Life as an Extreme Sport

who are you?

I received my Census form today, after receiving a note last week telling me I would be receiving a Census form this week. I’ll spare you my rant about government redundancy and costs, but you can make up your own and insert it here.

I have to say that, after filling out my census form – the first one I think I’ve ever filled out, since I have absolutely no memory of the 2000 census – that I am somewhat disappointed in the lack of information being collected these days. In the last few years, as I’ve done more and more research into genealogy and my family history, released census forms have been an incredible wealth of information. They’ve listed birth country, residency, occupations, educational levels, disabilities, languages spoken in the home; this is all data that helps build a rich tapestry of knowledge, and often offers valuable insight and information about people with whom we have little to no tangible connections.

In 72 years, all anyone searching for my data will learn is where I lived. While that might prove useful for someone who is trying to trace the nomadic tendencies that appear to run in my family, it’s hardly going to offer the sort of rich background that the 1930s census offers about my great-grandparents.

37 Minutes to First Degree

In what will certainly be hailed as a victory for anyone sane enough to realize that you don’t go around killing people for holding a different view, Scott Roeder was found guilty of first degree murder for the death of Dr. George Tiller. (Roeder was also found guilty of two counts of aggravated assault for threatening Tiller’s church congregation members after fleeing the church lobby, the scene of the murder.)

Roeder admitted that not only was the murder premeditated, but that he had planned it for over a year, and at times had considered other options, including cutting of Dr. Tiller’s hands with a sword. For his defense, he tried to turn his trial into one against abortion, proudly stating that he had killed Dr. Tiller “to protect the children” and that if he didn’t, “the babies were going to die the next day.”

Did he feel remorse after killing a man? No, he only felt relief, because he felt that the “danger” Dr. Tiller represented to the general public justified deadly force.

Contrast that with the heart-rending, emotional stories of women who traveled to Kansas to see, and often be treated by, Dr. Tiller. Read about their heartbreak as they faced wanted children with lethal diseases, often that would cause death before birth. Read about the cruelty they faced in the hands of protesters, the fact that they had to travel from states away to get the medical care they needed, and the compassion and warmth they received at the hands of Dr. Tiller and his staff.

Read about the deliveries, and the fact that the families were allowed to hold their child, given the choice of photos, hand and foot prints, of keeping the receiving blanket. Would the baby be named? What kind of funeral would they like?

Contrast this with the actions of a man who walked into a church, a sanctuary, pressed a gun to a man’s skull, and shot him at point blank range, and tell me who the real danger was.

Trust/Time/Pain Relation

It occurs to me that chronic pain/suffering is the opposite of trust. In fact, it is in many ways the ultimate in broken trust – a broken trust in your body. We have this implicit notion of what the body can be like, and should do. How it should perform, respond, and behave at any given time. We trust that when we want our body to reach for the wine glass, the right hand will raise and do so , that it will not spasm and drop the glass, that it will not be wracked with pain.

Time loops back into the equation because trust and time are intimately bound. One cannot exist without the other. Time itself is a construct; nothing exists but now, the present. We are always in the present, passing through it. We never reach the future, and the past is always behind us.

Trust is based on experience. Experiences that we have moved through in our present as it becomes past, and experiences that we have witnessed others move through.

These events, these singular experiences,
allow us to look at the seemingly endless options in front of us and narrow them down; trust becomes a filter that allows us to make decisions. In the network of life, trust gives us a way of managing what would be incomprehensible.

When emotional trust is broken,

our options become limitless, and we are paralyzed, not in fear, but in choice. We have no way of narrowing down the potentiality of an event/situation without the ability to trust. But we trust — or not — based on prior events, and to override those prior events that taught us that we cannot believe our instincts is something that can only be done on faith.

Chronic pain/suffering is a different betrayal of trust, though. It’s not emotional, and the result is that it doesn’t result in endless options that we can’t filter, being able to say X would be bad, Y would be good, etc. Instead, the opposite happens. Instead of there being a limitless set of options in front of us that we are unable to sift through and properly respond to, our options shrink to few, or none. We learn that we cannot trust our body, that any instruction could result in pain, in broken items, in exhaustion, in – well, the realm of experiences of chronic pain/suffering. But because I can grab a mug one day and have no problems, and grab it another day and would have dropped it if not for the handle catching on my hand, I cannot even have the most basic trust in my body’s abilities. This limits my options, I can’t do anything.

Go to the movies? Maybe, maybe not. might be fine, but it might be so uncomfortable that I am in screaming pain before an hour is out. Go ice skating? Only if I want to risk injury and pain migration. The list goes on and on, until even getting out of bed becomes a chore, a threat. (Depression in sufferers of chronic pain/suffering is, I maintain, a direct result of this, rather than any other factor.)

And regardless, without the ability to trust, whether external or internal forces, the result is that we are everpresent in the now, unable to pass through the present. We become stuck.

…it’s very odd to quote/crib my own writing. If this looks familiar to some of you, well, there’s a reason for that. I suppose I am building a theory! (And at the very least, I am recording a snippet of a longer email conversation for posterity, and further thought.)