Tag Archives: depression

Poetry mentor: Chris Peditto

I moved to Philadelphia’s suburbs in 1982 because I needed a place to live, and my folks had a spare room. I was job-hunting and did not know anyone locally, so I sought out poetry events in the city–and there were more than I expected to find. Chris Peditto was one of the first people I met, and he was unfailingly generous about introducing me to reading venues and even driving me around sometimes when, as often happened in Philadelphia, public transportation did not exist between where I was and where things were happening.

Chris was natured like that, helpful in a mentoring way. He’d open up a few doors, drop the name of a literary journal I might want to look into or a poet I might want to read, and then leave the rest up to me. Sometimes, I needed a little more motivation–especially in those days, when I was pretty dragged down by depression. Chris nudged me into involvement with the Open Mouth Poetry Series of readings, which had aspects of critique, editorial decisions, publicity (for poetry events) and which eventually branched out to a xerox-zine and a paperback anthology. He liked my work and was happy to get me to rub elbows with the artistic, musical, literary folks in Center City and beyond. His encouragement meant more than I think I realized at the time.

It was Chris who introduced me to Rosemary Cappello and to too many poets, artists, and musicians to name in a blog post. Suffice it to say I remain grateful. He may not have thought of himself as a poetry mentor; but much of the confidence I now have in my ability to analyze my own work and the work of others, and much of my confidence in public performance, stems from those days in my early 20s–and he played a significant role.

But then, Chris understood poetry mentorship. He actively looked for it! I enjoyed his tales about leaving South Jersey for New York City as often as possible, even when he was only 16 or 17, and hanging about the haunts of Beat Poets until he finally managed to meet the last of the stragglers who hadn’t died or moved to California and beyond. He had some great Gregory Corso stories, Etheridge Knight stories, among others–and some rather alarming ones as well; I just loved that as a boy he had so much persistence. He emulated the Beat genre in poetry even when he didn’t completely embrace the Beat lifestyle (there may have been a bit of emulation there, as well…but Chris didn’t end up on Skid Row). I know he omitted a few incidents to keep conversations more tightly focused on writing and less on the lives of writers. To him, it is the writing that matters.

Though his prose ultimately received more notice and publication–reviews, literary analysis, short fiction, academic work on Italian-American authors, even a piece or two on pedagogy–Chris wrote poems and, more than that, loved to read poetry of practically all kinds. He was also an excellent educator and earned achievements for his work once he moved to North LA in the early 1990s. I am certain he became a mentor to many other people–not just writers. I was honored to be his friend and snail-mail correspondent for many years and felt the loss of his kind and encouraging presence keenly when he died in 2013.

~

Three mentors–none of them “famous,” all of them crucial to my development as a poet: they took my work, and my person, seriously. They listened critically and spoke to me encouragingly and listened. I think that’s what makes a person mentor material.

In later years, there have certainly been others who have been guides, coaches, teachers, mentors, friends-in-poetry…some of them better-known than Ariel, David, or Chris. But these three, all of whom are no longer walking about on the earthly plane, gave me so much more than I ever thanked them for. Which is why I’m doing so now.

Poetry mentor: david dunn

Where do I start? With a winter solstice poetry reading in Brooklyn, in a dark room on a dark night; his poem evoking a Di Chirico painting made my head explode, the work was so much more interesting than anyone else’s. But we didn’t speak that night. I met David before the equinox the following year, at a critique workshop run by the people who had set up the solstice reading: Merle Molofsky and Les von Losberg.

David didn’t have a presence; he was a presence. He read in a growl, with a slight lisp and a Brooklyn accent, and he could quiet a room. The poems were not lyrical or narrative, nor formal, nor confessional–they were jazz-like, full of strange images that sounded like surrealism and yet were not. He wrote prose poems and free verse and tiny little aphoristic pieces that sometimes made me laugh and sometimes broke my heart. He was not famous. He had not studied with well-known poets. But he had much to teach me, I thought, from the first time we sat around a table and read our work to one another.

I found I listened more closely to David’s responses to my work than I did to other participants’, though as a fairly novice writer, I valued any critique. I liked that he often mentioned the work of poets he’d been reading, talked about their approaches and influences on his work. We started going to Gotham Book Mart together, searching the poetry stacks to score exciting contemporary writers and out-of-print classic collections. He told me to read Stanley Kunitz and James Lowell, Faye Kicknosway, Denise Levertov, Gerard Manley Hopkins. He had me listening to avant garde jazz, which I’d been introduced to in college thanks to a friend who was into Anthony Braxton and Dave Holland, and expanded my listening to include Don Cherry, the Chicago Art Ensemble, Albert Ayler, and many others.

His analysis of what was working in my poems, and what could work better, helped me to learn how to revise and rethink my work on my own. I gained a bit of confidence in my ability to figure out what sounded clunky, or wordy, or slightly “off.” He taught me not to be so hard on myself and to feel okay with putting a poem away for awhile–or forever–and letting the piece settle down so that, later, I could read it again and review its problematic areas less emotionally. He made me believe that my writing was worth reading, and that I was really a writer. Really. Not just faking it. In so many ways, he mentored me and my poetry. David encouraged me to submit to magazines and to let the rejections happen without feeling doubt about the value of the work. Although the value of that early work was…probably questionable, we’d look at the rejected pieces again and decide whether further revision might be needed or just a different reviewing editor!

As we got to know one another better, I learned about the challenges of his growing-up years, when he lived with his mother behind his grandmother’s millinery shop while his father was in prison for treason, in the US–following two years in a Chinese prison in Korea as a POW. Gradually, I heard about his dad’s release and inability to re-enter society, his parents’ divorce, his mom’s remarriage to a decent man who loved music but whose son, David’s step-brother, struggled with mental illness and died in a suspicious fire when David was about 20 years old. David’s outlier personality, his temper, his size–he was a large man who had been a fat boy, teased and bullied–found release and love through music, poetry, and dogs.

Also baseball, boxing, Star Trek…but we talked about those less often

posthumous poetry collection by david dunn

The other thing we conversed about frequently was frame of mind, particularly depression. Both of us were visited by depression frequently when we were in our 20s and 30s, and it was such a boon to have someone I loved and trusted who understood the “mood” and what a toll it could take on everyday life. When I married and had children, the need to feel less depressed got me to more reliable psych care–and I had better health insurance than David did. Sometimes he was chronically short of income, laid off, on unemployment, taking jobs in record stores, borrowing from his folks. He went a couple of years without health insurance or reliable health care, even though he was diabetic. So getting good therapeutic assistance for his chronic depression fell to a low priority, unfortunately. I tried to be there to listen to him, however, and he was always there to listen to me. We gave one another comfort during the doldrums, lassitude, and weird loneliness depression inflicts. And we reminded one another to write!

I miss him almost every day, though he died back in 1999. My book Water-Rites contains a section devoted to him and tries to convey the devastation I felt at losing him.

But you never really lose a mentor, right? They are always with us/in us.

Revision practice

It is National Poetry Month again, and this year, in recognition of the celebration, I have started a practice to experiment with, just out of curiosity and to give myself a nudge. Many of my poetry colleagues invest a month in writing a poem a day or reading a poetry book each week or posting a poem daily on their social media platforms. It’s important to remind ourselves why we treasure and delight in poetry.

I chose a simple project that requires frequent re-imagining/re-imaging. For my starting point, I picked a poem at random from a collection of Fernando Pessoa’s work. I copied the poem, by hand, into my journal and re-read it a few times. Then I turned the page and rewrote it, “revising” it in the way I might revise a poem of my own. My plan is to repeat this process after a day or so, each time revising from the most recent version. In a short time, the poem will have moved away from being Pessoa’s piece–perhaps bearing little to no resemblance to the original…a sort of whisper-down-the-lane approach. The intention is to consciously alter image and voice in each re-imagining of the draft, though I’m not sure how well I can hew to my intentions. We shall see.

from City Lights Books.

Why I decided on Pessoa for this project, I don’t really know; but I think there’s something perfect about using one of his pieces as springboard. Because Pessoa was kind of a springboard for himself–he created several writer-selves who wrote poems and critical prose: heteronyms, he termed them. The poem I used was “by” his persona named Ricardo Reis. Adam Kirsch wrote a good introduction to Pessoa’s peculiar obsession with being a non-person in a 2017 New Yorker article. By revising something by Pessoa in my own voice and through my own images, perhaps I nurture his pursuit of dissolving the self.

It occurs to me now that the poems of several contemporary writers may have induced me to try this writing prompt, most recently Daisy Fried in The Year the City Emptied (which I highly recommend). Her collection consists of “loose translations” of Baudelaire, reimagined in Philadelphia during the covid outbreak while her husband was dying. It’s not a cheerful read–but then, neither is Baudelaire–nevertheless, the resulting poems are powerful and vividly interesting.

So, back to my little project for April: I figure this need not be a daily practice, though I have managed to get to revision three by now–so it is moving apace. The deepest challenge is not the revision, as I enjoy revising and wish I had more time and energy for it. The challenge is just that: time and energy! As the semester sidles past mid-terms into the final stretch, I get busier at work; in addition, my chronic health conditions have moved into a frustrating flare lately, leaving me fatigued and feeling as though my brain were swaddled in cottonwool and embroidery floss. The news from Ukraine drags on sadly in the background of my day-to-day. My mother’s aphasia worsens. I am dealing by plodding away, sometimes without much brilliance, at the revision challenge. Also by watching the goldfinches as they molt into their yellow plumage… and urging my tomato seedlings to flourish in their little indoor pots.

Then I pluck daffodils and set them in vases. There’s nothing like fresh flowers on the dining table to cheer a low mood. Onward to revision four…

~

daffodil photo Ann E. Michael

Acedia

While sorting through my work, I found a poem titled “Acedia,” and I have been musing on the concept again. The poem (below) referred, when I wrote it, to a kind of numb depressive state. In contemporary English, the term means boredom, ennui, apathy–with connotations of a spiritual aspect to the torpor. PsyWeb says, “Acedia refers to a failure of will to control one’s longings or reactions to daily life, while depression is considered a medical condition or a failure of the body.”

Doing a bit of research into the etymology and history of the word took me to the Desert Fathers, Christian hermits in the early centuries of the faith. Acedia referred very specifically to a kind of spiritual laziness. Here’s a little tour of the history by Kelsey Kennedy on Atlas Obscura:

Evagrius was a member of the Desert Fathers and Mothers, a group of devout Christian monks and hermits who lived in the Egyptian desert beginning in the third century. By the time Evagrius joined their ranks in the late 300s, there were several thousand monks living in organized communities. They spent their days fasting, working, and worshiping, often in isolation. When the sun and the heat peaked, life could be quite uncomfortable. So it makes sense that Evagrius dubbed acedia the “demon of noontide,” a reference to Psalm 91. Siegfried Wenzel, in his book The Sin of Sloth: Acedia in Medieval Thought and Literature, wrote that “in the end acedia causes the monk to either give in to physical sleep, which proves unrefreshing or actually dangerous because it opens the door to many other temptations, or to leave his cell and eventually the religious life altogether.” Acedia could be resisted, but only through endurance, prayer, and sometimes even crying.

John Cassian, a student of Evagrius’s…helped spread the concept of the cardinal sins beyond the Desert Fathers. But as soon as acedia left the desert, the demon of noontide started to become a whole different animal.

What it became was the cardinal sin of Sloth. But Despair continued to be viewed as dangerously heretical, because it led to suicidal thinking (and suicide was until recently classed as one of the mortal sins).

Thomas Merton, in his book Thoughts in Solitude, supports (without quite saying so) the Roman Catholic view that despair is a sin; but, as is usual for Merton, he frames the depression experience with compassion and offers a gentler perception of the experience. He suggests that when a person believes of him or herself “I am nothing,” there is another way of being with that thought: “I am not who I wish to be.”

This concept strikes me as so perfectly sane. When I have felt deeply depressed, the ingrained mind-numbing idea that surfaces is that I am worthless or that I am nothing. And really, what I feel is that I am not who I wish to be.

Why does the latter sentence feel less like despair? Anyway, it feels that way to me. Thank you, Thomas Merton.

Now here’s the poem in its revised-draft form, though I’m not sure it’s really finished yet.

~~

Acedia

It is what looked up at you
from the eyes of the wounded doe
what the clock said to itself
when the mainspring gave way.

It is the last few shudders
your father’s body made
when his heart wrote hopeless
on the hospital bed

the long sigh of a black dog
and your beloved’s parched skin
when she could make no more tears
and told you go now.

It is the dead nut
in the infertile basalt cave
it is all the days I tell you I can’t
but you are right

there is desire.
The numb body’s in-taken breath
yearning to stay alive:
remind me that it is desire.

~

 

Friendships

April: a busy time. During my busy times at work or on the home front, I often spend less time with my friends.

The best thing about that is: my friends understand. They will still be there when I crawl out from under whatever has me crushed for time, whether it’s illness, job stress, time-consuming family-related challenges, home maintenance, garden or lawn work, travel, or depression.

[insert here, me, waving to my friends!]

Social media is no substitute, although I confess to using it to keep connections with those I care about. Social media, for example, has been significant in helping me to stay in touch with poetry colleagues; but much as I admire and learn from other writers, they play different roles in my life than friends do. Also, even from the beginning of my Facebook use, I knew the platform essentially was a “me and those like me” social bubble.

The specter of “us vs. them” has raised its snarling head on social media sites ever since the early days of chat rooms. There’s a reason for that, and Natalie Angier of The New York Times reports on some recent findings in this article:

 

~

Meanwhile, on the “unalloyed good” side of friendship–The real friend listens, gets busy herself, drops a line now and then if I’ve been absent for awhile, and drops everything if I find myself in difficulties and ask for help.

She or he also shares my brainwaves, apparently–and not just metaphorically! The studies Angier writes about in the article below offer some really intriguing possibilities about human beings as social animals and how our brains work. PubMed.gov lists a large number of research articles that examine the topic of health, neuroscience, and sociability; the interconnectedness strikes me as relevant and fascinating.

 

~

Boy, do I love neuroscience! This work synthesizes physical actuality with metaphorical possibilities in ways that inspire me.

Probably, there will be poems. Meanwhile, if you want to watch some brain functions in action, some cool animations: http://www.neuroplastix.com/styled-99/therapeuticanimations.html

 

Love & reflection

alice-heart1 copy

We express love because the gratification of love is enormous, and we continue to express love and to act protectively because the loss of love is traumatic. If we did not experience pain on the demise of those we love, if we had the pleasure of love but felt nothing when the object of our love is destroyed, we would be considerably less protective than we are.

It may also be that the very structure if consciousness opens the pathway to depression…To give up the essential conflict between what we feel like doing and what we do, to end the dark moods that reflect that conflict and its difficulties–this is to give up what it is to be human, of what is good in being human.

–Andrew Solomon, The Noonday Demon: An Atlas of Depression.

Reflection is a sign of consciousness, the ability to take in information and observe how it feels to be oneself in the face of that information, and to assess the impact of behaviors and actions and catastrophes and deaths. Socrates, the irritating questioner, required of human beings that capacity of reflectiveness. Solomon suggests this reflective ability is natural to people who undergo a depressive episode: “The unexamined life is unavailable to the depressed.” (italics mine)

Yet it is also this reflective consciousness which permits recovery among those who’ve been in the abyss, and sometimes a kind of bounce into remission/relief. Solomon adds that “[p]eople who have been through a depression and stabilized often have a heightened awareness of the joyfulness of everyday existence. They have a capacity for a kind of ready ecstasy and for an intense appreciation of all that is good in their life.”

That sense of “ready ecstasy” often acts as the impetus for poetry, in my experience. I am not sure that joyful awareness was worth the pain and despair–couldn’t I have just achieved heightened awareness through, say, meditation, song, or religion? Nonetheless, if I can craft a relationship with depression that is not a destabilizing battle, that’s enough for me. The recognition of joy and the critical thinking that reflection deepens in my consciousness keep me striving.

Yesterday morning, early, in the long grass, the three-legged doe gave birth to a fawn. I watched as they emerged from the meadow and headed for the woodlot together, mama still licking the little one.

Earth delivers ecstasies readily, if only we will observe.

ann e michael

Depression & friendship

When I mentioned to an acquaintance that I am reading Andrew Solomon’s The Noonday Demon: An Atlas of Depression, the look on her face pretty much summed up how most people feel about the topic–why would I want to read about something so upsetting?

A few sections of Solomon’s book are hard to read but, surprisingly, some of it is laugh-out-loud funny. Humor definitely acts as a leveler for the challenges life brings us; Solomon admits to “being afraid of a lamb chop” and other anecdotes that are not merely self-deprecating–they are somehow universal, at least they are if you are a person who has had a relationship with the Noonday Demon. His descriptions of how his friends bore with him and supported him through his deepest katabasis are hilarious, humiliating, sad, and unbelievably moving.

Simultaneously, I’m reading The Five Invitations: Discovering What Death Can Teach Us about Living Fully, by Frank Ostaseski. Obviously, that text is on the reading list of “the morbid book group.” The approach is mostly Buddhist, but Ostaseski does a good job of gently suggesting that bringing more moment-by-moment, alert compassion into our lives daily can ease many of the burdens of human suffering by making us aware that all of us suffer and that suffering, shared, becomes less of a weight or stressor in our lives.

Friendship keeps us sane. It does so partly through that sense of community in which many hands make light work. And it brings us back to sanity, sometimes (not always–there is no “always” in the human sphere). For many persons, relatives are friends. Other people have no friendships within their families but have friend-relationships that act as similar, or even more powerful, support. The luckiest people have both.

I am one of the lucky ones. Today, while thinking about consciousness and suffering and depression in the human condition, I want to acknowledge the loving, sane difference a friend made in my life: David Dunn, poet, jazz aficionado, baseball fan, Trekkie, fellow laborer in the mines of the abyss, 1955-1999.

Reading these books while navigating the recent loss of an elderly long-time friend has unleashed a reflective current that, while a bit sorrowful, does not feel like depression. There’s gratitude in this rivulet, happy memories and rueful ones–more like inspiration than desperation. That may be because the friendships are still supportive. Relationships don’t die when the friends die; a powerful relationship lasts far longer.

Depressed people feel unlovable and, unable to accept the clear evidence that they are indeed loved and valued, manage to behave in ways that make themselves and others miserable. They don’t mean to hurt others; in their pain, they think that they deserve to be abandoned and their crazy words and actions create a self-fulfilling prophecy of isolation. It takes a surprising amount of strength to be a person who undergoes depressive episodes (they are so exhausting, physically and mentally–see Solomon’s book). And it takes incredible strength to love and stand with a deeply depressed person.

David Dunn, who experienced depressions far more debilitating than my own, acted as my tether when I started to drift too far. In my younger days, that drifting often led me toward Charybdis. In turn, I helped David when he was low; we shared poems of others and poems of our own, shared books, fears, and insomnia tales. We held one another upright in the throes of some pretty miserable days.

I miss him. Though I am much, much better now, I do not think I could have survived those years unscathed without his quiet acknowledgment of my pain and the presence of his friendship. The idea that we can accept what life brings us without bitterness or anger or blame, yet without resignation or helplessness, seems a tough task for the people in my culture. David Dunn could not always attain that balance for himself, but his acceptance of me taught me more than I ever realized at the time.

swan king001 copy

~

“There is something brazen about depression. Most demons–those forms of anguish–rely on the cover of night. To see them clearly is to defeat them. Depression stands in the full glare of the sun. You can know all the why and wherefore and suffer just as much as if you were shrouded in ignorance. There is almost no other mental state of which the same can be said.” ~Andrew Solomon

 

Depression narratives

I have been an avid and interested reader of books, usually memoirs, describing the authors’ experiences with depression, unmanageable grief, or depressive episodes. There are a number of reasons for my interest, one being that I have an interior depression narrative of my own and the other because of my passion for delving into concepts of consciousness. Consciousness and depression must be intimately linked, of course; a person cannot feel depressed if he or she lacks a reflective sense of self or Mind. Sorrow differs, but some grief is so deep that depression enters in and squeezes the soul dry. Each narrative contains parallels to other narratives, and yet each is as unique as the author. We are “storytelling animals,” and the impetus to tell the story of depression may be to help others or to assist in re-knitting the disjunctions depression creates in consciousness.

For example: This Close to Happy, Darkness Visible, An Unquiet Mind, H is for Hawk, Hyperbole and a Half, The Year of Magical Thinking, The Solace of Open Spaces…even in the relatively brief Chapter 75 of Bruce Springsteen’s memoir Born to Run–there are dozens of such memoirs on my bookshelves, and this list does not even mention the books by poets, psychologists, and philosophers who have explored the human challenges of depression. [I have not yet read Andrew Solomon’s Noonday Demon; but it is on my list.]

Porcelain doll, “Rain,” by Alexandra Koukinova of “Alexandra” Company.

Because I am a writer, these narratives, and the lyric inventions crafted by poets, teach me much about how to explain the un-nameable, to describe–in words–the kind of numb grip that a depressive crash or a monumental grief exerts on a person’s sense of self, or even of language (which fails); the way depression shrinks into nothingness a person’s feeling of shared community/communion/communication with others, even with beloved others. There’s a story there, the story of how the story itself gets subsumed by stasis.

In these cases, metaphor: the person is the story; the story loses its narrative, tapers off, stands still. No longer interesting, expressive, alive.

Unfortunately, I know that feeling. I know how it arrests creativity and savages my ability to write.

~

Why do we “get” depressed? What does depression do to the brain? Does the brain itself cause depression? Despite the insights medical researchers have gleaned about neurological networks, cells, synapses, the anatomy of the organ we call “the brain,” there are no answers to these questions; the former can be tracked through scans to some extent, but there is seldom a “before” MRI or PET scan with which to compare “normal” and “depressed” in a unique individual. A New York Times Health & Science article from 2005 puts things pretty succinctly:

” ‘I think that, with some notable exceptions, the community of scientists was excessively optimistic about how quickly imaging would have an impact on psychiatry,’ said Dr. Steven Hyman, a professor of neurobiology at Harvard and the former director of the National Institute of Mental Health. ‘In their enthusiasm, people forgot that the human brain is the most complex object in the history of human inquiry, and it’s not at all easy to see what’s going wrong.’

For one thing, brains are as variable as personalities.”

brainOne of the problems is determining causation: which was first, the disease or a perceived (and possibly inaccurate) difference in brain structure or function? Is it chemical or hereditary, or is it traumatically-induced? Or are we not really seeing a difference in brain structure? Why do medications work for some people but not others? And why and how do medications work, exactly? Twelve years after Carey’s NYT article, psycho-neuro-biologist folks still do not know any definitive facts, though there is slow movement toward progress. [For a quite up-to-date and thorough but readable article about the complexities involved in depression, I recommend Harvard Health Publication’s online pamphlet “What Causes Depression?”]

~

From the standpoint of a person who has had a lifelong relationship with depression, I’m not sure I need a cure at this point. My depression narrative includes taking a pill that seems to help considerably; but that has not been the magic bullet that alleviated a chronic, possibly chemical, condition. What has balanced my conscious mind with my chemistry is at least as likely to be related to support, friendship, talk therapy, cognitive behavioral changes, personal motivation, love, reflection, experience, information, aging, writing, spiritual study, Zen, nature, environment, valuable work, art, and tai chi.

The Nautilus article (cited below–do consider reading it) suggests there may be an “up” side to depression:

In a study of 61 depressed subjects, 4 out of 5 reported at least one upside to their rumination, including self-insight, problem solving, and the prevention of future mistakes.

“It may be best to let depression work its miserable magic, under protective supervision.”

“Most episodes of depression end on their own—something known as spontaneous remission…” says Steven Hollon, a professor of psychology at Vanderbilt University.

The Nautilus article cites several researchers who use the evolutionary model of fitness and bargaining, concepts that Marjorie Grene might caution us away from relying too heavily upon. Drake Baer of The Science of Us, whose article was certainly titled by editors, not scientists, writes “that, in some circumstances, depression may be, in the arc of a life, yielding of insights and personal meaning. All of this is in no way meant to minimize the suffering that depression can cause — but to suggest the uses that it may serve.”

Baer’s article dwells upon the idea that there are structural and cultural concepts at work in the identification of, experience of, and healing of depression; that the “illness” or disease resides in the subjective, non-empirical, non-testable world of human consciousness (interiority). I’m on board with that suggestion. Baer closes by relating depression to katabasis, an ancient Greek word that refers to the inexorable downhill slide, the descent into the underworld, the sinking down into darkness.

Baer writes that “Katabasis leads to catharsis; not coincidentally, there’s a shared theme in the personal narratives of people who reach midlife with a sense of well-being and generativity toward others: redemption.”

My personal depression narrative, just past mid-life (by some reckoning), suggests redemption. Which is to say there’s hope.

~

2011A-rainbow.jpg

Totally cheesy rainbow photo.

See also: http://psycnet.apa.org/journals/rev/116/3/620/

http://nautil.us/issue/45/power/does-depression-have-an-evolutionary-purpose

http://nymag.com/scienceofus/2017/02/a-new-way-to-understand-and-treat-depression.html

Please, if you or someone you know and care about has challenges with depression, read the Harvard article linked in the text at very least; and check out the other links as well. This is as close as I ever get to a public service announcement, but the urgency is explicit.

Words for pain

On Wednesday, I spent a long time in conversation with an anxious dear one who was despondent over US election results. I am not the only person who engaged in such dialogues that day, but what stays with me is the way I described the conversation later–to another friend. The phrase I used was “talking her down off a ledge.” It was, thankfully, just a harmless metaphor, an exaggeration (she was not suicidal, merely distressed). Nonetheless, having recently considered the ways we express pain linguistically and how hard it is to express pain of any kind in a manner that conveys anything to other people [see blog on Scarry], I stopped to think about the figure of speech I had employed.

Emotional pain hurts, after all, as much as physical pain. What else might I have said?

I could have said, “I spent 20 minutes calming her down.” Not as vivid, but less violent. Yet isn’t that what poets and writers want–vividness? Some sort of language that elicits visceral response…and the metaphors or war, violence, and harm are the default phrases and symbols to which we turn.spinal-cord-injury-pain

We learn these word-images when we are very young, often before we understand the violent origin of the metaphor. So I wonder whether the connection is as clear as some theorists suspect. But there’s no denying that pain = harming imagery, because pain is harm. Stabbing, throbbing, pounding. That’s pain. Emotionally, too: we feel wounded, we feel broken, damaged, hurt. Anxiety feels painful; stress feels painful– “The stress is killing me!” Pretty clear connections there.

I have been challenging myself to write poems about pain (physical, existential, mental, emotional) and to discover whether I can make the sense of pain come through in words as something other than self- or other-harm; whether I can use non-violent images to convey pain, and to reframe it in the body and in the consciousness.

So far?

Not a lot of success, but some interesting drafts that sound slightly surreal or hallucinatory. There is a bonus here, though, in that I have created a difficult writing prompt and, at the same time, given myself some insights into the connections between mind and body (Descartes, you old rascal) and language.

 

Depression & the creative process

I was recently chatting with a psychiatrist about the creative process, specifically among poets. He admitted that he doesn’t know much about poetry, but I was nevertheless surprised to learn that he believed the stereotype of the poet who works most creatively when depressed.

“You deal with depressed people all the time,” I said. “Do they strike you as particularly motivated to do anything creative?”

He admitted that one hallmark of depression is loss of motivation–to do anything, let alone create expressive art of any kind. So it would follow, I suggested, that a period in which a person is seriously working at what he or she loves would be unlikely to coincide with a full-blown depressive episode.

“What about those poets who write about, say, staring out a window and sadness,” he asked, “They seem to write about being depressed, to express the feelings of depression.”

True, some poets experience depression (some commit suicide, too); and some express those feelings in verse. Yet none of the working writers I know who struggle with forms of depression write while in the midst of the “black mood.” They can only write well when the mood has not seized them fully; and while they may try to convey those feelings of the ‘inexpressible,’ they write and especially, revise, the work during more productive hours when melancholia has tapered a bit.

Melencolia_I_(Durero)

Drurer’s Melencolia I (wiki images)

It takes concentration, creativity, and analysis to craft a poem that adequately means what depression feels like. You cannot access such things when you are truly depressed. Some writers want to portray the experience; others want to explain it; still others prefer to write about the desire to escape, or even to embrace, the melancholy; others simply relate what they observe. Trying to pigeonhole all writers who address despair defies reason and suggests that all writers undergo the same feelings and experiences. Excuse me, we are individuals–diversely, wildly, enthusiastically unique.

That said, I cannot make the claim that no one has ever created a great work of art or poem while in the midst of a clinical depression; I merely posit that it’s likely that poetry composed while the author is gripped by existential melancholy will not meet the poet’s own standards.

Lewis Wolpert, a biologist and author, says, “I claim that if you can truly describe what it is like, then you have not had a true depression. It’s an illusion, and completely unlike anything else. When you are immersed in it, you enter a world without reference points, so once you recover it is very hard to relate how you felt.”

A world without reference points–that is the attraction depression might hold for a writer: the creative summons to relate an experience that is essentially beyond description. But most writers are not able to answer that summons while in the depths themselves.

And many writers are not troubled by depression at all. [See this 2012 article from the UK’s Mental Health Foundation for essential insight and clarification of an earlier study–that abstract is here.] The studies do suggest that writers are more likely than the general population to have bipolar disorder, which makes a kind of sense to me: after the sinkhole of a depressive period, the active “manic” phase might permit a writer to accomplish a great deal, including possibly a description of the void. Or it might not.

At any rate, I hope that people–psychiatrists, for example!–eventually recognize that we should not stereotype artists and poets any more than we should stereotype people who have mental illnesses, different accents, or skin color that is dissimilar to our own. What makes artists “different from other people” remains a mystery despite years of research and speculation, and my gut feeling is that the difference has more to do with other aspects of the creative process than it does with depression of any stripe.