Tag Archives: anxiety

A Stone’s Throw

In Please Follow Me, Jean Baudrillard sees a familiar game in a new light:

“Consider one of life’s original situations: that of a hide and seek game. What a thrill to be hidden while someone’s looking for you, what a delightful fright to be found, but what a panic when, because you are too well hidden, the others give up looking for you after a while and leave. If you hide too well, the others forget you. You are forced to come out on your own when they don’t want you anymore. That is hard to take. It’s like turning too fine a phrase, so subtle that you are reduced to explaining it. Nothing is sadder than having to beg for existence and returning naked among the others. Therefore, it’s better not to know how to play too well; it’s better to know how to let others unmask you and to endure the rule of the game. Not too fast, not too late.” (85)

When I was a child, an angry boy masquerading as my best friend bullied and abused me when nobody was looking. One example among many: after defeating me in a game of basketball, he’d hold me down and call me his bitch. Things only got worse from there.

I learned early on that it’s safer to stay inside—to curse the game, resent the players, refuse to win or lose. In high school a doctor found me clinically depressed. Twenty years later, on my worst days—overwhelmed and disconnected—I spend hours in bed, hiding in plain sight. I play dead for (negative) attention. The sick role suits me (un)well.

Self-sabotage helps me disappear before I’ve arrived. Cancelling plans at the last minute lets potential friends know that things “aren’t right” with me. The thought goes: I’m going to fuck things up anyway; I might as well get it over with.

Therefore—playing on Baudrillard’s words—it is better to unmask myself, on my own terms, before others expose me and deem me unlovable.

In college I wore myself out trying to be the perfect student, the perfect employee, the perfect perfectionist. I gained recognition for my academic achievements but needed others to verify my self-worth. If everyone liked me, then no one would hurt me.

Today I seek validation by composing (and obsessively editing) obscure blog posts I hope family, friends and digital strangers will find profound. I quote existentialists and wounded Romantics as prove of strife. As a philosopher, I always assume the fatal position.

Sacrificing freedom for safety can be deadly. The chaplain at my mental health center told me that we all need human connection, but trauma survivors whose trust has been broken need connection even more. Yet out of fear we hide from the world and, if we isolate too long, no amount of love or support from other people will save us. We must learn to love ourselves again and seek our own truths.

It’s a short distance from caution to hypervigilance. Chased in a nightmare, I find myself in a field of wolves. If I pray hard enough, I’ll turn to stone. But becoming an object means you’re still in the world. Even stones risk being thrown.

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Hide And Seek Truth

In Please Follow Me, Jean Baudrillard sees a familiar game in a new light.

“Consider one of life’s original situations: that of a hide and seek game. What a thrill to be hidden while someone’s looking for you, what a delightful fright to be found, but what a panic when, because you are too well hidden, the others give up looking for you after a while and leave. If you hide too well, the others forget you. You are forced to come out on your own when they don’t want you anymore. That is hard to take. It’s like turning too fine a phrase, so subtle that you are reduced to explaining it. Nothing is sadder than having to beg for existence and returning naked among the others. Therefore, it’s better not to know how to play too well; it’s better to know how to let others unmask you and to endure the rule of the game. Not too fast, not too late.” (85)

When I was a child, an angry boy masquerading as my best friend bullied and abused me when nobody was looking. For example, after defeating me in a game of basketball, he’d hold me down and call me his bitch. Things only got worse from there.

I learned that it is safer to not play at all—to stay inside and curse the game, resent the players, refuse to participate.

I can’t say if trauma caused my depression, but it certainly didn’t help matters. Whatever its origins, depression is my default state, and my body won’t let me forget it. I’m tired all the time and spend hours in bed, hiding in plain sight.

Still, there’s more to my distress than meets the eye. When life is but a dream, an eight-hour nap is an act of defiance, and I won’t let my family forget it. I play dead for (negative) attention. The sick role suits me (un)well.

Before new people in my life figure out I suffer from depression and anxiety, I end up telling them (by putting myself down or cancelling plans at the last minute) that things “aren’t right” with me. The thought goes: I’m going to fuck things up anyway; I might as well get it over with.

Therefore—playing on Baudrillard’s words—it is better to unmask myself, on my own terms, before others expose me and deem me unlovable.

Take off one mask, and three more appear. In college I wore myself out trying to be the perfect student, the perfect employee, the perfect perfectionist. I gained recognition for my academic achievements but needed others to verify my self-worth. If everyone liked me, then no one would hurt me.

Today I seek validation by composing (and obsessively editing) obscure blog posts that I hope family, friends and digital strangers will find profound. I cite sad philosophers and wounded romantics to demonstrate, poetically, the complexities of living with my depression. And then I write obscure blogs about writing obscure blogs to sound intelligent.

Layers folding into layers, thoughts unfolding into thoughts—my blog is a revelation hiding in plain sight. Under the guise of a wise soul, I use words to cultivate an (in)active being-towards-death. As a philosopher, I always assume the fatal position.

However safe my bubble feels, I can’t live forever in theory. I can’t practice my faith in philosophy without other people.

The chaplain at my mental health clinic told me that everyone needs human connection, but trauma survivors whose trust has been broken need connection even more. Yet out of shame they hide from the world, and no amount of love or support from other people can save them. Survivors must learn to love themselves again.

But hope isn’t easy. Despite the power of positive thinking, it’s hard to flip the script when your reality is inverted. Somersaulting your way through the world is bound to cause vertigo.

In the mind of a child grown up too soon, youth is a weapon. Innocence is self-defense.

An early violation breaks more than the rules.

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Forgive Us Our Trespasses

Throwing Judo Moves

Originally published in French in 1976, Symbolic Exchange and Death finds Jean Baudrillard incorporating into his thought the work of Marcel Mauss, a French sociologist who studied gift exchange in primitive societies. Mauss wrote about rituals in which each member is obligated to give gifts, receive gifts and provide counter-gifts, all of which contain traces of the person’s soul. The “goal” of the ritual: a gift-receiver must overwhelm a gift-giver with a counter-gift so powerful no further counter-gift is possible. In the process of trying to one-up each other, tribal members deliberately waste excess resources to ensure no one accumulates too much wealth.

Baudrillard views these rituals as a radical form of symbolic exchange, a concept he uses to critique capitalism. Emphasizing community and submission to fate, primitive peoples put to shame American values like greed, self-importance and celebrity worship.

Civilized societies based on economic exchange retain elements of symbolic exchange that haunt modern life. Still, Baudrillard argues, if we wish to save what makes us human, we must challenge the homogeny of the capitalist system with a gift it can’t return. We must force the system to humble itself before the world.

Nothing is more spectacular or subversive than suicide.

Death as creative act. Suicide as counter-gift. This is Baudrillard’s private revolution against capitalism’s reign of terror. People in Western cultures don’t kill themselves, Baudrillard contends, because resources are scarce. They crack under the pressure of mandatory consumption, their bodies too weak to enjoy a lifetime supply of products and services they don’t need and never asked for.

Thankfully, we don’t have to die to issue a challenge. We can commit theoretical terror, like Baudrillard does in his writings, or we can sacrifice ourselves through super-obedience to the logic of the system, devolving into passive-aggressive citizen-robots. In both cases a duel commences in which the weaker party throws what Baudrillard calls “judo moves” at its much stronger opponent, turning the system’s power against itself.

Compassionate Anti-Violence

While I’m intrigued by Baudrillard’s provocative analysis, I’m here to issue him a challenge of my own. We live in a violent world rooted in socially constructed systems of power, oppression and abuse. We hurt, so we hurt each other. Rather than responding to violence with more violence, we must learn to forgive ourselves and each other for all our trespasses.

An understated but radical concept: forgiveness as the ultimate counter-gift.

There’s no reason to forgive someone who hurt me, just as there was no reason for him to hurt me in the first place. As a survivor who learns to forgive, I resist an impulse to give up. I can then devote myself to promoting an ethics of what I call “compassionate anti-violence,” which means fighting for empathy without punching people in the face.

This is not merely a personal healing. Survivors who acknowledge the truth of their ordeals are free to confront evil and protect others from harm, reducing suffering throughout the world. Poverty, slavery, human trafficking, sexual exploitation, terrorism, war: these are just a few examples of social and political traumas that threaten individual lives and the foundations of entire cultures.

Of course, anger and sadness are normal responses to injustice. I don’t deny anyone’s right to express outrage or disgust, but staying angry increases misery. To make matters worse, many survivors mistakenly blame themselves for events beyond their control. An inner-directed forgiveness has the power to heal self-inflicted wounds.

A Unique Burden

I live between extremes. One moment I’m hypervigilant—scanning my environment for threats, startled by the sound of my heartbeat. Minutes later I’m numb, disconnected from reality, an imposter in my own body—a classic case of depersonalization.

When I’m hypervigilant, I’m keyed up from living in protect mode. When depersonalization sets in, I’m desperate to confirm I’m alive. I find danger lurking in all directions, each step a trudge through the middle of imaginary battlefields.

There’s a reason for my distress: as a child I endured years of physical and psychological abuse. As a teenager, in addition to clinical depression, I received a diagnosis of post-traumatic stress disorder. I was, in a way, “gifted” a unique burden, one I continue to carry with me.

Everyone suffers. My attacker was hurting when he hurt me. I assume he struggles to make sense of his actions years later. I don’t want to compound my suffering—or his—by hitting back. Despite attempts to erase him from my mind, I realize we’re forever linked.

Of course, I’m no saint. I’ve hurt family and friends, even lashed out at strangers. One spring day in 2003, I took more pills than my bottles directed. This got me a date with an ER nurse whose name escapes me. She poured me a pitcher of soot water to neutralize the poison.

“You’re so young,” she said. “You have so much to look forward to.”

There’s a chart somewhere with my personal history. I don’t know if I thanked her for filling in the blanks.

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Core Beliefs

Core Beliefs

my therapist says overthinking
can be a defense mechanism

overthinking can be
a defense mechanism

overthinking can be
an unfenced metaphorical prison

it’s not my fault
my therapist says

confessional poems
can be used against me

my therapist runs a mom & pop
Oedipal arrangements shop

with thirty-one flavors
of oral fixation lollipops

overthinking can be
a dense intellectual prism

a defense mechanism
defense mechanism

anxiety is a preexisting
human condition

paid for by a
state institution

my therapist ties
Freudian slip knots

to agoraphobics flying
kites in parking lots

it’s not my fault
it’s not my fault

I don’t believe
it’s not my fault

my therapist is the reason
I’m in touch with my feelings

c b snoad
2-13-17

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The Weight Of A Thousand Ghosts

When I became the lead opinion writer for my college newspaper, my father suggested I call my column “The Road Not Taken” after one of his favorite Robert Frost poems. I thought about it but went in a different direction, choosing instead a title of my own: “Free Association.”

Five years later I instructed the cemetery director to add these lines to my father’s headstone:

“Two roads diverged in a wood, and I—
I took the one less traveled by”.

I read recently that Frost wrote “The Road Not Taken” with his friend Edward Thomas in mind. After an initial reading, Thomas thought that Frost, through the speaker in the poem, was lamenting the uncertain nature of making choices, suggesting his life would have played out differently if he had traveled a different road. Actually, Frost was poking fun at Thomas, who frequently complained about the routes they took on walks through the woods. Unaware of this backstory, many readers believe Frost is arguing in favor of the road not taken, praising independent spirits for forging their own paths.

We can’t imagine a life we didn’t lead—we only know the road we’ve taken, the one we’re on right now.

Wherever he went, my father didn’t travel lightly. He carried in his chest the weight of a thousand ghosts.

Naturally I inherited his nerves. I was hurting so bad after college I decided one day to disappear. Medicine works best in small doses. But it’s easy, when you think about it, to fit a bottle in your mouth.

There is no magic pill, I’ve learned, no invisible ink for writing goodbye. Once you’re born, you’re in the thick of things. Even suicide, Sartre reminds us, is an act of being in the world.

There were signs we missed, being caught up in our moods. I shared a poem with him once about my life being an arduous climb up a mountain that extends higher and higher with each step, death a slip within reach.

Our only hope is to keep climbing, he said, without looking down. “This is how you’re feeling now. The pain won’t last forever.”

These are the pictures I paint of him in poems, stories and songs. There’s an art to reproducing one’s father, recasting his shadows, repeating his sins.

Fate is genetic; it comes before and after us. Faith requires both a leap and a precipice.

It’s easy to get lost in the woods.

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The Spirit Of Melancholy

I took away three main ideas from Alina N. Feld’s brilliant analysis of depression in Melancholy and the Otherness of God.

First, philosophers from Ancient Greece to modern times have seen the Melancholic as a visionary soul vital to humanity’s recognition of its own simultaneous vulnerability and power. The Melancholic thinks and feels at a higher frequency than “normal” people. This leads to greater distress and untold suffering for the afflicted, but this pain is survivable. Those who attend to the vibrations of what today we call depression become wiser human beings.

Second, living with depression requires courage. The Depressed must feel the fear and proceed anyway. At the heart of Being lies the specter of Nothingness; the Depressed encounters Nothingness but doesn’t back away from it. There is value in appreciating the vertigo of contemplation before the abyss.

Third, in order to reach heaven one must go through hell. Depression feels like hell on earth, but its torment is far from eternal. The life of the Depressed is a spiritual journey, a path to freedom in the face of terror. There is no Resurrection without Crucifixion.

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A Portrait Of The Artist As An Anxious Man

I imagine many folks enjoy art in itself. Maybe it takes their breath away. Maybe it shocks their bourgeois sensibilities. However art affects them, they move on—back to their families, 401k’s and streaming video subscriptions.

Against reason I’m driven to create my own art—a gratifying but often frustrating endeavor. Sure, I’ve been proud of a poem or essay here or there, but when I step back to judge my oeuvre against established writers I’m thoroughly unimpressed.

This is probably my depression speaking. To combat a severe lack of confidence my therapist has me on a new drug called Self-Esteem, a generic form of Empowerment. I’m still learning how to take it. Everyone—the most recent psychological literature suggests—has the same intrinsic value. This includes me apparently, but it takes four to six weeks before my gut fully absorbs the concept.

Perhaps my hesitant nature—an inability to assume a position of strength, to let words flow beyond my control—bolsters my writing. A deep consideration of language might constitute a conscious ethical choice. My ideas, unsure of themselves, reflecting the anxious tone of my unique artistic presence. Mastery of an uncertain craft.

From (and against) a place of fear and pathological aversion to criticism I put pen to paper and begin anyway. To reluctantly own myself, to inscribe my name in doubt: the mark of not just a struggling artist but a deeply conflicted human being.

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