This short sequence sheds some light on the Parliament of Selves sequence.
The shortcomings of my memory described in the last post were bad enough, but what is even more disconcerting about it is that, even when I am exerting myself to the utmost, the full truth of my own potentially retrievable past can evade me and remain completely hidden for decades, and in some cases for life.
Recently, I was forcibly reminded of that fact.
Soon after I became a Bahá’í, almost 30 years ago, I wrote a poem fairly obviously ‘after the manner’ of George Herbert with a less obvious reference, in its abstractions, to Andrew Marvell‘s enigmatic minor masterpiece, The Definition of Love. I didn’t consciously presume to do that – it just came out that way. The first draft I have tracked back to January 1983 – so that’s a fact at least, which is a relief after the will-o’-the-wisp realities of the previous post.
Thief in the Night
Down the dark spinning stairway of my years
Under exalted space,
Abandoned, yet galled by compassion’s spears,
I walked with a blank face
Beneath my searching soul’s long scrutiny,
Wild in despair and helpless mutiny.
At last, locked in denial’s icy vault,
Belying the Sun’s power,
I outfroze each noon – congealed in my fault,
Blinded deafened by dour
Distrust, unmoving – proud perversity
Defrauding me of all tranquillity.
You, with a robber’s skill, intruded there,
Behind my barricades,
Contemptuous of lock and heavy bar.
God speed the Thief who raids
From Magnanimity! Dear Lord, You left
Me rich in peace, only of pain bereft.
At the time of writing I was a bit uncomfortable about the poem. I was pleased it had come out onto the page needing relatively little editing. I was embarrassed about how overblown the language seemed to be as a description of a shift from atheism to faith: ‘I’ve only moved house from my old mild atheism to this tolerant faith,’ I said to myself, ‘Though the foundations are different, much of the furniture looks the same. It’s true that I’m much happier, but it’s not as though I’ve escaped from Topcliffe‘s dungeon.’
The truth was I did not understand my own poem fully. I only came to a true understanding much later – about three weeks ago in fact. The seed of that insight was in my last experience of therapy as a client about twenty six years ago.
Why did I go back there now? Well, a close friend asked me recently what my experience of Rebirthing had been like. In telling her I came to see a link that I had been blind to before, because I had never previously put the poem and the experience I am about to describe in the same frame of reference. This is true but barely credible given that the therapy took place less than three years after I wrote the poem. What stunned me most however is conveyed by that simple word – ‘after.’ I had written the poem before I knew what it meant.
Rebirthing provided the experience that gave me my last major break-through in self-understanding by means of some form of psychotherapy. I heard first about it from a talk I attended on the subject at an alternative therapies fair in Malvern in early 1985. I then bought a book on the subject. The key was breathing:
Jim Leonard saw what the key elements were and refined them into the five elements theory.
The five elements are (1) breathing mechanics, (2) awareness in detail, (3) intentional relaxation, (4) embracing whatever arises, and (5) trusting intuition. These elements have been defined a little differently in several versions, but are similar in meaning. Jim Leonard found that if a person persists in the breathing mechanics, then he or she eventually integrates the suppressed emotion.
It was as though what is known as body scanning were linked to a continuous conscious breathing form of meditation. All the subsequent steps (2-5) took place in the context of the breathing.
I found a therapist in Much Wenlock near where Housman had found the woods in trouble. I didn’t know how much trouble of a different kind I was going find. I went for eight sessions and it was the last one that brought about the dramatic shift in consciousness. It was on 11 July 1985, two and a half years after the poem was written: I have a journal entry to prove it. Another fact, thank goodness. The session lasted over three hours, and three hours was meant to be the maximum time I was paying for. I think the experience accounts for the brinkmanship.
So, there I was in the back room of a small cottage, lying on a mattress along the wall, a stone fireplace nearby, with the therapist on a cushion by my side. I can’t remember her name, which is rather sad. It’s fortunate that she ignored the clock for this session – a generous piece of good judgement for which I am extremely grateful.
The breathing had gone well as usual but this time, after less than half and hour, I began to tremble, then shiver, then shake uncontrollably. This was not a result of hyperventilation: I’d got past that trap long ago. She quietly reminded me that I simply needed to watch the experience and let go. Watching was no problem. Letting go was quite another matter. I couldn’t do it. I knew that it must be fear by now, but the fear remained nameless, purely physical. And this was the case for more than two hours of breathing. Eventually, we agreed that, in terms that made sense for me, Bahá’u’lláh was with me at this moment and no harm could befall me. There could be no damage to my soul and almost certainly no damage to my body.
And at that moment I let go.
Several things happened then that would be barely credible if I had not experienced it myself.
First, the quaking literally dissolved in an instant – the instant I let go – into a dazzling warmth that pervaded my whole body. My experience of the energy had been completely transformed.
Secondly, I knew that I was in the hospital as a child of four, my parents nowhere to be seen, being held down by several adults and chloroformed for the second time in my short life, unable to prevent it – terrified and furious at the same time.
This was not new material. I had always known that something like it happened. I had vague memories of the ward I was on and the gurney that took me to the operating theatre. What was new was that I had vividly re-experienced the critical moment itself, the few seconds before I went unconscious. I remembered also what I had never got close to before, my feelings at the time, and even more than that I knew exactly what I had thought at the time as well.
This all came as a tightly wrapped bundle falling into my mind, as though someone had thrown it down from some window in my heart. It didn’t come in sequence, as I’m telling it, but all at once. It was a complete integrated realisation – the warm energy, the situation, the feelings and the thoughts. And yet I had no difficulty retaining it and explaining it to the therapist. And I remember it still without having taken any notes at all at the time that I can now find. The journal entry recording the event is a single line – no more.
And what were the thoughts?
I knew instantly that I had lost my faith in Christ, and therefore God – where was He right then? Nowhere. And they’d told me He would always look after me. I lost my faith in my family, especially my parents. Where were they? Nowhere to be seen. I obviously couldn’t rely on them. Then like a blaze of light from behind a cloud came the idea: ‘You’ve only yourself to rely on.’
This was more like a preverbal injunction to myself for which my adult mind found words instantly. For the child I was at the time, it had been a white-hot blend of intolerable pain and unshakable determination. It shaped a creed that had been branded on my heart at that traumatic moment, and its continuing but invisible hold on me till the explosion of insight was why it had taken me so long to let go.
At that young age I began to grow the carapace that would lead me eventually to feel safe only in trusting no one but myself. The shell continued to hide its origins even from me as its creator until that moment. It was the root of my atheism, the root that I had concealed from myself and everyone else for so many years. That was the true source of the poem, which I had completely failed to recognise even though I wrote it.
Sorry to bang on so emphatically about the degree of concealment, but I was, and perhaps still am, reeling from the shock of discovering something that, once discovered, looked as though it should have been obvious – what the poem really meant.
I had to revisit my faith in Bahá’u’lláh, before I could rediscover the root, and it was only that faith which enabled me to trust the therapist, to trust the therapy, and to let go. Otherwise I’d have been frozen in my fault forever. And when I used that phrase to describe the situation to my friend was when I remembered the poem again. So, it was not until three decades later, when I described that self-work to my friend about three weeks ago, that I fully understood the poem I had written so soon after becoming a Bahá’í. This probably makes the poem a failure for anyone who doesn’t know the background (perhaps even if they do). It seems, maybe, to be straining for an effect beyond the reach of its apparent subject.
(I am aware that this account so far begs a rather important question: how could I have embraced the Bahá’í Faith, or any form of religion, in the first place when, at the core of my being, I harboured such a distrustful script? There is a post that goes some way towards answering that, but the issue needs to be addressed more fully at another time, I think.)
I had cloaked myself from a conscious realisation of what I really meant in the poem, presumably to protect myself from the pain of it. Blind as I was to its true meaning, the imagery of cold for instance seemed over the top to me, until I understood the chloroform connection. When you breath in chloroform it feels as though your lungs are filling with ice and unconsciousness invades your mind like a freezing gale blowing upwards from your chest. Then there is a dizzy plunge into oblivion – which makes more sense of the ‘dark spinning stairway of my years.’ The chloroform makes sense also of why a breathing therapy should be the one to help me re-integrate this trauma into consciousness.
I think it’s best to leave those who are curious, to pick up on any other parallels for themselves, if anyone has an appetite for the task. If it wasn’t my trauma, or someone’s I cared about, I’m not sure I would want to do that kind of work on it.
There is another question that I can’t ignore, much as I wish I could. Why should I trust this memory anymore than the one I deconstructed to such deflating effect in the previous post?
There is, of course, no completely convincing answer to that.
All I can say is that I do trust the amber of the core experience, not least because it is qualitatively different from the episodic memories that provide its setting and which are so susceptible to confabulation. My recollection of the details that surround the crucial moment are extremely vague. I can’t even be sure at this distance in time what the therapist looked like. The core memory has little or no such potentially counterfeit detail to undermine its credibility. Its glowing resin, of pure thought and emotion fused together, held such immediacy and power it was completely compelling. That’s why I believe I can trust it and I do.
I expect you’re hoping that I won’t be going back to memory lane any time soon. I’m glad I returned there this time though. I’m not planning a third part called Memory (3/3): the perfect reproduction of events. I’m not going to write about elves either.