Also visits with people that seemed to help for a time.  But now the distraction effect only works while I’m actually doing the thing, and I can’t ski or visit all the time.  Then the relief of distraction only makes the down time worse.  On the other hand, as with food, I’ve haven’t seen any real advances from “staying with the process.”  I think I’m worse now than I was in November.  Well, I remind myself that I don’t have any idea how long it will take.  And I would stick with see clearly, true to myself, and bear witness even if there were no improvement.  So I’m back to that bottom line.

It surprises and impresses me that I have something to hang on to even when nothing is working.  See clearly, stay true to myself, and bear witness to the pain.

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Help from Inner Teacher

Dear Inner Teacher, I’m feeling lost, confused, disconnected, uncomfortable, irritable.  I really need some help!

Dear Jenny, relax.  Your meditation of imagining a prostration on the out breath, of emptying your self, or demonstrating “Thy will be done” — with the complete surrender of your body —  This is a great practice.  Go ahead and keep doing it.  Yes, the Divine is using you to help the world, you don’t need to do any more than what you are already doing.  As you suspected, your uncomfortable feelings are being picked up from others.  You tend to think that everyone else is doing fine and you are the only one stumbling around, but it’s not true.  You live in a culture where many people — especially those who are wealthy and upper class — are busy “looking good” and doing their best to tamp down their discomfort into denial.  These are exactly the conditions under which a sensitive person like you picks up all the denied feelings.  The times are very difficult with ongoing war, global warming, destruction of the environment.  Your job is to bring  compassion to yourself and to the discomfort of all who are not feeling appropriate feelings of fear and anger, but instead feeling the denial of these feelings which is the very uncomfortable irritable feeling that you pick up and find very unpleasant and unfamiliar.  It is not something you feel because you have always preferred to face the truth.  Dear one, you are doing just fine for the world you love.

Thank You.

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Self-pity, Anger, Compassion, Gratitude

This morning as I walked Mocha in the bitter cold, my knee aching, she turned back very quickly, and pulled, which I find so difficult.  I started feeling sorry for myself, then I got angry at myself for self-pity, then I stepped into the witness and found compassion for Jenny.  Then I reminded myself that there are others out there who struggle with pain that limits them, old women living alone, perhaps, who aren’t lucky enough to be in a place where someone else does the food, cleans the room, changes the sheets.  I feel grateful for the help and the companionship.

That will make a blog post.  I really have stopped feeling sorry for myself.  I really am feeling gratitude.

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Early Trauma and Knee Pain

This blog is about living with PTSD, so what’s the point of writing about my sore knee?  I did a post about it on December 27, but then I thought it wasn’t directly relevant. It turns out that I am dealing with bursitis, and it has been very painful to walk, which has made life extremely difficult. I’m doing a program to heal it, but it’s improving very slowly. I’m very grateful for the friends who have walked Mocha so she can walk faster and more than I can do. I’ve not been dealing very well with it, and gotten angry with myself, which doesn’t help at all. Finally the witness reminded me that my helplessness triggers my early trauma of being left alone as a baby and being utterly helpless.

From my journal for Saturday, January 13

What am I learning from working with this pain?  I don’t see anything yet.  Emotionally, I feel irritable and uncomfortable.  I’ve been trying to accept the pain.  I really don’t know how to do that.  I can accept emotional pain by stepping back from it and saying “there there.”  I can do that with my knee.  “There there.”

Thinking of the snow, I had a sudden hit of that first winter in Franconia in Crosby’s cabin and the time I was so short with Letty — I’m so impatient with the meaningless “How are you?” that people say so automatically — and Dana called me on it.  It’s true, I don’t need to be rude.  And the time with Mom after Dad’s death, when I was so angry because she was drinking.  I think I’m being angry and impatient with myself for not getting better faster — as if there was anything more I could do about it.  I choked on my first sip of tea — too impatient — and I ran into some furniture and hurt the little toe on my right foot.  Something I used to do a lot, run into furniture and hurt myself.  Sometimes I didn’t even notice until I saw the bruise.

So what am I learning from this injury?  To be more patient and kind to myself.

From my journal for Sunday, January 14

I haven’t talked to Inner Teacher in a long time.  I haven’t done a scribble drawing in a long time.  though I do put a hand on the little doll and the stone that represent parts.  Somehow I feel that we are still connected.

My leg is lying across the footstool and my knee hurts.  I try to hold it in compassion.  I try to hold myself in compassion.

And it’s very hard.  I was thinking that I had got to the place of “conclude I can’t do it,” some part of me just wants to quit, and I’m angry at myself for wanting to give up.  Then I step way back and find compassion for Jenny who’s having such a hard time.

Sitting here feeling utterly discouraged.  I step back into the witness who says “you must consider that the early trauma is making it much harder to deal with the pain in your knee.  It triggers the real helplessness of a baby, and leaves you feeling vulnerable and more helpless than you are.  Struggling with pain is bad enough, feeling helpless to move, finding necessary tasks very difficult, is hard.”

I think I need Harriet in The Rosemary Tree.

Harriet is a character in a book by Elizabeth Goudge, who is nearly paralyzed by arthritis, and also has a great deal of wisdom.

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1996: Grief About Neglect When I was a Baby

From my journal for February 2, 1996

I spent most of my session with Karen crying.  I told her about the awful pain I woke with Tuesday morning and how everything that I could hold on to had disappeared.  I told her what Lynelle had said about that pain being connected to early infancy, and said that I needed to cry like a baby.  So we made a place on the floor by the bed, and I cried and cried.  When the first high-pitched cries died out I rested for a while and then tried to make the sound that came from the pain in my chest.  That resulted in some desperate, agonized screaming.  Every now and then I’d get this sudden vision from outside: here’s this adult woman lying on the floor screaming like a baby, how stupid and ugly.  Then I would come back to myself with the knowledge that I had to do this and just keep going.  I also kept saying to myself “there, there, dear.” Karen stayed in physical contact with me, gently patting my knee or my wrist.  At one point I opened my eyes and saw that she had lain down on the cushions to be with me.  I heard a little voice say inside me “will you be my mommy?” and I thought that Karen really does love me, I don’t need to ask her, I see it in her willingness to stay with me in my misery.  Again I got a hit of her seeing me as ugly: tears on my cheeks, snot dripping from my nose, my ugly face with wrinkles and mustache, and then I knew that she doesn’t see me that way.

I sat up and blew my nose and drank some water.  I said I had a “more adult” pain that needed to be released, so I lay down on my back and began to vocalize.  The most extraordinary series of sounds came through me.  It started like the wail I made when I spoke for the floor at the theater workshop, and went on into a wild keening and lamenting.  I saw women with shawls, great rocks, bleak landscapes.  It felt like generations of women all mourning children who had died horribly.  Sometimes it seemed that they were dealing with corpses on a battlefield.

I wish I could say that I felt better after all that crying, but there’s clearly more to do.  The pain in my chest had eased but was still there.  (It felt like there was a tight band around my chest.  I could breathe deeply but not widely, if that makes sense.  This morning I can breathe widely, but feel a little pain on the right side.)

Yes, there’s a lot more crying to do. I have a lot of grief, things I need to mourn about my childhood and what I didn’t get. I find my expression interesting: first there’s the crying of a baby who’s alone and wants someone to come. Then there’s some desperate, agonized screaming, this is NOT OK. Then there’s some strange wailing that seems to connect with ancestral trauma. My description reminds me of the Greek folk dance we sometimes do that represents women stepping over the bodies of men killed on the battlefield.

Karen Collins is the therapist I worked with for many years. It’s very interesting that I want her to be my mother, clearly a response to my experience of neglect. The times when I see myself as ugly are my introjected mother, who had no sympathy for my pain.

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1996: First Hint of Early Trauma

These notes are from my journal for January 30, 1996.  I’ve clearly had a very bad night. I haven’t been able to find the previous notebook, so I don’t know what else I might have said. But my reference to Dr. Brunette, a psychiatrist I was going to ask for a prescription for an anti-depressant, and to the Brattleboro Retreat, which is a mental hospital, suggest that I’m having a pretty hard time.

I’m in the hut. Listening to Aap Sahaee Hoah. Released some tears initially which relieved some of the pain in my chest. I’ve had it since Sunday night — don’t know whether it’s physical or emotional.
Places to go for help:
Dr. Brunette(appointment a week from tomorrow)
Brattleboro Retreat
Karme Choling
Rowe & Deena Metzger (weekend of Feb 9-11)
Kripalu & sound self

I suppose I could go to Kripalu for R&R sooner. Last night was so bad, I wonder what I’d do if I felt that bad at Rowe?

Things to remember (Recopied from previous notebook so I’ll have them to go back to)
It was this bad in ’70 and ’71 and I came out of it.
Life is a mystery, health is a mystery
I have made a difference to people I care about: Dana, Beverly, Lynelle, Sybil, Alice.

SEE CLEARLY, observe myself without judgment

STAY TRUE TO MYSELF   and what self is that?

BEAR WITNESS TO THE PAIN    and don’t abandon myself

I OFFER MYSELF TO THIS PROCESS

Journal for January 31

Better night last night.  I didn’t sleep well, in fact I was awake from about 4:00 to 5:00 and woke very tired at 7:00.  But at least I didn’t go into the pit of the night before.  I took physical precautions: I had a tea tree bath before going to bed, I put on the filter and ionizer, I made sure Dana would be OK with me coming to get in his bed if I had a really bad night.

But I think what was most helpful was talking to Lynelle in the car on the way to and from Hart.  I told her how bad I had been feeling, how I had lost everything I used to hold on to in the night.  She was concerned about the money we’re spending [on her] (it was $600 yesterday) and I said I didn’t know if it was too much because it felt like I was going to be dead in a couple of months so what did it matter?  She said she thought such bottom of the pit questioning of why live was related to experiences from infancy, that she thought I had been wounded very early.  I think she is right, and having some kind of cause for the depression turned it into a piece of work that I’m doing, something from the past that needs healing, rather than the eternal damnation it feels like.  Certainly I was feeling very much better, by late last evening I felt “normal” though scared to go to bed for fear of a repeat of the night before.

Lynelle is very perceptive. She was seeing that I was dealing with trauma from a very early age. It’s going to take me a few more years before I really understand how right she is.

From my journal for February 1

Spent time with Dana talking about my emotional ups & downs.  I said there weren’t any “ups” as such, there was just the “normal” “neutral” place and the blue black pit and I seem to be cycling between them.  I said I often came out of the pit as a result of a conversation with him, with Beverly, with Lynelle, in which I felt safe to talk about the depression and then, with their help, to come to some sense of a wider context.

The reason why it helped to have a conversation with a friend was that I wasn’t alone any more.

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The Within of the Web…

I’ve been rereading The Phenomenon of Man, because it was very important to me a while back. I don’t list it in the Bibliography of The Feminine of History is Mystery, but I can see its influence in the passage quoted below. But I was unaware of its influence, because left hand writing I listen for, but don’t consciously create.

I’m reading Teilhard de Chardin’s writing about how cells develop out of large molecules and he says that’s the first appearance of consciousness because the cells are spheres with nuclei — matter has curled around itself to create a new dimension.  (This is Section C. The Cellular Revolution, pp86-90)  My own words from a left-hand writing come to me: “from the within of the web to the out skirts of the galaxy…”

I found the lines on the lefthand page facing righthand page 27.  It starts “susurration… cerebration… celebration, serrated, sierra nevada, nevada, nirvana… patterns enfold unfolding from the within of the web to the out skirts of the galaxy …  the structure vibrating, radiating, stabbing straight and outward, and the sticky spiral, fibrous, magnetic, hurling inward particles and stars, dust and brightness sucked to the center.”

The sequence is susurration = whispering, cerebration = thinking, celebration, serrated = jagged edge…  whispering leading to thinking, leading to celebrating, changing to jagged, mountain, snowy, sacred…  Teilhard de Chardin talks about tangential energy as physical energy, and radial energy as spiritual or psychological. “Radial” energy seems to relate to energy that comes from a center (radius of a circle or sphere), so it somehow makes sense that when a complex molecule curls into a sphere with a nucleus in the center, that it might gain a lot of “radial” energy. I see see a similar difference in the images of “structure stabbing outward” and “sticky spiral hurling inward.”

This all feels more poetic than scientific to me, which doesn’t make it less true. I think about the concept of “emergence” where something completely new can come out of the self-organization of diverse elements.

Something else I wrote, that may depend on Teilhard De Chardin’s ideas acting deep in my unconscious is:

“The arc of the moral universe…” is paraphrasing something first said by Theodore Parker, an abolitionist minister in 1853. An interesting study appears in the Huffington Post. I have taken it and turned it into words for me to hang on to: The arc of the physical universe is long, but it bends toward consciousness and compassion.” My evidence is the Dalai Lama. I do not believe that he could exist, if consciousness were not implicit in the first hydrogen atom.

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Another Look at “Obstreperous Part”

Some of this material was first published in October, in two separate posts. The Daily Good today  (10/22/23) was an essay by Francis Weller on grief. When I first heard about his work from my therapist, I went to a retreat on the west coast. But I have been struggling with a lot of sadness, hopelessness, bleak feelings and when I read this I realized where they were coming from.

These are the words that touched me strongly:

“the places never touched by love” “These neglected places of soul live in utter despair. What we feel as defective, we also experience as loss. The proper response to any loss is grief, but we cannot grieve for something that we feel is outside the circle of worth.”

“We anticipated a certain quality of welcome, engagement, touch, reflection … communal rituals of celebration, grief and healing that kept us in connection with the sacred. The absence of these requirements haunts us… ”

On Saturday, October 28 I wrote in my journal:

Woke up and was just lying there when I began to feel awful.  Hard to describe the feeling: lonely, unloved, as though thrown out of the tribe, not labeled with a crime, but just being unacceptable.  I realized I have to treat it as a part, and find some love for it.

Later in that journal entry I wrote:

My right shoulder hurts.  I did way too many puzzles yesterday.  I was feeling obstreperous.  I’m going to have to look that word up, but the sound is so good to express how I felt — angry and perverse so I do something I shouldn’t because it’s bad for me.

[Margin: Obstreperous — stubbornly resistant to control.]

Now I understand that this is a part of me, rejected, criticized, and exploited by my parents, that I also have rejected, not quite sure why. I think I need to know why so I can apologize to that part, as well as comfort it. I remember a picture of me as a child, standing by a small table. I look very upset. They told me I had been running around and around the table, so they spanked me to make me be still and got a picture of a spanked child. Served them right. I think this has to do with anger that I’m being treated badly and learned that it wasn’t OK to express.

Surprisingly, I wrote about this same part in my journal for November 28, 1995, 28 years ago. Cycle of Saturn, which has to do with limitation. Was that why she showed up? She certainly feels limited and she’s blaming me.

Well, let’s see if she is here, that sullen angry hurt child. I have a hit of her age as being 8 or 9, and of Mother as a hurt angry sullen child herself. I can feel her presence, but she’s not ready or not willing to talk. She doesn’t want to have anything to do with grown-ups, or with grown-up advice, or with grown-up value systems. This sounds like someone who’s had unreasonable expectations laid on her, to be mature beyond her state of development, to be mature without having grown organically through the earlier stages, and then was given no support for this enormous stretch, or praise when she accomplished it. No wonder she’s hurt and angry.Well, I’m here to listen. Here’s the pen if you want to say something.

You’re a fine one to give me the pen. You don’t want to hear about what it’s been like to be me. I feel silenced, patronized, condescended to. I can’t express my anger in fine words, or coherent statements, and you devalue it as childish, as being about trivial things.

What am I angry about? I don’t know, I don’t know — I’m angry at feeling trapped in some goody-goody bourgeois room that’s narrow and full of little knick knacks and when I try to swing my arms to make room to breathe I knock something over and get told I’m being rude and I have a vague sense, or maybe it’s just a hope, because this place is so painful and tight and stuffy and boring, I hope that there’s another world out there, a bigger world, with room to move and breathe and beautiful things that would satisfy my heart and beings that I could talk to — but you tell me that’s just a fantasy, unrealistic. And so I make myself wrong for my hope, and try to fit in among the dusty artifacts, and try to nourish myself on fantasies that are limited because there’s nothing outside me to feed them. And now I find that there is a world out there, a world of mountains and trees, a world of artists and musicians and dancers, and you never told me about it, or helped me develop the skills I need to be able to function in that world. That’s why I’m angry.

Both these descriptions were posted recently:
See Obstreperous Child
and 1995: Sullen Angry Child

They were posted next to each other because I saw the connection, but I want to look at it more closely. I wonder why she didn’t appear more in my life. Maybe she was held back by a protector part, afraid of punishment by my parents. I also wonder about the one in me who “concludes I can’t do it” and stops her part way along. I suspect there are lots of creative parts of me who got shut down by “Don’t think you’re so great.”

Actually, I want to get in touch with that part, tell her that I’ve been able to enjoy the world of mountains and trees, I did Sierra Club trips, serious hiking and camping. Musicians and dancers — folk dance has been an important part of my life for many years. In fact, in 1995 we were getting close to finishing the building of Neskaya, a sacred space for sacred circle dance which was rooted in folk dance. Dear Angry One, you have access to all those things through me.

Furthermore, to go back to what Francis Weller says, “communal rituals of celebration, grief and healing that kept us in connection with the sacred” are something ancestral that we both have missed because of the culture we live in. But we created it in building Neskaya, so that was the realization of a deep, deep knowing and desire. Please congratulate yourself, because your anger and desire helped me push through all difficulties on the way to creating Neskaya.

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