Category Archives: Religion

God Bless Anita Bryant

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Friday, May 16, I had my first experience with a mental health/chemical dependency conference hosted by a drag artist. The incomparable Aleksa Manila presided over the “Saying it Out Loud” conference, complete with multiple costume changes and delightfully tasteless jokes between various announcements, awards, introductions, and seminars. This was the thirteenth annual gathering of this conference, which was created with the goal “to continue to co-create learning, growth and understanding of the best practices and relevant clinical services needed to support members of the lesbian, gay, bisexual, transgender and questioning communities.”

Dr. Ronni Sanlo served as the keynote speaker, as well as screening a new documentary, “Letter to Anita,” about her almost-wasn’t involvement in LGBTQ activism. Now I’m going to get into a few spoilers here, but I don’t think the basics of Sanlo’s story are the heart of the documentary, as much as is the personal perspective she brings to them. So, when I say her activism “almost-wasn’t,” I mean that Sanlo, like a number of lesbian women of her generation, went about her life as a heterosexual woman, married (to a man) with whom she had two children, not really aware that there were other options.

Unfortunately, just as Sanlo was realizing that there were other options, that the attraction she felt to women wasn’t something that made her completely alone in the universe, Anita Bryant was ginning up Florida’s legislature to pass laws denying parental rights to gay parents. Sanlo’s divorce went through.  Her children, for all practical purposes, were taken away from her.

Liberty turns her back as Anita Bryant looks to the sky, expecting Jesus to fly down and smite the gays.

Liberty turns her back as Anita Bryant looks to the sky, expecting Jesus to fly down and smite the gays.

Hearing the story now, it seems unfathomable to me. In part, my disbelief comes because at the time Sanlo was being viewed as an unfit parent simply for acknowledging who she was, I was living a few doors away from a blended family—two lesbian mothers with three teenage children among them. Granted, at the time, I was in grade school and not really aware that the two parents in that household were ‘romantically linked.’ I was under the impression, for whatever reason, that the families were living together for other reasons—economic? ecological? I remember that, in the fifth or sixth grade, when our class was given an assignment to write an editorial letter about an issue of concern, I mentioned the family as I explained why we shouldn’t be mowing down forests and fields to build new houses when there were other options, including multi-family homes, that would allow greater preservation of nature. Clearly, I had missed the more important political/social issue facing the family.

At any rate, the nature of my neighbors’ relationship was eventually pointed out to me by gossiping peers, with the implication that I was stupid for not having realized it, along with the weird sexual goings-on that were certainly a part of that relationship. Not to say that I was super-forward-thinking at the time, but I knew the two women as my neighbors who had been pleasant to me whenever I encountered them. So whatever sexual things may have been going on between the two women were of about as much interest to me as those of the parents of anyone I knew. That is to say, I really didn’t devote much time at all to thinking about sexual things between various peoples’ parents, and may, as I tilted toward pubrerty and all manner of prurient thoughts, have actively avoided thinking about them.

As far as I was concerned back then, anyone who was cool and/or innocuous toward me warranted much less concern, anger, or fear than the bevy of teenage male piltdowners who seemed to have little more to do than roam the suburban streets trying to prove their masculinity by tormenting children much younger and smaller than them—a model of “manhood” I unfortunately subscribed to briefly when I hit a similar stage in life.

I can only imagine that the lives of the couple from the blended family had some parallels to Sanlo’s—at least in terms of them apparently having partnered with men to build families in order to live out the deliciously limiting American Dream. It’s not too big of a stretch to believe my neighbors, like Sanlo, had seen few other options for relationships but hetero marriage and procreation. It was my understanding that both of my neighbors were divorced, although, like same-sex partnerships, such things were not discussed a great deal at the time, despite divorce quickly becoming commonplace—something that would reach almost all of my friends who hadn’t, like me, experienced the death of a parent. And if the exes of my neighbors were still coming around to visit their teenage children, I wasn’t aware of it. Then again, I wasn’t aware of much that went on in the lives of those teens, since there was far too great of an age gap between us—that impossibly vast chasm between elementary school and high school—for us to concern ourselves with each other.

Speaking of parallels and gaps, “Letter to Anita” touches on another critical piece of Sanlo’s life that fits in with the development of my own understanding of individual rights, freedoms, and what it actually means to be something “other” than heterosexual: Anita Bryant’s crusade against, well, all people who don’t fit her very narrow definition of appropriate relationships (never you mind Bryant’s own divorce).

As I’ve noted before on my blog, I was raised religiously, in the Lutheran Church, Missouri Synod. My father was a pastor in said church. My father died when I was rather young. I spent a great many years struggling with religious ideals and how they fit into the world. And despite my current agnostic tendencies, I still hold onto an idea of religion as an expanding element in peoples’ lives, a force that should open people up to larger experiences, a force that should create love and acceptance, as opposed to a limitation on peoples’ lives that causes anger, hatred, judgment, and closed-mindedness. I spent a lot of time struggling over moral issues, their relation to legal and spiritual concerns, and how we all get along as a people who are supposed to be dedicated to personal freedom, personal responsibility, community ties, love, and all the rest of that stuff.

But Anita Bryant, with her perfectly coiffed hair and starchily-pressed orange and brown polyester outfits, was telling me, in her own, orange-juice-endorsing way, to fear, hate and distrust people I knew, people who had shown me kindness, people I knew to be funny, smart, and no threat to me at all. She put out albums (which, as a teen, my younger brother delighted in purchasing from the local Goodwill for the purposes of mocking and destroying) filled with patriotic and religious songs, promoting the goodness of the USA and Jesus. Yet, everything she said, every objective she pursued, was in contrast to freedom, goodness, and the anti-judgmental stance that Jesus and America were supposed to represent.

Yes, Anita Bryant, in contrast to all she stood for, or wanted to stand for, had helped turn this white, hetero, suburban boy, and his white, hetero, suburban friends, into supporters of gay America…into people who would forever see the gay menace she was so sure was destroying us all, as nothing more than the paranoid delusion of close-minded, controlling, angry people who were completely incapable of seeing the irony of their anti-freedom, anti-love stance as they waved their flags and thumped their Bibles.  Anita Bryant, as Sanlo notes, managed to galvanize opposition to gay rights opposition–even out into the hetero world and parts of the Christian community she was so sure she could count on to share her views.

So God bless Anita Bryant. God bless Ronni Sanlo. And God bless us everyone.

Forced Healing: A “Girls” Beach House Retreat

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(Spoiler Alert)

Season Three, Episode Seven of HBO’s Girls finds Marnie securing a North Fork (the vacation destination for people who feel the Hamptons are “tacky”) beach house from a family friend, in an attempt to engage her friends in some never-defined process of “healing”—healing that is supposed to take place over a duck dinner, leaving time for face masks, a viewing of “Queens of Comedy,” and a ceremony built around throwing slips of paper, inscribed with wishes, into a bonfire.

As she hops around in the turbulent surf, insisting it’s “the best swimming conditions imaginable,” while the rest of her friends wait uncomfortably on shore, Marnie observes, “I just think we have a lot of healing to do and we have a lot of ways that we could do it.”

The best swimming conditions imaginable--why isn't anyone joining in?

The best swimming conditions imaginable–why isn’t anyone joining in?

Healing rituals can be very powerful…I guess.  I can’t say as I’ve ever utilized any as part of a therapy or group therapy session.  And, just to be clear, I’m using the phrase “healing ritual” in the broadest way possible—essentially encompassing any kind of activity designed to provide participants with a positive outcome by engaging in some sort of symbolic action.

I have, at times, advocated that people use healing rituals, for example, when grieving.  But in those cases, I’ve suggested an individualized ritual, focused on something that is specific to the mourner’s connection to the deceased.  And such rituals come with the caveat that one cannot simply get over grief by coming up with a clever routine that serves as a reminder of a loved one.  You have to feel the hurt to get to the heal.

Personally, I’ve only ever taken part in one healing ritual, at a church.  That particular ritual involved dropping stones into water, and had something to do with establishing intentions and letting go of bad habits or negative thoughts that trap one in old patterns…or something like that.  While I enjoyed it, and found it to be engaging while it was taking place, it wasn’t something I was particularly invested in, or something that spoke to my own personal needs or expectations at the time.  So it didn’t really stick with me.

I suppose I associate healing rituals, or rituals in general, with religion or spirituality, rather than with therapy.  This is not to say that religion and spirituality are totally separate from therapy—perhaps different sides of the same street…finding meaning in, and ways to deal with, the difficulties of life.

Ritual, though, is imposed on reality.  Ritual says, ‘we are here now, and these are the steps we are going to take to create shared meaning.’  Therapy depends more on meeting people where they are, and taking steps as those steps become possible.  At any rate, for either rituals or therapy to work, they need the ‘buy-in’ of the participants.  If there’s no meaningful connection to the work being done, no personal sense that it is worthwhile, then little is likely to come of it.

Marnie, unfortunately, never gets the buy-in of her friends.  Hannah, Jessa, and Shoshanna come out to the beach house as much out of a strained sense of obligation to Marnie as they do because they’ve been offered a free, weekend getaway.  Hannah soon sabotages Marnie’s tightly-scheduled friendship renewal when, on a trip into town, she runs into past roommate Elijah and a group of his friends.  Inviting them to join Marnie’s restorative retreat, Hannah implores Elijah to, “save me from this hell.”

Strangely enough, the only actual healing that takes place is between specific members of Marnie’s healing retreat and Elijah.  Prior to inviting Elijah over, Hannah and Elijah excitedly reveal how much they miss each other, thus effortlessly mending a pointless rift that started because Elijah had slept with Marnie.  Later, after some icy exchanges, Marnie opens up to Elijah about her break-up with Charlie and about her connection to “Old Man Ray,” because she cannot, in the context of the healing she wants to pursue, reveal to her other friends that she is sleeping with Shoshanna’s ex.  Nor would she want to admit it, as Ray does not fit into the overly-planned, picture-perfect life Marnie envisions for herself.

In addition to keeping secrets, as much as Marnie tries to impose control and ritual on the gathering, her friends are not particularly in the mood for structure, ritual, healing, or therapy.  What growth these characters experience is a result of taking steps forward on their own, or being confronted with the consequences of their actions.  At the moment of this particular beach retreat, Jessa is recently out of rehab (where she “learned a lot of great communication games”), Hannah is (relatively) satisfied with her career and her significant other, and Shoshanna is re-evaluating her life, potentially involving splitting from her friends (who she characterizes as “fucking whiny nothings”) permanently.

It clearly is not the time for a ritual based in Marnie’s need for connection, and modeled after a pop-culture version of how women bond with each other (with acknowledgment of the irony that I’m using an extended pop culture reference to explore how and why ritual and therapy may or may not work in particular contexts).

In a shallow, drunken conversation about the impact of their parents on their lives, Hannah tells Marnie that she had been dreading the trip to the beach house, and “would have done anything to not be here.”  Then, to assure Marnie that they are having a valuable exchange, and perhaps in hopes of pre-empting the scheduled dinnertime healing session, Hannah assures Marnie that they are taking part in “one of the most meaningful weekends of the summer.”

Hannah’s dismissive comment speaks to the crux of the problem.  Marnie views the weekend as a reset button on their lives, a way to make things “like old times” and to get back to normal, once and for all.  But everyone else sees it as just a weekend…a break from their real concerns…time out from “normal.”  Their lack of ongoing, meaningful connection to one another has become ordinary and acceptable for everyone but Marnie, who is clinging to a Hollywood ideal of female friendship, particularly given that her Hollywood ideals of marriage and career have completely fallen apart.

Perhaps the problem with ritual as a strategy for healing, then, is that it is often a break, outside of commonplace daily activities, potentially gripping in the moment, but ultimately just a break.  There are few, if any, rituals we engage in that become transformative, except perhaps those rituals that are constants in our lives, practices based in our beliefs.  It is a delightful fantasy to think that we can come together with friends in a carefully orchestrated event that will have life-changing potential.  However, close relationships are a process of careful, ongoing cultivation, just as most things in our lives do not bend to sudden, planned transformation, resulting in perfection, or reclaimed perfection.

As for the Girls, whether the rest of the group is really thinking about how they fit together is up for debate.  None of them, aside from Marnie, seem particularly concerned with making sure they move forward together, developing deep bonds.  As it stands, their bonds seem more circumstantial than intentional.  Although they express concern for one another, Hannah, Jessa, and Shoshanna seem content to pursue their own ends, and let the relationships go where they go, even if that involves completely drifting apart.

When Marnie finally decides to throw down, and try to force the group to engage in whatever ritual it is that she has planned, any thought of such healing has jumped the track, and it becomes more like an impromptu, and leaderless, group therapy session—the kind where problems are brought up, but no resolution is sought.  Grievances are aired, and alliances shift rapidly, but the intent of the participants becomes wounding, not healing.

Shoshanna takes center stage in this process.  Having consumed numerous “North Fork Fizzes” throughout the day, or perhaps simply frustrated enough by the behavior of the people around her to finally demand attention and express herself, she unloads on the group for treating her “like I’m a fucking cab driver…like I am invisible.”  Then, delivering the final blow to Marnie’s healing weekend, Shoshanna tells Marnie, “You are tortured by self-doubt and fear and it is not pleasant to be around.”

In short, Shoshanna indicates that Marnie needs to go get some therapy rather than trying to heal things that were never whole to begin with.

The episode ends with the “girls,” waiting for the bus back to their regular lives, slipping back into the one ritual that did come together over the weekend—a dance routine taught to them by Gerald (with a hard ‘G’).  Not exactly a healing moment, but an indication that things are essentially where they’ve been for a long time—with individuals who occasionally connect as much as their circumstances and personalities allow.

THE WAR ON CHRISTMAS AND THE FIGHT AGAINST COGNITIVE DISTORTIONS

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In A Charlie Brown Christmas, Linus points out to Charlie Brown that he has taken “a Wonderful season like Christmas, and turned it into a problem.”  And while I would never compare a beloved figure like Charlie Brown to ridiculous cartoon characters like Bill O’Reilly and Sarah Palin, the people who push the idea of a “War on Christmas” are engaging in that same mindset of turning a wonderful season into a problem—and all allegedly because they love it so much.

When Charlie Brown complained about Christmas, it was because, “I know nobody likes me.  Why do we need a whole holiday season to emphasize it?”  This is what we in the therapy business might call examples of thinking errors, or cognitive distortions.  Look beyond your pantophobia.  Challenge those thoughts, Charlie, and what do you arrive at?

“I know nobody likes me.”  That’s what we might call “All or nothing thinking.”  As a little hint, almost anytime you say that everybody or nobody is doing something, that’s pretty much a distortion—a false statement.  What would a challenge be to that thought, Charlie Brown?  I bet Linus might feel a little offended at being considered a “nobody,” as I doubt he would say he doesn’t like you.  He’s a pretty good friend to you, offering support at every turn.  So, there are people who like you, and you know that.

Now how about the idea that there is “a whole holiday season to emphasize” that nobody likes you?  Well, since we’ve already successfully challenged the idea that nobody likes you, the argument is already flawed, but what else?  Might we call this magnification?  It’s definitely an exaggeration, as if an entire season was there just to make you feel bad.  Is it everybody’s desire to make you feel bad that drives the holiday season, or is there something else going on?  I think your good friend Linus hits on at least one different explanation.  Lights please.

So, now it’s your turn Bill and Sarah.  How about the phrase, “War on Christmas”?  Are there any problems with this phrase?  How about magnification?  Blowing things out of proportion, kind of like Charlie Brown did?

First of all, “War” is a pretty harsh word.  In the most real sense, it means organized, focused acts of aggression and violence.  People get killed.  Property gets destroyed.  So, certainly, in the United States you can’t mean that there is, properly speaking, a war going on with Christmas as its target.

Even in its more hyperbolic meaning, as when it’s applied to a concept, the word “war” is usually attached to actions that have a demonstrable, negative impact on the thing against which the war is being waged.  For example, the “War on poverty” was intended to have specific impacts that “damage” poverty or put an end to poverty.  One might fight poverty by trying to increase employment, reduce hunger, and ensure adequate access to housing.  There is a coordinated plan of “attack” with goals to be achieved and measured.

So, maybe instead of saying that there’s a “War on Christmas” you could say, there’s a “Push for recognition of non-Christmas holidays” or maybe a “Movement to make participation in Christmas celebrations elective.”  Sure, those phrases aren’t that catchy, but they also help steer away from connecting anger and violence with Christmas, which really seems like a great goal, don’t you think?

“But…but,” you may be saying, “the War on Christmas has a demonstrable, negative impact on Christians!”  Careful, now, we don’t want to get into emotional reasoning, believing something is true just because you had a feeling related to the thought.  Let’s look at the impact the war on Christmas has on Christians in the United States.

In order to measure the tangible impacts, we would have to have some specific examples of what this War on Christmas involves.  Let’s see—there’s the matter of some stores having employees say “Happy Holidays” instead of “Merry Christmas,” and utilizing the same language in their ads.  But does that really hurt anybody who is filled with Christmas spirit and good will toward all her/his fellow human beings?  Or does it actually make sense, in the United States, a pluralistic society which was in no small part established by people looking for freedom to worship how they wanted, to expect that people will celebrate whatever holidays they want in whatever way they want?

It is hardly an insult to say “Happy Holidays,” unless you consider referring to Christmas as one of multiple holidays (which literally means “holy days”) insulting. So, what is it about “Happy Holidays” that is so offensive?  Isn’t it more offensive to establish an atmosphere in which people think that “Merry Christmas” might be a challenge—a test to see if they’ll say “Merry Christmas” back in order to avoid a fight?  What is it about Christmas that makes anyone want to start an argument, especially anyone who views Christmas as a positive thing?

So what else have we got?  Public schools deciding not to include specifically religious (Christian) songs in their “holiday” (not Christmas) music programs?  Does it really hurt you if the kids sing “Frosty the Snowman” and “Winter Wonderland” rather than “Greensleeves” and “O Come All Ye Faithful”?  Well, how about this—how many of the “War on Christmas”-endorsing crowd would be happy to find out that all the kids in the local public school had to learn a specifically Muslim song for, say, a concert in honor of Ramadan?  Or if they had to learn a Jewish song that was more religiously-based than the Dreidel Song?  Or maybe the Dreidel Song is offensive enough to anyone who actually believes that there is a war on Christmas.

So, let’s stack up the allegedly negative impacts of the “War on Christmas” against what goes on in the United States every year during the “holiday season.”  Christians, and many people who celebrate Christmas out of tradition rather than out of religious conviction, decorate their homes, and often various community gathering places.  Churches have one of their busiest times of year, including plenty of singing, praying, and programs wherein children perform religious songs and plays while dressed as shepherds, wise men, and the Holy Family.  Stores certainly decorate and make a variety of specifically Christmas-related items available.  I know I can walk into almost any major department store, and even a huge number of specialty stores and find nativity scenes of various sizes, Advent calendars, Christmas tree ornaments, Christmas cards, and on and on.  Where’s the real damage?  The destruction?  The horrible losses?

Acknowledging that other people in your community don’t share your same traditions and religion does not mean you are under attack, and definitely does not mean you are involved in a war.  To believe as much is a massive cognitive distortion, a mental filter siphoning out the good of Christmas in search of a reason to be angry rather than to be filled with joy, love, and the Christmas spirit.  People asserting their right not to be Mannheim Steamrolled by Christmas excesses are not armies or even shoe bombers, just people saying, “Hey, we’re not all like you.”

Now, don’t get me wrong.  Therapists and mental health professionals of various stripes are not automatically opposed to religion.  (And, contrary to popular belief, the holiday season is not the time of year with the most suicides, at least not the most completed suicides).  I have seen firsthand, and participated in, some of the incredible good that people of faith can accomplish.  And I think various expressions of faith and spirituality are wonderful when they are used as part of a person’s support system and coping skills.  Plenty of people derive great strength from their faith, rely on it to provide meaning in their lives, and engage it to look for the good in others.  And I’m pretty sure Jesus said something about being able to tell Christians by their love, and not by the ludicrous complaints they make in an effort to sell books.

But maybe I’m wrong.  Maybe spirituality is not intended as a source for expanding one’s view of the greatness of all creation, and one’s place in, and connection to, it, including one’s ties to one’s fellow people.  Maybe spirituality is the best tool for narrowing down one’s focus to the pettiest things one should really be angry about.  Hunger?  Economic injustice?  War?  Violence?  Why bother with addressing any of that when you can get angry about City Hall having a “holiday tree” but no manger scene, or perhaps a manger scene, but also displays for Chanukah, and Kwanzaa?

What does it do to a person when she/he uses spirituality as a source for anger at those who don’t express their beliefs in the same way she/he does?  What does it do to a person to make Christmas a source of personal anger at other people, not because she/he despises Christmas, but because she/he claims to love it?

Linus, engaging a pure sense of Christmas spirit, shows that love is transformative and life-giving.  It brings people together, and challenges their notions of separateness, selfishness, and persecution.  So, take a cue from Linus this…ahem…holiday season and engage that sense of love and joy.  You may just end up feeling less like “nobody loves me” Charlie brown, and more like “Merry Christmas, Charlie Brown.”

I WAS A MERCENARY IN THE WAR ON CHRISTMAS

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I fired the missiles at the exhaust port then yanked on the reins of the goats that were pulling my sleigh, steering them up and away from the trench (goats being the sleigh-pullers of choice due to their magic-corn-induced ability to fly in space, not because of their association with certain dark lords).  They flew hard, keeping us just inches ahead of the debris from the explosion of the Christmas Star.  It was a direct hit!  We had destroyed the Christmas Star!

We knew it was just one battle—a minor setback for an enormous holiday—that another star would almost certainly be built.  But, still, we flew back to our secret outpost and had a ridiculously ornate awards ceremony at an ancient, abandoned, pagan temple.  As the Princess slipped a medal around my neck, I swelled with pride.  I thought, “Take that, Christmas!!”

* * *

Many years have passed since that first assault on the Christmas Star.  I won’t detail all that has happened in the time since, only say that I am a changed man.  Now my days of rebellion are behind me.  Still, ever a mercenary at heart, it only makes sense to go where the money is.  And the real money is on the side of Christmas.

Plus, all I have to do on this side of the war is sit around and whine and complain that people are attacking Christmas, despite the fact that it is ever-present from early October until sometime in January.  But as a white, American male, that is my birthright—to complain that traditional values are coming under attack, just because there are people in this county who don’t do the things that I do, and fail to honor my traditions while I berate theirs.

Take that, Christmas, indeed.

Relaxation for Nerds Part One: A Carbon-Thawing-Based Stress Reducer

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Ideally, therapy will involve a component of providing clients with new tactics for addressing everyday difficulties. For example, one way to get clients to develop skills in the area of anxiety management is to walk them through a relaxation exercise, maybe even aiding them in creating or recording one that works well for them. While doing my practicum, my supervisor had me create a stress-reduction ‘scenario’ of my own and present it to a very high-anxiety client.

Now, while the relaxation exercise I actually used in session had to do with the client feeling warmth spread through his body, thawing ice/tension in his veins, it actually came to me first as a relaxation exercise that I didn’t dare do. For the original relaxation exercise involved a certain space pirate emerging from a block of carbonite, inside a desert palace (carefully avoiding overly-specific references that might result in cease-and-desist letters from the lawyers of a certain film director who is still apparently cheesed off about those pirated copies of a certain 1978 ‘Life Day’ Holiday Special that frequently pop up on eBay). And, hey, for any of you overly-ambitious types who want to turn this into a full-blown relaxation video production suitable for YouTube, I’ve been told I have a voice that’s made for radio…or was that a face for radio? Both?

Anyway, it goes a little bit like this…

Close your eyes.

(We start with deep breathing, so sit comfortably in an upright position feet flat on the floor, arms resting on your lap or the arms of the chair. Now breathe in slowly through your nose. Take in a deep breath, all the way into the trunk of your body. You want your trunk to expand. You want to breathe from your diaphragm. You want to do some belly breathing. When your diaphragm has expanded with the air to its maximum stretching point, pause for a few seconds, then breathe out through your mouth, slowly and deliberately. Try to make the count of your breath out match the count of your breath in. Do a slow count as you take in air through your nose, expanding your belly…four, five, six, seven. Your breathing is at capacity. Pause, two, three four. Now breathe out…four, five, six, seven. Continue your breathing in this fashion, aware of the feeling of calm it brings.)

Everything is darkness, and silence, and immobility. In fact, you cannot remember the last time you saw daylight, the last time you heard anything other than the faintest, muffled sounds. You cannot remember the last time you were able to move, to stretch. You realize that this lifelessness, along with the negative feelings it brings, the fear and anxiety, are all the result of your inability to move, to experience the world around you. But you still feel your calm, measured breathing. You still feel a sense of hope…a new hope?

You have a vague sensation that you are in an awkward, standing position, as with your hands up in front of your chest. But you cannot move. Still, this realization of frozenness brings awareness, and this awareness brings with it the possibility of movement.

You have the briefest sensation that you are falling, and feel a slight, jarring in the solid material around you. And then all is silence and darkness again, but you feel a change.

As you continue your deliberate, measured breathing, a slow warmth starts to expand near your forehead. The warmth spreads slowly down your face. You feel as though your head is no longer pinned in one place, that you can move it ever-so-slightly. You feel the stiffness begin to fade from your head and neck. Along with the warmth, you begin to take in other sensations. Your eyes are registering light, even if only a little. There is a reddish light to the transformation that is freeing you. The confined space begins to give way to open air.

Another wave of warmth begins in your fingertips and spreads over your hands, up your arms, to your elbows, your biceps. The warmth moving down from your forehead meets the warmth climbing up your arms at your shoulders. You feel the tension melting out of your facial muscles, out of your neck, out of your shoulders, arms, and hands.

The warmth spreads down your chest and your breathing becomes easier, deeper. The warmth envelops your torso, trunk, your hips, your buttocks, your groin, your thighs.

Your senses are still overwhelmed by the chemical changes, and mechanical whirring around you. But soon, smells other than the faint chemical burning start to reach your nose, smells of desert air, of stale but fragrant smoke, exotic fruits, odd beasts.

As the warmth reaches down past your knees, releasing the tension in your calves, your ankles, your feet, you feel a sense of being freed. And you recognize in amongst the smells reaching you, something familiar, intimately familiar. As the tension, and the binding solidness melts away, you feel no fear, even as you realize you begin to fall. For that familiar smell that reaches you is the smell of security, the smell of one who will not let you fall, of one who will catch you, the smell, the words, the touch all grip you at the same time…the smell, and clutch, and declaration of “someone who loves you.”

About the New Letters

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So, last week I was able to officially add to that string of letters that follows my name when I’m feeling professionally pretentious enough to attach it (like on the main pages of this blog).  The new letters: ASOTP.  I am loath to spell out what exactly it means, as that revelation is usually followed by one of a small number of responses, most of which can be boiled down to either a prurient curiosity or an “Ewww!” reaction—if those are really different things.  Different sides of a two-headed coin, I suppose.

Deep breath, throw it out there, let it sink in.

The letters stand for Affiliate Srrm Orrherrm Treatment Provider.

Ahem.  Let me try that again.

The new letters stand for “Affiliate Sex Offender Treatment Provider.”  In other words, I’m now officially allowed to provide therapy specific to the, uh, needs of convicted sex offenders, generally those who are involved in particular sentencing programs that I won’t detail here, apart from saying that they involve community supervision.  And, more accurately, the “Affiliate” portion of that title means that I am allowed to provide such treatment so long as I have a supervisor who is a Certified SOTP (having a contract with such a supervisor being one of the elements necessary to be granted said letters).

While this particular status is new, my involvement in the treatment of sex offenders is not. I’ve been working in one capacity or another with both juvenile and adult sex offenders for a little over six years now—which sounds like both an insanely long and an unimaginably short period of time to me.

So, why, may you ask, would I want to work with sex offenders?  Everybody asks.  And my answer is usually rather vague and abbreviated, dodging the real heft of the answer.  Let me attempt to present the most straight line formulation of this reason that I can, and please follow closely or you may get a lot of incorrect impressions…

My father was a pastor in the Lutheran Church, Missouri Synod, “stationed” in the Midwest for that part of my life when we were both alive.  My father was killed by a reckless driver exactly one week before my third birthday (which is where a lot of that attachment and blankie business comes in).  My mother, my siblings, and I then moved out to the West Coast, where we soon joined a(n) LCMS church with two pastors.

One of those pastors turned out to be a sex offender, of the hands-on, child molesting type, including incestuous molestation.  For the record, I had always been very wary of this pastor and kept my distance, despite his apparent popularity with other kids/teens in the church.  (Someone call Oprah—or whoever has usurped her throne—to see if we can suss out whether this has to do with repressed memories, supernaturalish intuition, or guardian angels).

The information about the SO pastor became public knowledge during my first year of college, when I was already pretty deep into a crisis of faith.

Bye-bye, faith.

Now if you want something to piss out the flame of your faith, there’s nothing quite like having one of the pastors most responsible for your religious education turn out to be a child molester.  This is particularly dousing when it follows that whole bit about God letting your dad, one of His faithful servants, get killed in a totally senseless accident—all while driving a Pacer, nonetheless (my dad was the one driving the Pacer, not God).

I don’t know how common it is for PKs (preacher’s kids, not Penalty Kicks or Player Kills or Purple Kush{es?} you sporty stoner nerds) to feel some sort of obligation to follow in their father’s (or mother’s in some churches that don’t include the LCMS) footsteps.  But for this kid, who never really even had a conversation with his dad, yet was enthralled by the idea of someone devoting his/her life to faith, there was a perceived pressure to aim, or perhaps a desire to feel at least the smallest inclination to lean, in that direction.  There was a weird, but unfulfilled, sense that there should be a calling—that God should be reaching out a hand, or tugging a leash, or kicking a butt.  I mean, if God could go to the trouble of getting that Jonah guy swallowed up and barfed out at exactly the right times and places, why not at least lay out something more profound than watery eyes during the candlelit singing of “Silent Night” at the Christmas Eve service?

So much for that straight-line formulation.

Anyway, while it took the overcoming of numerous mental blocks and bad habits (okay, the habits are still there) to get to the point where the idea of a ‘life of service’ was even a possibility, the calling wasn’t really perceived until it was time to sign up for final projects in the ‘Abnormal Psych’ course of my Master’s Program.  The list went around.  And while I immediately knew to sign up for a presentation on Pedophilia, I found myself choosing Conversion Disorder (‘hysterical blindness’ and the like) instead.  A sense of guilt immediately began eating away at me, until, a short time later, bothered by what I felt was cowardice at steering clear of the topic I really wanted to study, I tracked down the clipboard with the list, erased my name from the line next to Conversion Disorder, and instead, wrote it next to Pedophilia.

An explosion of anxiety and purpose, roughly on the order of the destruction of the first Death Star, or perhaps equal to the magnitude of the reaction of a normal human digestive system to a Jack-in-the-Box meal, tipped my world forever in the direction I had been looking for…or kind of looking for…or at least in some damn direction for the time being while I decided if this was really what I wanted to involve myself in.

At any rate, it was momentous enough to stick in my brain as some kind of pivotal event that all that previous junk had led up to…or to which all that previous junk had led.

More on that later.