I listened as Alice then described a passage from C. S. Lewis’ A Grief Observed, in which Lewis fears that, bit by bit, he is losing the memory of his dead wife: ‘like snowflakes settling down on his memory of her until her real shape is hidden, is how Lewis puts it.
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I knew by then that I would never have my mother back, not in the way I had known her all my life. When you have seen your mother shattered, there’s no putting her back together. There will always be seams, chipped edges, and clumps of dried glue. Even if you could get her to where she looks the same, she will never be stronger than a cracked plate. I climbed into bed beside her and closed my eyes, but I never relaxed enough to forget who I was and what had happened to us.
It was the act of imagining herself as she had once been that enriched her syntax and extended not only her images but the coherent flow of association that led directly into the task at hand.
The better the speaker imagined herself, the more vividly she brought the dead doctor to life. It was, after all, a baptism by fire that was being described. To see her ambitious young self burning to know what her mentor knew, we had to see the mentor as well: an agent of threat and promise: a figure of equal complexity.
After a while he [J. R. Ackerley] thought, I’m not describing a presence, I’m describing an absence. This is the tale of an unlived relationship. Who was he? Who was I? Why did we keep missing each other? After another while he realized, I always thought my father didn’t want to know me. Now I see I didn’t want to know him. And then he realized, It’s not him I haven’t wanted to know, it’s myself.
I think I came closer in this session than in many of the previous ones to encouraging the kind of shift I am after for my patients. It did not come through my explanation of the concept of conceit but from the surprise of suggesting that Zach simply be a friend to his friend. The element of surprise was important. Startled by my comment, Zach had a glimpse of another way of relating. It made sense to him in the moment, not just conceptually but personally. The Zen poem connotes a similar feeling, returning by an unused path. Could that also be mindfulness, coming back via an intrinsic but unfamiliar resource to find the unexpected? But when I read the poem to Zach at a later date, instead of hearing “violets,” he heard the final word as “violence.” A Freudian slip, we might conclude.
Reflecting on this session, I am reminded once again of the concept of the mind object, both Beth’s and my own. By focusing too much on the particulars of Beth’s food issues and trying too hard to make a change in her behavior, I was getting drawn back in to her closed world instead of helping her break out of it. I had lost track of Michael Vincent Miller’s essential point and was therefore, not surprisingly, sacrificing innocence for experience.