The Surprise - and Not Surprise - of Death

This last Sunday, one of our long-term Madison Shambhala sangha members died. Fred Mather had ongoing health issues, heart ones amongst them, and so his death wasn't a surprise in a sense. Yet, of course, when we think someone might die soon and they don't, as happened a couple of times with Fred in the last few years, actual death comes as a surprise.

A friend asked today if I know how to handle death - then answered her self by saying I must, considering how many deaths I have been through. But I told her I don't really. I am not sure we ever know - she and I wondered over what "death skills" would be and how one acquires them - because each death is unique. And in addition, all the deaths I have experienced have either be traumatizing or re-traumatizing, so what I associate with death is trauma, not just grief and loss.

Mourning in a Culture that Denies Death

For years now, I have visually tracked the differences between Day of the Dead and Halloween. I started doing this one year, when I was traveling a lot to the Southwest, because I noticed there was a huge difference in the felt tone of visual representation of death in the two main cultures I was witnessing. I hadn't noticed Halloween decorations that directly - not their violence or oddness - because I grew up with them. More noticeable to me were the relatively new-to-me symbols and representations of Day of the Dead. After being immersed enough in those, turning back to Halloween felt like culture shock. Sickening culture shock. I started to photograph that.

1. Most of my life, I have hated Halloween. Resented it, even. As a kid, I occasionally liked costumes, but once I hit my teens and twenties, that no longer suited me. I take the "holiday" too seriously. I am irritated at the college girls dressing up in sexy versions of working costumes, annoyed with the massive consumption of alcohol and resulting noise and violence, and at best, find decorations amusing. It's helped a lot to have a way to photograph Halloween decorations, one that reveals the edge of how it seems to force our faces into horror and death, without ever dealing with it directly. This is actually what I think about the most with Halloween - how it represents white North American culture's avoidance of actually dealing with death. It leans into horror and humor without any nod to actual impermanence. Ugh.

I hate horror movies for the same reason. I've dealt with a lot of death in my life - though little of it has been violent, it must be said - and it feels almost offensive to me how I was not, as a teenager completely freaked out by death, able to share my feelings or be heard, but my peers and adults I knew would flock to horror movies and happily dress as ghosts, zombies, skeletons. How come there's so much focus on that and not on real loss?

I was into horror novels in my teens. I only realized a few years ago this was because I was looking for something more awful, more horrific than losing my dad when I was twelve to cancer after a multi-year battle. So when I'd see kids get a kick out of a horror flick, I'd cringe.

"Have you ever been haunted by your dead father?!" I wanted to scream at them.

The answer is: even if they were haunted by something, no one was talking about it. All metaphor or secret, as kids, as adults. That bugs the fuck out of me.

2. Day of the Dead is a holiday I can sink my teeth into. It is honest. It honors those we have lost, encourages us to discuss them and make connection with them. I am very, very careful about appropriation. I was not raised in any of the cultures which celebrate this holiday. But over time, I have collected experiences, images, and objects that help me lean into the reality of death around this time of year. Most of those come from Mexican culture. I've also been influence strongly by Tibetan Buddhist culture, which uses the reality of death constantly in liturgy and images to help fuel the fire of our practice, and remember to celebrate life as we are living it.

On Day of the Dead, there's room for celebration of someone's life, and for community with others who live and remember those we loved and lost. These were all things I missed as a teenager and person in her twenties mourning my elders. I felt alone. I felt isolated. I felt out of my element, and, at times, like a weirdo. As if I were in the wrong culture.

I am not claiming I should have been born in Mexico. Not at all. But something feels at home in Day of the Dead than in Halloween. I can bring my adult self to it, and I can bring my kid self, the one who felt so adrift for a decade, trying to find a place to both mourn and celebrate those she lost.

3. I have only realized recently how angry I am about this. Enraged, really. It is most accurately directed at whiteness. Whiteness, in the North American form I best know it, required - and requires - of me and mine to overlook impermanence. To leave behind any rituals acknowledging death and focus only on life, in a sick, confused way. When we discuss death, it should be in hushed tones, mocked, or exaggerated to horrific proportions (not just for Halloween; look at the way media deals with death on a daily basis).

In my experience, the "mainstream" white approach is to not discuss death, to use euphemisms and hint at things without stating them directly. To channel all our fear about death into an absurd day that involves extreme comedy, degraded social norms, candy, costumes, and scaring the shit out of each other in hyper unrealistic ways.

4. I'll be keeping an eye on all of this in October. Noticing my anger, tracing it, as I prepare to re-bury the ashes of the seven elders of our family who all died before I turned 22. As I insist on talking about death with myself and those I love, not to horrify, but to acknowledge. I'll be leaning into altars and shrines, candles and food offerings, blending my Tibetan Buddhist beliefs with Day of the Dead in a way that attempts to respect the fact that I was raised in neither.

The culture I was raised in doesn't mirror the truth my face was forced into by circumstance. No one in the communities I have practiced observing death with in a real way has been bothered by me dropping in and taking part. They don't want me to be alone in death. I don't want to be alone in death - not when I know full well I am not. This incidental isolation has done more damage to me than all the grief. This is what I need to return to when I feel the loss - we will all die. All of us. I find comfort in the universality of this, relief in the honesty. I wish more folks did. I wish they could.

Fear of Dying

Bandaged heart graffiti by Beni, Paris 2015

Travel takes me close to death, but not in the way you would think.

When I board a plane to Europe, when I find my seat on the Eurostar, when I climb down the steps of the Metro to ride the No 1 line to La Defense, I am not thinking about death. Not even remotely. When the metro car stops mid-tunnel when it is supposed to be moving, when the train slows down for a moment and the lights go out, when the plane jostles through some rough clouds, maybe I think of death just a bit. Never conscious, always under the surface, some sense of knowing the truth peeks out and makes itself known.

But when I really really think about death is when I am with the people I love. When I look at the face of a friend across the dinner or breakfast table, when I take my wife's hand on the sofa and share a smile, when I tightly bind myself to a heart another in a deep hug, at these moments, often something fleets across my awareness: this may be the last time. We never know.

This is the thing: we never know. If having lost my parents when I was young taught me anything, it taught me this. It did not teach me what to say to others when they have dramatic loss. It did not teach me how to feel or what to do to assuage grief. But it did show me that we really never know.

This is an odd kind of knowledge. Unfortunately, unlike memorizing the conjugations of the verb "to be" in a foreign language, it's not the kind of knowledge that comes back easily. When it arises in my consciousness, as it did this morning in the bathroom, brushing my teeth, I want to bat it away. I want to know what happens next, even if I know that that knowing itself causes me more harm in the end. 

Not Taking it Personally

One of the interesting parts of being on Facebook and having over 1000 contacts is noticing trends. Not the kinds of trends Facebook tracks - who's talking about Miley Cyrus this hour, for instance - but the kinds my subconsciousness tracks.

Often they are things that likely happen all the time but the level of critical consciousness doesn't raise until I know what something is. For instance, I never knew there was a part of the body called the meniscus until a close friend tore hers, then, all of a sudden, a few friends were having surgery on theirs. Is that coincidence? Not likely, nor even a trend. But perhaps I just didn't notice it before because people weren't using that word (most just say "knee problems") or I didn't recognize it and so it didn't register for me.

But here's a word I know well, linguistically and personally:
death.

Loneliness

I have had an epic stretch of fundamental loneliness. I have been home for quite some time - not alone, in fact, in classes, with Dylan, with cats. It does not happen when I am alone - it happens when I am with others. Maybe it is autumn, but I suspect it is other things - other stories. Some of it is my own story - missing my mother, nostalgia and real feeling brought about by various books and movies I've been reading/watching*.

Grief and Letting Go

Grief is a tough one for me.

Or is it?

Having lost my parents when I was pretty young, I am prone to moments - on the treadmill, in bed in the morning or late evening, petting the cats, watching a movie - of missing them.

Or am I?

It's spring. My mother died on January 24. My father on March 15. My mom's birthday would be April 10, and my father's March 25. The spring is annually pockmarked with their absences.

For a long time I identified with my grief. Every time I was sad, it was about my parents. A therapist I had in my late twenties, concerned about my repeated, cyclical depression and anxiety, had me map my emotional responses. Sure enough, at the same time each month, I missed my parents. Missed them because they were dead, missed them because they were often absent even when alive. Missed the idea of having parents. Got angry at them for what they did. Wished they'd done otherwise. Regretted disliking my mother so much when she was alive. Rinse. Repeat.

The therapist said:
While I believe you were traumatized as a child and young adult, I think this cycle is chemical.
I was diagnosed with PMDD - pre menstrual dysphoric disorder. It fit the bill perfectly - a very severe emotional response to the normal hormonal fluctuations of PMS.

Ok. Good. I evened out more. Because I understood the chemical component of my sadness/anxiety, I could also see that perhaps I was holding on to something - my parents'/the idea of my parents/my sadness. I got that a bit. I became more able to let it go, meaning: it was already gone, and I could see it was gone. Came, went. Came again, went again.

However, only recently have I noticed that the acute pain of loss, of hurt and grief, 
returns as well.
Yes, it goes. Yes, it comes again.

On one of numerous road trips for a dharma program that I have recently been on, a sangha friend replied that, when I told her that my parents and grandparents were gone by the time I was 22,
You were all alone.
I balked, though I've been known to say things like this, honestly.
I said, No, I still had, still have, my two older brothers.
But you didn't have any - don't have any - aunts or uncles or anything?
That's true.

I felt the acute sadness behind this story - this story I have told so many times, felt sad about so many times. Yes, I am all alone, I have felt so often. Yes, I was abandoned. And yet, what I was feeling then, it feels like now, were the words. I was feeling the stor(ies)y, not the feelings.

Now, now I am feeling the feelings more. Thanks to meds, meditation and more and more practice recently than in a couple of years, I am sensitized, close to the surface, and aware. Aware when the feelings come, and aware enough to really feel them. Then, to really watch them go.

This is what I talked about in a more abstract way in my recent post on elephant journal.
This is what letting go is - letting them go. Permitting, nay, noticing, accepting that what is gone is already gone.

Each time I acknowledge my feelings and let them go away, see that they are already gone, I am actually letting go of my parents. This is something I haven't been doing in the past. Maybe it was extended denial, or shock. It seemed like acceptance, but as I get closer to some feeling of real acceptance, I can see how far off it was.

There's no problem with that. I am not angry at myself, or shocked, hurt that this is 
"still going on."
No, instead I am grateful, most of the time, that I can keep learning to let go, the only way how:
Now.
Now.
And now again. Experiential. Real. Non-conceptual. In the moment. 

That's the only way to let go.

Old Age, Sickness and Death

Death is the permanent termination of the biological functions that sustain a living organism. Phenomena which commonly bring about death include old age, predation, malnutrition, disease, and accidents or trauma resulting in terminal injury. 

(From the Wikipedia article on Death)

In teachings at various points on my Buddhist path, people have pointed out that the phrase "Old Age, Sickness and Death" doesn't mean just the "end of life" as we commonly would (want to?) think it does. "Old Age begins at birth," one teacher noted - the second you are born, you begin to approach Death. Sickness is also a life-long deterioration. We are impermanent, that's part of the womb-to-tomb contract we sign in blood upon entering this world.

Possibility

Last night I dreamt of reconciliation.

Impossible reconciliation. A chance to be with my mom, for us to understand each other once and for all, not without human error, not perfectly, but to really see each other eye to eye.

She's dead, so at least for the reciprocity part, that's not possible.

Old Age, Sickness and Death

One of our cats has been sick for almost a month now.

It's scary and hard - he's only four years old, but we got him when he was about one and had been living on the streets, literally. Friends of ours rescued him, and he's a super cat - snuggly if jittery, soft and affectionate. I named him "Drala" which is Tibetan for "above aggression" which is used to mean "Magic." He's definitely his name in all uses.

Reflections at Pewitt's Nest 

Underneath the grave skies flashing occasional white space
My face fills up my own reflection

Mirror Mirror on the river
Who is the most alive of us all?

When someone dies, they take the present moment with them
A chunk of it lost forever, uncontinued
Without perception
One less person to help keep this clumsily constructed world
Rolling forward

My memories are buried alive
As are everyone else's - gravestones flagging
The fields of living just beyond our daily walls

They add to the past - a collection now so vast
That cemeteries have overcome cities

Death has certainly overcome me
From memory to memory creeping closer as I age
More in the cache, more fading away
Fewer years ahead, the present more potent
Poignant seconds


I line up my camera, frame the shot:
An acorn cap, a yellowed leaf, a rotted log
Everything in its place, liquid, lucid, beautiful
As I snap, the dead frog
I did not think I saw
Reveals itself to me
A moment of not memory
A moment of pure existence
Witnessing the split second dissolution
Of every other thought

So many forms of Impermanence

My brother Alex got married this weekend. It was a Halloween wedding, resplendent with major crafting done by my now sister-in-law, Patty, and many images of love mixed with impermanence. Bride and Groom skeletons, for instance, held up pumpkins with their names carved out, and a ghoulish butler invited everyone into the reception room.


Witches, goblins, zombies and ghosts attended the wedding, along with, of course, living costumed creatures: Mr and Mrs Potato Head, Masquerading Bridesmaid (that was me), a few devils and belly dancers. Some kind of goliath, a few goths and a secret detective who gave his ID away right away. One baby pumpkin, and so on. But the first list - witches, goblins, ghosts and zombies - struck me in particular because for my brother, sister-in-law and me, another set of ghosts attended the wedding: Alex's and my dead parents, Michael and Tricia. Patty, my sister-in-law, suggested that they place a white rose on each chair for our parents in the front row during the ceremony - and so in the front row at the ceremony (attended by other ghosts, goblins and ghouls) there lay their ghostly traces. Later, I carried the white roses with me everywhere - they sat at Dylan's and my dinner table, and visited the DJ table where Dylan made sure plenty of Thriller and other celebratory scary music was played to dance to. Now they are home with me, where I will dry them and add them to my Dio de las Muertos shrine.

Everywhere I went this weekend, I saw skeletons and skulls, and not just in costumes, in places I wouldn't expect: in art at the Milwaukee Art Museum, on the streets imbedded in concrete. Impermanence, sometimes in a joyful way, other times in complete sadness that overwhelmed me and threatened my careful makeup job, reared its head completely this weekend. Ostensibly we say that the wedding was Halloween themed because Patty is a Mortician - technically, a County Examiner - with a license plate "Morticia" and Halloween stuff all over their house any time of the year. But for me, the theme was perfect and quite healing, actually, considering how much death Alex and I have lived through in our family: our parents, all of our grandparents and great aunts and uncles, and a godparent all gone by our twenties. What better way to invite our whole family - not ever as big as Patty's, but once more sizeable than now - than to invite the dead as well.

And not just the kindly ghosts, but the haunters, spooks and zombies, too.

To invite impermanence itself to one's wedding is to do a brave act of acknowledging this short life. During his speech at the reception, Alex spoke of how our mother had cried for a month after our father's death. Then, he admitted, he thought to himself "Just get on with it," but now that he has so much to lose - Tyler, his son, and Patty, his wife to name the big ones - he understands her grief so much more.

To love is to know what it is to lose, to lose is to know what it is to love. A risk. Life is a risk.
A Halloween wedding acknowledges this. I thank them both more heartily than they could ever imagine for not only throwing the most fun wedding ever, full of bagpipes and dancing sausages and moustache props, but also for letting the sometimes-difficult truth of our existence dance in its skeletal form alongside our joy and laughter.

The Joy in Heartache

"three sisters" from albuquerque botanical gardens, february 2010

I rush through the last of the first chapter of John Thorndike's The Last of His Mind, his memoir about his father's experience with Alzheimer's and John's time caring for him, and hurry out the door of the coffee shop to come home to my laptop and write. The feeling is intense - joyful and piercing - that I want to write so much about how mixed pure pain is - not anxiety, not suffering - but the pure stuff, like heartache.

Where did this come from? Partway through reading the chapter, a coffeehouse buddy asked me what I was reading when I took a break to take a deep breath, looking up for the first time in a dozen pages. She asked about if my family had Alzheimer's in it, mentioning that her family doesn't, her mom is still doing fine in her mid-80's. "Nope. My family just dies young," which is only partially true, but enough partial to be pretty alarming. "50/60's of heart disease or related, then 80's of what's called natural causes but is more like heartache." She nods. "Your family has unraveling DNA." Yes, I nod. That sounds right.

I take the break to go check on various online things - email, Facebook, texts, messages, and there find a response from my one, currently official (though there's one other unofficial and one about to become official this October) sister-in-law. She agrees with me that sleeping in, which was what my post was about, is great, then says that she and I should go and get a late breakfast sometime next week, when others are at work and she and I are free because of our odd schedules. Somehow going from the isolation of caring for one's father who is isolated from himself with Alzheimer's to such easy conviviality made my heartache. I made the date, then set back to reading.

Throughout the rest of the chapter, though, my previous experience of a sister-in-law haunted me. Nora is my sister-in-law through me marrying her brother, Dylan; this other sister-in-law (now divorced) was the wife of my brother David. Nothing about my relationship with my first sister-in-law was ever easy, and that is not an overexaggeration. We struggled with ourselves at the time, trying to find autonomy in situations of great suffering and pain, both, and also with each other. There was great healing to be found in all of it, on both sides, but also a lot of pain, and a lot of damage. As soon as I had reason to distance myself, I did, and stayed away from relating to her, but not after a few years of very difficult, heart-breaking strained intimacy. I read about how Thorndike feels closer to his father now that his father has lost so much of his order, formality, and has become vulnerable, and I wonder what it takes for some situations to work - because relating to Nora is so easy, so straight-forward (as is to my two other "sister-outlaws" as I call them, Melissa and Patty). It doesn't feel like work at all, even when there is work to do. And that first relationship with a sister-in-law I don't think ever didn't feel like work.

My heart aches for that kind of difference, for how family simply refuses to be constructed, or can be constructed but also encapsulate suffering alongside joy. The gratitude bursts out of me in waves, and when it ebbs, sadness flows freely. The joy and heartache intermingle and the words beg to burst out onto the page. So here they are, and here I am, and here all of these sisters tossed together are. Let us find the joy in the heartache, not eliminate the heartache - the piercing is a reward far greater than constant smiles.