fromjunia

Letters from me to you

“You can do anything.” Said to me not as a generic affirmation, but to remind me: I am better than others.

“You’re so well behaved.” Another mark. Those other kids? They cause trouble and get bad grades. I’m better than them.

Skip two grades. A, A, A, B, A. The B is a failure. I’m better than this. I can’t let that happen again.

“You’re worth nothing.” The other message. “Pride cometh before the fall.” Don’t be prideful. “Pride is the first sin.” Don’t sin. “You can’t not sin.” I sinned. “You are dirty, unlovable, repulsive to God.” I am filthy. “Never forget that you deserve hell.” I won’t.

Quick! Hide my pride, before they see. I am worth nothing, I can’t forget that. I am worth nothing. I am worth nothing. I am better than everyone else. I am worth nothing. I am worth nothing. I am worth nothing. I am better than everyone else. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am better than everyone else. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am better than everyone else. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am better than everyone else. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing. I am worth nothing.

Ana whispers in my ear. “You are special.” The first kind voice in my head in years. The relief is overwhelming. I’m worth something! “You are better than them.” Aren’t I?

Don’t forget, I am worth nothing.

I am worth everything. Nothing. Everything. Nothing.

Never something. Everything or nothing, pick one. I can’t.

My psyche picks, and Ana offers relief. Ana picks, and it feels disgusting. Pride feels so gross. Back to my psyche.

Pride remains. Suppressed or dominant, I can’t escape it.

Two more things I wrote at Renfrew today. “Dear Diet culture” was an assignment during a group therapy session. “I’m scared of my body” is a personal vent.


Dear Diet Culture

Dear Diet Culture,

I would ask what’s wrong with you, but I already know. You have many roots, some more sympathetic than others. You were so afraid of food, once upon a time, and for good reason—too often, food was poison. What a horrible state of affairs. But that time is over, and all you have left is hatred. Hatred for health, for real bodies, for gender-nonconforming people and people of color and women. You crave money over life and trash decency everywhere you go. You are vile. And I know my disgust won’t kill you. But I will sever your strings, one by one, my own and others, and maybe by the time I die you will be weaker than when you first laid your blood-stained hands on me and my family.

I would say I hope you die a slow and painful death, but that would leave you in this world longer than necessary. No, I hope you die a quick and humiliating death. I hope you live only long enough to panic and fear for yourself, only to realize it’s futile, and you give up with your pride shattered.

I hope I live to see that day, but if I don’t, my ghost will enjoy it anyways.

Fuck You,

Junia


I’m scared of my body

I feel my body waking up, and it scares me. “No one has yet determined what a body can do.” There is no control, no safety, in that. My body paints fat and muscle and bone where it pleases, without my consent. It feels in turns hostile and bewildering.

I am told not to hide from my body. Day by day, I shrink from its assaults. I feel them, but cannot rise to meet them. I’m scared of my body. I’ve never met anyone as uncooperative as my metabolism.

Hunger, hunger, hunger. My body asks me to feed it more. I feel like I gave the mouse a cookie. It learned not to ask for things, before, but now it asks for so much. “It is fixing the damage done.” I liked how I had remodeled the place. It’s taking a sledgehammer to what I had built.

It doesn’t know how important this is. How it will impact how others treat us. Opportunities, care, self-esteem. It doesn’t care. Inconsiderate, disrespectful, insubordinate body!

Freedom

There is an emptiness in my soul where God is supposed to be. No matter how much I pray, it is never filled.

I have freedom, which means I make things worse. My original blessing is an assurance of shame.

What’s wrong with me? A broken brain and a degrading body. What am I responsible for? Everything. “Radically free” is radical failure. Evangelical guilt in drag, camp philosophy putting religious shame to shame.

Why don’t other’s see it? My life is a cosmic mistake. The gods laugh. My life is the funniest joke I’ve ever heard.


Response

Life is the first mistake, and all wonderful things follow. Life is a short side-trail in the course of things. Why not marvel along the way? Every imperfection is a miracle and we are its witnesses. Go and proclaim the good news!


The following is a vent about some difficult emotions in recovery. If you struggle with an eating disorder, please use your best judgement as to whether being exposed to some darker feelings about my eating disorder would be helpful or harmful to your own health. As always, I am pro-recovery. Recovery might be the hardest thing you’ll ever do, but it is worth it.

No Freedom

My body is not my own. What a disgusting thing to say. Ana feeds off my freedom. Terrible. There is no winning move. Whether I listen to the social angels or not, I lose. I can only hope that it’s on my own terms. I do not know what my terms are.

How do I want to die? Randomly, succumbing to fate? Of one of the many humiliating maladies of old age? Of a self-inflicted cardiac arrest? Maybe even the agonizing end of starvation? Sometimes this feels like the only question that matters. If I don’t get a say over my body in life, it would be a relief to have a say in my body’s death.

Why do other people get to call what I do with my own body a sickness? “Ego-syntonic,'“ a medical term for normal behavior. I do what I love and they call it disorder. I do what I hate and they call it recovery. Nothing but the logic of emotion makes sense when Ana’s around.

They call starvation fighting myself. Nothing feels easier and more natural. Eating, that is fighting myself. Food is hell and nobody feels brave enough to say with certainty that it will become pleasurable and natural again.

Fight your nature, go through hell, and give up control, the social angels say. The angel on my shoulder says to trust myself. I don’t know why I’m not listening to her.

Ana tells me I am special.

She says she loves me for who I am.

She is the only one I believe.

What even am I? A mediocre writer? A bundle of pathologies? A desperate need for someone to be dependent on me? An insatiable hunger for knowledge?

What am I if I’m not what she tells me I am? I don’t know.

I want to know everything, but I’m scared of finding that without her, I’m nothing.

She promises me “til death do we part.” A more stable ground than any I have known.

Chödrön would tell me to grow up. I would tell her there’s no childlike innocence left in me to abandon. She would say stability is a fairytale. I say Ana is real enough to hurt me. I don’t know of any fairytale that can do that.

Zhuangzhi would lament that lack of innocence. I cry with him. Wuwei seems so far away that I would die a hundred times trying to reach it.

Without Ana, there is a void. I fear that nothing will crawl out of it.


Cioran shouts “retreat!” Limit our losses and live another day. He is a fool and a coward. Horror follows our steps and Time waits for us at home.

We have no ground to stand on, no safe place, no refuge. Retreat is a myth. All we can do is fight to save our dignity.

“Time never tires of finding new ways to humiliate us.” Then we must never stop finding new ways to uplift ourselves and each other.

Ana promises me a refuge. She only tells jokes. Nobody finds them funny.

Community is not a ground. Community is an organism. It shifts beneath your feet and cannot promise to save you any more than Ana can. But at least it is alive to resist Time’s decay. Ana is only a prophet of death, Time in disguise.

Words are honest: They promise to fool you. Love them with strings attached.

Never retreat. Suffer with your dignity intact.

Cedar woke up before the world did. As they did most mornings, Cedar roused from a broken sleep in the early pre-dawn hours. They splashed their face with cold water, jumpstarting the process of waking up, and changed from their soft shift to their durable and rough work clothes. A prayer at their icon of the Reformer later, and they were out the door. They skipped eating something before work; breakfast wasn’t their forte, and skipping it saved them time and money anyways.

They quietly locked their room, mindful to make little noise, and slipped downstairs. Some of the religious orders were already awake and preparing for their long day ahead of them: a trade-off for working the daytime. A few travelers who had arrived after a long night of travel. Hospitality workers preparing rooms for them and those to come. And, most divine of all, the barista at the House coffee shop.

“Morning Cedar,” offered Tasha, the early morning barista. “You’re always here so early. When do you sleep?”

Cedar returned a defensive smile. Tasha worried too much. “I’ll sleep when I’m dead. That’s what coffee’s for, after all. Large Work, no milk or sugar, please.”

Tasha glanced at Cedar’s bony frame. “You might be sleeping sooner than you planned, at this rate. You sure you don’t want any cream or sugar?”

“I am.”

Outside the kitchen was Cedar’s superior, Moska. He also seemed to never sleep. They exchanged the kind of terse greeting that comes not from a difficult relationship, but from two people who both know the other has work to do.

The first thing Cedar did, as always, was down their coffee and fill the cup with water. Their daily ritual, eight cups of water by day’s end. Cedar could never be accused of under-hydrating. Next, they put on an apron, washed their hands in the basin of purified water that Moska had prepared, and waited to receive their orders.

Moska, with perfect timing and without looking up, read from the sheet in his hands: 100 meals in the morning, 300 in the afternoon, and 400 in the evening. A light day, Cedar noticed. He continued:

“Word is we may be busier the next few days, so prep extra stock. I’ll procure more ingredients.” Cedar thought they’d enjoy the extra work. Moska finished: “Do your stuff.”

Cedar was off. 100 meals would require around 4 pots, so they lit 4 fires. They gathered their ingredients: Root vegetables, poultry, cabbage, stock, herbs, salt. An incredible amount of each, orderly arrayed on the countertops and in bags and boxes on the floor. (Some might not regard bags and boxes of food spread across the floor as orderly, but Cedar had a way with it.) Stock, diluted with drinking water, poured into pots set above the fires.

After that came the chopping, dicing, mincing, slicing, cubing. As the aromas began to grow, hunger pangs struck. Following that, a pressure around their heart. They quickly downed their whole cup of water and refilled it before continuing anew.

Cedar’s coworker, Bon, arrived about 30 minutes into their shift, and stopped to greet them.

“Hey Cedar! How are you doing this fine morning?” Always too cheerful for first thing. “Sleep well?”

“Well enough,” Cedar said.

Bon continued to stand there. “Good to hear, good to hear. Any plans for later?”

“Well, I’m going to make breakfast, then lunch, then dinner, then go home.”

“Hah, same! Although you’d know that wouldn’t you? Well, let’s get on it!” Bon finally began to wash his hands.

When preparing this much food for this many people, it’s easy to forget quality and focus on just having something edible out in time. Cedar never forgot quality. This was their passion. They never lived the other three holy virtues too strongly, but passion found a life in their kitchen work. Six days a week Cedar set out to make the best of what ingredients they had; usually, they succeeded.

It’s for this reason that Moska, despite being responsible for Cedar, never came to check on their work until the final taste at the end. It was a rare day when his feedback exceeded minor alterations to the herbs and salt. Today was a usual day. A hundred meals were ready before many souls had exited their bedroom.

With their work done for the moment and their space clean, Cedar brought their full water glass to the workers’ table in the dining room. As they waited for the meal to begin, the subtle marks on their forearms glowed a dull gray. It wasn’t visible to others beneath their long-sleeved shirt, but they felt the familiar sting. They rested their head in their hands and, though it never worked, prayed to the Reformer that it end quickly.

Unfortunately, it was always a choice for Cedar: either this or the demon that’s encircled their heart. As the pressure became unbearable, Cedar chose the demon, and returned to the kitchen. They downed another glass of water, and began working on the lunch meal. With the extra time gained by not sitting at breakfast, they thought, they might be able to do something special with this.

The demon nipped at their stomach, and their body flooded with energy and warmth. This is better, Cedar thought.


“Didn’t see you at breakfast.”

Cedar pretended to busy themself with kitchen work so they had an excuse to not respond. In reality, between themself, Bon, Moska, and the soon-to-arrive Cheryl and Mads, lunch and dinner will be light work. And Moska knew the realities of the kitchen even better than Cedar.

“You can’t survive on coffee and water alone, you know.”

Moska’s words hung heavy. Cedar didn’t know how to respond—didn’t want to respond—but knew they had to. So, continuing dicing carrots, Cedar lied.

“I grabbed something from one of the vendors outside the House.” Their knifework slowed, and their hand shook a little. “I’m all good.” Moska didn’t respond. Finally: “I’ll be at lunch, don’t worry.”

“That’s good.” He watched Cedar’s knifework for a moment. “You’ve been working for a while. Finish what you’re doing and take a break. I’ll take your place.”

Cedar nodded, their knife moving with an anxious energy, their chest tight.

A few minutes and one cross-armed glare from Moska later, Cedar was sitting in the lobby. There were all types going by: laborers, priests, maids, and so many travelers. There were usually a lot of people passing through and staying for the night, making use of the House’s generosity. Today, though, seemed like a lot. Might need a few more meals that originally planned, Cedar thought. Or perhaps that was just an excuse to go back to work and not think about lunch. Their breath trembled.

As Cedar ruminated, the marks on their arms began to sting again. They reflexively pulled their sleeves down to cover the marks as the world began twisting inward. Cedar gave up, and the knot in their stomach was replaced by a heaviness in their limbs. They put their head in their hands, and stayed that way for what felt like forever, until forever was punctuated by the call for lunch.

At the workers’ table, Cedar refused the bread and signaled “that’s enough” after a ladle of soup. It barely coated the bottom of their bowl. Cedar stared at it distantly as others talked. Eventually, Cedar ate, then got in line for more food.


About half an hour after lunch ended, the pain on their arms and heaviness of their limbs began to ease up. Clarity was returning, too: The sounds of the lobby began to take on more specific forms, and they could pay attention to what was happening again. And just in time, as what was happening was quite a sight.

What seemed like a hundred families were pouring in through the large vaulted entrances. The expansive wood floors were slowly disappearing under the procession of this crowd, and high ceilings turned a commotion into a cacophony.

At first this was only a curiosity, until the sounds of crying and screaming differentiated themselves from the cacophony, and then a few voices broke through:

We need a nurse!” “Does anyone have bandages?” “Anyone, please, help us!

A few nurses and healers who happened to be nearby rushed ahead, and directed one healthy new arrival in the direction of the clinic to get more help. Healing chip necklaces were transferred from the nurses on to those in the most need, those with fevers and festering wounds. Shortly afterwards, stretchers arrived.

Cedar watched this scene play out from a bench on the sidelines. As more medical workers arrived, their attention shifted to take in the whole scene: Hundreds of people, occupying the lobby, swarming the roomkeepers and drowning Lila, the afternoon barista, in orders. It took only a moment before Cedar realized that it would be their own turn before long.

They booked it to the kitchen. Outside was Moska. Cedar offered a stressed look; Moska returned a concerned-but-aware one. Cedar’s expression shifted to narrowed, distant eyes; Moska put his hand on their shoulder and nodded. Cedar nodded back.

Cedar rounded the corner and raised their voice. “Alright, everyone, we’ve got a lot more company than expected. Moska and I talked through it, and it’s going to be tight, but we can do it. Bon.”

Bon jumped slightly before pulling himself back together. “Yes?”

“Double the bread. If you start now you’ve got time for enough dense loafs. You can aim for 80 by the time dinner starts and another 20 by midway through.”

Bon grimaced at the prospect of not being able to sit through dinner, but nodded.

“Cheryl. Split your time between preparing the poultry and helping me on vegetables. We don’t have enough meat for this many people, but we have enough vegetables, so we’re going to go heavy on the veggies today. Mads, help with dishes then move to poultry. We’re going to need those dishes back faster than the dish pit thought.” A brief pause as Cedar thought. “Don’t forget to get some Pure Font water from supplies to make sure the water stays good. Eight liters should work.”

“Aye-aye, captain,” Cheryl and Mads said in a perfect harmony of gentle mockery.

“Mads—real quick. Go run and see if Riktor can come in today. Tell them they can have off tomorrow if they want, in return for working today.”

At that last sentence, Moska gave a sidelong glance towards Cedar. Answering without acknowledging: “We’re probably going to be even more busy tomorrow. We’ll be ready for that then, but tonight we aren’t, so I’d rather another body today and be down one tomorrow.” And: “We’re going to aim for the same schedule: 24 pots out by dinner, another 8 to come by halfway. We all do our job and we’ll be able to sit for part of dinner.”

Moska patted Cedar on the back. “I’ll go message our suppliers we’ll need more produce tomorrow. You’ve got this under control.”

And they did. Riktor arrived about twenty minutes later, allowing the kitchen to run almost exactly to schedule: 73 loaves and 25 pots were ready by the time the dining staff were ready to serve. The remainder was ready a bit earlier than planned, about a third of the way through dinner (Cedar sent Cheryl off to help Bon, and Riktor since the soups were moving along quickly, and that helped Bon catch up), allowing the kitchen a little more time to rest after the blitz. For their efforts, the junior cleric had warm words for Moska to pass on to the kitchen staff.

Cedar went to bed exhausted, but satisfied. The buzz of avoiding a potential disaster through competency and teamwork is one of their favorite feelings.

But they also couldn’t quite clear the images from this afternoon from their head. That was quite a few people hurt, and Cedar had been so wrapped up in their own role that they never found out what happened.

As worry began to creep in, their demon slithered from their heart to their ear and whispered: “Whatever happens, you know I’ll be there with you. We can handle it together.

A little more confident, Cedar fell asleep.

I found myself welling up with tears before my Buddha statue.

“How are you here? How is the Buddha-nature here? I’m not doubting that it is. I’m asking how? Because this is awful.”

As I’ve talked about before, I’ve been spending the last several months in very dark moods. I’m definitely better than I used to be, but it’s still been about four months since I left the upper-end of depression for longer than a single day. This has given me time to see what the dark moods have to teach me, because they certainly aren’t going anywhere with any haste. Why fight it when it can deepen my understanding of what it means to be human?

This has landed me in a kind of pessimistic liberal theism. Of sorts. Like many Westerners with multiple religious identities including Buddhism, it gets a little murky in places. Nevertheless, a picture has begun to form, drawing from four sources: Søren Kierkegaard, Alfred Whitehead, Walter Benjamin, and Mahayana Buddhism (inflected by Zen and Arthur Schopenhauer).


Anxiety and Despair in Kierkegaard

Kierkegaard felt that existing as a human was a pretty rough deal. He was a very sad boy and felt overwhelming depression and anxiety his whole life. He even broke off his marriage because he felt that she didn’t deserve to deal with his moods (although, maybe that was ultimately the correct call, as his fiancé was 14; a right answer with the wrong equation). But he spent his time engaging with these moods in a deep way, and came away with a pretty remarkable account of the role of anxiety and despair.

For Kierkegaard, anxiety is a response to the freedom that humans have. We can make meaningful choices that shape our lives. And we don’t have assurance that it’ll work out in the end. That’s scary. I sometimes present anxiety as the general knowledge that even if you do everything right, things can still turn out wrong, which I think Kierkegaard would empathize with. However you slice it, a critical part of Kierkegaard’s position is that anxiety isn’t pathological per se, but rather comes from a confrontation with our base reality as humans. It can be a sign of health, or of moving in a healthy direction.

Something similar happens with despair. Per Kierkegaard, most people are in a state of despair, even if they don’t realize it. That’s because being a human is impossible. We are stuck between who we are—our history, our social circumstances, our habits—and who we are becoming, and we are always becoming and often yearning to become something else. That’s not a stable arrangement. It’s so easy, natural even, to cling to our current state and despair that we are forced to change, or to embrace change and despair that we cannot change certain things about ourselves. According to Kierkegaard, all humans at some point are one or the other, perhaps even shifting between the two. But without an existential anchor to stabilize this process between being and becoming, we are stuck in despair. Kierkegaard thought this existential anchor was the Christian God. As someone who is not a Christian, at least not in any way that would be widely recognizable as such to Christians, I’m inclined to look elsewhere.


Being and Becoming in Whitehead

Whitehead had an interesting take on reality and God. He, like Kierkegaard, thought that we are both being and becoming. He thought all things were being and becoming, actually. That includes God.

Whitehead influenced a lot of liberal theologians with his process thought. He articulated a God that was compassionate—literally, suffering with others, experiencing all that happens directly—and drawing reality to a higher good. He saw a God that held a memory of the universe, grounding the past, experienced the present with all of creation, and non-coercively drew reality towards a more intense future, a “harmony of opposites” where conflicts are not resolved per se but do come to exist in a way that drives things towards aesthetic greatness.

This is an optimistic theology. Whitehead was inclined to think that things get better because the structure of the universe was tilted towards improvement, with God pulling it non-coercively towards an aesthetic greater good.

But if Kierkegaard is right, it’s unclear to me why God would not feel despair either. God cannot fix the past. Maybe God hopes to integrate a disastrous past into a greater harmony of opposites and in that way redeem it. But God can’t do that reliably. Not without the cooperation of the rest of the universe, which is shot through with freedom. There is no promise that the past will ever be redeemed, and it certainly seems that in the arc of human history there is much left to be redeemed, and more happening all the time. From the human angle, there are many things that are irredeemable, generating despair. If God experiences our despair about this as well, then it would seem that God too is unable to resolve the tension between the poles of being and becoming.


Benjamin’s Angel of History

Walter Benjamin wrote about this human perspective in a divine register. His story about the Angel of History has been one of my touchstones for the last decade, and I can only see Whitehead’s God in it.

There is a painting by Klee called Angelus Novus. An angel is depicted there who looks as though he were about to distance himself from something which he is staring at. His eyes are opened wide, his mouth stands open and his wings are outstretched. The Angel of History must look just so. His face is turned towards the past. Where we see the appearance of a chain of events, he sees one single catastrophe, which unceasingly piles rubble on top of rubble and hurls it before his feet. He would like to pause for a moment so fair, to awaken the dead and to piece together what has been smashed. But a storm is blowing from Paradise, it has caught itself up in his wings and is so strong that the Angel can no longer close them. The storm drives him irresistibly into the future, to which his back is turned, while the rubble-heap before him grows sky-high. That which we call progress, is this storm.

(Courtesy of marxists.org)

God is the repository of history, the eternal memory, and presently experiencing the suffering of all of creation. And per Benjamin, we are experiencing suffering in a particularly salient way: We have perpetually experienced eternal defeat in the form of being forgotten. Whitehead might feel that God’s eternal memory alleviates this, but we do not experience it. God experiences our despair, and the despair itself taints God’s memory, and God wishes it would not, that it be redeemed into a harmony of opposites, but is forever limited by experiencing the facts of reality, which are that we are trapped.

To articulate what is past does not mean to recognize “how it really was.” It means to take control of a memory, as it flashes in a moment of danger. For historical materialism it is a question of holding fast to a picture of the past, just as if it had unexpectedly thrust itself, in a moment of danger, on the historical subject. The danger threatens the stock of tradition as much as its recipients. For both it is one and the same: handing itself over as the tool of the ruling classes. In every epoch, the attempt must be made to deliver tradition anew from the conformism which is on the point of overwhelming it. For the Messiah arrives not merely as the Redeemer; he also arrives as the vanquisher of the Anti-Christ. The only writer of history with the gift of setting alight the sparks of hope in the past, is the one who is convinced of this: that not even the dead will be safe from the enemy, if he is victorious. And this enemy has not ceased to be victorious.

The tradition of the oppressed teaches us that the “emergency situation” in which we live is the rule.

Indeed, Benjamin entirely rejects our ability to access an eternal and complete memory, and for good reason. That is simply not how we experience time. We experience time with salience, with some things more citable than others. We experience time emotionally and dripping with value. We can only imagine that God is the same way.

It is well-known that the Jews were forbidden to look into the future. The Torah and the prayers instructed them, by contrast, in remembrance. This disenchanted those who fell prey to the future, who sought advice from the soothsayers. For that reason the future did not, however, turn into a homogenous and empty time for the Jews. For in it every second was the narrow gate, through which the Messiah could enter.


The Okay Suffering of the Buddha

Buddhism has a weird public image. “The end of suffering,” it proclaims. Perhaps more clear and honest is the saying “pain is unavoidable but suffering is optional.” Even more honest: “You still suffer, but it’s okay now.” “No end to suffering,” as the Heart Sutra teaches. (I understand the context provides nuance; just stay with me here.)

That’s the perspective of Zen Buddhism, particularly of the tradition I’ve had the most engagement with, Ordinary Mind. It’s also aligned somewhat with the interpretation of reality that Arthur Schopenhauer walked away with. According to Schopenhauer, reality is fundamentally unsatisfying. The Buddha would probably agree, with all the caveats and nuances and paradoxes the Buddha always offers. But let’s stay with what we can learn here. Reality is fundamentally unsatisfying, but we can’t escape reality. It’s a pretty bleak situation.

What can we do? Schopenhauer said that we should simply withdraw and engage with reality as little as possible. I’m not sure that’s right. I’d break from Schopenhauer here and follow Ordinary Mind in saying that by coming to reality and letting it teach us, as I have with my dark moods, as Kierkegaard did, it becomes a little more okay. In therapy I’ve heard this referred to as clean pain and dirty pain. There’s the clean pain of reality, and the dirty pain we heap on it. We can at least reduce our suffering by wiping away the dirty pain and leave ourselves with the clean pain by seeing reality as it is, without the delusions we tend to experience.


Hope, Regardless

This is an awful tragic view of reality. It’s a tragic view of God, because it means that God is always suffering, and perhaps in perpetually intensifying ways, depending on if you try to save the progression of harmony of opposites and how you understand “aesthetic” here. It means that we can try to stabilize ourselves and end our despair by anchoring ourselves to God, but if we truly do that then we’d be introduced to the despair of others through God’s universal compassion. Mahayana teaches that we’re here to be compassionate to the despair of others and to alleviate it. Perhaps a pessimistic variant of Mahayana Buddhism would say that we can never fully escape suffering, but we can reduce it by caring about others.

Hope is usually understood as forward-looking. It says that in the future, things will be better, or that there’s something in the future to hold on to. I’m not a fan of the latter because it seems like denying parts of reality, and I’m not an optimist about the future, so I don’t like the former either.

But if reality isn’t doing any work for us—if the universe is fundamentally orthogonal to our happiness, if not hostile to it—that means that if we give a damn, we better roll up our sleeves and build it ourselves. It means that there is an imperative to reduce suffering. It means that we find hope not in the future, but right now, in the actions we do to make suffering a little less. It saves us from the idolatry of the future, as pessimist philosopher Emil Cioran says, and frees us to find hope in the reality in front of us, in compassion and care.


Dark Moods, Dark Theology

I had to pass through pretty hopeless times to find a seed of hope again. I might never have if I hadn’t let myself sit and engage with my dark moods. I tried to return to the optimism so popular in contemporary culture, and so prevalent in liberal theology, but I couldn’t experience it as anything other than a lie.

I found hope again. Not in the creative advance of Whitehead, or the existential anchor of Kierkegaard, or the belief in the fundamental goodness of people so common in Unitarian Universalism (one of my faith traditions). I found hope in pessimism. I found compassion in universal suffering. I found a way forward with my faith by understanding my faith as flexible enough to accommodate the suffering that humans experience. Instead of seeing my depression as purely pathological, I let myself understand it as a thing that happens to humans, and as I believe that all things that happen to humans are able to be analyzed under a religious lens, I found religion in depression.

I doubt I’m alone. Like I said, depression happens to people, including religious people. I hope that I can share my pessimistic faith with others and save them from the oppression of mandatory optimism. For now, I return to the compassion of the Buddha, and find it makes my suffering a little more okay.

I’ve been exploring philosophical pessimism lately. It’s not all Schopenhauer and his misery; it’s actually a pretty interesting angle. The dominant strand of philosophical thought suggests that the application of human reason, through pure reason or through technological advances, will lead us to better places. This includes in politics. Pessimism tells us to expect nothing in particular, or perhaps to expect anything. Things can always get better, or always get worse. We have no reason to expect either to occur in the long-term. We have no reason to think that we’ll ever pull ourselves up, or that any effort at pulling ourselves up will last, because we aren’t beings that can make things better reliably, or we live in a world that won’t let us make things better reliably, or both.

This seems kinda bleak. But pessimists sometimes argue this is pretty liberating and refocuses us on the right-now. We can’t trust that reason or technology or any other natural trend in human behavior or “arc of the universe” will save us. If we want a better world, we have no option other than to stand up and try to win it. We might very well fail, but the cost of trying is the possibility of failing.

I’m a Unitarian Universalist, and philosophical pessimism doesn’t slot neatly into that. As a liberal religion, it retains a certain hope for the future of humanity, a faith in our ability to improve. It commonly speaks of an “original blessing,” a belief that every soul is a sacred good in the world. That doesn’t naturally mesh with the pessimist idea that we are constitutionally incapable of reliably making things better.

But I’ve been playing with an alternative, almost “shadow” version of Unitarian Universalist theology that in many ways mirrors and complements more traditional presentations, drawing on philosophical pessimism.

The First Principle: The Inherent Worth and Dignity of Every Person

Unitarian Universalism teaches the inherent worth and dignity of every person. In fact, this is the first principle. While most Unitarian Universalists interpret this as seeing every person as a positive imprint upon the world, I understand it through seeing consciousness as the capacity to do wrong. Rocks are not conscious; rocks do not make decisions; rocks do not make mistakes. Rocks are perfect at being rocks. Humans are conscious; humans make decisions; humans make mistakes. We have the distinctive capability to do things wrong, and that is what makes us inherently valuable, and gives us dignity even when we aren’t at our best.

The Third and Fourth Principles: Communal Growth and the Free and Responsible Search for Meaning

We exist in a world that does not provide easy meaning, and we are not even provided a guide on how to find meaning. We are all in the struggle together. Because of this, we have a reason to accept one another while still helping each other grow. This growth will probably look different in each person. Our shared predicament provides the opportunity to bond over the lack of easy meaning and the process of responding to that.

The Seventh Principle: Respect for the Interdependent Web of All Existence of Which We Are a Part

This is most immediately an ecological idea, but it’s even more so. In pessimism, we find that we all share vulnerability. Every conscious being lives in a world that is not altogether friendly to consciousness, and every conscious being shares vulnerability to this world and to each other. What impacts one of us impacts the web widely; our vulnerability ties us together. The unpredictability of the world comes for us all, and impacts us all. We’re in this together.

The Second and Sixth Principles: Justice, Compassion, Peace, and Liberty for All

The fact that we’re in this together, intimately vulnerable in a world that is not altogether kind, gives us an imperative to act. The world will not get better on its own. Our only chance at improving it is if we try—and we may fail, but we have to try. Our actions constitute our reason for hope.

The Fifth Principle: The Right of Conscience and the Use of the Democratic Process Within Our Congregations and in Society at Large

And, lastly, democracy. Because if we’re in this together and our actions are our only hope for a better world, let’s act together. Hoping in individual action is self-deception about our place in the web.


This is a quick summary of my thoughts, but you can go deeper. For example, Unitarian Universalism contains a fascinating two-step between the individual-as-individual and individual-as-constituted, individual-as-process. You can find this in thinkers like Kierkegaard and Sartre, who felt similarly, and also found that this duality creates the potential for intense difficult emotions. Kierkegaard said, to simplify, that the misplacement caused by being both self-as-being and self-as-becoming creates an ontological condition of despair, because we can’t stabilize ourself between the two without an existential anchor. Unitarian Universalism might suggest, with Love at the Center, that love is our existential anchor. And so through Kierkegaard, a “shadow” Unitarian Universalism might discuss the difficult facts of being a person in the world, and how the path through involves love. (Not to say that no one does this; they just usually do it in quite cheery terms.)

I find pessimism healing. It returns me to the here-and-now by reminding me that the future is uncertain and says that, if I give a damn, I better do something. It tells me that I’m only human and will make mistakes, and that being only human is beautiful, even as it’s hard. It tells me that my dark moods don’t do a thing to negate my worth, and every dark thought I have is itself proof of my value.

Pessimism might not be for everyone. But I bet there’s a few souls out there that, like me, could use it. I hope they find it.

A warning: This article discusses serious mental and behavioral health issues in blunt terms.


This year, around mid-September, my mental health sharply declined. Since mid-November, I’ve returned close to my usual baseline. This has given me some time to reflect on what happened and lessons learned.

During therapy, I realized that my eating disorder issues were fueled by a personality trait I used to get myself through really hard moments: extreme perseverance. I can do anything I want to do. Sometimes, this is good. More often than I realized, this is bad. Like when I starve myself for months on end. This realization dealt a huge blow to my confidence, because most my hope for improving my life came from knowing that I have a will of iron.

My internal dialogue got dark, fast. I spent hours every day thinking about hurting myself. The worst days had me spending upwards of 6 hours straight ruminating about suicide and self-harm. I’ve had depression for a long time, but never like that.

In retrospect, the interesting part is that I didn’t recognize how serious it was. I knew it wasn’t normal, and that I needed help. But I can see now what I couldn’t then: It was a volatile situation. My therapist and psych were justified in how alarmed they are, and while I was getting quite sick of people saying they’re worried about me, I now think I was toeing involuntary hospitalization levels of crisis.

So lesson one is that I need to rely on others more. Both so that my own will doesn’t drag me into the mud, but also because I can enter mental states that distort my judgement of reality. For my own safety and flourishing, I need a village.

There were two things that helped. The first is that I got a new prescription regimen that made a lot more sense. Less medications overall, and medications more tailored to my present problems. That seemed to make a big difference.

The second thing that helped was existentialist philosophy and learning the concepts of existential therapy. It gave me the conceptual framework and language to work with my experiences and emotions in an empowering way. And what I needed was empowerment, because I felt like I was left without any ability to make my life better in a reliable way. What existentialism gave me, in a nutshell, was affirmation that improving your life is damn hard and that, at the end of the day, you always have a choice you can make.

Lesson two: I sometimes need to stop pressing forward and branch out to find something that’ll work. This was a new kind of mental health crisis for me which needed a new means of dealing with it. My usual supports collapsed until I introduced new ones (conceptually, as well as materially: I entered an intensive outpatient program for depression that I’ll be wrapping up soon). I wanted to believe that I had everything figured out, and that produced hopelessness. So no more of that nonsense.

The third and final lesson I’ve drawn from this: I need to be ready for next time. Because there will be a next time. The question for me is if I’m going to be able to bounce back quickly, or if it’s going to be a nearly five-figure detour into debt like this one was. (Or both. Both is possible.) Being ready means having supports already in place and a habit of openness about my mental health with others, so that they can flag for me when I’m going to a bad place.

So that’s my project in the meantime. That, and paying off the debt. It’ll be a good reminder of what I need to work towards.

I’ve been exploring existentialism to help illuminate how to handle the hard emotions around my recovery from anorexia. Stoicism is really popular nowadays because it is focused on overcoming the hard emotions, putting them aside, and getting things done: a philosophy built for productivity culture. Existentialism, on the other hand, demands that you spend time with the hard emotions, because when you do you might begin to see some deep truths about what it means to be alive. Stoicism would tell me: the anorexia voice in your head is not grounded in reality, don’t listen to it, don’t listen to the anxiety, just eat. (A pretty common approach to eating disorder recovery, all considered.) Existentialism, on the other hand, would ask me to figure out what role the anorexia is filling, what the emotions around it teach me, and what I want to do given these facts. Stoicism tells us to buckle down and dig in; existentialism asks us what’s going on and what we want to do.

Eating disorders in general have a lot of similarities with addiction. When viewed from an existentialist perspective, they numb us to the difficulties of being alive and constrain our choices. It substitutes out genuine control, grounded in an awareness of reality, for a false control premised in avoidance and displacement. The voice of existentialism says to the overcontrolling anorexic: This isn’t real control. You’re afraid of how little there is to control, and are displacing that on to food. But if you can face the world, you can see what you can control, and how you have a choice in every last moment. There’s no need to control your intake like this, especially since the addictive nature of eating disorders actually reduces how much control you have over your life.

The other part: self-compassion. Existentialism teaches that our individuality is found in a deep, inarguable core, an atom of personhood, where in each moment we are defined by the fact that we are not anything else. We are left as a choice, a moment of emptiness that we get to fill. There is no immediately available criterion for choosing in each moment. That is terrifying. But it’s also pretty cool. It means we’re not machines. We’re not rocks. The very fact that we can genuinely fuck up is what makes us special! Rocks can’t fuck up. They’re rocks. They do rock things. Humans, though, we can fuck up. We can ruin our own life, or someone else’s life.

This perspective makes self-compassion a little easier. When I mess up, it’s not proof that I’m evil and awful and deserve all the badness and no food. It’s proof that I carry in me the same sacred core that all people do. What makes me and everyone else special is that we can do something wrong. It’s the thing that makes doing things “right” so beautiful. If we could only do what we are supposed to do, we would be no different than rocks. Our sin proves our holiness.

This has been really helpful for me as I try to untangle the knot of emotions and thoughts that make up my anorexia. I could try to force myself to eat until the fear leaves, but that wouldn’t really undo the fundamental lack of self-compassion and fear of losing control that sparked it in the first place, and that would leave me open to relapse. Instead, recentering both authentic control, grounded in reality and in my values, and the common humanity I share with everyone else gives me an intellectual foundation for approaching my emotional hang-ups with a grace that self-criticism and self-denial would never allow.

The title of this one is a quote from the early modern philosopher Spinoza. It’s come up a lot for me, lately, in learning how to relate to my own body. Another score for the “philosophy isn’t useless” club, I suppose.

He was writing in response to contemporary discussions about mind-body interaction. There were a lot of different ideas floating around. Some people thought that the body was controlled by the mind in some odd but specific way; others thought that they were entirely disconnected, but that God makes it look like they’re connected.

Spinoza had a different idea. He thought that whatever there was, at the bottom, it wasn’t mind or matter. Instead, it was some other, underlying stuff, and that mind and body are different kinds of expressions of that underlying stuff. This had a lot of big implications, which he gets to around the time he says “no one has yet determined what the body can do.” If Spinoza is right (and, for reasons I won’t get into in this post, I am inclined to think he is), then the mind is probably not actually capable of finding the limits of the body. The mind is an aspect related to but strictly different than the body; the mind is not over the body, and it does not contain the body. Trying to find any way to prove that the mind can find the limits of what a body can do has proved pretty unfruitful. Go talk to any medical professional or academic in human biology and you’ll learn how the body always keeps finding new ways to surprise the mind.

Here’s how I used to interpret it: I followed the “mind and body are aspects of one underlying thing” argument to believing that one step on the way to peace is collapsing mind-body dualism and fully identifying with your body. If you’ve read much about what else is going on with me, you might be able to piece together how that might have caused me trouble. I ended up with a really fancy justification for “if I don’t like how my body looks, then I’m just morally bad.” It became intellectual fuel for anorexia.

But I think I was misinterpreting Spinoza. What Spinoza follows this statement with is saying that the best way to understand bodies is in dynamic relation to other bodies. In other, more normal words, we are always changing, or at least always contain the potential for changing. And because the mind can’t contain the body, the mind will never be able to fully stay ahead of or control these changes. Continuing with my Spinoza-as-life-advice approach, the takeaway here is that you will never find full peace with reality unless you accept and embrace the way that your body changes. After all, Spinoza says a little later on: “The effort by which each thing tries to stay in existence is nothing but the actual essence of the thing.” Again rephrasing and reinterpreting: Your body is trying to live, and your mind is trying to live, and how they do that is, in some very real sense, good. Being alive is good and natural, and your body and your mind are continually trying to do that, and in doing so they will change! And that’s okay!

No one has yet determined what the body can do. I have not determined what my body can do. And I’m learning to be okay with that, and to even love that, to see the way it lives and breathes and strives as beautiful.

Enter your email to subscribe to updates.