Posts Tagged ‘recovery’

I’ve been speaking on and off again recently to someone very new to recovery–only days in, barely weeks. She is angry, beyond angry, and cynical and frustrated and resentful and…well, you get the point. Mostly, I think she’s looking for someone/something to blame and looking even harder for a way out. In short, it’s like looking in a mirror.

I don’t have to dig very far in my past to find the Me who was a walking defense mechanism. I don’t even have to look that far into my psychology to find these feelings, simmering like a black hot spring under the good earth I’ve been planting over top. I don’t count it as humility to be able to recognize these things in myself. It’s just a measure of my grasp on an unpleasant reality. On the one hand, I like to think I’ve traveled very far past the days when I lived as one, gigantic red nerve just waiting to cry or lash out. On the other, I live in the knowledge that, in some ways, it would take very little to get back there. One drink, of course.

I don’t believe in a “cure” for alcoholism, simply because I have not found a cure for stress or bad days or accidents or despair. As the phraseology goes: treatements, but no cure. Spending time, even very little time, with someone just days or weeks into her or his recovery is one form of treatment that is almost universally acknowledged among recovering addicts. When I ventured back into recovery circles in 2010, I didn’t realize I was a walking, talking memento mori–but that is probably the newcomer’s most important function in recovery circles. The newly recovering addict is a skull on the desk, the painting of the skeleton, the “remembrance of death.”

Hundreds of years ago, the pious kept these objects in full sight–particularly in their private rooms–to remind them of the inevitability, the closeness of death. In my twenties, I couldn’t quite wrap my brain around this medieval/Renaissance habit of scholars and theologians. At best, it seemed like a quaint, foreign custom. At worst, fetishistic. I identified more easily with Hamlet, whose reaction to a skull is just a commonsensical freak out, followed by a little ego trip and nausea. Skulls belong in graves, not on top of the furniture.

Raised a good protestant, I still don’t quite get the power of the fully physical representation of Our Last End. (Southern Baptism will teach anyone that the scariest place to be is your own head. No need to decorate the lobby with Halloween enthusiasms.) Now that I am some years (and many close calls) nearer to my own death, it’s somewhat easier to understand the practice. I also understand the memento in its complexity a little better: these were not blunt objects designed to conjure simply the last gasp and the shroud, but were to remind the owner too that we can hasten death; we can live in it. For the medieval miind (and those religious folks who essentially keep the medieval world alive today), sin is a form of death. John Milton went so far to allegorize Sin as the daughter of Satan and Death as their incestuous offspring. (Paradise Lost gets serious kink points for this one in my opinion.) To live in sin is to live in death. For anyone coming out of addiction, it is easy enough to acknowledge that there are ways of living that more closely resemble death than life, ways of being that bring on a wish for death rather than survival.

At the very beginning of my recovery, I was encouraged to write a list of all the things my drinking had done that had led to suffering for me and other people. I realized quickly that this could be a very short list (“It destroyed everything”) or a very long one (if I decided to name all the things my addiction ruined). What one winds up with will hardly be comprehensive–because addiction’s losses are hardly comprehensible–but effective, just as the scholar did not have to look at every skull in the world to know he’d die eventually. One was plenty. I was told to look at this list any time I felt like drinking or any time it occurred to me that I wasn’t “really” an alcoholic.

I never look at this list, by the way. I just know it’s there, just as the scholar knew the skull was there without having to look at it, perhaps having even forgotten it a little. These mementos of my addiction–whether represented in my own hand in a journal or freshly from the experience of someone new to sobriety–will occasionally catch me off-guard, however. Listening to them, I am emotionally transported to the pain and rawness of addiction and the hard scrabble work of early weeks in recovery. I do not want to go back there, but it is good to go back there. It is psychologically good, if a little painful, and warns me against complacency. It’s also less conspicuous than keeping a skull on my desk, which would be weird and I think, somehow, less effective, though I don’t ever rule anything out.

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Valuing Time

Posted: January 15, 2013 in Tuesday Reflections
Tags: ,

At work recently I have learned the hard way (how else?) that if I don’t value my time, no one else will.  It’s a weakness of most egocentrics to believe that everyone is aware of how much time we’re spending doing what and how much spending the Time doing the What “costs” us–in terms of emotional energy, hours or days spent away from loved ones, etc.  The truth is very simple.  Most people are too busy spending their Time on their multitudinous Whats to care about our time.  Moreover, anyone benefiting from our time (employers, needy friends, volunteer organizations) will be more than happy to take as much of our time as they need without the slightest compunction.

Here is how I managed to arrive at this underwhelming conclusion:  My boss called me into her office for a chat.  She’d already called me in two hours early that day to fill a staff shortage.  I was pretty tired by the time this invitation rolled around.  She said she’d noticed that I seemed “Frustrated.  More frustrated than usual.”  Believing these were the opening bars in the symphony of How Can We Help?, I admitted that I had indeed been feeling frustrated–“Overworked and little undervalued” was a phrase that came most readily.  We’re woefully understaffed, and I’ve been doing at least two people’s jobs at once.  It’s not getting any better, and management’s promises for genuine relief come in drips or not at all.  At the office, this is one of the more expected daily headlines.

To my astonishment, my boss counter-intuitively suggested that my real problem was that I wasn’t managing the meager staff I had very well and that management needed me to be doing something else in addition to what I’d been doing (or something like this).  In other words, the key to my happiness lay in working harder.

I stared open-mouthed at her, as she nodded grimly, and nodded myself (astonished), and left.

After a day of meditating on this drive-by shooting, I decided I was glad it had happened.  Very glad, in fact–though my boss herself could not have been more supremely wrong than a tobacco executive at a Lung Cancer Society meeting.  I know I don’t have the staff to do the work, no matter how cannily they’re managed.  And I know I can’t do two jobs at once, no matter how gifted my multitasking.  But, in the end, what I knew I could do and needed to do was to listen, actually listen, to what was being communicated to me–not said, but communicated.

My boss was actually saying, “We don’t feel like dealing with this reality.  We’ve decided that if you’re having a problem, it’s your problem.  And nothing that happens will stop us from asking more of you.”  After sifting through the subtext, this is the sum of the conversation, and thank goodness for my recovery, because I actually have a response to this Machiavellian trap that doesn’t involve crawling under the bed with a pint of Smirnoff.

Say it with me:  BOUNDARIES.  (Feels good, doesn’t it?)

I wound up composing a short, but very clear, memo to my superiors about this brief meeting–stating the way I understood their expectations and the way I was prepared to meet their expectations.  I also outlined the things I would NOT do meet them.  It felt unfathomably good to put these boundaries in place and know my employers themselves had given me the bricks to erect them.  Of course, boundaries are about US, and they don’t have to be stated.  My unspoken boundary now is, “Call all you like, but don’t count on my dropping everything to come.”  My litmus test is more complicated than this, but I feel good about giving myself permission to value the work I do and the time I spend doing it.

I’m not a list-maker.  I’m not a do-er of things just to say I have done them.  These are not really the ways I make my time “count.”  I think, however, that I’m developing the understanding that my time is valuable only when I take responsibility for it, when I make conscious, deliberate choices about how to use it, and when I judge its use through the lens of statement #8:  “The most important part of life is emotional and spiritual growth.  Daily I put my life in order, knowing which are the priorities.”

‘Tis the season… AGAIN.  My expectations of the holidays this year were really high. (Uh oh.)  I confess that I  gazed with longing at the Christmas crud stashed in our garage when I was doing some summer cleaning in June.  Not even kidding.  Visions of sugar plums?  You betcha.

But, it’s all come to a flaming, fizzling heap:  picture Clark Griswold’s immolated Christmas Imagetree, only not so funny.  My alcoholic brother–who says he’s not an alcoholic–has been drying out at our mother’s since September like a fig that got left out of the pudding.  After a year and half of his erratic behavior (note the euphemism), my partner and I let him know that, without his acknowledgment of the disease and an effort to be honest about what it’s doing to him and to our family, we just can’t move forward with a relationship.  Now, dear ma-mah has determined that it’s not really his alcoholism that’s causing all his problems (it’s his Type 1 diabetes, says she), and all this squabbling between siblings is BEYOND inconvenient at the holidays.  The villain in this piece is me, by the way.

In addition to playing Grinch in the extended family’s Christmas pageant, I get to play Bob Cratchit at home with partner and kids.  A lampoon.eddiecontract I’d been depending on to pay for Christmas didn’t come through, and now there is LITERALLY no money for presents.  Maybe less like Mr. Cratchit, then, and more like the aforementioned Mr. Griswold.  Oh if ONLY I had a redneck cousin Eddie who could kidnap the nefarious spoiler of my generous plans to lavish gifts upon my family!

 

Leave it to this ungrateful alcoholic to think she’s the only girl in Santa’s lap.

It’s my expectations, of course, ruining the season.  Not my mother or brother or even the faceless bureaucrat who canceled my contract work.  The problems I have today would seem unfathomably simple to the woman who started this blog two years ago.  It is as if, now that I have a tiny bit of sobriety under my belt, I feel I’m “entitled” to expectations–that all that stuff about not having any, or having very few, is for people who don’t have anything at all (like I was, two years ago). But now, look at me!  Good job, repaired relationships, a foundation in recovery…. Surely an expectation or three at CHRISTMAS is acceptable?  It’s Christmas for Christ’s sake!

As it turns out… this not having expectations thing applies to me too.  And the rule doesn’t Imagetake a holiday break.  So, the only thing left to do is the NEXT RIGHT THING.

And here are a few of Next Right Things…. (You can sing it…)

1.  Be grateful for my ridiculously blessed first world problems.

2.  Remember that my best memories of the holidays were squinting at the tree and waking up cold in the morning and playing croquet in the snow–not of the presents or the perfect dinner or even the fact that everyone got along.

3.  Stick out an olive branch to my brother.  Apparently, he went to a meeting.  It’s not up to me to judge what that means, but it is up to me to say that if he’s willing, lines of communication are open.

4.  Go help my aunt, who lost her husband last month, clean out her house.  Now that the contract is in the waste can, I have TIME to do more of the next right things… write cards…spend more time with my partner and kids.  Sometimes I hide behind work.  Maybe the universe is trying to tell me something.

The moral of this Christmas play?

Expectatiions.  Duh. 

It is not really possible to conceive (of) death.  Milton tried, of course, and pretty graphically.  In Paradise Lost, Satan first “conceives” Sin in Heaven, as he’s contemplating rebellion against God.  Sin is a sexy, slip of a non-angelic being who bears a striking resemblance to Satan.  How could he resist?  The offspring of their incestuous union, Death, springs out of Sin’s fateful loins sometime just after the war in Heaven.  Truly an ingrate, Death immediately rapes his mother, and then a lot of other unpleasant things begin.

Allegory was never really my thing, and I’ve always thought it was a theological (though not a poetic) misstep in Milton’s theodicy.  Allegory intellectualizes.  It removes.  We’re not thinking of Granddad on the slab when we encounter Milton’s Death.  If attentive, I think about the grand logics of causal effects and the poet’s lock-step familiarity with the spiritual “truth” of biblical truth:  the intimacy of sin and death.  If churlish, I think of B-movies and marvel a little at the self-indulgent grotesquery of it all.  Well, the point is I’m not really thinking about it at all—not death as experience.  It’s not a feint exactly, but it is a removal.

Writing about the Holocaust, Maurice Blanchot says,

The disaster ruins everything, all the while leaving everything intact.  It does not touch anyone in particular; “I” am not threatened by it, but spared, left aside. 

….

When the disaster comes upon us, it does not come. 

And this is abstraction, but somehow nearer a truth about death than Milton’s allegory.  Camus would have agreed:  we cannot experience death; no one has, nor will anyone.  You could say that death is the ultimate abstraction that will level all the empirical minutiae.  Maybe envisioning death as a giant, perverted monster personifies not death itself but our cartoonish removal from its reality.  Why not give it horns and fangs?    It’s as accurate as anything else.

 In the last years and months of my drinking, I felt death was very imminent.  It was not only that, like many alcoholics toward the ends of their addictions, I contemplated suicide—although I do recall planning it out.  A gun, it seemed to me, would be preferable: and there were moments I would happily have pulled the trigger, but the task of obtaining one just seemed beyond my capacity.  (This alone might suffice as an argument against personal gun ownership.)   Next was pills, but I did not know how to get those either, not “good” ones anyway.  Exhaust fumes could work, but I was reasonably convinced I’d chicken out after a few minutes.  Luckily for me, the inertia that marked every other part of my drinking life made the effort of suicide a near-impossibility.

What I mean is that I felt my death very near, physically.  I had a quite rational horror of falling in the shower or down the stairs.  (And I have since known women and men whose drunken household accidents led them to AA or WFS.)  My liver ached daily—a hot, throbbing pressure under my right rib cage or what some describe as a “burning.”  I habitually squeezed at the lowest rib bone, pinching it with thumb and forefinger to try to get relief from the pressure.  Oddly, I still do this when I feel anxious—a little “hangover” from the near tragedy of that recent past.  Perhaps the worst feeling was the heavy, woolen irritation my brain would give me.  I could feel it swelling, panting there inside my skull.  And I would reflect grimly on the numbers of brain cells I was obliterating and on the certain effects of toxic encephalopathy (what amateurs call “wet brain”).

Oh, I knew all about the blood-brain barrier and about cirrhotic livers, about alcoholic heart disease and the higher incidence of breast cancer, about violent death statistics and the depressive tendency toward suicide.  Enough to be dangerous, but not enough, ever, to get sober for these reasons.

Why wasn’t the threat of death enough?

 Last week, my family and I learned that an old friend of ours had been murdered along with her mother at the hands of her new husband.  He’d attacked and raped her daughter after showing the girl the bodies of her relatives.  She survived, somehow.  A blessedly short manhunt led to his arrest.  The girl is being cared for (we think) by an aunt.  The murderer is in prison where he will presumably molder for the rest of his life.

We found out about this through, of all places, Facebook.  (I say “of all places,” but my guess is that if you are under 45 and you learned of an illness or death among your friendship circle, you had a 50/50 chance of finding out via Facebook or text message.)  The bodies of my old friend and her very sweet mother had not been dead 24 hours before some teenager had posted a grotesquely up-beat collage of photos of the family with sentiments like “R.I.P.” and “We miss you!” scrawled over their faces in a pink, comic sans font.  If it had been a joke, it would have been obscene.  Because it was not, it seemed to me all the more obscene.

But why?   Just my bourgeois taste being offended, I suppose.  It’s not the kind of remembrance that I’d want.  This says something about my priorities, since I’d been willing to be found full of vodka, slumped unheroically over my Toyota’s steering wheel.

As the days have passed, the deaths of my friends and this young woman’s trauma don’t get any more real.  Or, should I say, “realistic.”  My partner was interviewed by a t.v. local news reporter because we were some of the few friends who’d known the family when they’d lived in our city.  I follow news reports from West Virginia to see if new details have emerged, which makes me feel distant and stupid.  Each day, I read the “status updates” from my friend’s daughter in that sophomoric medium.  She has no other outlet, I suppose.  And it is not her fault—I go a little further—that it’s de rigeur to publish the adolescent thoughts that in my generation we kept to ourselves or forced between the pages of diaries we later cringed to read.  Why should I cringe for her when I  read,  “Getting ready then heading to funeral” and then a day or so later, “Found out have to go back to public school next year :/ “.  But I do.  And can’t help thinkin that if, as Shakespeare said, “silence is the perfectest herald of happiness,” then surely it acts all the more perfectly for grief?

I am embarrassed by these things—by the failure of this tragedy to be presented and handled as a tragedy in the classical sense—because the failure so accurately reveals the absurdity, the incomprehensibility of death.  If the news anchors and well-meaning friends and even the survivor herself cannot help mocking (however unconsciously) the traditional pageantry of grief, is it not because those trappings and gestures are themselves bankrupt and have no hope of approaching (let alone containing) the experience of death.  Why not be absurd and superficial in the face of the incomprehensible?  Surely, this response is as valid as any Puritanical funeral rite.

 The families and friends of addicts often wonder why the threat of death—even one that seems quite imminent—is not enough to dissuade us from getting help, “cleaning up our acts,” or otherwise “quitting.”  I remember feeling that way about my father, when he was swaying in the slow, suicidal tango of his own alcoholism.  But this was because I clung mystically to a potent, tragic eschatology that says death is absolute and knowable.  In my own addiction, I had to learn that, because it is absolute, death is unknowable, and the unknowable is always absurd, and even comic.  It is always the cartoon monster, always Wile E. Coyote groaning under the endlessly repeated rock.  It’s the zither and the xylophone, not Mozart’s Requiem.

It was life that was frightening—the known, terrible grinding of that worse-than-soap-operatic script.

In recovery, we move back from that ultimate vanishing point, death.  More accurately, we take our eyes from it.  We begin to take in the rest of the scenery.  And when we do, returning to the land of the “living,” we are graced again with the ability to take death seriously, because we can see it as the antithesis of life, the end to the fantastic mummery in which we’ve finally begun to take part.  It’s a strange amnesia, and a bargain too.  The price of life is merely the repression of death’s incomprehensibility.  That’s not so bad.  It’s why we grin at Dickinson’s paradox, “Because I could not stop for Death/ He kindly stopped for me.”  There is no “place” in which both of these things could be simultaneously true.  And most of us don’t think too hard about that.

Those who croak too loudly about death—who use it as the scourge to whip the unrecovered toward the light—remind me of Coleridge’s mariner, creepily grabbing the wedding guest’s arm, resolved to inflict his allegory on the unsuspecting.  I have the vivid memory of my students’ dull, unmoved expressions to know how delighted most people are to hear this story.  Death—incomprehensible and absurd, as we have come to know it in our addiction—is no deterrent FROM addiction.  And now that I have ceased to live with my eye on that dark horizon, I can no longer speak of it with any intimacy.  But to pretend to is worse, much worse, because it gives the lie that death can be known and experienced.  The ancient mariner is terrifying because we can all become that:  pathetic preachers who sell only the fear of death.

Much better, it seems to me, to admit that we cannot return and do not wish to return to that space.  For me, it was not a delusion.  I believe I may have come very close to understanding death as that which is utterly incommensurate during those awful days.  It does not follow that that knowledge is edifying or valuable.  The truth doesn’t always set you free.

 E, S, and H.  Experience, strength, and hope.  In recovery, I’m told that these are the things we’re meant to bring to the table when speaking with one another.  I share my experience, my strength, and my hope.  I listen to others and learn, identify, grow.  My individual story is meant to “disclose in a general way” how I was before and how I changed through recovery.  In the Big Book and the management of AA meetings, the emphasis on E.S.H. is supposed to curtail any speech designed as directive or advisory.  I can only share what I know of my own journey; I have no other role as guru, psychologist, minister, lawyer, or substance abuse counselor.

 

I was grateful when fellow recoverers took time to explain this aspect of the solution to me (for it is typical of almost every sane recovery program I’ve run across).  At the worst parts of my addiction, I had been “told” what to do by enough people.  Of course, all this (mostly well-meaning) advice did absolutely zip to help, and often made me feel worse.  But, much more importantly, dispensing advice and being The Sage on the Stage were hallmarks of my addictive personality.  Like an illusionist, waving my fingers in the direction of others’ problems and foibles took attention away from scaffolded fakery of my own shattered life.  Taking away my ability to focus on what others should be doing and sharing onlywhat I had managed to do myself…well, that was a giant step away from old patterns and the beginning of a new focus on self-improvement.A lot of former booze-hounds will admit to being armchair-shrinks when deep in their cups.  And, let’s not forget the always heady allure of melodrama.  If there wasn’t any, heaven knows I’d try to stir some up!  Or, as my best friend says, “Why have a small crisis when you can have an enormous one?”  All this hoo-haw and falderall and much-ado-about-nothing? Mine, courtesy of a disease that needs a very big curtain behind which to hide.  Advice-dispensing seems to fall squarely into this camouflage pattern:  if I keep enough attention on YOU, we can all forget about ME–while, of course, acknowledging that I’ve got it all together, and YOU do not.

 

It’s not that we do not need to give or receive advice sometimes.  For instance, AA has the much-loved and -hated, but ultimately time-honored, tradition of slogans.  We even have slogans that caution against giving advice:  “Clean house,”  “Stick to your side of the street,” and “Keep your fork on your own plate.”  Because they are designed to be cliche, the slogans can side-step vanity. I can’t take “credit” for any of them.   And, as they are shared by all recoverers, they are impersonal.  One doesn’t feel singled out by being told, “Take one day at a time,” because everyone has to take one day at a time.  At one time or another, we’ve all also asked for advice, maybe even begged for it.  If I ask for advice, that’s a pretty clear signal that my ears are wide-open for the message.

 

 

Perhaps the most famous literary advice-giver of all time is Shakespeare’s Polonius, the first murder-victim in Hamlet and one hell of a Sage on a literal Stage.  It has never failed to amuse me that it’s Polonius’ line, “To thine own self be true,” that AA prints on chips marking sobriety milestones.  It’s good advice, but, ironically, it’s from a guy whose advice leads on the one hand to needless and ultimately murderous pot-stirring or serves to make him look like a well-meaning but finally buffoonish patriarch.   Polonius also doesn’t take his own advice, and instead of being true to himself, fishes around in his daughter’s business (and Hamlet’s, and Claudius’) …with aforementioned disastrous results.  If the play does not quite suggest that all unsolicited advice is bad advice, it does not paint a happy ending for those who offer it, nor for those who follow it.  Having done no research, I don’t know if the context of the quote was simply misunderstood or ignored, but I assume the latter.  We take what we need and leave the rest, and it is–after all–a snappy phrase, if you can just forget who’s saying it.

 

Of course, it’s easy to forget when you’ve never known who said it, which is my point about the slogans…

 

I can only assume that the traditon of ESH was born from fertile spiritual earth of protestant evangelism, which puts a premium on the practice of “witnessing”–not merely as an exercise in prosyletization, but as part of the spiritual hygiene all good Christians should practice.  In the basement of the Baptist church that was my adolescent spiritual home, I sat in a semi-circle around my grandmother who led classes for new Christians–a requirement for full membership in the church.  A trusted church leader and teacher, she instructed us gently not only in the life-saving Bible passages that would ensure our eternal lives, but in the earthly mission vouchsafed to us as believers.   She explained that “witnessing” to others–that is, sharing the story of our conversion–helped strengthen our own faith, even as it brought the message of Christ to others.  It’s first goal, however, was always to re-confirm our own faith in the transformation that had taken place in our own lives.

 

Here are some things we were told from the book she gave us:

 

1.  Use every opportunity to witness to others, but do not force anyone to listen.

2.  Only share your personal story; do not preach.

3.  Once you’ve shared your story, let the other person ask questions and listen to her or his story.  Do not give more information unless s/he asks.

4.  Be humble.  In the final analysis, this story is bigger than you.  Don’t try to be bigger than it.

 

It’s not really possible to imagine Polonius sticking to these general rules–taught to us Christian newcomers more by my grandmother’s behavior than by the book, in between the moutfuls of cookies and occasional peeps at the wall clock.  Such a philosophy and way of life was also antithetical to the pushy egotism that was the recipe-for-success in my professional life as an academic.  I am continuing unlearn a lot of that self-seeking in order to re-learn the sober sense I’d absorbed quite innocently in the church basement.  And perhaps that’s why the concept of ESH was simultaneously refreshing and deeply familiar, comforting.  Although it is a long journey from that insecure young convert to the sober, atheist alcoholic, good principles continue to make sense, however they are disclosed.

 

Early on, I recall asking someone for advice–actually, I asked her how she listened to others in recovery, asked her how to do it better.  She told me that she only listened to ESH.  If they’re saying anything else, she said, they’ve got another agenda–maybe not a bad one, but it’s not recovery.  That’s advice I continue to take.

If you’re expecting something ironic to follow this provocative title, I’ll hate to disappoint.  This post really is going to be about how my sexual fantasies keep me sober.  And if you’re hoping to hear about my girl-on-girl pirate fantasy…read on.

Many moons ago, a friend of mine was dating someone new and was naturally awash with praise for the new Ms. Right.  But with darkened features, she added about her new love interest, “She doesn’t fantasize about sex..”  We stared at one another in mutual shock and, after a short beat, exclaimed at the same time:

“What does she do when she’s bored!?”

Now, admittedly, I was in my early twenties during this exchange and my hormone levels hadn’t been pummeled by a decade of graduate school and a steady supply of hooch.  Even so, I’m still shocked to think of someone who never, ever fantasizes about sex.  If I didn’t think it weren’t physically impossible, I’d certainly think that our culture makes it virtually impossible.

I fantasize a lot less than I did twenty years ago, but it’s still a pretty daily occurrence.  (Now that I think about it, it’s amazing that I had time to do things like learn to drive and read cereal boxes back in those days.)  My fantasy life is rich and complex–like the wine I used to drink or the bullshit I used to spill–and it would take me hours just to explain the costumes.  My fantasies range from the Tolkeinesque to more Austenian period pieces. The 21st century doesn’t do much for me, nor even reality as we’ve ever known it. As a matter of fact, I don’t go in for quick-and-dirty fantasies very often, and am usually asleep before I’ve managed to decide if the room I’m about to have sex in should have a fire place or not.  My partner will attest that a particularly involved fantasy of mine, inspired by Tolstoy’s War and Peace on the one hand and by Vita Sackville-West’s real-life romancing of Violet Trefussis on the other, had to be scrapped after several weeks of “work” because I couldn’t decide what either of us should be wearing.

Funnily, this may be the one part of my life where delayed gratification is my favorite sort.

But, let’s face it:  sex plays a big role in our lives and, therefore, in our recoveries.  The Big Book doesn’t blush at this, nor does St. Jean Kirkpatrick in any of her publications.  Relapse is often associated with inappropriate sexual behavior.  Witness the grotesquely sexist slogan, “Under every skirt, there’s a slip.”  My sex life itself –with real people, not with sorceresses or Russian countesses–has been a different kind of journey.  Just having sex sober was difficult at first, even with a supportive partner.  And developing a healthy, sober sexual self is an ongoing project.

But I’m talking about something much simpler and more straightforward.

What happens in our heads is a rehearsal for reality.  In recovery, you learn this quickly or you don’t stay very long.  Advice for anyone going to a party with drinking will include the following suggestions, “Imagine yourself at the party.  See yourself there getting a non-alcoholic beverage.  See yourself having a good time.  Most importantly, envision yourself leaving the party sober and feeling good about it.”  This is a very basic psychological technique used by counselors and hypnotherapists to help clients create an effective self-concept during problematic situations.

Sex is problematic no matter what, but even just images–fantasies–about sex can be problematic for a recovering alcoholic.  How often do media images couple sex with drinking?  How often have we been encouraged, especially as young people, to use alcohol to lower our inhibitions–to feel, in a word, sexier.  What I’ve seen of The Jersey Shore is a fantasmagoric exaggeration of both these problems–as it blurs the line between manufactured media image and “reality” tv.  See them drink; see them gyrate; see them screw; see them hung over.  And repeat.

So why not use our sexual fantasies to combat this pressure? these endless pictures?  Why not make sobriety play a big role in our imaginary sex lives?

In fairness, booze never played a big role in my sexual fantasies, which might seem unusual.  Maybe there was a glass of wine here or a drink there…before the main event, stashed in with the detail of the demure spectacles on the pirate’s lieutenant or the epaulets on the dragon rider’s uniform.  But when I decided to get sober, I determined that no part of my life was too small, too forgettable, or too “private” (as it were) for my sobriety not to reach.  Being sober meant making every part of my life reflect very consciously my new, sober goals.

So I didn’t just excise the booze or replace it with a glass of water.  No, my fantasies became vehicles for sober sexiness!  No longer did the pirate’s lieutenant merely display a surprising fastidiousness and introversion…oh no!  Now she gazed soberly at her sexual object across a room of lewd, drunken buffoons–her refusal to drink another important adornment to her strangely bookish allure, already so out-of-place in this den of saltwater theives.  And, wow, did this ever give me an opportunity for great back-story.  (Bookish pirates are hot, by the way)

Joking aside, I’m not making a point about sex at all–or, at least, my primary point isn’t about sex or sexual fantasy.  It’s just that when I decided to get sober, I knew that I would have to live out my sobriety in every thought, word, and deed.  I actually knew that long before I got sober, and it was fear of having to live like that, fear of becoming “one of those people” that gave my disease great excuses for a long, long time.  I knew there was no part of my life that would be overlooked by my recovery.  If I’d known it could be so fun, I probably wouldn’t have minded the idea so much!

My point is not that my fantasies somehow got me sober magically.  They didn’t.  I’m just saying that there’s no harm in fantasizing that the designated driver goes home with the hottie at the end of the night.  And for me, there’s even a benefit–the benefit of making sobriety conscious at every level of thought.  Finally, my sobriety touches every part of my life.

Especially my private parts.

Like most alcoholics, I have had my struggles with “privacy”–whom to talk to about my disease and recovery, whom to keep in the dark.  When I got sober, my immediate family knew about my alcoholism anyway, so that was done.  After that, I told close friends and other relatives.  As a lesbian, I have a lot of experience with these kinds of questions.  Like my sexuality, my alcoholism and even my recovery have been and continue to be “an open secret.”  Some people know; others may or may not know.  The revolving door of my friends and acquaintances, the very natures of gossip and talk and general communication all ensure that my control over this information is limited–perhaps even fantasmatic.  I have learned it’s best to act on the principle that everyone either knows about my recovery or is allowed to know.  And here’s why:

Trying to control the secret of my disease was a feature of my disease.  It’s as fruitless to try to control who knows and who doesn’t as it was to try to control my drinking.  This came to me forcefully when a woman very new to recovery asked me some advice about whether she should disclose her drinking and recovery to a close relative.  My thoughts crystallized, and I was able to say more or less this:  “Remember how exhausting it was trying to control drinking?  How much psychological and emotional energy we wasted on that?  I know that I don’t want to spend that kind of energy controlling who knows and who doesn’t.”  It’s not merely a waste of time, of course.  It’s dangerous.

“Coming out” as an alcoholic is touchy, of course, and I’m not hiring a float.  I wouldn’t recommend to myself or anyone else they disclose their disease merely for the sake of disclosure.  Under certain circumstances, doing so could be damaging or self-defeating.  I won’t tell the red-state, rural high school queer to go to the prom with her cheerleader girlfriend either.  But in most circumstances, a quick gut-check will tell me that the only thing I’m likely to protect by keeping my recovery a secret is my disease–however the “ism” is manifesting itself.

I’ve met some AA members who are insistent that everyone in one’s life should know–even, for instance, prospective employers who may not be enthusiastic about the prospect of hiring the newly recovered.  Sobriety is #1, after all.  Secrecy nourishes the disease, so (the thinking goes) we shun ALL secrecy, even if it seems on the surface self-defeating.  I’m sympathetic to this position, just as I’m sympathetic to LGBTQ activists who believe in the political outing of gay conservatives.  What’s the old ACT-UP matra?  SILENCE = DEATH

Yet again, I think the gut-check is in order.  The principle of honesty is not to prevent our lives from moving forward positively.  It’s there to defeat the disease and to help others who may need our help.  I am “out” as a lesbian for precisely this reason, and I’m “out” as a recovering alcoholic for the same.  Still, I’m not going to disclose either identity for disclosure’s sake.

All that said, it surprised me when I came into several discussions among recovering women in WFS (Women for Sobriety) that took for granted not merely the “right to privacy” when it comes to our recoveries, but virulently defended that “right” as almost necessary to healthy sobriety.  One conversation revolved around a woman’s boyfriend, who had disclosed her disease and recovery to his family without talking to her first about it.  Bad form on his part, I’ll grant, but her reaction (and others’ reactions on her behalf) were completely out of proportion.  “How DARE he!” they seemed to shout.  “He had NO RIGHT to tell others about your recovery!”  Oh, really?  What right?

Leaving off the fact that these were largely North Americans and that in the United States we still have an ongoing argument about whether or not our constitution recognizes a “right” to privacy… why wouldn’t this guy have a right to talk about his girlfriend’s illness with his close family members?  Pragmatically, if she’s recently sober, it means she was pretty recently drunk too.  As her romantic partner, he would have been in the eye of her alcoholic storm.  He probably needed to talk to his family about it all.  This is Alanon 101, no?  But not in the eyes of the other recovering women there, and I have been deeply surprised since to discover that I am very much in the minority among WFS members in my thinking that I do not have a natural “right” to privacy when it comes to my recovery.

Of course, WFS members are primarily white, middle-class women.  We are predominantly middle-aged as well.  Most of us have college-degrees, whether or not we’re putting them to good use or not.  When we hit bottom, when we decide to get sober, it’s not usually because we’ve been court-ordered to do so.  Many, if not most, of us get sober from the comfortable seclusion of our homes. Possibly from the tan, bland chairs of an out-patient clinic for which our insurance might pay.  Possibly from the bed of a rehab clinic whose bill gets footed the same way.  We don’t often have our names in the police blotter, do not lose our jobs or children in ways that impact us financially, socially, and legally.  We’re not wearing ankle bracelets or making the beds of a half-way house.  So many women and men in recovery are subject to these realities.  Where is their right to privacy?

When it comes to alcoholism, privacy is a class privilege.  Socially and financially buffered, the “high bottom” drunks of the middle class can claim a right to privacy that others in recovery from the same disease have never had the slightest chance of exercising.  There is nothing special about someone who, by accident of birth or circumstance, is able to have some control over the disclosure of her or his alcoholism.  I can buy a special relationship with an attorney, then anything I tell her is considered “privileged.”  But I can’t just say anything to any lawyer and expect it to be a secret.  The middle and upper classes, however, have always operated subtly on the premise that anything that one can afford, one deserves.

Privacy is always the euphemism the privileged classes (middle class or white or Western or whatever) have used to describe their own right to keep information from other people.  Other people, people we don’t like, people not like us…they’re the ones with SECRETS.  Secrets are nasty, disturbing things.  We don’t like secrets.  We don’t even have them.  We just have…you know…PRIVATE things. Consider this:  when celebrities are forced into rehab and it’s splashed over the headlines, we call them trashy.  When a celebrity announces months or years afterwards that s/he has overcome addiction, we say, “Wow, that was really classy.”

It seems to me that for all kinds of reasons, most importantly the health of my sobriety, it’s dangerous for me to think I have a right to keep my disease “private.”  I may have the opportunity to do it, but it’s an accident of circumstance, not some human right that I’m exercising.  It’s definitely a choice that not everyone in recovery has.  I certainly choose not to put myself back on the path of control-driven anxiety for the sake of an imagined privilege.