My Love Affair with Anxiety

Today’s show is going to be a very vulnerable one for me, but I am doing it purely for myself in my process of healing with the hopes that it may help other people who are struggling in similar ways. I will not delve deeply into the specifics of what happened to me since the parties to my own Shakespearean tragedy are very much still alive, apart from my mother, who I have talked about in previous shows. So I must tread carefully to avoid any unforeseen legal issues. I also do not wish to tell anyone else’s story, so my brother will be left out of this entirely, though he also experienced many of the same traumas growing up.

I was diagnosed with generalized anxiety disorder (GAD) in 2015 after finding myself too overwhelmed by the fear to deal with it in college. After dozens and dozens of therapy and psychiatry appointments, I was handed a prescription for five milligrams of Lexapro and just that bit of medication changed my life. There was finally a quietness to the inside of my head that had been incessantly buzzing with worries since who knows when. A glimmer of control appeared. I felt like I could manage to walk on the tightrope again without falling off. I asked the psychiatrist, “Is this what ‘normal people’ feel like?” She smiled, and I vowed to try to fix myself since, apparently, I had not come out from my youth unscathed.

So when did all this start? I can still remember leaning over in bed as early as middle school, a trash can serving as a makeshift puke bucket at the bedside, shaking with nauseous fear until I fell asleep. This occurred anywhere from once a month to every few months a year. My self-soothing technique and then getting lost in the school system’s copious mounds of homework and extracurricular activities kept me able to keep everything inside until I graduated and went off to college.

I grew up with trauma for about a third of my thirty-year life at this point—from about seven to seventeen. My childhood and adolescent brain were still wiring and firing together at a fast pace while being jostled about by the unexpected tragedies that life threw at them. In the most sterile terms, my trauma timeline goes something like this: Pretty much right after my mother beat breast cancer, at seven, my parents divorced and split custody, then my mother died of a second, rarer form of endometrial cancer when I was at eleven, and finally from about eleven until seventeen, the court system, in a rare move, forced a visitation schedule between my father and my mother’s family, who had plenty of their own mental problems. My trauma mostly stems from the constant ripping back and forth between people who were supposed to love me and want what was best for me. But I felt unheard, like a prisoner in a communist country with no will of my own due to my age. My mother’s family created a boogeyman in their minds and believed they were saving me from abuse; instead, they used parental alienation, a form of emotional abuse, thereby becoming the abusers themselves. One day, I hope they reflect on this fact and realize the true damage they did by trying to separate me from the only parent I had left once my mother died.

Up until this year, I was still in denial that I even suffered from something like PTSD (post-traumatic stress disorder). I thought I had successfully put all the trauma in a tightly wrapped box under the floorboards of my brain. This was simply a thinking problem I needed to solve, according to Aaron Beck’s book, like an irrational fear of spiders. My mother had anxiety and my father depression, so perhaps it was all genetic, which is why only Lexapro saved me from the abyss. I would be on that stuff forever. Besides, how bad could this anxiety thing be if I never self-medicated with alcohol or drugs? I was never a wounded veteran or physically abused. I had no reason to feel like a victim. Right? But my latest therapist took a look at me, astonished, saying, “You were just a child, with a brain that was developing and still wiring itself, and trauma is still trauma.” The effects of trauma certainly feel the same, it’s just a matter of the degree.

I went back to therapy when I discovered that I was pregnant. I had heard of the case of Andrea Yates and the extreme postpartum psychosis she experienced. I was afraid because now that I was living a life of “normalcy” with a husband, a house, and a steady career, I could see the distinct moments when my anxiety demons emerged. Over the years, I started off with fears about choking and appendicitis and tornadoes and alligators. Those fears morphed into ones about grades, school, presentations, vacations, and outings, like to restaurants and things of that sort. The physical symptoms were getting stuck in my own train of thought and spiraling down right into a panic attack. Bathrooms were my best friend. My heart palpated out of my chest with the sense of impending doom right around the corner, irritation toward everyone, my stomach tied itself into knots, and I could never rest. Relaxation or vacations were foreign to me now. Entering college only unleashed more panic attacks, stronger ones, and ones where I felt something was deeply wrong with my body. As the panic attacks subsided, I tried getting off the medication only to be greeted by nights of vomiting myself to sleep, shaking to the point my teeth could be heard chattering from across the room, and no longer being able to eat. So back on the medication I went and more therapy. This time I wanted a “scientist” to help me, not a parrot. I sought out CBT (cognitive behavioral therapy) and while I got rid of some flashbacks, it did not stop the anxiety from transforming yet again. Nowadays, it’s been the unwanted intrusive thoughts keeping the fear very much alive. My brain is sick, and I knew that now more than ever, with a child on the way, I needed more help.

They should really have posters out there that rather than saying, “This is your brain on drugs,” they say, “This is your brain on trauma” because it does change you whether you like it or not.

Now I should say, if you, dear audience member, are worried about me, please don’t be since it is only in my happiest stage of life that I have been able to take a step back and really look at my upbringing with clarity. It is at this apex of happiness in my life of stability and wellness that I am finally strong enough to make the change in the final puzzle piece to my recovery—to acknowledge that my body keeps the score.

And with that, a previous therapist had recommended me this book to read: The Body Keeps the Score by Bessel van der Kolk. I wanted to share with the public every nugget that I got out of it in the hopes that others may benefit too. This book described so well how I have felt as a person who grew up swamped in a decade of trauma.

For the longest time, I was holding onto the trauma as a way to protect the memory of my mother in many ways. Of course, the happy memories with her were of a distant past that was not as vivid as the more recent traumatic ones. It is the reason that I am addicted to trauma and subsequently have this toxic love affair with anxiety. I felt so close to her when those flashbacks came in of her being sick and struggling, and my anxiety made me feel closer to her as she also struggled with the same mental illness. “Trauma is not stored as a narrative with an orderly beginning, middle, and end. […] flashbacks that contain fragments of the experience, isolated images, sounds, and body sensations that initially have no context other than fear and panic.” In Kolk’s book, he describes how he always came away in “awe at the dedication to survival that enabled my patients to endure their abuse and then to endure the dark nights of the soul that inevitably occur on the road to recovery.”

Though I felt like my trauma was not as extreme as a Vietnam vet’s and that’s why for the longest time, it was so hard for me to fix because my symptoms could, at times, be subtle but still uncomfortable or alarming when I got triggered. The book says that “trauma affects the imagination” and “also our very capacity to think” while I “stay stuck in the fear [I] know.” It actually becomes the most comfortable place for me to be, simply due to its familiarity. My anxiety or stress hormones from trauma continue not to reach the normal baseline. This brings me back to having read first Aaron Beck’s major work on anxiety, called Anxiety Disorders and Phobias: A Cognitive Perspective, which told me this was a “thinking problem” but, gee, that didn’t help at all! I do agree, however, with his idea that the anxiety built up as a survival mechanism to the trauma. I could be a high-functioning student with anxiety. But the book, ultimately, made me feel like I was irrational or unable to think. Led by my father in the household, I was taught to take on the soldier or male mentality of sucking it up and if I succumbed, then that’s a sign of weakness. I could not “let them win” by drowning in my own sorrows. So I denied letting other people in, especially therapists, since I considered them simply noisy and unhelpful for the longest time. I believed that the less I cried about it, the longer that time went by, the more I had conquered my past. But there was trauma and before I could “not let it get the best of me,” I had to be able to understand exactly what happened to me first; only then could I start to grieve and finally accept it. “People cannot put traumatic events behind until they are able to acknowledge what has happened and start to recognize the invisible demons they’re struggling with.”

After college, I developed an interest in true crime, like so many of the women in today’s society. In a strange way, feeling the anxiety well up inside of me while watching these threatening shows made me feel oddly relieved, like an addict or a compulsion I had to repeat. Again, I believe that I was trapped in a cycle where small talk was useless noise and the “real world” was full of tragedy and agony. I felt safer talking about the most frightening things over commenting on the weather. The language that I had been speaking for most of my life thus far was one of trauma—hearing true crime shows felt like they were actually speaking to me and not all these other dull, practical commentators. Hearing about murders and kidnappings and robberies felt like just another day internally for me. It was soothing to hear of others experiencing as much horror as I was. It took even more therapy while pregnant to finally see through the chaos. For “Only after learning to bear what is going on inside can we start to befriend, rather than obliterate, the emotions that keep our maps fixed and immutable.”

“All trauma is preverbal.” This quote reveals just how difficult it is to heal from trauma when you can barely express it, especially when you are in it. That’s why I feel like so many creative people who go into the arts are the types that are still learning to express their trauma in various ways: through theater, or poetry, or painting, or music, or dancing. It is a form of “sensory integration,” where you can explore “your internal map and the hidden rules that you have been living by” without completely understanding it all yourself. I used ballet and then guitar for a long time to try to at least release some air from that tightened valve—but not too much, never too much, which is why “The survivor’s energy now becomes focused on suppressing inner chaos, at the expense of spontaneous involvement in their life.” I could not and still cannot handle any spontaneous trips to places or variations in my daily routines. For I have felt too much chaos on the inside that all I want externally is peace and quiet and stability. But my voice has been the most direct and poignant in the literary fiction that I write, my novels. I find that literary fiction has always served as an outlet for people who have gone through so much, felt it all, and stayed brutally honest throughout their explanation of vital aspects of the human experience. It is also the only reason that I feel compelled to put myself out on the internet in such a vulnerable way because it is a continuation of my art, a continuation of being honest so that others can feel they are not alone in the dark. I will never fake any aspect of myself for this reason.

I think childhood trauma that lasts for an extended period of time is much more difficult to heal, fix, or try to eradicate than a person who has one bad experience, like a car crash, in their adult life. Those very specific phobias, such as a newfound fear of driving after an accident, have seen higher successful treatment rates than the ones where a brain has been maladapted for survival to fit its environment over years of abuse. My dorsal vagal complex, in charge of the emotional stimulus like nausea, has gone through this process repeatedly of going from an enforced visitation to fight or flight (also known as hyperarousal) to collapse (or hypoarousal). I discovered that “experience shapes the brain.” And while many people “In an effort to shut off terrifying sensations, they also deadened their capacity to feel fully alive,” I remember telling myself in high school that I’d rather suffer with anxiety than not feel anything at all, which I thought, at the time, would be good for my art. “However, traumatized people chronically feel unsafe inside their bodies: The past is alive in the form of gnawing interior discomfort.” By “going into a panic—they develop a fear of fear itself.” While “Suppressing our inner cries for help does not stop our stress hormones from mobilizing the body.” It is known that “Physical self-awareness is the first step in releasing the tyranny of the past.”

To me, the only thing that allowed me to survive all the trauma was to have “A Secure Base, wherein our mother may put us on her belly or breast for delicious skin-to-skin contact,” since “Our attachment bonds are our greatest protection against threat.” I know I am lucky enough to have had a secure attachment to my mother and through breastfeeding with her for two years while my dad made sure to cuddle and sing me to sleep all the time. It was all the illness and divorce and back and forth afterwards that caused a lot of trauma to my ability to attach socially with other people outside of my inner circle. In Kolk’s book, he quotes from Pierre Janet, a psychologist, who wrote, “Every life is a piece of art, put together with all means available.” Much like the parental love that protects Harry Potter in J.K. Rowling’s series, I felt wrapped in that love and self-esteem concerning myself enough to move forward with a tough face on. “Children whose parents are reliable sources of comfort and strength have a lifetime advantage—a kind of buffer against the worst that fate can hand them.” That is why divorce and subsequent separation from either parent can be so detrimental. “For example, children who are separated from their parents after a traumatic event are likely to suffer serious negative long-term side effects. Studies conducted during World War II in England showed that children who lived in London during the Blitz and were sent away to the countryside for protection against German bombing fared much worse than children who remained with their parents and endured nights in bomb shelters and frightening images of destroyed buildings and dead people.” I would have chosen to stay by my mother’s side as she was sick and then dying. I would have chosen to stay with my father when I was developing into a woman and figuring my way out in the world. A child’s parents are perfection in their eyes—no matter how much they may make mistakes. They are biologically connected devotees to their creators—mother and father. Children simply do not thrive as well without them.

Even though I cannot remember much of my growing up since I actively tried to forget about most of it, I still kept becoming unknowingly attracted to other people using this language of trauma. Many, many people fall into this cycle of falling in love with their own demons. It feels safe and like the other person really understands you, but it never turns into a very healthy relationship. It took me a few tries before I found a healthy one—one that allowed me to clearly see how odd I was compared to other adults my age.

I had to learn that “Children have no choice but to organize themselves to survive within the families they have […] Instead they focus their energy on not thinking about what has happened and not feeling the residues of terror and panic in their bodies. […] They don’t talk; they act and deal with their feelings by being enraged, shut down, compliant, or defiant.” And I was an expert at shutting down or feeling some dissociation where I’d listen to my internal dialogue and usually cause myself to panic when I was younger. Sadly, I “continue to behave as if [I] were still in danger.” It is from “The emotions and physical sensations that were imprinted during the trauma [that] are experienced not as memories but as disruptive physical reactions in the present.” Therefore, “The challenge of recovery is to reestablish ownership of your body and your mind—of your self. This means feeling free to know what you know and to feel what you feel without becoming overwhelmed, enraged, ashamed, or collapsed.”

As I discovered in college, sitting in my philosophy classes with other students, they all were driven by this question of “why?” Many of them probably started questioning after also experiencing some type of trauma in their childhoods. I know I certainly did, like why did my parents have to divorce; why did my mother have to die; why did my mom’s family dislike my father so much? All these questions pushed me to seek out answers with an obsessive attitude. Studying classic literature in middle and high school started the ball rolling, guiding me through various perspectives on human lives. But I grew hungrier with each new book. My father gave me Atlas Shrugged as a gift and said he really loved it, and so my fifteenth summer, on one of my enforced visitations, I sat and absorbed every word of Ayn Rand. I will never forget calling him frantically out of breath saying that this book changed my life, as he chuckled on the other side of the phone—how I wish he was in the room with me at the time so I could hug him so!

I continued my high school career with a clearer mind. Life made much more sense to me now than the foggy trappings of my Protestant upbringing. I felt a hope that I could make my life better for myself. Since I was almost an adult, which I had longed to be since childhood. I was so tired of being tossed around like a rag doll. I longed for the days when I could dictate my own schedule and work to achieve my own dreams without worrying about anyone else.

But like most young Objectivists, I was unable to grasp one of Rand’s many challenging concepts: the mind-body dichotomy. In Atlas Shrugged, during Galt’s famous speech, he says, “They have cut man in two, setting one half against the other. They have taught him that his body and his consciousness are two enemies engaged in deadly conflict, two antagonists of opposite natures, contradictory claims, incompatible needs, that to benefit one is to injure the other, that his soul belongs to a supernatural realm, but his body is an evil prison holding it in bondage to this earth—and that the good is to defeat his body, to undermine it by years of patient struggle, digging his way to that glorious jail-break which leads into the freedom of the grave.” In terms of my anxiety, I initially saw it as a chemical error in my brain, perhaps solely a thinking problem. I made my anxiety clinical. Again, if you don’t cry and box the trauma up, then you have defeated your enemies. There was no lasting trauma for me, no PTSD. After all, as a rational Objectivist, I gave very little credence to my subjective emotions. Oh, how many of us have seen Objectivists like this? But let me let you in, dear Objectivist listeners, you cannot heal from trauma and, therefore, be happier on earth, unless you physically train your body, through things like yoga and deep breathing, to prove to your body that you are not in constant danger. That is exactly the mistake I was making for years after I left behind the trauma. I only paid attention to my mind and not my body. But they are both intertwined! You cannot have one without the other.

No matter how much we try to box up the trauma, it will come out one way or another, usually when we become our most vulnerable. The anxiety symptoms will escape and throw you down, and the depression will keep you paralyzed for days. And then most people self-medicate. They seek out alcohol, drugs, promiscuous sex to forget that they exist in a pain that seems to drop from out of nowhere. I urge more people to go seek help through a combination of medication and therapy. I have now learned that the medication was treating my brain while the therapy was truly helping my body heal—the nature and the nurture part—the genetics and the environmental scars I was wearing. Those pesky unwanted intrusive thoughts are still hanging on because my body does not know that it can come out of survival mode and breathe a sigh of relief.

I love that in many ways my anxiety kept me away from self-medicating while I was growing up and that Ayn Rand gave me the hope and courage to find my way out of this mess into my own light. Kolk’s book made me understand that trauma changes a person no matter how they deal with it. I will always be who I am and so I cannot erase the trauma I experienced, but I can learn to live with it and acknowledge the frightening thoughts as simply remnants of an ancient past that I am no longer living. Usually, when they come up, I find it helpful to think, “Oh, that’s just the trauma talking” and move on with my day. I also have to remind myself that thoughts are not thinking, and morality does not exist where thoughts do. I am not those intrusive thoughts.

In the book, Kolk also suggests various options to cope with trauma, such as self-awareness, mindfulness meditation, yoga, Pilates, theater or roleplaying out the traumatic scenarios, building strong relationships, therapy, eye movement desensitization and reprocessing (EMDR), hypnosis, Model Mugging Self Defense training, Internal Family Systems, Feldenkrais Method, self-leadership, rewiring the brain through neurofeedback like with alpha-theta training.

I have personally tried talk therapy, cognitive behavioral therapy (CBT) (however, “In contrast to its effectiveness for irrational fears such as spiders, CBT has not done so well for traumatized individuals, particularly those with histories of childhood abuse”), eye movement desensitization and reprocessing (EMDR) (although, the issue I have with this method is that while I have a few vivid memories, most of my trauma was felt in the absence of my mom or in between those forced visitations (attachment problems), which may be another reason that EMDR didn’t seem to help me with association and integration), and medication. In terms of self-expression, music and ballet has helped me with controlling my breathing and my body. For instance, I have never panicked in a ballet class. After meeting my husband, who is in the National Guard, he follows a strict workout regime every morning, Monday through Saturday. This inspired me to finally start getting on my personal workout routine completed every Monday through Friday. Since becoming pregnant, I have done plenty of prenatal yoga, Pilates, and mediation, which have truly allowed me to breathe easier daily, all of which have allowed me to inhabit my body again in the way of self-care.

“Traumatized people are often afraid of feeling […] their own physical sensations that now are the enemy.” This is why you must fight back through movement. Take exercise seriously as one way to really take back control over your life. “Even though the trauma is a thing of the past, the emotional brain keeps generating sensations that make the sufferer feel scared and helpless […] avoid many social activities: Their sensory world is largely off limits.” And “This is why trauma that has occurred within relationships is generally more difficult to treat than trauma resulting from traffic accidents or natural disasters.” “However, the most natural way that we humans calm down our distress is by being touched, hugged, and rocked.” So your healing can simply start with hugging the one you love. The key is that “Sensorimotor psychotherapy and somatic experiencing” equate to “the pleasure of completed action.” And “The best way to overcome ingrained patterns of submission is to restore a physical capacity to engage and defend.” Since “Being traumatized is not just an issue of being stuck in the past; it is just as much a problem of not being fully alive in the present.” The idea is “not desensitization but integration.” “However, drugs cannot ‘cure’ trauma; they can only dampen the expressions of a disturbed physiology.” “While trauma keeps us dumbfounded, the path out of it is paved with words, carefully assembled, piece by piece, until the whole story can be revealed.” Again, this is what my books do for me because continuing to remain silent is the equivalent of death itself. “Communicating fully is the opposite of being traumatized.” Although, “Yet another pitfall of language is the illusion that our thinking can easily be corrected if it ‘doesn’t make sense.’”

For flashbacks specifically, “It’s best to treat those thoughts as cognitive flashbacks—you don’t argue with them any more than you would argue with someone who keeps having visual flashbacks of a terrible accident. They are residues of traumatic incidents: thoughts they were thinking when, or shortly after, the traumas occurred that are reactivated under stressful conditions.” It is “the psychical trauma—or more precisely the memory of the trauma—acts like a foreign body which long after its entry must continue to be regarded as an agent that still is at work” like a splinter in the finger. Because “trauma interferes with the proper functioning of brain areas that manage and interpret experience.” “These powerful feelings are generated deep inside the brain and cannot be eliminated by reason or understanding.”

Instead of engaging in self-numbing activities like exercise or work, I am trying to learn how to step away, even if for a brief time, in order to relax during each and every day. “As long as we manage to stay calm, we can choose how we want to respond. Individuals with poorly regulated modulated autonomic nervous systems are easily thrown off balance, both mentally and physically.” So it is the goal to improve your heart rate variability (HRV). “One of the clearest lessons from contemporary neuroscience is that our sense of ourselves is anchored in a vital connection with our bodies.” But the “Trauma makes you feel as if you are stuck forever in a helpless state of horror. In yoga you learn that sensations rise to a peak and then fall.” And while “Pushing away intense feelings can be highly adaptive in the short run. […] The problems come later.” So we have to work at “reconfiguring a brain/mind system that was constructed to cope with the worst. Just as we need to revisit the parts of ourselves that developed the defensive habits that helped us to survive.”

Kolk explains that creating structures using things like “psychomotor therapy” can fill in the holes that trauma has created. Another new technique is neurofeedback, which “simply stabilizes the brain and increases resiliency, allowing us to develop more choices in how to respond.” It also “changes brain connectivity patterns; the mind follows by creating new patterns of engagement.” This can lead to improvements in focus, which before remained unfocused because our “brains are not organized to pay careful attention to what is going on in the present moment.” Like “when people hear a statement that mirrors their inner state, the right amygdala momentarily lights up, as if to underline the accuracy of the reflection.” So “we can create new emotional scenarios intense and real enough to defuse and counter some of those old ones.” Whereas “Often there is excessive activity in the right temporal lobe, the fear center of the brain, combined with too much frontal slow-wave activity. This means that their hyperaroused emotional brains dominate their mental life.”

The hope at the end of the book is that “We are on the verge of becoming a trauma-conscious society.” Since “Trauma constantly confronts us with our fragility and with man’s inhumanity to man but also with our extraordinary resilience.” I needed this book to show me that I did not escape my traumatic upbringing in childhood unscathed. Just because I held my emotions inside did not mean that I was just fine. My genetics and environment forced me into using anxiety as a survival mechanism, which in many ways both saved me while it fed upon me, especially once the traumatic situations had come to an end. It took me another decade of my life in fear to start understanding the full scope of my trauma.

I hope to end the cycle of emotional abuse, silence surrounding mental illnesses and trauma, and the destructive nature of enforced visitations brought on by the divorce and subsequent eruption of the nuclear family. I want my children to feel securely attached to me and my husband. I want to give them a forever home with a solid set of friends they can grow up with into adulthood. I desire nothing more than to worship each child individually and to always hear their voices, take them seriously, and do what they believe will make them happy. I sincerely wish to give them the firm foundation of love that I was grateful to have had before the storm came and to avoid such senseless storms for them in their futures.

***

Links: https://www.amazon.com/Body-Keeps-Score-Healing-Trauma/dp/0143127748; https://www.amazon.com/Anxiety-Disorders-Phobias-Cognitive-Perspective/dp/046500587X; https://www.amazon.com/Cognitive-Therapy-Emotional-Disorders-Aaron/dp/0452009286; https://www.amazon.com/Overcoming-Unwanted-Intrusive-Thoughts-Frightening/dp/1626254346; https://calusarecovery.com/blog/f41-1-diagnosis-a-comprehensive-guide/; https://www.besselvanderkolk.com/; https://beckinstitute.org/about/dr-aaron-t-beck/; https://www.amazon.com/Atlas-Shrugged-Centennial-AYN-RAND/dp/B0027M0HV6/ref=pd_lpo_sccl_2/143-1155917-6053026?pd_rd_w=CVlwr&content-id=amzn1.sym.4c8c52db-06f8-4e42-8e56-912796f2ea6c&pf_rd_p=4c8c52db-06f8-4e42-8e56-912796f2ea6c&pf_rd_r=8R1G0Q3YJ6X1E280D1P0&pd_rd_wg=SlV45&pd_rd_r=e4afa001-e2db-4811-8790-756fad892f06&pd_rd_i=B0027M0HV6&psc=1; https://www.nytimes.com/2016/08/08/business/media/this-is-your-brain-on-drugs-tweaked-for-todays-parents.html

_____________________________________________________________

Views Expressed Disclaimer: The postings on this site are my own and do not necessarily represent the postings, strategies, or opinions of American Wordsmith, LLC. Please also know that while I consider myself an Objectivist and my work is inspired by Objectivism, it is not nor should it be considered Objectivist since I am not the creator of the philosophy. For more information about Ayn Rand’s philosophy visit: aynrand.org.

Common Sayings Reevaluated

1. Christians say, “I asked Jesus into my heart,” “I was born again,” or “I was saved,” or else we probably were not.
2. Christians don’t say hello, we “greet one another with a hug and a holy kiss.”
3. When Christians say goodbye, we declare, “Have a Jesus-filled day!”
4. To a complete stranger, a “good Christian” won’t hesitate to announce, “Jesus loves you, and so do I!”
5. Whether affectionately or with pity, you may never be sure, Christians often say, “Bless your heart,” which is always pronounced with thick southern sweetness. Go ahead and say it again. You know you want to: “Bless your heart.”
6. For grins or groans, now throw this in: “God works in mysterious ways his wonders to perform.” (But, you know, that’s not in the Bible, right?)
7. When the pastor preaches a powerful message and the choir’s songs are especially pleasing to the ear, Christians exclaim at the close of the service, “We had church!”
8. Wait just a minute. We don’t say, “The pastor preached a powerful message.” No, Christians say, “The pastor was Holy Ghost-filled and the Word of the Lord was anointed.”
9. Christians don’t have good days, we “get the victory!” And a great day is a “mountaintop experience.” Can someone say “Amen?”
10. Christians don’t have bad days, either! No, we’re “under attack from the devil, as Satan roams like a roaring lion to destroy us.”
11. Christians don’t ever say, “Have a good day!” We say, “Have a blessed day.”
12. Christians don’t have parties, we have “fellowship” and dinner parties are “pot blessings.”
13. Christian[s] don’t get depressed; we have “a spirit of heaviness.”
14. An enthusiastic Christian is “on fire for God!”
15. Christians don’t have discussions, we “share.”
16. Similarly, Christians don’t gossip, we “share prayer requests.”
17. Christians don’t tell stories, we “give a testimony” or a “praise report.”
18. When a Christian does not know how to respond to someone who is hurting, we utter, “Well, I’ll be praying for you.” After that comes, “God is in control.” Next, we say, “All things work together for good.” Should I keep ‘em coming? “If God closes a door, he’ll open a window,” and another favorite: “God allows everything for a purpose.”
19. Christians don’t make decisions, we are “led by the Spirit.”
20. Christians RSVP with phrases such as, “I’ll be there if it’s God’s will,” or “Lord willing and the creek don’t rise.”
21. When a Christian makes a mistake, we say, “I’m forgiven, not perfect.”
22. Christians know that a really terrible lie is “belched from the pit of hell.”
23. Christians don’t insult or say rude things to a brother or sister in the Lord. No, we “speak the truth in love.” However, if someone should mistakenly feel judged or rebuked, we say, “Hey, I’m just keepin’ it real.”
24. If a Christian meets someone who is stressed or anxious, we know they simply need to “let go and let God.”
25. Last but not least, Christians don’t die, we “go home to the be with the Lord.”
1. Objectivists say, “I asked the love of my life into my heart,” “I was born to be selfish and happy,” or “I was drowning in altruism,” or else we probably were not.
2. Objectivists don’t say hello, we “greet one another with a bow of the head with respect for each other’s individuality.”
3. When Objectivists say goodbye, we declare, “Have an ego-filled day!”
4. To a complete stranger, a “good Objectivist” won’t hesitate to announce, “Your reason loves you, and so do I!”
5. Whether affectionately or with pity, you may never be sure, Objectivists often say, “A is A,” which is always pronounced with thick southern sweetness. Go ahead and say it again. You know you want to: “A is A.”
6. For grins or groans, now throw this in: “You work in mysterious ways when you are not thinking rationally.” (But, you know, that’s not in Atlas Shrugged, right?)
7. When the Ayn Rand Institute podcaster preaches a powerful message and our internal choir’s songs are especially pleasing to the ear, Objectivists exclaim at the close of the episode, “We had logic!”
8. Wait just a minute. We don’t say, “The ARI podcaster preached a powerful message.” No, Objectivists say, “The podcaster was Reason-filled and the Word of the Self was anointed.”
9. Objectivists don’t have good days, we “feel a sense of life!” And a great day is a “benevolent universe experience.” Can someone say “Amen” like Peikoff?
10. Objectivists don’t have bad days, either! No, we’re “under attack from the whim-worshippers, as tribalists roam like a roaring lion to destroy us.”
11. Objectivists don’t ever say, “Have a good day!” We say, “Have a virtuous day.”
12. Objectivists don’t have parties, we have “OCON” and dinner parties are “pots of gold.”
13. Objectivists don’t get depressed; we have “a spirit of moral judgment.”
14. An enthusiastic Objectivist is “on fire for heroes!”
15. Objectivists don’t have discussions, we “debate.”
16. Similarly, Objectivists don’t gossip, we “share our honest opinions.”
17. Objectivists don’t tell stories, we “give a philosophical argument” or “praise Rand’s work.”
18. When an Objectivist does not know how to respond to someone who is hurting, we utter, “Well, I’ll be thinking of you.” After that comes, “You are in control.” Next, we say, “All things can be handled if you adapt.” Should I keep ‘em coming? “If an opportunity closes its door, a new one will open,” and another favorite: “Don’t leave your life to chance.”
19. Objectivists make decisions, we are “led by objective knowledge.”
20. Objectivists RSVP with phrases such as, “I’ll be there if it brings value to my life,” or “If I’m willing and the second-handers don’t rise.”
21. When an Objectivist makes a mistake, we say, “I’m perfect, just not omniscient, sorry.”
22. Objectivists know that a really terrible lie is “belched from the pit of delusion.”
23. Objectivists don’t insult or say rude things to a brother or sister in the community. No, we “speak the truth in love and the good.” However, if someone should mistakenly feel judged or rebuked, we say, “Hey, I’m just keepin’ it rational.”
24. If an Objectivist meets someone who is stressed or anxious, we know they simply need to “make a plan and execute.”
25. Last but not least, Objectivists don’t die, “it’s the world that will end.” [But, also, DON’T DIE—thank you, Bryan Johnson.]

***

Links: https://www.learnreligions.com/cliches-christians-say-700635; http://www.aynrandlexicon.com; https://medium.com/future-literacy/one-meal-23-hr-fast-100-nutrition-18187a2f5b

_____________________________________________________________

Views Expressed Disclaimer: The postings on this site are my own and do not necessarily represent the postings, strategies, or opinions of American Wordsmith, LLC. Please also know that while I consider myself an Objectivist and my work is inspired by Objectivism, it is not nor should it be considered Objectivist since I am not the creator of the philosophy. For more information about Ayn Rand’s philosophy visit: aynrand.org.

Excerpts from How to Behave: A Pocket Manual or Republican Etiquette, and Guide to Correct Personal Habits by Samuel R. Wells, 1887

I will be sharing several interesting excerpts from the books that I have been reading as of late. This one is an etiquette book written by Samuel R. Wells, a Victorian phrenologist and author, in 1887 entitled How to Behave: A Pocket Manual or Republican Etiquette, and Guide to Correct Personal Habits. I will also put the link to the full text at the end of the excerpts if you want to read the complete work.

Let’s begin.

III.—POSITION AND MOVEMENT.

Study also the graces of manner, motion, and position. Grace is natural, no doubt, but most of us have nearly lost sight of nature. It is often with the greatest difficulty that we find our way back to her paths. It seems a simple and easy thing to walk, and a still easier and simpler thing to stand or sit, but not one in twenty perform either of these acts with ease and grace. There are a hundred little things connected with attitude, movement, the carriage of the arms, the position of the feet and the like, which, though seemingly unimportant are really essential to elegance and ease. Never despise these little things, or be ashamed to acquire the smallest grace by study and practice.

You desire to be a person of “good standing” in society. How do you stand? We refer now to the artistic or esthetic point of view. If you are awkward, you are more likely to manifest your awkwardness in standing than in walking. Do you know where to put your feet and what to do with your hands? In the absence of any better rule or example, try to forget your limbs, and let them take care of themselves. But observe the attitudes which sculptors give to their statues; and study also those of children, which are almost always graceful, because natural. Avoid, on the one hand, the stiffness of the soldier, and, on the other, the ape-like suppleness of the dancing-master; and let there be no straining, no fidgeting, no uneasy shifting of position. You should stand on both feet, bearing a little more heavily on one than the other. The same general principles apply to the sitting posture. This may be either graceful, dignified, and elegant, or awkward, abject, and uncouth. The latter class of qualities may be got rid of and the former acquired, and depend upon it, it is a matter of some consequence which of them characterizes your position and movements. Walking is not so difficult an accomplishment as standing and sitting, but should receive due attention. It has a very close connection with character, and either of them may be improved or deteriorated through the other. A close observer and a sensible and trustworthy monitor of their own sex thus enumerates some of the common faults of women in their “carriage,” or manner of walking:

“Slovenliness in walking characterizes some. They go shuffling along, precisely as if their shoes were down at the heel—“slipshod”—and they could not lift up their feet in consequence. If it is dusty or sandy, they kick up the dust before them and fill their skirts with it. This is exceedingly ungraceful. If I were a gentleman, I really do not think I could marry a lady who walked like this; she would appear so very undignified, and I could not be proud of her.

“Some have another awkwardness. They lift up their feet so high that their knees are sent out before them showing the movement through the dress. They always seem to be leaving their skirts behind them, instead of carrying them gracefully about them. Some saunter along so loosely they seem to be hung on wires; others are as stiff as if they supposed only straight lines were agreeable to the eye; and others, again, run the chin forward considerably in advance of the breast, looking very silly and deficient in self-respect.

“Sometimes a lady walks so as to turn up her dress behind every time she puts her foot back, and I have seen a well-dressed woman made to look very awkward by elevating her shoulders slightly and pushing her elbows too far behind her. Some hold their hands up to the waist, and press their arms against themselves as tightly as if they were glued there; others swing them backward and forward, as a business man walks along the street. Too short steps detract from dignity very much, forming a mincing pace; too long steps are masculine.

“Some walk upon the ball of the foot very flatly and clumsily; others come down upon the heel as though a young elephant was moving; and others, again, ruin their shoes and their appearance by walking upon the side of the foot. Many practice a stoop called the Grecian bend, and when they are thirty, will pass well, unless the face be seen, for fifty years’ old.”

Gymnastics, dancing, and the military drill are excellent auxiliaries in the work of physical training, though all of them may be, and constantly are, abused. We can not illustrate their application here. They will receive the attention they deserve in “Hints toward Physical Perfection,” already referred to as in preparation.

***

Out of rights grow duties; the first of which is to live an honest, truthful, self-loyal life, acting and speaking always and everywhere in accordance with the laws of our being, as revealed in our own physical and mental organization. It is by the light of this fact that we must look upon all social requirements, whether in dress, manners, or morals. All that is fundamental and genuine in these will be found to harmonize with universal principles, and consequently with our primary duty in reference to ourselves.

***

[…] but the basis of all true politeness and social enjoyment is the mutual tolerance of personal rights.

***

The husband should never cease to be a lover, or fail in any of those delicate attentions and tender expressions of affectionate solicitude which marked his intercourse before marriage with his heart’s queen. All the respectful deference, every courteous observance, all the self-sacrificing devotion that can be claimed by a mistress is certainly due to a wife, and he is no true husband and no true gentleman who withholds them. It is not enough that you honor, respect, and love your wife. You must put this honor, respect, and love into the forms of speech and action. Let no unkind word, no seeming indifference, no lack of the little attentions due her, remind her sadly of the sweet days of courtship and the honey-moon. Surely the love you thought would have been cheaply purchased at the price of a world is worth all you care to preserve. Is not the wife more, and better, and dearer than the sweetheart? We venture to hint that it is probably your own fault if she is not.

The chosen companion of your life, the mother of your children, the sharer of all your joys and sorrows, as she possesses the highest place in your affections, should have the best place everywhere, the choicest morsels, the politest attentions, the softest, kindest words, the tenderest care. Love, duty, and good manners alike require it.

And has the wife no duties? Have the courteous observances, the tender watchfulness, the pleasant words, the never-tiring devotion, which won your smiles, your spoken thanks, your kisses, your very self, in days gone by, now lost their value? Does not the husband rightly claim as much, at least, as the lover? If you find him less observant of the little courtesies due you, may this not be because you sometimes fail to reward him with the same sweet thanks and sweeter smiles? Ask your own heart.

Have the comfort and happiness of your husband always in view, and let him see and feel that you still look up to him with trust and affection—that the love of other days has not grown cold. Dress for his eyes more scrupulously than for all the rest of the world; make yourself and your home beautiful for his sake; play and sing (if you can) to please him; try to beguile him from his cares; retain his affections in the same way you won them, and—be polite even to your husband.

***

V.—WEDDINGS.

We copy from one of the numerous manners books before us the following condensed account of the usual ceremonies of a formal wedding. A simpler, less ceremonious, and more private mode of giving legal sanction to an already existing union of hearts would be more to our taste; but, as the French proverb has it, Chacun à son goût.

For a stylish wedding, the lady requires a bridegroom, two bridesmaids, two groomsmen, and a parson or magistrate, her relatives and whatever friends of both parties they may choose to invite. For a formal wedding in the evening, a week’s notice is requisite. The lady fixes the day. Her mother or nearest female relation invites the guests. The evening hour is 8 o’clock; but if the ceremony is private, and the happy couple to start immediately and alone, the ceremony usually takes place in the morning at eleven or twelve o’clock.

If there is an evening party, the refreshments must be as usual on such occasions, with the addition of wedding cake, commonly a pound cake with rich frosting, and a fruit cake.

The dress of the bride is of the purest white; her head is commonly dressed with orange flowers, natural or artificial, and white roses. She wears few ornaments, and none but such as are given her for the occasion. A white lace vail is often worn on the head. White long gloves and white satin slippers complete the costume.

The dress of the bridegroom is simply the full dress of a gentleman, of unusual richness and elegance.

The bridesmaids are dressed also in white, but more simply than the bride.

At the hour appointed for the ceremony, the second bridesmaid and groomsman, when there are two, enter the room; then, first bridesmaid and groomsman; and lastly the bride and bridegroom. They enter, the ladies taking the arms of the gentlemen, and take seats appointed, so that the bride is at the right of the bridegroom, and each supported by their respective attendants.

A chair is then placed for the clergyman or magistrate in front of the happy pair. When he comes forward to perform the ceremony, the bridal party rises. The first bridesmaid, at the proper time, removes the glove from the left hand of the bride; or, what seems to us more proper, both bride and bridegroom have their gloves removed at the beginning of the ceremony. In joining hands they take each other’s right hand, the bride and groom partially turning toward each other. The wedding ring, of plain fine gold, provided beforehand by the groom, is sometimes given to the clergyman, who presents it. It is placed upon the third finger of the left hand.

When the ceremony is ended, and the twain are pronounced one flesh, the company present their congratulations—the clergyman first, then the mother, the father of the bride, and the relations; then the company, the groomsmen acting as masters of ceremonies, bringing forward and introducing the ladies, who wish the happy couple joy, happiness, prosperity; but not exactly “many happy returns.”

The bridegroom takes an early occasion to thank the clergyman, and to put in his hand, at the same time, nicely enveloped, a piece of gold, according to his ability and generosity. The gentleman who dropped two half dollars into the minister’s hands, as they were held out, in the prayer, was a little confused by the occasion.

When a dance follows the ceremony and congratulations, the bride dances, first, with the first groomsman, taking the head of the room and the quadrille, and the bridegroom with the first bridesmaid; afterwards as they please. The party breaks up early—certainly by twelve o’clock.

The cards of the newly married couple are sent to those only whose acquaintance they wish to continue. No offense should be taken by those whom they may choose to exclude. Send your card, therefore, with the lady’s, to all whom you desire to include in the circle of your future acquaintances. The lady’s card will have engraved upon it, below her name, “At home, ——evening, at—o’clock.” They should be sent a week previous to the evening indicated.

***

VI.—FUNERALS.

When any member of a family is dead, it is customary to send intelligence of the misfortune to all who have been connected with the deceased in relations of business or friendship. The letters which are sent contain a special invitation to assist at the funeral. Such a letter requires no answer.

At an interment or funeral service, the members of the family are entitled to the first places. They are nearest to the coffin, whether in the procession or in the church. The nearest relations go in a full mourning dress.

We are excused from accompanying the body to the burying-ground, unless the deceased be a relation or an intimate friend. If we go as far as the burying-ground, we should give the first carriage to the relations or most intimate friends of the deceased. We should walk with the head uncovered, silently, and with such a mien as the occasion naturally suggests.

***

Link: https://www.gutenberg.org/ebooks/26597

_____________________________________________________________

Views Expressed Disclaimer: The postings on this site are my own and do not necessarily represent the postings, strategies, or opinions of American Wordsmith, LLC. Please also know that while I consider myself an Objectivist and my work is inspired by Objectivism, it is not nor should it be considered Objectivist since I am not the creator of the philosophy. For more information about Ayn Rand’s philosophy visit: aynrand.org.

Excerpts from Manners for Men by Mrs. Humphry, 1897

I will be sharing several interesting excerpts from the books that I have been reading as of late. This one is an etiquette book for gentlemen written by Mrs. Humphry, a late Victorian novelist, in 1897 entitled Manners for Men. I will also put the link to the full text at the end of the excerpts if you want to read the complete work.

Let’s begin.

Apart from faults of temper, men fall into careless habits of speech and manner at home, and one form of this, viz., habitually using strong language in the presence of women and children, is particularly offensive. Besides, it defeats itself; for if the forcible expressions are intended to express disapprobation, they soon become weak and powerless to do so, because they are used on every possible occasion. After a time they lose all meaning.

***

The strict rule is that when walking with a lady a man should never leave her side.

***

Sometimes ladies are very anxious to take the reins and drive themselves, a circumstance which has often occasioned agonies of nervousness to other women on the coach. It is quite possible to refuse such a request in a polite and gentlemanly way, partly by seeming to ignore it or laughing it off.

***

The old-fashioned rule that a man must approach the father of a girl before offering himself in marriage to her has now, to some extent, died out.

***

The usual way to ask for the admired one’s hand in marriage is in person. This is always preferable to writing, though some men have not the courage to adopt the first course. 

Should the lady accept the offer, the happy wooer must take the earliest opportunity of seeing her father, or, failing him, her nearest friend, and begging him to permit the engagement. Should he consent, all is well; but in the contrary case, his decision must be accepted.

***

Immediately upon having the engagement ratified, the accepted suitor gives the lady an engagement ring. This should be as handsome a present as he can afford to buy. Together with all other presents and correspondence on both sides, this ring must be returned if the engagement should be broken off.

***

No man should drag a girl into a long engagement. Nor should any man propose to a girl until he is in a position to provide for her. 

He is only standing in the way of other wooers who may be well supplied with this world’s gear. Such trifles as wealth and ease may appear as nought to the mind of the youthful lover, not to be weighed for a moment in the balance with love and young romance. The girl, too, may be of the same way of thinking at the time, but it the more behoves the man, the stronger, to consider her and to remember that poverty is such a bitter and a cruel thing that it even kills love at times.

***

Custom demands that the bridegroom shall present her bouquet to the bride, as well as bouquets and a present each to the bridesmaids. He must furnish the house for the bride in every detail, not excepting the house and table linen, which, in the old days of spinning-wheels, was wont to be contributed by the bride herself. 

He must provide the wedding ring and the carriage in which his best man and himself go to church. He pays the fees to clergyman and clerk, but it is the best man who hands them over. With him the bridegroom waits at the altar till the bride arrives. She takes her place at his left hand for the first time, and at the proper moment he produces the ring which is the symbol of their union. 

The usual dress of a bridegroom consists of a very dark blue frock-coat, light trousers, light or white scarf-tie, patent boots, and a new hat.

***

Addresses of Letters. 

Her Majesty the Queen. 

To His Royal Highness the Prince of Wales. 

To Her Royal Highness the Princess of Wales. 

This same form is used in addressing communications to all other members of the Royal Family, adding the title where the word “Prince” or “Princess” would be incorrect, as:— 

To His Royal Highness the Duke of York. 

To Her Royal Highness the Duchess of York. 

Below the rank of royalty there is the distinction between letters addressed by persons on an equality with those to whom formal and they write, and by inferiors. 

***

Address for the envelope—formal and informal. 

I shall call them formal and informal, and range them in separate lines. 

Informal. Formal. 
The Duke of —— To His Grace the Duke of —— 
The Duchess of —— To Her Grace the Duchess of —— 
The Marquis of —— To the Most Honourable the Marquis of —— 
The Marchioness of ——    To the Most Honourable the Marchioness of —— 
The Earl of —— To the Right Honourable the Earl of —— 
The Countess of —— To the Right Honourable the Countess of —— 
The Viscount —— The Right Honourable the Viscount —— 
The Viscountess —— The Right Honourable the Viscountess —— 
Lord —— The Right Honourable Lord —— or Baron —— 
Lady —— The Right Honourable Lady —— or Baroness— 

***

Addressing Privy Councillors. 

Members of the Privy Council are also addressed as “Right Honourable,” in the same way as Peers. In this case the names of commoners are not followed by the abbreviation “Esq.,” as:— 

The Right Honourable James Balfour, M.P. 

***

Ambassadors. 

Ambassadors and their wives are addressed as “His Excellency,” “Her Excellency,” the personal and official titles following the word, as:— 

To His Excellency the Earl of——, Ambassador Extraordinary and Plenipotentiary to France. 

To Her Excellency the Countess of——. 

Other official personages are addressed in the following way:— 

To His Excellency Lord Blank, Lord Lieutenant of Ireland. 

To His Grace the Archbishop of——. 

The Right Reverend the Bishop of——. 

The Very Reverend the Dean of——. 

***

Degrees. 

Academical distinctions are indicated by the initials placed after the name—LL.D. for Doctor of Laws and Learning, D.D. for Doctor of Divinity and so on. 

***

Beginning the letter. 

So much for the envelopes. The proper way to begin letters is as follows. As I have mentioned, the Queen is addressed as “Madam” in the inside of a letter. A gentleman writing 

***

To the Queen. 

to the Queen would sign himself, “I have the honour to submit myself, with profound respect, Your Majesty’s most devoted subject and servant.” Above the word “Madam” should be written “Her Majesty the Queen.” Lord Beaconsfield struck out a line of his own and in writing to the Queen began, “Mr. Disraeli,” continuing in the third person and addressing Her Majesty in the second. 

***

To the Prince and Princess of Wales. 

The Prince of Wales is addressed as “Sir,” above this word being written “To His Royal Highness the Prince of Wales.” Persons on intimate terms sometimes begin “Sir” or “Dear Prince,” others “My dear Prince.” The Princess of Wales is occasionally addressed by friends as “My dear Princess.” The two orthodox endings to such letters are respectively “Your Royal Highness’s dutiful and obedient servant,” or (a humbler style) “Your Royal Highness’s dutiful and most obedient servant.” To all other Royal Princes and Princesses the ending would be “Most Humble and Obedient Servant.” 

***

To a Duke and Duchess. 

Dukes other than royal are addressed inside letters by intimates as “Dear Duke,” by others “My Lord Duke, may it please your Grace.” In writing to a Duchess her title is placed above the “Madam.” In formal letters Marquises would be addressed as “My Lord Marquis.”

***

On omitting christian names from courtesy titles. 

A very common form of mistake is that of omitting the Christian name from the courtesy titles of the sons and daughters of dukes, marquises, and earls. The sons have the title “Lord” prefixed to the Christian and surname: for instance, “Lord Alfred Osborne,” “Lord Henry Somerset.” It is extremely incorrect to call either of these “Lord Osborne” or “Lord Somerset.” The daughters of dukes, marquises and earls have the title “Lady” before their Christian and surname; “Lady Emily Heneage,” for instance, must not be addressed as “Lady Heneage.” Should she marry a commoner only the surname is altered, the “Lady Emily” remains. This may all appear a little involved to those unaccustomed to titles, but neglect of these forms indicates very clearly a lack of savoir faire. It is a source of great annoyance to the owners of courtesy titles to have the Christian name omitted. Anybody, even a knight’s wife, may be a “Lady Smith” or “Jones”; the insertion of the Christian name before the “Smith” or “Jones” means that the possessor is the daughter of a duke, marquis, or earl. 

***

Beginning a letter to the above.

In beginning a letter to any of the above a stranger would say “Dear Lady Mary Smith,” but the usual form would be “Dear Lady Mary.” Inferiors would begin by writing the lady’s title over the word “Madam,” or merely beginning “Madam” and writing the title at the end of the letter. 

***

To an ambassador with conclusion. 

In writing to an ambassador or his wife the title is placed above the word “Sir” or “Madam.” Inferiors would write “May it please your Excellency,” and would conclude with “I have the honour to be Your Excellency’s most humble, obedient servant.”

***

An archbishop. 

In writing to an archbishop a correspondent would begin “Your Grace,” ending, “I remain Your Grace’s most obedient servant.”

***

A bishop. 

To a bishop the form would be, “My Lord,” or “Right Reverend Sir,” or “May it please Your Lordship,” the last being, of course, the humblest form of address. The conclusion would be, I remain, “My Lord” (or “Right Reverend Sir”) “Your most obedient servant.” 

***

A dean. 

The beginning of a letter to a dean would be, “Reverend Sir” or “Mr. Dean,” the title of all these dignitaries being, in formal letters, indited above the beginning. Those having slight acquaintance would begin, “Dear Mr. Dean.” Strangers would end the letter, “I have the honour to be Your most obedient servant.” 

***

Doctors of Divinity. 

Doctors of divinity are addressed as “Reverend Sir,” as well as archdeacons and all other clergy.

Intimates would begin letters to the above with: “Dear Archbishop,” “Dear Bishop,” “Dear Dean,” or “Dear Doctor.” 

***

Officers in the army. 

With the sole exception of lieutenants in the army, all officers have their military rank prefixed to their name. Ensigns and lieutenants are addressed as “Esq.” 

And navy. 

***

Letters of condolence. 

A very unusual fault committed is to begin by dilating upon the shock or grief felt by the writer. The absurdity of this becomes apparent when one compares mentally the shock or grief as felt by the recipient. Two lines conveying the expression of sympathy are better than pages of even the most eloquent composition. Mourners require all their fortitude at times of loss, and anything likely to impair their self-command is the reverse of a kindness.

***

In this connection it may be as well to remark that about a week after the funeral it is customary to call and leave cards of inquiry. When these are responded to by cards of thanks for inquiries, it is a sign that the family is willing to receive callers.

***

Link: https://www.gutenberg.org/ebooks/53262

_____________________________________________________________

Views Expressed Disclaimer: The postings on this site are my own and do not necessarily represent the postings, strategies, or opinions of American Wordsmith, LLC. Please also know that while I consider myself an Objectivist and my work is inspired by Objectivism, it is not nor should it be considered Objectivist since I am not the creator of the philosophy. For more information about Ayn Rand’s philosophy visit: aynrand.org.

Excerpts from A Word to Women by Mrs. Humphry, 1898

I am learning to embrace my unique lifestyle by reading more about the Victorian era, a period in which I find most of my favorite art and some of the most amazing inventions. Perhaps our historic, Queen Anne-styled home has rubbed off on me too, as I am surrounded by its beauty every day. Hopefully, learning what a middle-class Victorian woman did in the home will help guide me on my own journey through life.

I will be sharing several interesting excerpts from the books that I have been reading as of late. This one is an etiquette book for ladies written by Mrs. Humphry, a late Victorian novelist, in 1898 entitled A Word to Women. I will also put the link to the full text at the end of the excerpts if you want to read the complete work.

Let’s begin.

His wife is an education to him…

***

The ideal girl is she who combines with high culture a love of the domestic and a desire to please.

***

It is good to encourage the love of simple pleasures. It is the way to keep our souls from shrinking.

***

To possess a grateful spirit is to increase the happiness of life.

***

It is good to teach young people to appreciate the infinite, everyday pleasures that surround them. It adds immensely to their happiness…

***

To grow old is tragic, especially for women.

***

And as one of Nature’s decrees is that which causes us to adjust ourselves to altered surroundings after change or loss, we accept the altered circumstances, and allow our thoughts and feelings to grow round what is left to us.

***

We were surely meant to be happy, we humans, so indomitable is the inclination towards joyfulness under circumstances the most adverse. It is easy enough in youth, and even the sceptic, the pessimist, the cynic, if they live long enough, will find that it is not so very difficult in middle age, when scepticism, pessimism, and cynicism are apt to be outgrown. There lies the true secret of the matter. There is a joy in growth, and we must see to it that we do not cheat ourselves of it. Stunted natures are seldom happy ones, and their middle age is merely mental shrinkage, with a narrowing of the heart and a corresponding drought in all the sources of joy.

***

Sometimes two who have loved each other in their youth meet again when middle age has come to both. Such a meeting can never be commonplace to either. Nor do the two see each other as they are visible to ordinary acquaintances. In the eyes of memory, the grey hair is replaced by the sunny locks of youth; the saddened eyes are bright again and eagerly out-looking into a world of abundant promise; the worn and furrowed brow becomes smooth and white, the pale cheeks touched with youthful bloom; and with a delicious sense of reciprocity each knows that the lost youth of both is present to the mind of either. 

***

But time gives us all something in return; a growing patience which brings sweetness and gentleness in its train; a wider outlook on the world and a deeper insight into the hearts of friends; a tender sympathy with those who suffer, and a truer sense of comradeship with our fellow-travellers on life’s road. And all these things write themselves clearly enough on the ageing faces, sometimes beautifying what once was almost destitute of charm; and sometimes spiritualising what once was beautiful in form and colour, but lacked the loveliness that results from an equal balance of mind and heart.

***

The Boy’s Lament

“What can a boy do, and where can a boy stay,
If he always is told to get out of the way?
He cannot sit here, and he mustn’t stand there,
The cushions that cover that gaily-decked chair
Were put there, of course, to be seen and admired;
A boy has no business to feel a bit tired.
The beautiful carpets with blossom and bloom
On the floor of the tempting and light-shaded room,
Are not made to be walked on—at least, not by boys.
The house is no place, anyway, for their noise.

.

There’s a place for the boys. They will find it somewhere,
And if our own homes are too daintily fair
For the touch of their fingers, the tread of their feet,
They’ll find it, and find it, alas! in the street,
’Mid the gildings of sin and the glitter of vice;
And with heartaches and longings we pay a dear price
For the getting of gain that our lifetime employs
If we fail in providing a place for our boys.

.

Though our souls may be vexed with the problems of life,
And worn with besetments and toiling and strife,
Our hearts will keep younger—your tired heart and mine—
If we give them a place in our innermost shrine;
And till life’s latest hour ’twill be one of our joys
That we keep a small corner—a place for the boys.”

***

Link: https://www.gutenberg.org/ebooks/36330

_____________________________________________________________

Views Expressed Disclaimer: The postings on this site are my own and do not necessarily represent the postings, strategies, or opinions of American Wordsmith, LLC. Please also know that while I consider myself an Objectivist and my work is inspired by Objectivism, it is not nor should it be considered Objectivist since I am not the creator of the philosophy. For more information about Ayn Rand’s philosophy visit: aynrand.org.

On the Reader

I grew up with sensitive parents who each dealt with their own set of mental health difficulties. While I felt their love and affection during my key years of development, by seven, divorce shook my family to its core, and by eleven, death had riven it asunder. I would never be the same again and I was forced early on into the philosophical conundrum of asking “why?” Why did my mother have to die so young? Why do I deserve this suffering? Why can’t my family get along? Why is life so difficult?

Books became my way of searching for the “why” to life. It was the only way I knew how to do research. My parents both read and wrote, and so I became familiar early on with the concept of reading and escaping and learning and knowing through the page. I learned that reading and writing were my strengths throughout school as well.

That is why surface-level stories have not interested me since elementary school, when every book on the shelf felt like a gift or a piece of candy. But today, especially with so much out there, I do not have time for stories that are simply meant to entertain—not that there is anything immoral about them. But I have always wanted to learn how to be happy. I have always read literature with a purpose in mind, which is why I take it so seriously. How do I find happiness? I took the good and bad stories as a guide for what I should and should not do in order to be happy. And to do that, I had to judge.

I have learned so much more about humanity through literary fiction than any therapy session or movie or lecture in school. By asking myself why does the character behave that way, I can have a dialogue with the writer through their story. I can walk in those proverbial shoes of another human being to discover new things about myself and my own life story.

So there has always been this fire in my belly to know—to read and then compare that created world of the authors to my personal experience. Nothing will get you further in life than being honest with yourself first and foremost, and that it what I love the most about my parents. For I think they were each brutally honest with themselves and the world they lived in. I learned to never stray from taking an honest look at myself, which is what a writer must be: brutally honest with themselves and the world they live in.

Therefore, I hope that it has become clearer to you why I do not feel I have the time to read “genre fiction” but only “literary fiction.” It is not because I am being snobbish; it is because I need answers to live. If I didn’t have access to all the classics I have read thus far, then I may have suffocated a long time ago. For, you see, as a child who had no control over my external circumstances, something had to be under my control and I needed to know that life would get better and that I could make it so.

My reading and searching and effort paid off when I found the philosophy for living a happy life on earth, Ayn Rand’s Objectivism. It gave me the secular kind of morality that I was searching for and the control I craved to steer my newfound adult life into the light. She saved me from the gut-wrenching feeling I had whenever I left my humanities classes in high school but could never explain clearly. I was suffering from a public school system that rapidly became less about learning how this world works and more about how guilty I should feel for even breathing. The message of guilt only heightened in degree in college until I had to find more of a concrete link to Objectivism through the Ayn Rand Institute and all they had to offer.

High school and college life made me feel like that out-of-control child, where life was determined and I had to succumb to a fate where life was “nasty, brutish, and short” (Hobbes). I have felt existential dread before, but it was due to an entire educational system that, overall, refused to integrate. My supply of air was thinning out, and the anxiety beast inside of me rose up and fought to take over my life. After lots of therapy and medication and building up my adult life away from the school system, I am finally starting to feel like I am on stable ground again.

To me, good literature reveals truths about who we are as humans—from the best in us to the worst. In that sense, I agree with John Gardner who wrote On Moral Fiction. We need more moral fiction, not in the religious sense, but in the way that it can inspire and guide people toward virtue and against vice in order to attain happiness. Again, we have come to an age that no longer needs religion, but it most certainly still needs a moral code. Ayn Rand gave us a philosophical framework to live by such values but now, I believe, people need to see a barrage of examples of secular-based morality.

Sadly, people still believe that morality is inextricably linked to Judeo-Christian beliefs. But people must live according to the laws of reality or else they will die. And, again, going back to the Tolstoyan idea, there are essentially so many ways to die and only one way to live. Maybe that’s why reading books with tragic endings raises the hairs on our heads, because we are learning how to avoid death. At least, that is how seriously I take my reading and writing endeavors, and I hope you will too.

_____________________________________________________________

Views Expressed Disclaimer: The postings on this site are my own and do not necessarily represent the postings, strategies, or opinions of American Wordsmith, LLC. Please also know that while I consider myself an Objectivist and my work is inspired by Objectivism, it is not nor should it be considered Objectivist since I am not the creator of the philosophy. For more information about Ayn Rand’s philosophy visit: aynrand.org.