A certain person who has worked with Carlo Pedretti, the renowned Leonardo da Vinci scholar, told me that, during the restoration under the Sforza palazzo in Milan, working with the pedestal for Leonardo’s incomparable horse, Pedretti has uncovered new information about Leonardo’s use of perspective.
I found myself writing to a former professor that the translator of Vasari’s “Lives of the Artists” should be taken out behind the ivy tower and shot in both knee-caps. The reason being that the “Lives” are wonderfully gossipy and dishy, once the reader gets past the god-awful diction. Unfortunately, and unforgivably, the frequent infelicities of language make it hard for a reader to stay that long. We should be indulging ourselves in guilty pleasure, the naughty deliciousness of scoping out intimate, graphic details of the actual personalities of master artists from Cimabue to Sansovino. Instead we’re slogging through a contorted, antiquated dialect of English to which it is very hard to relate.
Dying & Transference
A man I both like and respect told me recently that his relative passed away. Someone he cared about, someone beloved in his extended family. The kind of infectiously good-humored guy that everyone would miss at the next wedding. The kind of guy who was funny and perceptive, and made it a point to connect with people where they live.
My friend was sad, filled with dark energy that probably contained some elements of anger: loss makes us angry as well as bereft. I knew before I interacted with him that he had something going on. In the way that healers do consciously, and a lot of people do without full awareness, I had reached out with my consciousness and scanned him. I had sensed something dark and roiling in him; to my long-distance senses, it looked and felt like heavy dark clouds in the blob of his being, which is usually large, harmonious, and light-filled. But I read the dismal energy as relating to me, and wondered, What have I done to piss him off?
I perceived accurately, but then misinterpreted what was going on. It was another lesson to me, in the ongoing curriculum of this life, about the filter through which I view the world, and the pitfalls of psychic senses. Even if a psychic perceives a phenomenon correctly, the information can get distorted within a psychological context!
And then I wanted to comfort my friend, who is a good guy himself, immensely supportive. But what could I really say? When someone beloved dies, nothing except time can comfort a grieving person. I try never to minimize that, or to respond with nonsense and platitudes. It’s never ‘good enough’ that someone had seventy-six years of life, if we love that person. Plenty of people live to be a hundred, why shouldn’t sweet, generous Aunt Bess? So I told my friend that I was sorry.
The Sarah Connor Chronicles
I can’t watch a movie or television show without analyzing for story. Occupational hazard. I wonder if dentists find themselves examining teeth when someone smiles at them, or if dermatologists inspect complexions of faces, however innocently, turned toward them. Somehow when your profession becomes deeply grafted into your identity, the profession becomes the lens through which you experience the world, people, events, and relationships. Writers are terminally infected with this. We’re always looking for raw material, for primary life experience, with which to create, and creation is the ultimate imperative.
My neighbor upstairs, Lucy Holmes, has written an interesting book called “The Internal Triangle: New Theories of Female Development.” Lucy’s a smart lady and the book crackles with life and intelligence. It’s well-written and absorbing. She’s also set herself an ambitious goal: to use Freud’s drive theory to explain female development. The back cover explains that she’s the first woman to attempt this in over sixty years. I haven’t read a lot of Freud, but didn’t he theorize that women long to have penises, and that’s why women are all so messed up?
This despite the archetypal message of the blind prophet Tiresias, who spent seven years as a woman. He tells the gods unequivocally that a woman experiences greater sexual pleasure.
For me, the most arresting part of the book was the exquisite attention to transference and counter-transference as Holmes relates anecdotes about women patients from her many years as an analyst. Some of her patients idealized her, some hated her, many did both, some wanted to kill her, some wanted to have sex with her. In response, Holmes worries, is tormented and feels inadequate. She wants to help them. Does she?
It threw me back into my years as a hands-on healer, and my years in therapy. When you lay hands on people’s bodies with love and the intention to heal, miracles happen. So does powerful transference. And wicked strong countertransference. A practicing healer has to be on her edge, standing with her toes touching the line every second. I made some big mistakes in my practice when I wandered off that edge.
And because we are all human, mistakes, blunders, errors, and inadequacies happen. A decade of my personal psychotherapy imploded in heartache when I divorced my first husband. My therapist was also my husband’s therapist, and our marital therapist, and it was all too fuzzy and intertwined. And when the negotiations between my ex and me grew contentious, I wrote a letter to the therapist saying it wasn’t right for me that my therapist was counseling someone with whom I might go to court. It was something I had to do to stand up for myself. She didn’t write back but she must have agreed, because she terminated her work with him. Of course, he blamed me. A lot of hurt and pain here, for everyone.
Which brings me to qualms about conventional talk psychotherapy. Does it really work? Can it? Therapists are all too frail and prone to err, even with the best of intentions. And, of course, therapists make their living through people showing up regularly, once or twice or three times a week. They have an investment, acknowledged or not, in their patients’ ongoing mental unhealth. Too many patients feed their therapists’ investment, falling into what Caroline Myss so aptly calls ‘woundology,’ cherishing their suffering. They don’t move on. They start every conversation with, “My therapist says….” Don’t we all know people like that?
And my most serious criticism of psychotherapy is that, largely, it doesn’t turn people into better human beings. Here is a the beginning of an imaginary, all too likely, session:
Therapist: “So, you’re an ax murderer, you lure innocent people into the woods where you chop them into little pieces. How do you feel about that?”
Accountability is anathema to psychotherapy. What modern psychotherapy has contributed to the zeitgeist, the way it is largely practiced, is the demolition of judgment and accountability. What psychotherapy should do is teach people how to hold their feelings without acting on them, and without shattering. If human beings can feel a range of emotions from -10 to +10, and can perform actions on a decency scale from -10 to +10, (-10 is genocide, +10 is risking or giving your own life to save someone else’s), then psychotherapy should help people feel and contain their feelings on the full scale, but limit their actions to, say, -2 to +10. But that’s not what’s happened. People who feel below -2 and over +3 are put on medications. And censoring actions is considered bad form.
We’ve become a culture, thanks partly to modern psychotherapy, that confuses prejudice with judgment. The pendulum has swung that far as we try to dismantle millennia of discrimination on the basis of gender, race, religion, sexual orientation. Discrimination is a great evil that I hope to see largely dissolved in my lifetime–though I probably won’t.
And judgment is still imperative. There are reasons why so many of the great, ancient, spiritual texts say, “Thou shalt not.” We need to be able to say, “That action is not okay!” The higher octave of discrimination is discernment, the wisdom to separate the chaff from the grain. Despite the moral relativism of psychotherapy, there is still chaff, and it differs qualitatively from grain.
My husband and I went to marriage counseling this morning. Between us, we have four children, his daughter, my two daughters, and the mischievous little minx we have together. We’re a modern blended family, with all the complications that brings, in addition to the usual stresses of married life: finding time for romance, communication, finances, dealing with teenagers. As we shared our stories, the counselor prompted us to turn our statements into questions. “Inquire of the other,” he said. “The more you define the other person, the farther you get from actually knowing them.”