trauma

Freefall: Writing Without a Parachute

The first time I experienced the weeklong Freefall Writing retreat was way back in June 2007 at Edenvale Retreat Center, an hour east of Vancouver, British Columbia. I was nervous during the entire three-hour drive from Seattle not only because it was a bit of a hike for me, who’d rarely driven long distances alone, but also because I had no idea what I was getting myself into. I heard the refrain of what a seasoned participant told me: “Go for it. You’d love it!” But my self-doubt also kept creeping in. I’d never considered myself creative and had no prior experience in creative writing except journaling. Nonetheless, I decided to take the plunge as I desperately needed something to reignite inspiration.

When the charming cottage-like building came into view, I breathed a deep sigh of relief. There was something very tranquil about the setting—the beautiful gardens and the property surrounded by the lush forest immediately put me at ease. Just go for the experience, and don’t let my self-sabotaging voice get in the way, I told myself as I parked my car.

After settling in a quaint cottage room, I headed to the lobby to meet the other participants. I learned that there were eight of us: four female Washingtonians, one male and three female Canadians, and our instructor, Barbara, another Canadian.

The workshop officially began after dinner on Sunday, followed by a brief meet-and-greet information session. Barbara told us to follow five simple-sounding precepts: 1) Write what comes up; 2) Don’t change anything; 3) Give all the sensuous detail; 4) Go where the energy is, “go fearward”; and 5) Observe the “Ten-Year Rule,” meaning, write about “well-composted” material that is more than ten years old. That was it. It sounded so simple, yet profound—almost Zen-ish. This method was supposed to help us learn to write from the larger Self, escaping the ego’s grip. But how? Energy? What energy? I felt like a scared little kid on the first day of school, overwhelmed by not knowing what to expect, let alone continuously writing creatively for several hours every morning.

The following day, after breakfast, our silent writing began. We were to keep writing until lunchtime at 1:00. During this writing session, my Inner Critic ran amok and kept bothering me: “Who are you to think you can write?” I had to confront the deadly combination of academic writing background and the fierce inner critic that had grown so powerful over the past ten years while beating myself up as a mom. I became so frustrated at one point that I wrote a scathing letter of criticism to that vicious Inner Critic. By the end of that writing session, all I’d produced was the scathing letter and a short piece about my dog, Shelly, and losing her to heart failure while living in Minnesota. When dropping off my writings at Barbara’s office to be evaluated, I felt discouraged, comparing mine to the others’ prolific works. I also felt lost, as I didn’t know what I was doing.

After lunch, we had some spare time before the 4:00 seminar, so I mingled with fellow Freefallers and also walked through the forest with some of them. I was somewhat relieved to discover that I wasn’t the only one struggling to figure out Freefall.

The seminar consisted of discussions and exercises on creative writing, followed by nearly two hours of listening to Barbara read anonymously some of our works she’d handpicked to share with the group. This period was nerve-racking as we braced ourselves to find out whether we were following the precepts accordingly. At the end of each piece, we shared constructive, supportive comments, and she went on to the next piece. While Barbara’s storytelling voice was so beautiful and pleasant to listen to, I couldn’t relax the whole time; What if she never reads mine? Does that mean my writing is terrible?

Though she did read the short piece I wrote about my dog Shelly, I wasn’t so happy as I anticipated another torture session awaiting me the next day. Feeling discouraged, I had a chat with one of the more experienced writers. She was very supportive of what I’d written and encouraged me to keep going. Two more writers joined us, and the topic of our discussion drifted to whose works were read and why some of our works were not.

By the end of the second day, I almost gave up and went home but decided to talk to Barbara about it first. I teared up as I told her that every time I started writing about my motherhood experiences, I would break down and cry because they were just too painful to recall.

“Maybe this isn’t for me,” I said, sighing.

She understood why those experiences were still too raw, and reminded me of the fifth precept (the Ten-Year Rule) and suggested writing something else instead.

“Like childhood, maybe?”

I thought for a moment, “Yes, I could do that,” I said, looking at her as if she were my Divine Mother.

“Okay, do that. You are doing great. You managed to slip through the net of Inner Critic in your writing today. Just keep going, be fully present in the moment, and go from one thing to the next, scene by scene, moment by moment, and you’ll get there.”

Her support and encouragement were just what I needed at that moment. They boosted my energy, empowering me to tackle another grueling writing session the following day.

Surprisingly, the third day was when the magic started to happen. As I recalled my childhood and immersed myself in the writing process, I lost track of time. I also cried for my childhood self, which I found tremendously cathartic. It felt as if writing became my ally, opening up a new pathway for self-discovery and walking along beside me. When it was time to stop, I wanted to keep going. It was surreal. Is this what Barbara was referring to as “an unmistakable shift into a deeper level”?

When Barbara read my childhood stories, many in the group had tears in their eyes, and one of them grabbed a tissue to wipe hers. Their feedback was kind and generous. The tone of group interaction set by Barbara was so nurturing and compassionate that I felt as if wrapped in a warm blanket of loving energy. I couldn’t remember the last time I’d felt this happy—to be seen, heard, accepted, and valued for who I was and what I’d gone through. Over the previous ten years since becoming a mother, I’d neglected to care for myself while overcompensating, trying to become the best mother I could be to my son, and ended up feeling like I was absolutely nothing. I was immensely grateful for this powerful experience that provided the most potent antidote to that negative state of mind I’d long been trapped in.

The rest of the retreat went just as well. By the time the workshop came to a close, together with excellent, wholesome meals prepared by the staff at the center, my body and soul felt nourished and well cared for, even energized despite fatigue. I bonded with the other writers and we hugged each other repeatedly before departing.

There was something spiritual, magical, and healing about this experience. I felt connected to everything and everybody, and my perspective shifted, becoming more positive and expansive. And above all, I returned home happy and exhilarated. Maybe that’s what it feels like when we transcend our ego and start to see things from a higher perspective. I know it would take constant mindfulness to maintain this bliss, and I lost it while driven by life, but I know it’s there when I need it.

I’ve since participated several more times in the weeklong Freefall Writing retreat at Edenvale. Each time, I discovered something new about myself and writing. But by far, it was during the very first retreat that I’d achieved the most significant breakthrough. I wrote three chapters in my memoir, The Pond Beyond the Forest, inspired by the pieces I’d produced during that retreat. Without this experience, I probably would have written nothing, let alone a 68,000-word book.

 

For more information about Freefall, visit www.freefallwriting.com and read: “Writing Without a Parachute: The Art of Freefall” by Barbara Turner-Vesselago (Jessica Kingsley Publishers, 2016).

Reflection on CPTSD (Developmental Trauma) Part 2: Hikikomori (shut-ins)—A Mental Health Crisis in Japan

Sometimes I wonder what might have happened to me had I stayed in Japan. Might I have joined the ranks of the million-plus hikikomori (shut-ins withdrawn from society) that exist in Japan today? This is an unsettling thought. It’s difficult to dismiss the hikikomori issue simply as someone else’s problem because I think I can understand their plight, at least partially.

Hikikomori means the state of being shut in, and today also the individual being afflicted by it. Those hikikomori refuse to leave their parents’ homes, sequestering themselves from society and family, and confining in a single room for more than 6 months, often for years, even decades in extreme cases. “The 80/50-problem” (soon to be “60/90-problem”) has become a focus of media attention and refers to situations in which aging parents in their eighties keep supporting their shut-in children entering their fifties, wherein the entire family is isolated from society and lives in poverty as a result. And once their parents pass away, those middle-aged shut-ins are left with no means of support and are unable to take care of themselves.

According to Tamaki Saito—a Japanese psychiatrist who coined the term, hikikomori, referring to the condition and a leading expert in the field—the number of hikikomori is probably much higher than the government's estimate of 1.15 million, approx. 1% of the population (541,000 between the ages 15 and 39; 613,000 between ages 40 and 64; and the vast majority of them are men). He estimates it is more like 2 million and speculates that the number will continue climbing, eventually topping ten million (nippon.com 09/17/19). This is a dire social problem in Japan, and an accurate number is impossible to ascertain because both hikikomori and their families feel ashamed, so they keep their situations secret.

The hiring freeze following the burst of the bubble economy in the early 1990s created a swath of young adults who couldn’t land jobs. Like failing at college entrance exams, failing at job searches likely fed into a sense of defeat and shame, and might have devastated vulnerable individuals. And in Japan, once derailed from their desired paths, it can be extremely difficult to start over. Japanese society offers fewer second chances than western societies. This partly explains why the number of hikikomori is largest among the ages from 40 to 64.

Another upticking trend is futoko, refusing to attend school. In 2018, the government reported 164,528 such students (in elementary and junior high school)—a significant jump from the previous year of 144,031 (bbc.com 12/23/19). And this number is expected to keep rising. The futoko syndrome is said to pose a high risk as a precursor to hikikomori.

The UNICEF Innocenti’s Report Card published in 2020 ranked Japanese schoolchildren the second from the bottom among 38 participating countries in their mental well-being, while ranking them at the top in physical well-being. The students’ poor life satisfaction, rampant school bullying and the high suicide rate contributed to this dismal ranking. Some researchers point their fingers at the rigid education system, “exam hell” and excessive competition to get into prestigious colleges, and at the narrow definition of “success” as detrimental to the students’ mental health.

There may be many possible reasons for people becoming shut-ins and for students refusing to attend school. For example, the conformist society of Japan can be really tough to navigate for those who don't (or can't) fit the norm. The sociocultural values and expectations may feel oppressive, intolerant, unforgiving or punitive, and suffocating for those who stick out, as in the old Japanese saying, "The nails that stick out get hammered down." Keeping a low-profile is therefore a survival strategy. The social system also emphasizes shame to reinforce conformity.

But notably, one of the most common denominators for those troubled adults and youths is said to be family dysfunction. To build a healthy foundation, it is essential for a child to have a safe haven at home, where the child can return to, unwind, rejuvenate and recharge after “battling” in the harsh world. Without a nurturing home environment, the reality of that world may take a heavy toll on a child’s psyche. And if parents fail to teach certain culture-specific skills necessary to operate in intricate social interactions in Japan, such as the ability to switch between honne (one’s true feelings and thoughts) and tatemae (diplomatic façade), life can become doubly challenging.

Values such as humility, self-reflectiveness and self-sacrifice that are prized and inculcated early on, when taken literally and deeply internalized, may pose a risk of developing into self-deprecation and low self-regard. In addition, some other feelings and behaviors that resemble complex PTSD—such as perfectionism, negative thinking patterns, toxic shame and guilt, difficulty saying no and setting boundaries—seem to be also culturally reinforced (maybe even encouraged) in Japan.

Japan is a beautiful country with so many wonderful cultural traditions. When taken together all the aforementioned factors, however, it would be surprising if such a sociocultural climate doesn’t create a fertile breeding ground for all kinds of mental health conditions. But, because of the “shame culture” and a heavy stigma surrounding mental health issues, those who are afflicted opt out of seeking the help they need to live happier and more fulfilled lives. They choose instead to hide out and suffer in silence. And the longer they withdraw, the harder it becomes for them to reintegrate into society.

Hikikomori are perhaps canaries in the coal mine, reflecting dysfunctions in a society that needs serious reform.