Maybe cancer; maybe not


My prostate antigen level in April of 2011 was two. This April, it was 4.5. This week, it’s 4.9. I’ve had a few biopsies over the years—including one of my lower abdomen and another of a neck vertebrae for which the surgeon had to go through the front of my throat—but I never believed I had cancer. This time, I think I do.

I would hate like hell to leave Peggy alone. I would also hate to leave my "bloggy friends" as Nollyposh used to call them (she was one of four bloggy friends I lost to cancer). A lot of people will find out that they're dying just in the time it takes to write this post, and that won't be long because I'm still doing my experiment with minimal editing.

A few years ago my 56-year-old neighbor, John, drove three hours, climbed a 10,358-foot peak (3,157 meters), and drove home. I saw him that evening, and he complained of fatigue. I laughed, but he said that, no, this fatigue was different. He died a year later of prostate cancer. (I can hardly hold out to clean house anymore, which is one of the reasons I think I have cancer). John died next door, but I never went to see him because I didn’t really know him, and I wasn’t sure I would be welcome. He was also a lawyer, and I hate lawyers. I now wish I had gone because it would have been the right thing to do. I also like being around people who are dying.

Doc Martin is phobic of blood; Nurse Peggy is phobic of cancer. She's so scared that she’s been having to struggle to keep from hyperventilating. 

I've often wondered whether it would be easier to have a terminal illness than to live in pain. One advantage of living in pain is that I have a sense of time stretching before me, and that gives me reason to hope that I will either beat the pain eventually or at least learn to tolerate it better.

My odds of survival are probably good even if I have cancer, but there’s still that 3% chance that I’ll be dead within five years. After ten years, the chance is 30%, and it keeps going downhill from there. As cancer goes, only lung cancer kills more Americans than prostate cancer.

I won’t be getting any more teeth crowned until I have a prognosis. The damn dentist crowned one in January, and that alone drained my insurance for the rest of the year. He wanted to crown another one in April, but I said no, so he squirted some gook into the hole in the hope that it will last until January 2013.

Helter Skelter captures my mood today just as it captured the mood of America in the late ‘60s. To represent the early ‘60s, I chose Johnny Angel. How, in a single decade, do you go from songs about cars and teenage romance to songs about drugs, death, defeat, confusion, alienation, insanity, and injustice?

I like things that mess with my head, so I like Helter Skelter. The good thing about music is that I can turn it off if it gets too intense. With real life, I have to divide myself into two parts. One part thinks, feels, and acts; the other part dispassionately observes the part that thinks, feels, and acts. Pain can become so consuming that it draws my observer part into it, and that's when I go to pieces. I assume that this can also be true of cancer. I really must learn to do better, and I think I'm succeeding. I've felt stronger than ever since my meltdown on Sunday.


P.S. Shelley Fabares is a goddess.




Today's barely edited


I didn’t feel old until a year or two ago. I attribute this sudden oncoming of antiquity to the pain. Except for misdiagnosed sleep apnea (which cost me two needless surgeries) and the pain of the last six years, I’ve been healthy as an adult. In fact, I used to marvel at my good health because I would — sometimes for months—feel such sadness that I was just sure it would eventually eat its way from my heart and into my flesh, causing me to sicken and die. The fact that I stayed in such good shape was curious to me.

Then came the sleep apnea, and I grew increasingly desperate over a period of five years until it was diagnosed and treated. Three years later came the pain. For the longest, I thought I would beat it. I told myself that my species, despite its many faults, is very clever in various ways, and that medicine has been one of the major benefactors of the explosion of knowledge that has occurred during my lifetime alone (I would have died had the sleep apnea hit 15 years earlier). How hard, therefore, could it be to eliminate my little old pain? It might be impossible as it turns out.

For much of my life, I held doctors on such an intellectual pedestal that if a doctor couldn’t cure me of something, I would assume that he wasn't trying hard enough—maybe he hadn’t run the right test or asked the right question. I later met doctors whom I trusted as good men as well as good doctors, and when they told me there was nothing they could do, I believed them. Even with this recent pain and the urging of one reader to see a pain specialist, I have no thought of seeing a doctor. For what? Pills? I’ve got pills, and if there were other pills, I would know about them. Dosages? If I want to dicker with those, I have more confidence in the Internet than I do in any given doctor (I've discovered two serious errors in my prescriptions by looking them up on the Internet). Tests? Diagnoses? Surgeries? I could probably get several more of each if I wanted to start from scratch with new doctors, but I don't.

Maybe my "barely edited" experiment is connected with my need to transcend the pain because while I've lost all hope of escaping it completely, I haven't lost faith in my ability to someday live well despite it. I think at least one of you might have worried about me euthanizing myself after my last post, but I wouldn’t do that. I thought a lot about it for a long time, and I must have decided against it because I don’t dwell on it much. Not that I was ever really close to suicide; it’s just that I considered it a reasonable and reassuring option. If you hurt as I do, and you killed yourself, I could respect you for it if you only had yourself to think of (If you were married, I would consider it necessary for you to get your spouse's blessing to kill yourself it unless your spouse opposed suicide on principal). But even if you were alone or had your family’s blessing, I would suggest that you hang in there. You’ll be dead-meat in a few years anyway and you'll stay dead for all eternity, so why not stick around? You might do some good, you might have a few laughs, and you can always decide to off yourself later.  

The photo is of me, from yesterday. It did me good to go to the woods.

A second experiment with posting in the moment




Given how much I bitch and whine, Peggy might not realize that I try to spare her from the worst of what I feel, but I can’t do it today. I had a horrendous night last night that followed a day spent trying to recover from another bad night. Dilaudid didn’t help, so I lay awake for hours and I am just about through the roof right now. I smoked some pot an hour ago hoping it would help, but unlike yesterday, I’m experiencing something similar to a bad acid trip. I feel like I’m caught in a nightmare, and I don’t have the strength to find peace in the storm. I work everyday to stay calm and hopeful, but when I’m really hurting, really exhausted, and really without any means to control the pain without knocking myself out, I just can’t find it in me. I’m unfit for anything but to shake and cry, yet, there’s something here for me. I know it, but I can't find it even after years of looking.... I've heard enough Mary Wells and going to listen to some Goulet. Before marijuana, I didn't care about music. Now, it's one of my main comforts, it and plants.

An experiment in not editing—much anyway


I’ve been thinking about posting more and editing less because it’s making me crazy that I can’t stop editing. Even after I post something, I continue editing for days. So, here goes.

It’s a good day to live in Eugene (the photo is one that I took of some area scenery). The six months of drizzle are at an end, and the drought hasn’t arrived. It’s our second 80-degree day (27 C), 80 being 15 degrees above my ideal, but still pleasant enough.

I did yard work yesterday and suffered a lot for it last night. In fact, I’m such a wreck today that I’m avoiding unnecessary chores. I had intended to at least march in a pro-marijuana parade, but my knees were hurting too bad. I did bike to the library and got some books about war (I just finished—and can recommend—American Sniper, The Autobiography of the Most Lethal Sniper in U.S. Military History). I also bought some eucalyptus incense—which I’m now enjoying—and biked around the downtown area looking at the freaks. I like freaks—if they’re pleasant freaks. I also enjoy homeless men. Years ago, I considered them disgusting, so one day I passed a panhandler without speaking to him although he said something to me. He got up and followed me, demanding in a loud voice that I at least show him the respect of acknowledging his existence. I walked on in silence. I now shed tears when I remember that man. I could have done good, and I chose evil.

My right shoulder is hurting me a lot today, but I do my damnedest to avoid drugs in the daytime with the exception of marijuana, and I’m already so strung-out from the drugs that I took last night that I don’t dare use that. I literally feel like I’m losing my mind, and marijuana could make it worse. I’m also so tired that I'm sick, and marijuana could make that worse too. Then again, it could make me hyper. It's not a predictable drug, at least in my case.

Kurt and Jackie are coming for supper. Their cat was killed the day before yesterday, and although we rarely see them more than a few times a year, I thought it good to invite them to supper for the second week in a row. They accepted with an enthusiasm that made me sad for them.

I have two other recommendations for you. The first is an interview entitled A Portrait of Maurice Sendak. It's the heaviest thing I've ever seen on film, yet it's only 39 minutes long. He died a few days after I watched it, and I've seen it a few more times since then. My last recommendation is Memoirs of an Addicted Brain: a Neuroscientist Examines His Former Life on Drugs. The author reminded me a friend from 30 years ago named Larry. One day Larry and were smoking pot with another man when the other man handed Larry a handful of pills and asked if Larry knew what any of them were. Larry had no idea, but he swallowed them down without even asking. After that, I thought of him as a starving dog.


So, I took a hit, and I'm happy to report that I feel a little better. The pain is still with me, but it doesn't hurt like it did.

Drugs and addiction


It’s a rare night that I can sleep without drugs. For pain, I take Cymbalta, Dilaudid, oxycodone, and Neurontin. For sleep, I have Ambien, Dalmane, Restoril, and marijuana. All of these drugs have overlapping benefits and they work best in combination, but with the exception of marijuana I seldom mix them because of the increased risk of side effects. Also, except for marijuana, I never take any of them during the daytime. The one exception was when I took oxycodone two weeks ago for that anxiety attack caused by the Cipro.

My most effective painkiller/sleep aide, is Neurontin. Oddly enough, considering how strong it is, Neurontin doesn’t make me high unless missing doorways and bouncing off walls counts as being high. To avoid tolerance problems, I save it for when I’m desperate. For example, I hardly slept three nights ago, and when that happens, I go for broke the next night, so I took three doses (900 mgs) of Neurontin at once and spent the next several hours flat on my back. One of the ways I minimize pain is by turning over a lot, so when the pain finally awakened me, I was hurting pretty bad, but the drug still had enough kick (about 16 hours worth altogether) that I was eventually able to get back to sleep. 

Last night, I was so tired that I did my best to sleep without drugs, but that only lasted for five hours before I took a 10 mg Ambien, which is my short-acting favorite. Taking so many drugs means that I'm pretty much permanently snookered. I'll give some examples of the annoyances this causes. One. When I got up this morning, I couldn’t find my sunglasses, so I finally left the house without them. When I got home, there they were, right where they were supposed to be, which was the one place I didn’t look. Two. I’ve already looked once today, and I still can't remember if this is 2011 or 2012.

I’m going to address addiction since some of you expressed concern about it following my last post. I was surprised that one person was especially worried about marijuana because I consider marijuana to be the least harmful drug I take in terms of tolerance, dependency, side-effects, or—in the case of narcotics—addictiveness. It strikes me as exceedingly odd that the least scary drug I use is the only one that's illegal. Marijuana can be habituating, of course, but then so can jogging or eating ice cream. Narcotics are a whole other animal because they bring about permanent changes in the brain and hellacious withdrawal symptoms. As I write, I haven’t used marijuana for five days (I sometimes get tired of being high) without the least problem. If I used narcotics as often as I normally use marijuana, I would be under medical care for withdrawal.

To further compare narcotics and marijuana; I prefer marijuana because it causes me to think about the world in deeper and more interesting ways, ways that are so profoundly true for me that they seem to be coming from the core of my being. The drug rarely leads me to euphoria while it not uncommonly makes me anxious, dysphoric, and sometimes downright miserable. I often go for months during which I start most days with marijuana and coffee and then continue to use marijuana until bedtime. I do this because I like the mental stimulation but also because pot works far better as a sleep aide if I use it all day. Sleep is my major challenge not just because of the pain but because I have four separate sleep disorders—insomnia, sleep apnea, nocturnal myoclonus, and nocturnal bruxism.

Narcotics differ from marijuana in that they do induce euphoria, although I find them boring in terms of thought stimulation (who needs to think when he’s euphoric?). I’ll use an analogy to describe how I envision narcotic addiction. Imagine that you’re rafting down a slow and muddy river. The hot air is stifling and the scenery boring. You too are stifled and bored, and you wish with all your heart that you could feel like you were getting somewhere, but your entire life has come to seem like a failure no matter what you do. Then you come to a whirlpool (narcotics), but you don’t realize it's a whirlpool because it's so wide. You’re just pleased to find that you’re moving, although you can’t really remember why you ever wanted to be someplace else. The breeze in your face is cooling, and the same scenery that bored you a few minutes ago is now fascinatingly beautiful. Happiness seems so simple and natural, and sadness so twisted and complex that it's hard to imagine that you were ever unhappy. By the time you see Death at your side, you might be too far gone to turn back. I’m not talking about me, but neither do I remain cocksure that addiction only happens to other people, people inferior to myself. When you're desperate for a way out, even a bad option can look better than no option.

My narcotic mainstay is oxycodone (when it comes combined with acetaminophen, it’s called Percocet) because I’ve been approved for a years’ worth without even having to go back to my internist. I limit myself to 30 mgs at a time (the starting dose is 5-10) three or four times a week. Unfortunately, I feel less euphoric and get less pain relief from thirty than I once got from ten, but I'm afraid that if I take a higher dosage even once, I’ll be tempted to do it again. Why did I set 30 as my limit when my prescription calls for 10-20? Because I was taking 30 when I got scared, and since I was handling that okay—except for the hellacious constipation—I stayed with it. Narcotics are so insidious that even though 30 no longer gets me high for more than a half hour, I crave it on my narcotic-free nights. On the nights I do take it, I have trouble waiting until bedtime to do so because the rush initially makes me too happy to fall asleep, so I want to be up doing fun things. There's nothing like high on narcotics and marijuana and then baking crackers while watching a movie. Yep, that's right, I can carry on real well even while real high, so well in fact that even Peggy can't even tell if I've had anything.

I sometimes imagine that narcotics are talking to me. They say they’re my friends, and that there’s really no reason for me to be in pain when all I have to do to feel better is to take a few milligrams extra. They assure me that, just as most people can safely relax in the evening with a few drinks, so can I relax with a few narcotics. Besides, don’t I deserve a little euphoria? Hell, I’m in pain; my brain—the one I once took pride in—is a turnip; I can’t do many of the things that I used to find meaning in; I look like shit, having gone from 180 pounds of muscle to 160 pounds of skin, bones, and a little round belly; and, worse yet, I have no hope of ever escaping the pain or ever regaining my strength and intelligence. As a matter of fact, the whole goddamn rest of my goddamn life looks pretty fucking bleak, and even after years of pain, I still don’t have a clue how to handle that. Narcotics tell me that they’ll handle it for me and make me deliriously happy.

The words that I say to myself are a bit different… "Why can’t I handle this better? I know people who are worse off but appear to be doing fine. Why can’t I be like them and cut through adversity like a knife through warm butter? And why, when I spent years trying to stay healthy and more years trying to regain my health, am I like this while people who are older than I and never gave a thought to diet and exercise are doing fine?"

So far, I haven’t been tempted to take a higher dose of narcotics or to take them during the daytime (except for two weeks ago when Cipro took me to the doorstep of panic). I’m helped in this by reminding myself of what George Peppard (see photo) said about drinking: “You have problems, you think drink helps, then you have two problems.” I never knew him, and he has been in his grave for years, but I sometimes imagine him beside me, looking the way he looked toward the end of his life when his arrogance was gone. I don't only want to be strong for myself and for Peggy; I also want to be strong to honor his memory because every little bit of inspiration helps, and George Peppard's tortured existence and eventual triumph has certainly inspired me.

The bareass truth is that I need drugs to sleep, mostly because I’m in too much pain to sleep without them, but also because I’ve taken them for so many years that normal sleep is all but impossible. Yet, drugs are robbing me of myself almost as much as the pain is, not because I’m addicted but because when you take mind-altering drugs everyday, you start to lose sight of who you are. I’m desperate to give up drugs as a way of life, but I’m desperate for sleep too, and I can’t have it both ways. You might look at my situation and think you could do better, and I hope you could because you might have to someday, but where I am is where I am despite the years I’ve put into trying to either get well or get strong. 

I just came off a five-month break from even trying to help myself—well, except for diet, drugs, writing, physical therapy exercises, and buying potted plants. When I started getting scared about how much I was looking forward to narcotics, which wasn't too long ago, I signed up for a Qigong class. My classmates are mostly old ladies, and I'm having trouble keeping up with them. I would have already quit the class, but where do you go after Qigong? It would be like dropping out of kindergarten. 

As the saying goes, “You either get tough or die.” I’m not all that tough, but then I’m not dead or on a psych ward either... I grieve my life. Although, for years now, my experience of it has hardly been in the league of a walking death, it seriously sucks. My chief support has come from Peggy, my doctors, and you. Two bloggers who were dying (Renee and Nollyposh) gave me a generous portion of their time and compassion, and that still helps even though they're gone. I wouldn't be surprised but what many a life has been saved by a single act of kindness on the part of someone who had no idea of the significance of what they were doing.

Bamboo shadows on a rice paper floor


Today is the first warm sunny day since last fall, and every square yard of earth is covered with shoots, buds, tendrils, flowers, and new leaves. By afternoon, I was drowning in…what? Fecundity? No. Reality. I became confounded by the thought that being alive is so intense that I can't imagine how I've pulled it off all these years--or how I can possibly continue to pull it off. It's usually a bad idea to smoke pot when I'm anxious, so I contented myself with 30 mgs of oxycodone. Thirty is a wee small dose for me, but it's frightfully high by most standards, and I've vowed to never exceed it. Odds are that 50 would make me feel really good, but after a week on 50, I would need 60 to feel really good, and then the day would come that I would lie down to enjoy my opiate euphoria, and I wouldn't get up again.

At bedtime, I added 600 of Neurontin (another painkiller) to the oxycodone and, curiosity getting the better of me, smoked some pot. As soon as I turned out my light, the hallucinations started. A long procession of indistinct gray images appeared one after another after another until they exploded in a blinding barrage of light, color, and movement. Afterwards, the darkness pullulated with images that passed before me like so many room-size flash cards. Some were still lifes. Others were in motion. The one that touched me deepest was that of my dead neighbor, Belle, and her dead poodle, Lily. I liked Belle, but I loved Lily. (How I wish I could draw close to humans the way I draw close to dogs and, now that I have Brewsky, cats.) I fought to stay awake, but the Neurontin eventually won.

It’s now 2:50 in the afternoon on the following day. I feel hyper and am so near the edge of reality that I could easily start hallucinating again. 


Oh, NOOOOO!!ll! Leg cramps! WHOA! I had to to throw myself to the floor to massage them, only I would scarcely start on one before another one stabbed me. Paul Butterfield (http://www.youtube.com/watch?v=YaV-S5ivX3E) is starting into "East West" again. I've listened to all 13 minutes and 14 seconds of it scores of times since yesterday because I want to go deeper into whatever trip this is, and psychedelic music sure helps. 

The room is now pulsing ever so slightly, and I am very close to being dizzy. Everything around me—my monitor, the pictures on the wall, the chair in which Brewsky lies sleeping—appears to be slowly moving further to my right. Objects are also expanding and contracting as if breathing, yet I'm less surprised by all this motion on the part of inanimate objects than I am that I never noticed it before. In other words, I don't feel like I'm hallucinating; I feel like I'm seeing reality more clearly than ever, yet my rational brain keeps suggesting that it's pretty damn unlikely. I'm also jerking and trembling, almost too much to write, and I don’t even know why I'm having this wild trip. My best guess is that I’m high on some medication that I’m not supposed to get high on, although the only new drug I'm taking is the antibiotic Cipro (to hopefully rule out prostate cancer), and the only problem I've ever had with antibiotics was the runs. I definitely like this better. But what if it's not a drug behind the weirdness? Would I be okay with that? Probably. This will surely sound strange in the kinds of experiences I'm having, but I feel secure enough in my sanity to allow myself to be insane.

...I did it. I looked up Cipro, and sure enough, running amuck in a blind panic while having outrageous hallucinations are two of the 150 or so side-effects, and they actually looked pretty good compared to some of the others--liver failure, tendon rupture, cartilage destruction in weight-bearing joints, death! The website advised that I contact my doctor immediately about the hallucinations. Yeah, right. The odds that I’m going ask a doctor to fuck-up a really good drug trip are WHAT exactly?! Years ago, some other drug had euphoria listed as a side-effect that I was supposed to call the doctor about. I thought it would be pretty funny to get my internist out of bed at 3:00 a.m. to complain that his pills were making me exceedingly happy.

...Now I'm lost in the spaces between things. What is this nothingness that exists between us? Neither matter nor energy distinguishes it, yet we all agree it's there, and that entities which do consist of matter and energy couldn't exist without it. What, then, IS it? Is it a void—whatever that means? Might it swallow me up? Has it already swallowed me (all of us) up? Is that the problem, and does it go all the way back to the Big Bang? I often feel desperate for answers to questions that don't even make sense to a lot of people. Unfortunately, the questions that plague me most don’t necessarily have answers. They’re the SCARY questions, the ones that make existence too ironic to be believable, and so it is that I tremble.

Trembling is actually a big part of my life when I’m alone (I try to avoid experiencing life deeply when I'm not alone because people commonly interpret my intensity as something to be fixed or pitied, and this makes them a complete drag to have around). Drugs like pot — and Cipro, it would appear—that have the power to cause hallucinations, crank up my intensity many times over, which is why I’m drinking coffee and smoking marijuana right now. Life would be easier if I gave them up while I was on the Cipro, but it would also be less rewarding.... I just restarted "East West" for about the 100the time.

It's now another day—I don't know which one—and I'm still lost in a world that looks surprisingly different than any world I've ever seen. I went early to my second ever Qi Gong class today so I could stand directly in front of the teacher, Matsuko. I was very much enjoying the music she was playing because I imagined myself on a rice paper floor that was being slowly encircled by bamboo shadows cast from plants that were swaying in a soft breeze. This pleasant fantasy soon turned into a compelling hallucination in which I lost all awareness that I do now or ever did exist as anything other than Matsuko’s hypnotically undulating arms. I had been mirroring her body--but especially her arms--for nearly an hour with complete concentration from no more than eight feet away, and that, combined with my Cipro-altered state, bewitched me so profoundly that I ceased to exist in my own mind. All too soon, an internal (and maybe infernal) spring snapped me back into myself, and, remembering where I had gone, my eyes moistened with affection for this person whose arms I had experienced as if from the inside. I was so moved that I was contemplating leaving the room so I wouldn't make a spectacle of myself, but then my eyes looked of their own accord into Matsuko’s eyes for almost the first time since the lesson started. She was back at me as if in accepting acknowledgement that whatever I had just experienced, it must have been a doozy. After class, I very much wanted to tell her all about it, but I'm seriously considering becoming her student for the long haul, so I didn't dare risk it. 

By Jove, I feel inspired to write a proverb. Here it goes: "You should neither assume that your experiences during a drug trip have anything at all to do with the people about whom you have them, nor should you imagine that those people would be pleased to hear about them!" 

It is now yet another tomorrow—at least I think it is; I’ve edited this so much that I’m about to fall over—and I just took my last Cipro. I've been in a significantly altered state of consciousness for five days and have even gone out of my way to intensify an effect that the drug's manufacturer considers a grave problem; I'm tired. Really though, if they want you to call your doctor, shouldn't they give you a better reason than that you just embarked upon a five-day, all expenses paid, psychedelic vacation to the mountaintop of the holy mystics?

I finally put aside "East West," and have since been listening to various artists (Yanni is currently doing a great job with "In the Bleak Mid-Winter”). I want to share one of those artists with you. Please do me the favor of listening to Suzanne Ciani's "Silver Ship" for ten seconds. If you're not hooked by then...well, I would be astounded. In the presence of such perfection, I'm ever struck by the thought that it only takes a few minutes of absolute beauty to erase an entire lifetime of mistakes. Unfortunately, this speaks to the rarity of absolute beauty.



A troubled man’s re-conversion and death

I’ve only known one person who had serious and prolonged doubts about religion who ever permanently returned to it, and that person was my father. He didn’t regain his religion because he finally found answers to the questions that had plagued him, but because his wife died and this left him alone, feeble, in failing health. His only help came from his daughter who found little time for him despite the fact that she lived in a house that he had built for her next to his own.

After his re-conversion, Dad and God conversed at length every night. God invariably monopolized the conversation, but Dad never complained. One of God’s messages was that Dad was about to win the Publisher’s Clearinghouse Sweepstakes, so he no longer needed his life savings. Dad told everyone at church that he had already won because in his mind, the fact that his number hadn’t actually been drawn was a technicality. His brothers and sisters in the Lord (Church of Christ people call one another brother and sister) were so delighted that they stopped treating him like a disheveled old eccentric who ranted during services, but like a beloved elder whom they were very glad to see. I called his preacher, and told him that my Dad had very little in the way of life savings, and that he hadn’t won a damn thing. The preacher suggested that I just wanted the money for myself.

A few months later, Dad left Mississippi and moved to Oregon to live with Peggy and me. Each morning over breakfast, he would stare at us through Ancient Mariner eyes as he conveyed God’s latest message. We comforted ourselves with the knowledge that he at least hadn’t brought his yard sign to Oregon, the one announcing that he was a “Prophet of God.” He did bring his habit of standing up in church and rebuking the congregation because, as God told him, they sinned by not using the King James Bible. The people in the two churches he attended here were as obstinate in their sins as the ones in Mississippi (living prophets are usually considered insane), so he eventually stayed home on Sundays.

His next brainstorm was to order business-size cards containing his name followed by the word “prophet,” our address, and the sentence, “Come see me if you need help.” He planned to give these cards to homeless mean and anyone else who looked down and out. Peggy and I stopped laughing about the hellfire sermons he was inflicting upon churches now that he represented a threat to our own lair. It was tough knowing that we simply had to impose our will upon this man who had been mentally ill since childhood and who valued independence above life itself. Indeed, Dad’s drive for independence was such that he would permanently balk if he even suspected that someone might be trying to persuade him to do something.

Peggy and I were the only people I ever knew who had an intuitive understanding of how to present a proposal to him in such a way that he wouldn’t lower his head like a bull and start building toward an explosion. On his worse days, a person needed tact to ask my father if he wanted a cup of coffee (“I don’t have to beg!”). On his best days, we could come right out and ask him to do almost anything as long as we made it clear that it would be a tremendous favor for which we would be eternally grateful. So it was that we picked a good day to ask him to cancel his card distribution program, and he agreed. We weren’t always so lucky, and there were two occasions on which one or the other of us simply had to say, “I’m sorry, Tom [Peggy called him Tom; I called him Dad], but such-and-such just isn’t going to happen.”

Peggy’s turn to confront him came when we told him that we were going to build a room for him at the other end of the house because we were a married couple and needed our privacy, Dad said he would go live under the bridge across the street if we didn’t want him with us anymore. Peggy responded, “I’m awfully sorry to hear that, Tom. We’ll really miss you, and if you ever want to move into the room we’re going to build, you’ll be welcome. Then, she asked if he would like to go shopping for furnishings for the new room, and he said he would. My father’s love for Peggy was one of the thing that touched me most about him.

My father said that his time with Peggy and me was the happiest of his life, yet he realized that his deteriorating condition posed a threat to his independence, and for this and other reasons, he decided to die by not taking his Lasix (a diuretic that he used for congestive heart failure). Other reasons that he wanted to stop his medicine were: he felt it beneath his dignity to take pills for a chronic ailment (“I’d rather be dead than to know that my life’s in that bottle,”); he believed God wanted him to go off his medicine as a test of faith, and would save him at the last minute; and he said that drug companies were greedy, and he had rather die, “…than to let the sons-of-bitches cheat me.”

I experimented with sneaking his pills into his food and found that I could get away with it indefinitely. I couldn’t justify it though. I had to think about the matter long and hard because I wanted to be sure that I was deciding on the basis of fairness and compassion rather than my desire to be free of the stress of being his caregiver. I talked the situation over with Peggy and several friends, and they validated my decision. That was important to me because my own feelings were so ambivalent. The crux of the matter was whether Dad was sane enough to make such a choice, but since he had always been insane, the distinction seemed less important than it would with someone who was acting out of character.

Nine days before his death, Dad apparently lost hope that God would save him because he said to me, “I want you to promise that you won’t let me suffer, even if you have to ease me out.” I promised, although I felt annoyed that he was willing to put me in possible legal jeopardy when he had already endured so much suffering without ever once thinking to ease himself out. I had grown up listening to this man threaten suicide so often that it got boring, and now he wanted me to kill him! Still, I considered it my duty. Death is no stranger to me, and I know I could euthanize someone. If you’re horrified by this, let me inform you that I’m no less horrified to live in a country that thinks it’s God’s will to let people suffer to any extreme, no matter how hopeless their condition. 

Drowning over a period of days or weeks isn’t the worst possible death, but it’s plenty bad enough.  In fact, it’s so bad that my father needed many attempts before he was able to pull it off.  A day after he would stop his Lasix, he would look puffy, and his breathing would become labored. A few days after that, he would be too weak and uncoordinated to walk, and it would take him considerable effort just to lift a spoon to his mouth. His skin would turn the color of burgundy; and he would gasp for air like a fish out of water, his whole body swollen. He might stick it out for a week or more before he would go back to the Lasix. By the next day, he would be a new man.

The good part about dying of congestive heart failure is that when you’re pretty far gone, you fall into a coma. After that, you don’t appear to suffer, but the people who are sitting there listening to you drown on the green slime that bubbles continuously from your nose and mouth are doing plenty of suffering for you. Against his wishes, I saved my father the first time he came close enough to death to pass out, but after the cursing he gave the doctors, the nurses, and me when he awakened in the ER, I knew he was ready to die and that I was ready to let him. That was two years before the end, and as bad as those two years were, I’m proud that I didn’t ship him off to some waiting room for the grave like my sister wanted to do, and I’m proud that I married a woman who treated my father as lovingly as if he had been her own. Without Peggy, who knows what my father’s last years would have been like.

An experiment in shame

When people praise me for my bravery in sharing so much about myself, I think it means they would be embarrassed to do the same. Ironically, I’m more like them than they know because I too withhold things that would embarrass me. And what sorts of things embarrass me? The ones I haven’t forgiven myself for. I’m going to experiment with sharing some of these things in the area of religion. I’ve chosen religion because I’ve long been bothered by the fact that I write about it a great deal, yet I’ve purposefully withheld some things that are important for a proper understanding of my journey. Such withholding constitutes lying, and I’m here to correct my error.

I’ve belonged to four churches. I was baptized into Central Church of Christ when I was twelve, which is about the customary age. What you do when you want to join the Church of Christ is to walk to the front when the invitational is sung and tell the preacher what you want. He then asks you in front of everyone if you accept Jesus as your Lord and Savior; you say yes; and he baptizes you right then and there for fear you might go to hell if the ceremony is delayed and you die in the interim. The country church at which my best friend, Grady, and I spontaneously walked to the front one night during a revival didn’t have a baptistery, so we were taken to one in town.

My second church was The Episcopal Church of the Redeemer, which I started attending when I was eighteen. The Church of Christ was as plain as concrete, both in its looks and in the way the service was conducted. By contrast, the Episcopal Church was a veritable heaven of beauty and ritual. They still used the formal 1927 liturgy, and then there were all the decorative accouterments (the photo is of Redeemer Church the night Peggy and I were married in 1971).

I also adored the priest, Father Hale, although I didn’t realize how much I adored him until years later when I got a better handle on how rare good men are. He was so clumsy at conducting the ritual that I think he must have had a learning disability, but this failing seemed like nothing compared to his gentle, loving, unpretentious nature. He listened to me more intently than any man I had ever known.

When Father Hale moved away, the fact that I had no faith settled back upon me like an icy fog. It wasn’t long before I started attending American Atheist meetings 100 miles away in New Orleans, and I eventually became a non-resident editor for American Atheist Magazine. I knew several inspirational people in that organization, most notably Madalyn Murray O’Hair who was the most imposing person I’ve ever met. If she had possessed physical strength and ferocity to equal her mental strength and ferocity, she would have scared people off the sidewalk. She asked me to call her Grandma because she liked my writing. This was in the early or mid-eighties.

My next adventure in faith—or the lack thereof—started in 1988 at the First Unitarian Society of Minneapolis (you would be corrected if you called it a church). Its minister, Khoren Arisian, and most its large membership were atheistic, and I took to it like a duck to water. This was during my group marriage phase, so Vicki and I joined together in 1989 simply by walking into the business office one day and signing the registry. Peggy never had any interest in religion, atheism, or anything in-between, so she stayed home. If she and I hadn’t moved to Oregon when things with Vicki fell apart in 1990, who knows but what I would still be a Unitarian.

St. Jude’s Roman Catholic. This is the one that I most hate to tell you about. First, some background. Peggy and I went through years of hard times in the ‘90s, much of it due to me being in a state of deep anguish for reasons that I won’t go into. In my desperation, I attended an Episcopal Church for a few months, but I thought it seemed more like a social club than a place of worship. I then took a class called A Course in Miracles at a Unity Church (not to be confused with Unitarian). This was way out in woo-woo land, but I grabbed onto it like a life preserver for about six weeks, after which I realized that there was no way I could ever really force monistic idealism down my throat.

Then, I started thinking about all those Medieval Catholic statues, crucifixes, triptychs, and so forth at the Minneapolis Institute of Art. I had been blown away by their antiquity, their beauty, the talent that went into them, and the deep reverence I felt in their presence; I grieved that they were now 2,000 miles away. And so it was that I came to long for the art, tradition, architecture, and liturgy of Catholicism, this despite the fact that I despise almost everything else about the church. I soon signed up for confirmation classes at St. Mary’s, the oldest and largest Catholic Church in town. Doing this was an instance of magical thinking (more accurately, magical hoping) on my part, my hope being that the very act of becoming a Catholic would cause me to feel deeply connected to many things, for instance, the sense of oneness of which the mystics write, and to the ancient carvers and painters who created all that wonderful art. I believed that such a connection would heal me of my anguish.

Unfortunately, St. Mary’s was a conservative parish, and the priest who interviewed me quickly concluded that I was a poor candidate for Catholicism. No problem, I just drove across town to St. Jude’s, the most liberal Catholic church in the area, and the priest there was fine with me joining. I’ve since wondered if I might have been a tad less forthcoming with him than I was with the priest at St. Mary’s, but that was too long ago for me to even remember what we talked about. The class lasted for several months and climaxed in a confirmation ceremony. At the class’s outset, everyone was assigned a sponsor to meet with him or her once or twice a week until confirmation, and then to vouch for his or her worthiness to join at the start of the confirmation ceremony.

My sponsor was a man named Gary who had devoted years to the study of church history and theology. As did the priest at St. Mary’s, Gary quickly concluded that I wasn’t fit to be a Catholic, but he said he would continue as my sponsor if I was hell-bent on joining. Then, he looked me dead in the eye and warned that I would never be forgiven if I should join another church after converting to Catholicism. Because he didn’t respect me, Gary gave as little of himself to our relationship as he could without violating his conscience, and this discouraged me from volunteering information or even asking very many questions. As for the class itself, I enjoyed that very much.

I was horribly sick with a cold the night of Holy Saturday, 1999, when the class was to be confirmed, but the priest strongly encouraged me to attend, so I did, only to discover that a Catholic with a cold feels just as crummy as a non-Catholic with a cold. Aside from feeling a little disappointed (though not surprised) about that, I was so touched by the ceremony that I shed tears. This embarrassment occurred when the time came to baptize those who had never been baptized (my Church of Christ baptism was considered sufficient). One of the baptismal candidates was a fourteen-year-old girl whom I had known through the class. As she stood there in her new shoes and lovely white dress, I felt that I was looking upon the very essence of sweetness and innocence, and I wanted more than anything to protect it and was sick to the heart that I could not. I determinedly held myself together until the priest poured the Holy Water over her head, and then my tears flowed. After my confirmation, I attended mass no more than five times before I took my little crucifix off the wall and packed it away with my rosary. The first priest and Gary had been right.

Since then

I’ve gone to Sunday school from time to time at liberal churches, not because I had any thought of joining, but because I lack a permanent community in my life and because I enjoy studying at least parts of the Bible. Church is also the only place where anyone ever seems to discuss morality, and, aside from fraternities, it’s the only place a person can participate in a communal ritual. I might still attend an occasional Sunday School session if living with pain didn’t tire me so.

I remember desperately trying to sleep—in a recliner—on a particular night after the second of my three shoulder surgeries. I had been in significant pain for several years by then, and I had ice packs on both shoulders, a heating pad on my chest (to keep the ice packs from freezing me), and was loopy on narcotics. As I sat there, hour after weary hour, despondent and hurting too much to sleep (at least without taking so many drugs that I would have feared for my life), I began to wonder if it just might possibly make me feel even a little bit better to pray. I got to wondering this because I was becoming focused on suicide, and on that particular night, I had the urge to get out of my recliner and run head-long into the stone fireplace mantle. In my desperation, I finally started to pray, but I didn’t get far because I immediately felt completely asinine for betraying my intellectual and moral integrity yet again in a desperate attempt to attract the notice of a deity that I didn’t believe in and would have hated if I did.

Perhaps you’re wondering why, instead of joining churches, didn’t I join some other kind of religious group. Well, there was that Unitarian Society, but it’s true that I’ve put a lot of energy into Christianity. This was largely because it was almost certainly my forbearers’ faith (my white forbearers anyway—I’m ¼ Native American) for well over a thousand years, and some of them were even clergymen. I wanted to tap into feeling that I was a part of that history and community because I often feel crushed by the thought that I am but a dot in time and space, a dot that is completely cut off from every other dot, all of which are themselves cut off from one another. Sure, I checked out Baha’ism, Buddhism, Wiccanism, New Age Sufism, and lots more isms, but all I felt a familial connection to was Christianity and Native American spirituality, and I never could find much about the latter that interested me.

During those hard times of the ‘90s, I think I mostly wanted to believe that there exist these wonderful places where everyone really is loved and really is welcome. I knew that was hopelessly naïve, and I doubted that such an institution would welcome atheists if it did exist. But then what about John Spong, the atheist who became an Episcopal bishop? From the time I joined the Episcopal Church in the ‘70s, I had been astounded by its diversity of belief, and this was why, in the ‘90s, I considered returning. I thought it would be fairly easy to find a spot where I could sit comfortably under the Episcopal umbrella much as Jonah did under his vine.

However, there is one way in which I differ dramatically from every Christian in the world—even the atheistic ones—and it is that Christians respect the person and message of Jesus (not that they agree about who he was or what he meant to communicate), whereas I view Jesus as delusional, bigoted, hypocritical, conceited, contradictory, judgmental, bad-tempered, nasty to his family, a purveyor of bad ideas, quite possibly fictional, and so on. This means that I wouldn’t be fully accepted—or fully accepting, for that matter—in a church presided over by the most non-dogmatic atheistic Christian in the world. The Bible is simply too divisive even among those who don’t take it literally. In my relationship with religion, I spent a lot of time determinedly trying to ride a horse that was clearly dead. My attempts to be a Christian after any fashion were doomed by my twelfth year to be disheartening and self-destructive. I sought comfort at the cost of integrity and didn’t get it anyway.

You trash him now, but what would you do if God suddenly started talking to you from your monitor?

If he didn’t resort to the cheap trick he played on Job (scaring him half out of his wits) I would say, “Hello, God.” Then, I would ask which God he was unless, of course, he had his name on his shirt above the little alligator. If he said, “I am Jehovah, the God of the Bible,” I would say: [After much thought, I’m going to delete what I wrote here because leaving it would offend people for no good reason that I can see.] Afterwards, I would stop smoking pot and consult a psychiatrist.


So, how did my experiment with sharing something shameful go? Writing helped me to better understand why I behaved as I did, and, although I still consider it regrettable, I’m less ashamed of it. I doubt that there are many who, if under sufficient stress, wouldn’t violate their integrity, but it’s not useful to hold onto mortification, and it’s probably not even justified. In my case, a scary religion got me early and held me tight, so given the kind of person I am, it’s unreasonable to expect that my escape would be a straight path. I think it might even represent the biggest battle of my life.

To be a brother to the insensible rock...the sluggish clod…*

I meditate on death and little but death. In every face, I see the eyes of a corpse, but it’s also my own corpse that I see. My body becomes cold and rigid, my skin bloodless and waxy. My eyes glaze and liquefy. My back mottles with coagulated blood. I stink and bloat until I burst. Nowhere in the universe does there exist the being that was me. After a few years, it’s as if I never lived.

I tell myself: “Death is the way of things, and is only fearful for thinking it so. Besides, death has its advantages. No more wiping my ass, going to the dentist, catching colds, cleaning dog vomit out of carpets, or a thousand other chores and maladies. And then there are the big things that death transcends, things like war, crime, cancer, accidents.”

At sixteen, death seemed mysterious and exotic, a merging of God, sex, Satan, angels, heroism, white marble, moldy crypts, dying kisses, and last words. When I was even younger, my inability to imagine my own death led me to believe I would never die. When I asked myself why others and not me, I concluded that I was the sine qua non of reality. In essence, I was God. At 63, I no longer see my death as one link in an endless chain of experiences but as a dissolution of the chain into insensate matter and insensate energy.

We are all made according to the same shabby design. Likewise, we all came from the same cold ground, and it is to this ground that we all return. That which is euphemistically called faith when the word is applied to religion is but a person’s terror of death subtracted from the ignorance and pretense needed to assuage that terror. The maintenance of this ignorance and pretense is why the suppression of dissent is characteristic of religion.

Hell would be to lie on my deathbed and look back at a life that was mean, petty, or mercenary. How odd that, given the brevity of life, our species places so much importance upon wealth, fame, power, and sensuous experiences, all things that are ultimately meaningless. What, then, can give us the strength to face death with equanimity? I believe that the best way—if not the only way other than delusion—is to practice equanimity in every situation, that and to live a life devoted to honesty, kindness, courage, wisdom, and rationality. I fail continually in all of these things, yet they remain my only salvation.

I tried to push thoughts of death away, but resistance made the nightmare stronger. Now, I say to death, “I can’t fight you. I can’t even make my body stop hurting. The ugly brown spots on my upper body continue to multiply, as do the white spots on my legs. My teeth, my vision, my hearing, my memory, my strength, my attractiveness, my ability to sleep, and a hundred other things are dying by inches even while my physical pain increases. Truly, you reign supreme.”

*from “Thanatopsis” by William Cullen Bryant.

Dogs are like girlfriends; cats are like wives

I’m going to catch hell if I really use that for a title, so remind me to change it to: Dogs are obedient children; cats are thieves and vandals. The former eagerly intuits your feelings and lives in endless gratitude for your patronage. The latter coldly observes your actions and ponders your motives so he can more efficiently thwart your desires and demolish your property. This is the bad news about cats; the good news is that the sneaky little bastards are entertaining, and the fur on their bellies is delectably soft and fragrant and atones for numerous sins. Brewsky even prostitutes his belly in a cynical—yet successful—attempt to avoid punishment, but more about that later.

I bring greater intelligence to our contests, but he brings speed, agility, perseverance, and unrelenting focus—at least during the few hours of the day he’s actually awake. For it is then that his scheming little brain is working overtime to obtain some object that I don’t want him to have, or to con me into feeding him early, or to find a three second window of opportunity in which to sneak into the garage and thence to the attic where I have to lure him down with treats. Such dastardly behavior as he regularly exhibits (including the premeditated murder of a large peace lily that lived atop the refrigerator) would almost justify shooting a dog because even one such outrage—much less an hourly repetition of them—would violate the trust and integrity that makes a dog man’s best friend and distinguishes him from a rabid wolverine. But a cat, being a psychopathic felon at heart, requires that we show it endless mercy, or else there would be no cats.

And I do—show mercy. Just last night, I was chasing Brewsky with a towel when he suddenly rolled over on his back, stretched his front legs straight forward and his hind legs straight backwards, and began to squirm slowly from side to side, brazenly exposing every color and pattern on his wonderful belly. Humiliating as it was, I had no choice but to kneel and rub that belly, me laughing, and him looking at me with intense curiosity about what such a display could possibly mean. For the 15 months that I have known him, he has devoted scores of hours to understanding the human phenomenon of laugher but without the least indication of progress.

It was only this year that I could say an unreserved yes to having a cat, and I still feel treasonous at times for bringing home the worst enemy of the many generations of dogs that I have been privileged to love. I saw the movie Cool Hand Luke last month for the first time in 42 years, and I must give it some credit for my growing acceptance of life with a cat. As you might recall, “Luke” was a convict who was murdered by his guards because he was insubordinate and prone to escape. The escalating punishments that he brought upon himself combined with the fact that he was in prison for the ridiculous crime of vandalizing parking meters, made him look stupid. Yet, it soon became apparent that his problem wasn’t a deficit in intelligence but an inherent inability to accept authority. He himself chafed under this inability, and railed against God for having made him that way. Outwardly, the movie changed nothing about how I interact with Brewsky, but inwardly it gave me a greater sympathy for him.

People debate the imagined superiority of cats over dogs or dogs over cats, but the truth is that, like ourselves, they are simply what evolution made them. Dogs hunt in packs, and therefore regard love and cooperation as essential; cats are solitary hunters to whom love of family (except for a mother for her kittens) and cooperation for the common good just aren’t terribly important. Maybe this is why many dogs—and many people—hate cats. We humans can see ourselves in dogs, but cats are as disturbingly strange as space aliens.

Yet, there’s no sweeter time in my day than when Brewsky lies in my lap in bed while I’m reading. I’m sterner with that cat than I’ve ever been with any dog, yet when I go somewhere, he comes to see me off, and when I return, he’s there to greet me. When I get up in the morning, he’s standing joyfully outside my door, and many times throughout the day, he comes to me for a cuddle. Nothing impresses me more than the fact that’s he sees through my gruffness and trusts my love. I can’t hold a creature like that at a distance.

Have you ever wondered...

how many seconds the average community television viewer could bear to watch any of the discussion groups you’ve ever been in? I just spent two hours during which I learned nothing and enjoyed nothing—except for the snacks. Why do I go to these things? I don’t mostly, but flattery works, and I was flattered by someone who thought I had a lot to contribute, although that I knew very well that I did not.

The following is a synthesis of how I commonly experience such groups.  Whether they are social, religious, political, literary, or hobby oriented,    hardly matters. Many people experience groups differently. I suspect that most of those people are raging extroverts.

I arrive early but the meeting starts late, and people continue to arrive well after that. Sometimes, it will be in a place where everyone can be seen and heard, other times not. We are instructed to “tell us your name” and to answer a getting-to-know-you question. No waver is extended to those like myself who had rather be taken out and shot than to answer such questions. I can’t focus on what anyone else is saying until I’m done with my own little speech, so I try to be among the first to go.

With introductions out of the way, the discussion begins, often when either the host (if there is one) or a self-starter from the group tells about something they heard or read. The subject thus presented becomes the group’s focus for one to seven minutes, which is about how long it takes for someone else to turn the conversation in another direction, a direction which might be an enlargement of the current topic but is usually unrelated.

Politics and religion are always popular subjects, but since people are generally in basic agreement, the discussion often degenerates into snide remarks about the opposition under the guise of humor. This soon becomes tedious and to the seeming relief of almost everyone, a new topic is born. The pace accelerates when someone makes a trenchant point regarding this topic, and someone else either offers a doubly trenchant enlargement or a doubly trenchant counterpoint. Then follow more points, enlargements, and counterpoints and, finally, counterpoints to enlargements of counterpoints, combined with an occasional clarification or question (often rhetorical).

A woman who hasn’t said a word for an hour tries to speak, but a loquacious man talks over her, and everyone joins him in pretending he didn’t hear her. If people allowed themselves to acknowledge his rudeness, their silence would imply approval, so it’s better to keep quiet in the interest of inner peace and outer harmony.

A woman whom I would suspect of being on meth if she were young and skinny becomes so frantic to speak that she squirms in her chair like a child who needs to go potty. When more people are watching her than the speaker, he surrenders the floor. Her victory ends six minutes later when someone finally interrupts her in mid-sentence, which is the only way to interrupt her since her speech lacks commas, periods, or even spaces between words. Upon losing the floor, she looks stunned, like a rich child whose lollipop was grabbed from her hand by a Bowery beggar before she even got in the first good lick.

The host of the group—knowing a little of my difficulties in such settings—makes a few attempts to draw me out by calling my name and asking what I think of such-and-such. Silence reigns as every pair of eyes turns my way. I read in them the question: “What’s wrong with you that you need encouragement to talk?” I look at the host who is smiling a self-congratulatory smile that seems to say, “I’ve done my part; now let’s see if you can do yours,” and I mumble something—I don’t know what. The discussion soon moves away from me like a receding tide behind which I lie choked and battered.

A man takes the floor from the person who took it from the person who took it from potty dance woman. As he talks, his voice gains volume and his gestures gain speed. I speculate that he’s subconsciously trying to forestall interruption by working himself into a frenzy of passion and implied volatility. A third of the group speaks little if at all, but the talkers are either: oblivious, accepting, resigned, or like it that way. Maybe they mistake silence for attention and consider it a tribute to how adoringly scintillating they are.

I’ve wanted to leave since the meeting was fifteen minutes old, but it’s impossible to exit gracefully that early. I decide to stay for 90 minutes, but I stick it out for 112 so I won’t scream "NO!" if someone asks, “Do you really have to leave so early?” There’s a fair chance that no one would, but there are people who delight in directing everyone’s rapt attention at some poor schmuck whose only crime was trying to sneak out the door. I remind myself to walk slowly when my mind finally rebels and orders my body to get it out of there. The cold air and silence are welcoming, but I’m too drained to enjoy them. I’m also sleepy, and my head hurts. I ask myself what good I got from going, and I can’t think of anything.

So, Snowbrush, why the hell don’t you just charge in there and take the group in a direction that’s more pleasing to you. They might even welcome it.

I’ve tried that on a few occasions, and I found it to be a constant uphill struggle that few if any people supported—at least openly—but that did attract criticism. My belief is that groups are as they are because that’s how the majority of the people want them. If I’m in a group, and I don’t like the way it works, I do better to leave at the outset rather than try to implement change, make enemies as a result, and then leave.

I also have a personal problem that makes me ineffective in groups. Namely, my pause time is slow. This is a term that I made up to represent the interval between the time when one person finishes speaking and another person begins a response. When slowness to speak is your style, and you’re shy on top of it, you’re dead meat in most kinds of groups. For me to speak in a group, I have to work myself into a pace that feels aggressive, if not hostile. This guarantees that I won’t enjoy speaking or have anything worthwhile to say even when I do get the floor. In fact, I’m sometimes so surprised when every eye in the room finally turns in my direction that I forget what I wanted to say.

On top of this, people often don’t hear what I’m saying, or they can’t understand my pronunciation (when I was a child, I had multiple speech problems, and I’m not completely past regarding my voice as an ineloquent embarrassment with an icing of Southern hick). Like the woman who finally tried to speak only to have someone talk over her, people sometimes talk over me. Whether they actually talk over me anymore than they talk over anyone else, I can’t honestly say because I haven’t kept count. Maybe I just hate it more. I not only consider interruptions rude, but I take them as proof that I wasted my time even trying to be heard.

I also see most discussion groups as being mostly dishonest. Beneath the shallowness that passes itself off as rationality, erudition, and politeness, lay the deeper truths of dominance and submission, of right brain versus left brain, of why groups create unacknowledged roles for their members, of what part our species’ tribalistic nature played in bringing us together, of why different groups appear to react to conflict so similarly, and of whether the apparent acceptance of the thinly-veiled rudeness that some people use to get and keep the floor suggests that it is interpreted as a strength.

I believe that the people who understand the most about group dynamics aren’t the ones who do the most talking. The silent ones are essentially outsiders, and as such we can better observe the finer points. This outsider views most groups as embarrassingly bad theatrical performances in which the same players perform the same painfully shallow roles before the same silent and unexpressive audiences, sometimes for years. Whatever good I possess—and I see this as being true of most people—isn’t likely to appear in the context of a discussion group.

Why she turned out like she did, I just don't know

My pet name for Peggy is Fluffy after a squirrel that was in a Little Golden Book that my aunt got me when I was four. I personally hated the book and loathed the squirrel (I wanted to cut its tail off and hang it from a car antenna), and I even told Peggy this, but she said I had damned well better call her Fluffy (she says it reminds her of how cute she is), so naturally I call her Fluffy in order to make her shut-up already. If she’s looking the other way when I say it, I sneer at the back of her head in order to prove that I’m not some little woozy-man who’s going to let a woman push him around. I have to be careful that she’s not looking at me in a mirror when I sneer because she often stares at me through mirrors as if she thinks I’m too stupid to notice. It’s like she can never let me out of her sight. I don’t think she trusts me, probably because she has a guilty conscience. You’re no doubt wondering how she got this way. I'll tell you what I know, but it's not much.

After Peggy and I got married in 1971, everything went great for about two weeks. After those two weeks, I noticed that Peggy would still do what I told her to do, but that she wasn’t doing it with any enthusiasm. At first, I figured she was just sick, but I didn’t say anything to her about her sickness because it weakens a woman to give her sympathy—or appreciation, for that matter. It also encourages her to pretend she’s sick when she’s not sick in order to get out of work and to force you to treat her nice. Women are devious that way, so it’s best to play it safe and only talk to them when they screw-up.

After another two weeks, Peggy’s behavior was no better, but it was a lot worse. She had deteriorated to the point that she wasn’t just slow about getting things done, she wasn’t even doing them. It was like I had married a really sweet and sensuous dog (an Afghan maybe), but then a mongrel cat from Planet Bad-Ass had crawled into the dog’s brain through its nostrils. It got to where I would tell Peggy to fetch me another beer, and she would look at me like, “Yeah, right, when hell freezes over.”

I finally spoke to her about how I was the husband, and she was the wife, and the wife is supposed to do what the husband tells her to do because it says so in the Bible. When I said this, she got really mad, so I never brought it up again, and I finally gave up trying to make her do anything—her or the cat for that matter because I knew they weren’t going to do it anyway. Now that the dog is deaf, blind, arthritic, and hard to wake-up, I don’t even get the satisfaction of telling her what to do, although, god knows, she would obey me if she could. I feel like a captain whose ship sailed right out from under him in shark-infested waters.

When Peggy and the cat sleep until noon (which is pretty much every day), she makes me bring them breakfast in bed along with a small vase of yellow roses and a large vase of fresh catnip. I hate doing it, but I hate it worse when she yells at me. We’ve been married for forty years, and I don’t know how much longer I should give her to get her act together.

Baptists, Atheists and Christers

The Southern Baptist Church is the second largest Protestant denomination in America, and by far the largest in Mississippi. Like a few other churches, it got its start during the American Civil War (1861-65) when Northern Christians used their Bibles to prove that God thoroughly loathes slavery while Southern Christians used their Bibles (effectively, I thought) to prove that God simply adores slavery, and that, as an added bonus, slavery gives white people a convenient opportunity to preach Jesus to all them poor benighted niggers who would otherwise go to hell, and who don’t have brains enough to be anything but slaves anyway.

My church, the Church of Christ (henceforth Christer), was a distant second in size to the Southern Baptist in Mississippi. The two churches were so much alike that you would be pressed to tell one from the other except that the Baptists had pianos and Sunday School literature. The Christers shunned musical instruments because “Jesus and the apostles didn’t use them,” and they shunned books other than the Bible because “Jesus and the apostles didn’t use them.” You might not consider such differences important, but the way the Christers saw it, “any deviation from the clear and concise Word of God” was intentional and would land you in hell.

Did you have Baptist friends, and did you worry about them going to hell?

Yes, I had Baptist friends, and, no, I didn’t worry about them going to hell because I was taught that they defied God by choice. Such a condemnatory attitude toward other beliefs shouldn’t be taken to imply that Christers spoke with one voice. The far left Christers allowed women to teach Sunday School; the middle-of-the-road churches (which I was in) wouldn’t let them talk at all; and the far right churches were the same way, but they also limited themselves to one “cup” for the weekly communion (that’s how many Jesus used), while the other Christers used stackable trays that contained enough tiny glasses for everyone. I thought these were way cool, and I loved the smell of Mogen David, so I always made myself available to “serve The Lord’s Supper.” I also said prayers, led the singing (badly), and delivered sermons. I think it was assumed that I would go into the ministry, but when I stopped attending church after my teenage efforts to liberalize it failed, nobody came looking for me.

I considered the Baptist Church hypocritical and insufferably plebeian, but my main objections were that, as I was told, Jesus didn’t get himself crucified so his church could be named after John the Baptist; and I added to this my own observation that my Baptist friends didn’t know much about the Bible. Christer preachers said this was because they didn’t read it; they just read Sunday School books that contained “man’s interpretations.” What more proof could anyone want that Baptists deserved eternal hell for “living in open defiance of God’s Holy Word”? Of course, Methodists and Presbyterians were even worse because they sprinkled babies; Catholics were worse yet because they worshipped the pope; and Jews were worse than all of them because they hated Jesus. There were people worse than Jews though—atheists, godless professors, secular humanists, and Communists. You will note that the common thread (the “underlying evil” as the Christers called it) in all these groups was atheism. As they saw it, the only thing worse than an atheist was a Christer who became an atheist because God wouldn’t forgive him even if he changed his mind.

I have found it indescribably strange and hurtful to become the very person whom I was told, week in and week out for eighteen years, is the most foul piece of Satanic excrement in the whole universe, and then to look at the institution that told me this and to think the very same thing about its approach to truth: namely that of basing it upon sketchy stories in an ancient, contradictory, and historically inaccurate book by unknown authors, a book which presents a “fully human yet fully divine” being named Jesus who was likewise fully God yet one-third God. The mischief that has come from accepting such an authority as the starting place for ethics—and even science—is too great for me to wrap my mind around. And yet some Christians say that this authority is really very good—perfect even—and, properly understood, couldn’t possibly inspire the violence, oppression, and other evil acts that other Christians perform everyday. When I hear such statements, I wonder where the line is between religious faith and delusion, the two appearing indistinguishable to me.

My drinking years—the latter days

When I started college in 1967, my new friends were light drinkers, so I became a light drinker. When I transferred to another school three years later, this situation continued, not because I had grown in virtue but because I wasn’t ready to make my own decisions based upon my own values. I’m not even sure I had values, although I was certainly overwhelmed by feelings that pointed in the direction of values. For example, I felt that the universe had special plans for me, and that they would be realized without any great effort on my part. I also felt that everything I had ever heard about God was a lie, including his existence. You will note that the first feeling necessitated belief in an extremely powerful entity that controlled my destiny, whereas the second feeling denied the existence of that same entity. So have I ever lived, unable to go in one direction but equally unable to go in another.

A month after I finished college, I began to feel tired and feverish, and dropped from 165 pounds to 130. My doctor concluded that the problem was imaginary, and since I believed that doctors were geniuses, I kept going back to him for another try at being taken seriously. When I finally turned yellow, I was thrilled because I figured that this would get his attention, and it did. I probably had hepatitis, and I probably got it from a girl, but liver testing was still primitive, so I can’t say for sure. In any event, I got well while lying around the hospital awaiting a diagnosis. Maybe I needed the rest. My illness had forced me to quit my first teaching job; I had no prospects and no place to live (I was still in the dorm); and I was getting married in three months to Peggy whom I had met two months earlier.

After my illness, I got drunk so infrequently and my hangovers were so horrific that I probably remember every occasion. On one of them, I drove my father for a visit with my sister and her cotton-ginner husband near Tallulah, Louisiana, some hundred miles distant. We three men took a one-night camping trip upon which we mostly drank. When the two of them went back to drinking the next morning, I told my father that I either needed to sober up, or we needed to plan on spending the night at my sister’s. He said we could stay, but when nighttime came, he wanted to go home. I reminded him of his agreement, and he said that, by god, if I wasn’t man enough to drive, he was. When I objected, he set out walking—or at least it looked a little like walking. While my sister and brother-in-law went to fetch him, I prepared as best I could for our drive across the battlefields of the Old South.

My last drunk occurred in the early eighties when Peggy and I stopped off somewhere on our way to an overnighter with Peggy’s teetotaling parents some fifty miles distant. My first trick was to stagger into their house and vomit on their bed—the evening went downhill from there. Doris and Earl no doubt rued the day that their daughter met me, but as my mother used to say about my sister's husband, “Well, at least he doesn’t beat her.”

That night was the end of my heavy drinking, not because I was overcome with shame—which I wasn’t—but because I couldn’t handle the hangovers anymore. I’ve rarely had more than three drinks at a time in the decades since then, and seldom that many. As I write, I have wine, beer, and even some 190 proof (leftover from a marijuana tincture) in the pantry, but I long ago lost most of my interest in the effects of liquor. I don't miss it.