by Chris Grosso
No surprise that I passed out on the ride home. My parents didn’t think twice about that, because in years past they’d seen me like this plenty of times. What was different was that when we made it back to their place, roughly forty minutes from the airport, I was completely unresponsive. They couldn’t get me to stand on my own. They noticed my breathing was labored. That was when they knew they had to take me to the hospital. The ER staff thought I’d overdosed on heroin because I was still completely unresponsive, so they gave me Narcan (an emergency treatment used for opiate overdose) and tested my blood to see what else was in my system. Aside from the Percocet I’d taken more than twelve hours earlier, and the copious amount of vodka that left me with a blood alcohol content level of .47 (anything above .30 to .35 can be fatal for many people), there was nothing to be found.
It was at this point that they had to intubate me, as I was unable to breathe on my own, and the machines would have to do it for me. They also inserted a urinary catheter into the tip of my penis so I didn’t end up pissing myself and the bed all night. This was not a first, but it’s the kind of thing you never get used to, and it hurts like hell when it’s removed. (Have I mentioned how glorious addiction is yet?)
The hospital kept me under observation for a day and then sent me on my way the following morning. I barely had the strength to walk back to the car. The combination of the alcohol I’d consumed and the medications they’d pumped into me left my body a wreck. And it would continue to be so for the next several days.
Within a week or so, I was back to about 70 percent and even running a few miles a day. During one of those runs where all that could be seen in every direction was trees and sky, I realized that even though my heart was shattered, even though I despised myself for what had happened, I would persevere. I would use the experience to double my efforts toward personal healing so that I could continue my work in helping others heal as well.
That promise began with this book—an exploration of the myriad ways we humans stumble and fall and, no matter what our circumstances, can stand back up and live bold, passionate, and empowered lives. The pages that follow hold words and conversations that have meant so much to me in my healing—ones I believe will help support and complement whatever practices or prayers, fellowships or sanghas, satsangs or congregations you travel through or reside in on your own way. At least that’s my sincere and humble intention.
May we all know true peace, contentment, freedom, and happiness, and share it joyously with others in need.
INTRODUCTION
SOMETIMES ALL I AM IS A DARK EMPTINESS
Because I have lived so many years caught in a cycle of addiction, recovery, relapse, repeat, a quote from Zen master Ikkyū Sojun—Sometimes all I am is a dark emptiness—sums up and shadows much of my experience. I’m no stranger to relapsing and the pain, shame, guilt, confusion, and heartbreak that come along with it. Nor am I a stranger to detoxes, rehabs, emergency rooms, jail cells, and psych hospitals. What is strange for me is that after my last relapse, I began to care about relapsing. In the past, when I found myself in a place where I was willing to pick up a bottle or succumb to depression, I didn’t give a damn about the consequences. Fights, handcuffs, lies, withdrawals, self-cutting, hospitals, vomiting, and pissing blood—none of it mattered. I meant nothing to me.
Today things are different. Over the past several years, I have worked incredibly hard on my sobriety, my spiritual life, and my physical and mental health. That said, I am not here to make excuses. I have fucked up, recovered, staggered, stumbled, and recovered again in countless ways, and not just with drugs and alcohol. My introversion has made it hard for me to reach out for help when I needed it most. For years, books and music, words and the computer were my only sources of comfort during times of isolation and hopelessness. In them, I sought solace and connection, something I couldn’t find with another living being. I know that wasn’t healthy; nothing about me during those times was. I did all I could to hang on, to survive. If you’re reading this, I’m guessing you know the feeling.
That’s why I want to share these words with you. The spiritual teachers, poets, scientists, psychologists, punk rockers, hip-hoppers, and skaters I’ve met in my quest to understand healing and relapse have taught me that the decisions we make today and each day moving forward are what determine whether we’re going to show up for ourselves or numb the fuck out, be of service or be a menace, destroy illusions or inhabit them, live or die. And today, I’m not ready to die. I’m dead set on living. My hope is that you are, too.
“Cunning, baffling, powerful”—these are the words used to describe addiction in the twelve-step fellowships, but we don’t need to be addicted to drugs or alcohol to have experienced the impact of these adjectives on our lives. There are all sorts of self-destructive behaviors we deal with as human beings that are cunning, baffling, and powerful. Food addictions; meaningless sex; countless hours spent in front of the television, playing video games; unhealthy eating—all means of dropping out for a while, avoiding unpleasant feelings and emotions.
In my case, it’s been predominantly drugs and alcohol, although I could just as easily put a check mark next to pretty much all the addictions and behaviors I listed above. Throughout the years, I’ve found myself returning to the place of brokenness that results from using substances to numb out, but the question that resounds is Why?
As I dedicated more attention to this question, I began thinking about all the talks and workshops I’ve given on addiction, recovery, and healing over the last several years, and all the beautiful people I’ve connected with along the way. Some of them were more than just beautiful; they were what I would call tragically beautiful, barely able to string together more than a couple of days of sobriety or to consider an act of self-care. Their pain, despair, and frustration resonated for me—not only did I know them, I was them.
It was in that resonance with tragic beauty after my last relapse that I wondered why I, and so many others like me, return to things we know will ultimately destroy us—mentally, emotionally, physically, and spiritually. Why do we put the bottle to our lips, the unhealthy food in our mouth, the powder up our nose, the chips on the blackjack table, the needle in our arm, or engage in risky sexual behavior when we absolutely know better? I didn’t have an answer then, nor do I have a definitive one now, but I understand the question. After speaking with friends and colleagues in various fields of psychology, spirituality, and neuroscience, I realized it’s okay to not have one single answer, because the number of right answers is equal to the number of people who engage in self-destructive behaviors. We each have a set of circumstances in our lives that shape who we are, filter our experiences, and motivate our actions.
I’ve learned a lot about myself throughout years of recovery, and while I don’t recommend relapsing, I can say that I have gratitude for the lessons those experiences have taught me. That, and the somewhat deeper understanding I have of this triumphantly fucking weird thing called life (which is basically just that it’s triumphantly fucking weird, but hey, at least I understand that now). If we make the effort, we can learn how to navigate our paths with greater skillfulness, composure, and ease, and I believe that this book can help you to do just that. However, it’s not simply a matter of reading the following pages. To create significant and lasting change, you will need to engage in plenty of practices and take a number of action steps, but if you’re reading these words right now, that in and of itself means you can do it. It means that you’re alive and breathing, which leads me to believe that you’ve got to be a goddamn fucking warrior for having made it this far in life.
So being your warrior self, you can find true recovery. You’ve found hell on numerous occasions, right? The healing process, while not easy, is a piece of cake compared to that. I say that with confidence because I’ve done it—in fact, more than once—and I know for damn sure there’s nothing special about me. I just did it. That’s how it gets done. As I’ll remi
nd you many times throughout this book: Show up and do the fucking work. Period.
No matter how deep your experience of pain, despair, and emptiness is (or has been), I get it. I’ve wanted to fucking die. I’ve tried to fucking die. I’ve been hopeless and broken beyond what I believed I could (or would) ever return from, but with time, patience, anger, acceptance, heartbreak, and persistence, I’m still here, and I’m a stronger, better person today because of it. I’ve shared this quote from Henry Rollins before, but fuck it, I’m going to repeat it once more: “Scar tissue is stronger than regular tissue. Realize the strength, move on.” That’s what we do. We show up, find what strength we can in this moment (and sometimes that means leaning on someone else to begin with), and move on.
Let’s get this shit started.
1
THE TRANCE OF UNWORTHINESS
CONVERSATION WITH TARA BRACH
When I was just beginning to get interested in spirituality and meditation, I stumbled upon Buddhist teacher Tara Brach at my local library. I checked out her book Radical Acceptance during a time when the only thing I was willing to radically accept was deep self-loathing and an overall feeling of discontent with the world. Thanks to Tara’s insights, I began to awaken from what she calls the “trance of unworthiness.” The process was (and continues to be) daunting, but is much more accessible thanks to how she approaches meditation and self-healing practice.
There’s a passage in her book True Refuge: Finding Peace and Freedom in Your Own Awakened Heart that I’ve always loved:
When the Buddha was dying, he gave a final message to his beloved attendant Ananda, and to generations to come: “Be a lamp unto yourself, be a refuge to yourself. Take yourself to no external refuge.”
In his last words, the Buddha was urging us to see this truth: although you may search the world over trying to find it, your ultimate refuge is none other than your own being.
There’s a bright light of awareness that shines through each of us and guides us home, and we’re never separated from this luminous awareness, any more than waves are separated from ocean. Even when we feel most ashamed or lonely, reactive or confused, we’re never apart from the awakened state of our heart-mind.1
Poetic, right? I was psyched to get Tara to elaborate on it. When we spoke, she started our conversation by explaining the idea of a trance, which is how we spend most of our lives—not paying attention to the moment, not “being here now,” as spiritual teacher Ram Dass would put it. The self is in us and the world is out there, and there’s generally a story involved about what we need to do to be okay and what we perceive as a threat.
She went on to say, “We are also in a trance about spiritual awakening,” in which we say to ourselves “It’s down the road” or “It probably can’t happen to us.” Tara maintains that “the most liberating perspective that we can have, and we can choose, is to begin to sense, ‘Oh, that awakened state is intrinsic to what I am. I just need to relax into it.’ ” She described it as being like riding a bicycle—you’ve pedaled and pedaled up a hill, and there’s that moment when you stop pedaling, relax, and glide—letting go.
“The big delusion in trance is that we’re on our way somewhere else, and the freedom of teachings like ‘Be a lamp unto yourself’ is to understand that the light we’re seeking, the love we’re seeking, and the truth we’re seeking are all right here.” We have the answers within us the whole time—kind of like Dorothy and the ruby slippers, right?
Tara went on to explain that we must be careful, because there’s a way our spiritual ego can misunderstand “I am a lamp unto myself.” This self is the one that “mistakenly believes it owns the spirituality and thinks that we can’t look toward and find truth in our engagement with others, when in fact as much as we’re a lamp unto ourself, we’re a lamp unto each other.” So we do our best to stay on this path, trying to be a light unto ourselves and letting our light out and the light from others in—letting it be, if you will. The passage can be a complicated one. The Buddhists have a name for one of the complications. In their cosmology, the torment of intense desire that can never be satisfied is depicted as the realm of Hungry Ghosts—a place where we’re driven by emotional needs rooted in trauma, addiction, or both. As someone in recovery, I know all too well about these kinds of desires, but have found the practice of “letting be,” which is to say, just allowing this moment to be however it is without any resistance or struggle, to be helpful. As hard as I try, there are still times when I’ve completely sucked at “letting be,” as when I’ve relapsed with alcohol or screwed up a relationship. What did Tara have to say about the attachments and addictions that so many of us struggle with?
“I want to honor what you’re saying about ‘letting be,’ because in a way, the most profound meditation is just letting everything be as it is—allowing our life to unfold. Because we’re so caught in grasping and resisting and struggling and controlling, there are some ways of training our heart and mind that create the atmosphere that allows for letting be.” You can’t be caught in an addiction or a destructive relationship and the excruciating suffering that comes with it and just say, “Okay, I’m just going to let be”—it just doesn’t work. Tara pointed out the different ways of understanding the suffering of desire.
“Desire itself is not only normal and natural, it’s a necessary, essential part of existence. We wouldn’t be here if it weren’t for desire. That is not the problem. The problem is that our sense of self gets organized around wanting and ‘having to have’ in a way that makes what is in the present not okay. There’s no capacity to be happy with the moment.” This starts when our basic needs—like nurturing, security, positive reinforcement—aren’t met and we try to fill the emptiness within with substitutes, and the substitutes can’t satisfy—like drinking, misusing sexuality, or overeating. I know from experience that these things feel like they help for a while.
Tara had a great example. “Let’s say the substitute is ‘Let’s get approval because we don’t feel loved.’ Getting approval is a temporary fix. We feel good for ten minutes until we need to go and get our next fix of approval. Similarly, if it’s a drink or bingeing on food or whatever, there’s a temporary sense of self-soothing, but we end up suffering because we believe we must have it again and again. Not only that, we end up feeling shame about being hooked. The Buddha described that as the second arrow. The first arrow is this unquenchable thirst, and the second arrow is the shame about it. We bring the second arrow to ourself when we feel needy or out of control, and so part of the pain of strong desire and grasping and addiction is the sense of being a bad person.”
Tara opened my eyes with what she said next: “It’s not until we begin to let go of the second arrow, it’s not until we begin to forgive that the addictiveness is there, that we can begin to heal the actual wound that’s underneath it.”
Powerful words. How do we go about it?
The first step is to let go of the shame. Other people can help us with this, like a recovery support group, a therapist, a congregation, or a sangha. When we do that, we come to see that it isn’t my addiction or your addiction or even our addiction, it’s just addiction—conditioned behavior in response to an unmet need. This helps us to loosen the grip of addiction on our hearts and our spirits so we can start to look at what’s underneath it. We don’t have to abuse drugs, overeat, or constantly seek attention. Tara encourages us to go deeper: What’s the real yearning?
To find this out, we must get past what she calls “if only” mind. This is the part of us that says things like “I’d be okay if only I could get that job” or lose ten pounds or meet the right person. We need to disconnect from that by paying attention to the source of wanting itself.
So many of us experience life as a constant battle within ourselves. We’re plagued by thoughts of unworthiness and dissatisfaction. In some cases, these thoughts are so loud they can force people to inflict harm on themselves or even take their own lives. In other cases, t
hese thoughts are subtler, resulting in a relentless underlying sense of dis-ease in life, often unrecognizable to people because they’ve become so used to it. I still struggle with this, even after many years of meditation and other practices. Why is it that so many of us end up in this place of constant battle with ourselves, and how can we begin to lay our weapons down and cultivate inner peace?
To find the answers, I went back to Tara’s book Radical Acceptance, which came out of her own experience of realizing how far she was from being her own best friend. Even after working with clients and students for years, she was still so harsh with herself that she came to see what a pervasive form of suffering these struggles within ourselves are. She brought it back to the trance of unworthiness. “We might know we judge ourselves, but we don’t often get how much that squeeze of ‘something’s wrong with me’ is a part of everything, so that in every interaction on some level, we’re not free to be as spontaneous or playful or alive, because we’re afraid we’re not going to be the person who’s accepted by another. Even when it’s not the deep ‘I’m damaged goods,’ there’s still a sense of not enough.” She pointed out that “the deepest truth is the one we forget, which is that if we’re not kind toward our-self, if we don’t feel love toward the light that’s within, we can’t embrace others fully. We’re always going to be guarded. We all have parts of our being where we feel vulnerable, where we don’t trust that if others knew us, they’d respect us anymore. And it takes a big commitment to love ourselves back into wholeness. To me, if there’s any one commitment right at the front, the center of the spiritual path, it’s the commitment to embrace the parts of ourselves that we’ve pushed away.”
What Tara said made me think of a time about ten years ago when I was in a treatment center and realized I had been getting heavily tattooed up to that point in my life because I wanted people to look at my tattoos instead of at me. I believed the tattoos would distract people from who I was. After having that realization, and taking about five years off from getting any new ink, I’m back to getting tattoos again, but from a different place, a place of appreciation. I’ve always loved the artwork of tattooing, even when I was getting them as a distraction from myself. I don’t want anyone to misunderstand what I’m saying here, or to think that I’m trash-talking tattoos, because I’ve always loved them and I’m probably about 70 percent covered now—but understanding my relationship with them helped me understand something about myself.