Ceci n’est pas un blog.

Hi! I’m Lisa. I’m an art therapist with a particular interest in grief and loss. I’m also a wife, mom, and companion of dogs.

Several years ago, I did the whole Ancestry DNA thing. My results were neither surprising nor interesting, but I allowed them to be compared to others to see who I was related to. Most of these results were either already known to me (hi, cousin!) or they were third, fourth, or fifth cousins that I had never met and probably never will. And then there was the day when I received a message from someone I didn’t know, asking me if I am related to a certain Maxwell Carey (not his real name). I responded to the woman, who we’ll call Carol, that in fact, he was the youngest brother of my late grandfather.

“I believe he is my father,” Carol responded.

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Many years ago (back when interest rates were reasonable), I was trying to buy a house. And so we visited house after house, trying to find the one that seemed just right and was within budget. One house we visited was particularly lovely, in a good neighborhood, well maintained with nice landscaping. It checked so many of the boxes. In the process of visiting the house with the realtor, we somehow learned that the owner of the house was deceased, and his parents were selling it. The house was tidy but had not been emptied of the belongings of the previous owner, who, judging from the contents of the house, appeared to be a man about the same age as me. Of course, I never knew the guy’s name or what had happened to him, but seeing the closet full of his clothes is something that stuck with me. You can learn a lot about even a complete stranger by looking at what they owned.

George Carlin said, “After you die, your stuff becomes your ‘personal effects.’” And what about those personal effects? Is a person’s estate carefully planned out so that each descendent will receive an appropriate amount of stuff? Both professionally and personally, I have seen families erupt in all-out war over the stuff that a parent or grandparent left behind. And not even the cash, but the stuff! Siblings never speaking to one another again because one claimed that chair from mom’s living room!

What about when the death was not anticipated? There are families who leave a loved one’s room exactly the way it was on the day the person died, allowing a portion of their house to become a silent museum of the decedent. On the other hand, there are families who rush to organize and clear out the person’s stuff as soon as possible. Both of these strategies make sense in their own way. In the former, the family is trying to hold on to the person by holding onto their stuff, and in the latter, the family can’t bear to look at the person’s stuff because of its connection to the one who’s no longer here.

When my brother died, the rest of us went to his dorm room to pack everything up and bring it home. It was an agonizing task. Some of his belongings made me laugh, such as the mint condition Whitney Houston vinyl. Some of the things in his room made my heart hurt, like the sizable collection of beer bottles (Christ, how much had he been drinking?). If you die suddenly, the people who survive will see all your stuff. Read your diary. Check the back of your sock drawer. Make sure you have a good friend to clear your browser history for you.

Most of us have too many belongings in general, even those of us who aren’t technically hoarders. Someday, someone will have to sort them out. Or have them sold in an estate sale. Or just throw the damn things out already, I don’t know why you’re hanging on to them anyway! Having so much stuff could be a call to live more simply, but it’s also a way of defining what mattered to someone. My dad had many books on his bookshelves that he had loved, and after he died, I sat in his office, reading their titles and thinking of the conversations he and I had had about them. He had also been a big fan of his cell phone, some sort of Samsung situation. While my mom quickly packed up and donated some of his clothes, his phone remains at home, powered on and with the bill still paid. I guess you never know when my dad will receive an important call.

As for my own stuff? Good luck with all the books, everyone. And the clothes from multiple decades. And so many journals! Yikes, what will happen when my secrets are out? However, don’t worry, as I’m not planning on going anywhere anytime soon. I’m still using this stuff. Most of it. What will all of this stuff say about me, when I’m no longer here to speak for myself? I still have a china tea set that was my grandmother’s. I have tshirts that belonged to my brother. These things have no monetary value, but they are treasures.

Archaeology is an entire discipline devoted to the things people leave behind. The things, and putting together stories that go with them. Future archaeologists may analyze my stuff and say, “Boy howdy, this one loved a cardigan!” Provided that my sweater collection isn’t rotting in some landfill by then.

Perhaps no one will want my stuff. About 99% of it is mostly useless. But I have saved unassuming things from the people in my life who are no longer here, and I would venture that they wouldn’t have guessed which things I chose to keep. Our stuff says a lot about us, but we can never really be sure of which stuff is telling what story.

One phenomenon that I have experienced after several of the major losses in my life is the frequent and automatic desire to call or text the person who has died. This need wears off eventually, of course, but there is an unsettling time period in which I physically grab my phone to reach out to someone who will surely not answer. This urge was particularly prominent after my younger brother died. The effect of recognizing that he was no longer available to answer my calls or texts was like crashing, full speed, into a brick wall. Every time. It took months and months for this effect to subside.

I have the feeling less often and less drastically since my dad died six weeks ago, but there are still plenty of times I wish I could ask him a question or tell him about what is happening in my life. I wish I again had his advice on all things financial, technical, and workplace related. I wish I could even talk about topics as mundane as the weather (it’s been quite nice here lately, thanks for asking). I want to tell him about the Cooper’s hawk in my backyard that’s been terrorizing all the songbirds. I want to still be able to share all the little details that make up the texture of my life.

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My boss had been talking to everyone about numbers: how many sessions we’ve been having, how many people we’ve been seeing, how many people show up or cancel. She noted that my numbers happened to be better than some of my colleagues, but there was a significant dip in August. This was merely an observation, not a criticism, and it was something I was already well aware of. I earnestly assured her that it would never happen again. “After all, my dad is unlikely to die again anytime soon.” My boss blinked once and said, with a chuckle, “Fair enough.”

It raises the point for me that it approaches the absurd that I am even worrying about this. Of course, I worry about most things, generally speaking, so why not this? Yet, even when going through the process of my dad’s dying and burial and everything that goes with those, I was also incredibly anxious about the time I was missing at work. Work-life balance seems to be a complete farce. Don’t get sick, and don’t have any relatives die, and definitely don’t have any friends die. Don’t think about a mental health day and don’t ever, ever take a vacation. Has this message been directly given to me? No, I don’t work for some sort of Silicon Valley startup. The message is given in far more subtle ways: Show up or shut up.

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This week, a conversation with a client inspired my latest spiral of thinking. A lot of people I work with, and a lot of people I know in general, have a deep belief that they are not “deserving” of positive things in life, like joy, safety, relationship security, and so on. I’ve felt this way myself plenty of times. What does it mean, though, to deserve something, especially something that is positive and helpful? Can we deserve the bad things that happen to us? Who is it, exactly, that’s dishing out these rewards and punishments, anyway? I’m not sure these questions are even meaningful in the first place. But let’s chase this rabbit. 

Ok, here goes a most trite cliche: the dictionary (Merriam-Webster, in this case) defines deserve  as “to be worthy of; merit; to be worthy, fit, or suitable for some reward or requital.” Given that, who then deserves to be happy or safe or loved? And who doesn’t? Who deserves a small rock to always be in their shoe and to never be able to find the cool side of the pillow? Now, I’m certainly not the first person to ever consider these sorts of ideas, and finer philosophers and theologians than me have thought about reward and punishment for centuries. I’d like to skip the theology altogether, and honestly I doubt what I’m writing rises to the level of philosophy as such. But here it is: how does the average rando understand sweeping ideas like the deserving of goodness or ill, reward and punishment? 

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In 1969, Elisabeth Kübler-Ross published what she titled “The Five Stages of Death.” This has morphed over time into “The Five Stages of Grief,” “The Grief Cycle,” the “Kübler-Ross Change Curve,” and so on. Most people are familiar with it by now. If you’ve taken Psych 101, you probably had to memorize it at some point. The gist of the thing is that when people face grief, there are five (or so) stages of emotion that they travel through, including Shock, Denial, Anger, Bargaining, and Acceptance. Even Kübler-Ross herself acknowledged that these phases don’t really occur in any sort of linear fashion, though it’s certainly a common enough belief in the general public that they do.

I think the idea of neat and orderly phases of grieving sounds amazing, but I am also certain that I don’t know anyone who has ever experienced it. As I walk my own path of grief, I’m also noticing periods of time that have included exhaustion, numbness, sarcasm, and the darkest of humor. The most recent experience has been anger, though.

I have not been especially good at the emotion of anger in the course of my life. As a moody, eating disordered teenager, my treatment providers gently suggested that I was burning with rage, an idea I shot down immediately. They were, of course, correct, but it has been hard for me to accept anger and express it in a productive way, not being destructive to myself or my relationships. I have gotten better at managing anger over the years, now that I am a less moody, less eating disordered middle-aged woman. Still, it often catches me by surprise.

When my younger brother died by suicide in 2010, all of my emotions seemed like they were turned up to full blast, including anger. I was angry at him, I was angry at myself, I was angry at the whole universe. In the wake of his death, we were all left picking up the pieces, the way forensic investigators gather every minute piece of an aircraft after a plane crash. During the process, I felt waves of rage overtake me, and I was left baffled and exhausted after they passed.

The death of my father has been a much different experience. For one thing, his death came at the end of a debilitating illness that he found frustrating and depressing. He was able to stay at home, and I was with him when he died. I was grateful for the opportunity to be with him at home, and he had gotten excellent care while he was ill. There seemed to be little to be angry about. And yet, almost a month later the anger seems to working its way into the tiny spaces in my life, subtle but unable to be ignored.

This is not the same rage I’ve felt before. It’s not annoyance or irritation. Anger comes in so many different flavors. I find myself feeling angry at people for things they couldn’t have helped. I’m angry at circumstances. I feel a particular fury at the time-off policies of my job, as they do not include bereavement leave of any sort. (’Merica!) Mostly though, my anger is looking for a target, rather than being driven by actual, rational reasons for frustration.

I am not alone in this experience. Sitting with many grieving people in my work, as well as friends and others in my life who are also on this path, I see the different ways anger can present itself. Someone feels angry at the people who were more interested in her daughter’s funeral than visiting her daughter when she was still alive. Another person feels angry at God for letting their spouse get ill and die at such a young age. Yet a third is angry at his family member who died because she wasn’t able to stop drinking. Their anger is not my anger, but I recognize it and can help my clients gently hold this energy.

What does one do about this sort of anger? In my case, there aren’t any steps I can take to ameliorate the situation. I can’t sit down with my dad and ask him why he decided to get cancer. I am highly unlikely to change major policies at my job to be kinder to people with recent losses, although it’s certainly something to consider trying. It seems that I need to do what I can with the anger, the frustration, the sadness, and that is to sit with the feeling, be kind to myself, and know that emotions never last forever, even if they feel like they will. Anger is a source of energy, and I am hoping to figure out what to do with it. Blow some stuff up? Or maybe try to make a positive change around me? For now, I think I’ll just try to combat the overwhelming fatigue I feel by allowing the energy of my anger to push me forward.

Discuss...

Once we learned that my father’s cancer, which arrived in an unexpected and devastating way about a year ago, was terminal, my husband and I decided that we would be honest with our four year old daughter about the process that was unfolding. How does one explain cancer to a four year old, though? I’m sure there are trained medical professionals and parents of sick children that have had to deftly explain things to children, but as I am neither one of those things, I was a bit at a loss. I am a mental health therapist, though, and I figured that should be enough to help me navigate grand, existential dilemmas with a preschooler.

The day after telling my daughter about her grandfather’s death, she sincerely asked me, “Is Grandpa still dead?” I answered that he was, and reminded her that death is a permanent condition. Developmentally, it makes sense for her not to understand this seemingly obvious fact. On the other hand, do I really understand the idea of someone being gone forever? I know my dad is dead; I was there when he died. But there is still a part of me that wonders where he went. That part of me might still be looking for him, even though I know better.

My dad was not religious, or spiritual, and had no belief in any sort of afterlife. In line with his understanding of such matters, I cannot really allow myself to take comfort in the idea that he is out there somewhere, waiting for us. It would be nice to be able to, but it seems incongruent, somehow. I like to pretend that I am totally fine with the concept of death, that I simply accept that everything is finite, and I have a zenlike relationship with loss. This is, of course, a convenient lie that I enjoy telling myself. I’m like a preteen trying to convince the older kids that the movie we’re watching is totally fine, not too scary at all. I don’t even really believe myself, but I’ll put on a brave face no matter what.

The day of my father’s funeral, my daughter met a lot of extended family members. Living across the country, we don’t see them very often, and it was her first time meeting many of them. My aunt introduced herself to my daughter, saying “Your grandpa was my brother.” My daughter calmly replied to her, in the absolutely devastatingly nonchalant way of young children, “Well, your brother’s dead now.” If she had been older, or if she had been a more devious person, I would have wanted to shrivel up from embarrassment. But my sweet, kindhearted little girl was not trying to wound the great aunt whom she had met only moments earlier. Instead, it seemed that repeatedly pronouncing the factual state of her grandfather’s absence was how she was making sense of it for herself. Grandpa was here, I used to be able to talk to him, now I can’t because he’s dead.

Last year, our dog died. Ruby had been 13 years old and had also had cancer. I think this introduction to the world of grief and loss was helpful for my daughter, as she was able to begin to wrap her head around the concept of death, of someone being here one moment and not here the next. She never asked where Ruby had gone or any of the logistics of what one does with a dead dog. My daughter was sad, but accepted the information with a placidity beyond her years. However, a few months later, she found Ruby’s unicorn-festooned dog pajamas, a way we kept her warm in her old lady era. With true distress, my daughter cried, “Ruby left her pajamas here!” I explained that Ruby didn’t need the pajamas anymore, but my daughter remained concerned.

Do all dogs go to heaven? Do any dogs go to heaven? Is there a heaven to go to, anyway? While I don’t spend much time pondering the immortal soul of my late, beloved mutt, I do wonder if there is any way that the energy of those we have loved remains intact, somehow. Could I ever someday be reunited with a dog? Or a dad? Even in an abstract way? Are our loved ones gone, absolutely gone, when they die? Thousands of generations of theologians and philosophers and dudes on the internet have pondered the possibilities far longer than I have. The truth is that nobody knows, and the people who say they know are lying. So I’m left with tolerating ambiguity, something I don’t do particularly well.

I do believe that there is a wisdom to the frank acceptance with which my four-year-old approaches the subject of death. There is sadness, sure, but beyond that, loss is simply something to be taken in stride. We are here for now, and later we won’t be. We can talk about the people we’ve lost and the losses themselves without censoring ourselves too much. I can move forward after a loss without extensive, painful existential pondering. That can be good enough.

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