Nor however is it strictly true that the analyst had nothing interesting to say or that he didn’t sometimes provide helpful models or angles for looking at the basic problem. For instance, it turned out that one of his basic operating premises was the claim that there were really only two basic, fundamental orientations a person could have toward the world, (1) love and (2) fear, and that they couldn’t coexist (or, in logical terms, that their domains were exhaustive and mutually exclusive, or that their two sets had no intersection but their union comprised all possible elements, or that: ‘(∀x) ((Fx → ~ (Lx)) & (Lx → ~ (Fx))) & ~ ((∃x) (~ (Fx) & ~ (Lx))’), meaning in other words that each day of your life was spent in service to one of these masters or the other, and ‘One cannot serve two masters’—the Bible again—and that one of the worst things about the conception of competitive, achievement-oriented masculinity that America supposedly hardwired into its males was that it caused a more or less constant state of fear that made genuine love next to impossible. That is, that what passed for love in American men was usually just the need to be regarded in a certain way, meaning that today’s males were so constantly afraid of ‘not measuring up’ (Dr. G.’s phrase, with evidently no pun intended) that they had to spend all their time convincing others of their masculine ‘validity’ (which happens to also be a term from formal logic) in order to ease their own insecurity, making genuine love next to impossible. Although it seemed a little bit simplistic to see this fear as just a male problem (try watching a girl stand on a scale sometime), it turns out that Dr. Gustafson was very nearly right in this concept of the two masters—though not in the way that he, when alive and confused about his own real identity, believed—and even while I played along by pretending to argue or not quite understand what he was driving at, the idea struck me that maybe the real root of my problem was not fraudulence but a basic inability to really love, even to genuinely love my stepparents, or Fern, or Melissa Betts, or Ginger Manley of Aurora West High in 1979, whom I’d often thought of as the only girl I’d ever truly loved, though Dr. G.’s bromide about men being brainwashed to equate love with accomplishment or conquest also applied here. The plain truth was that Ginger Manley was just the first girl I ever went all the way with, and most of my tender feelings about her were really just nostalgia for the feeling of immense cosmic validation I’d felt when she finally let me take her jeans all the way off and put my so-called ‘manhood’ inside her, etc. There’s really no bigger cliché than losing your virginity and later having all kinds of retrospective tenderness for the girl involved. Or what Beverly-Elizabeth Slane, a research technician I used to see outside of work when I was a media buyer, and had a lot of conflict with toward the end, said, which I don’t think I ever told Dr. G. about, fraudulence-wise, probably because it cut a little too close to the bone. Toward the end she had compared me to some piece of ultra-expensive new medical or diagnostic equipment that can discern more about you in one quick scan than you could ever know about yourself—but the equipment doesn’t care about you, you’re just a sequence of processes and codes. What the machine understands about you doesn’t actually mean anything to it. Even though it’s really good at what it does. Beverly had a bad temper combined with some serious firepower, she was not someone you wanted to have pissed off at you. She said she’d never felt the gaze of someone so penetrating, discerning, and yet totally empty of care, like she was a puzzle or problem I was figuring out. She said it was thanks to me that she’d discovered the difference between being penetrated and really known versus penetrated and just violated—needless to say, these thanks were sarcastic. Some of this was just her emotional makeup—she found it impossible to really end a relationship unless all bridges were burned and things got said that were so devastating that there could be no possibility of a rapprochement to haunt her or prevent her moving on. Nevertheless it penetrated, I never did forget what she said in that letter.
Even if being fraudulent and being unable to love were in fact ultimately the same thing (a possibility that Dr. Gustafson never seemed to consider no matter how many times I set him up to see it), being unable to really love was at least a different model or lens through which to see the problem, plus initially it seemed like a promising way of attacking the fraudulence paradox in terms of reducing the self-hatred part that reinforced the fear and the consequent drive to try to manipulate people into providing the very approval I’d denied myself. (Dr. G.’s term for approval was validation.) This period was pretty much the zenith of my career in analysis, and for a few weeks (during a couple of which I actually didn’t see Dr. Gustafson at all, because some sort of complication in his illness required him to go into the hospital, and when he came back he appeared to have lost not only weight but some kind of essential part of his total mass, and no longer seemed too large for his old desk chair, which still squeaked but now not as loudly, plus a lot of the clutter and papers had been straightened up and put in several brown cardboard banker’s boxes against the wall under the two sad prints, and when I came back in to see him the absence of mess was especially disturbing and sad, for some reason) it was true that I felt some of the first genuine hope I’d had since the early, self-deluded part of the experiment with Naperville’s Church of the Flaming Sword of the Redeemer. And yet at the same time these weeks also led more or less directly to my decision to kill myself, although I’m going to have to simplify and linearize a great deal of interior stuff in order to convey to you what actually happened. Otherwise it would take an almost literal eternity to recount it, we already agreed about that. It’s not that words or human language stop having any meaning or relevance after you die, by the way. It’s more the specific, one-after-the-other temporal ordering of them that does. Or doesn’t. It’s hard to explain. In logical terms, something expressed in words will still have the same ‘cardinality’ but no longer the same ‘ordinality.’ All the different words are still there, in other words, but it’s no longer a question of which one comes first. Or you could say it’s no longer the series of words but now more like some limit toward which the series converges. It’s hard not to want to put it in logical terms, since they’re the most abstract and universal. Meaning they have no connotation, you don’t feel anything about them. Or maybe imagine everything anybody on earth ever said or even thought to themselves all getting collapsed and exploding into one large, combined, instantaneous sound—although instantaneous is a little misleading, since it implies other instants before and after, and it isn’t really like that. It’s more like the sudden internal flash when you see or realize something—a sudden flash or whatever of epiphany or insight. It’s not just that it happens way faster than you could break the process down and arrange it into English, but that it happens on a scale in which there isn’t even time to be aware of any sort of time at all in which it’s happening, the flash—all you know is that there’s a before and an after, and afterward you’re different. I don’t know if that makes sense. I’m just trying to give it to you from several different angles, it’s all the same thing. Or you could think of it as being more a certain configuration of light than a word-sum or series of sounds, too, afterward. Which is in fact true. Or as a theorem’s proof—because if a proof is true then it’s true everywhere and all the time, not just when you happen to say it. The thing is that it turns out that logical symbolism really would be the best way to express it, because logic is totally abstract and outside what we think of as time. It’s the closest thing to what it’s really like. That’s why it’s the logical paradoxes that really drive people nuts. A lot of history’s great logicians have ended up killing themselves, that is a fact.
And keep in mind this flash can happen anywhere, at any time.
Here’s the basic Berry paradox, by the way, if you might want an example of why logicians with incredible firepower can devote their whole lives to solving these things and still end up beating their heads against the wall. This one has to do with big numbers—meaning really big, past a trillion, past t
en to the trillion to the trillion, way up there. When you get way up there, it takes a while even to describe numbers this big in words. ‘The quantity one trillion, four hundred and three billion to the trillionth power’ takes twenty syllables to describe, for example. You get the idea. Now, even higher up there in these huge, cosmic-scale numbers, imagine now the very smallest number that can’t be described in under twenty-two syllables. The paradox is that the very smallest number that can’t be described in under twenty-two syllables, which of course is itself a description of this number, only has twenty-one syllables in it, which of course is under twenty-two syllables. So now what are you supposed to do?
At the same time, what actually led to it in causal terms, though, occurred during maybe the third or fourth week that Dr. G. was back seeing patients after his hospitalization. Although I’m not going to pretend that the specific incident wouldn’t strike most people as absurd or even sort of insipid, as causes go. The truth is just that late at night one night in August after Dr. G.’s return, when I couldn’t sleep (which happened a lot ever since the cocaine period) and was sitting up drinking a glass of milk or something and watching television, flipping the remote almost at random between different cable stations the way you do when it’s late, I happened on part of an old Cheers episode from late in the series’ run where the analyst character, Frasier (who went on to have his own show), and Lilith, his fiancée and also an analyst, are just entering the stage set of the underground tavern, and Frasier is asking her how her workday at her office went, and Lilith says, ‘If I have one more yuppie come in and start whining to me about how he can’t love, I’m going to throw up.’ This line got a huge laugh from the show’s studio audience, which indicated that they—and so by demographic extension the whole national audience at home as well—recognized what a cliché and melodramatic type of complaint the inability-to-love concept was. And, sitting there, when I suddenly realized that once again I’d managed to con myself, this time into thinking that this was a truer or more promising way to conceive of the problem of fraudulence—and, by extension, that I’d also somehow deluded myself into almost believing that poor old Dr. Gustafson had anything in his mental arsenal that could actually help me, and that the real truth was probably more that I was continuing to see him partly out of pity and partly so that I could pretend to myself that I was taking steps to becoming more authentic when in fact all I was doing was jerking a gravely ill shell of a guy around and feeling superior to him because I was able to analyze his own psychological makeup so much more accurately than he could analyze mine—the flash of realizing all this at the very same time that the huge audience-laugh showed that nearly everybody in the United States had probably already seen through the complaint’s inauthenticity as long ago as whenever the episode had originally run—all this flashed through my head in the tiny interval it took to realize what I was watching and to remember who the characters of Frasier and Lilith even were, meaning maybe half a second at most, and it more or less destroyed me, that’s the only way I can describe it, as if whatever hope of any way out of the trap I’d made for myself had been blasted out of midair or laughed off the stage, as if I were one of those stock comic characters who is always both the butt of the joke and the only person not to get the joke—and in sum I went to bed feeling as fraudulent, befogged, hopeless and full of self-contempt as I’d ever felt, and it was the next morning after that that I woke up having decided I was going to kill myself and end the whole farce. (As you probably recall, Cheers was an incredibly popular series, and even in syndication its metro numbers were so high that if a local advertiser wanted to buy time on it the slots cost so much that you pretty much had to build his whole local strategy around those slots.) I’m compressing a huge amount of what took place in my psyche that next-to-last night, all the different realizations and conclusions I reached as I lay there in bed unable to sleep or even move (no single series’ line or audience-laugh is in and of itself going to constitute a reason for suicide, of course)—although to you I imagine it probably doesn’t seem all that compressed at all, you’re thinking here’s this guy going on and on and why doesn’t he get to the part where he kills himself and explain or account for the fact that he’s sitting here next to me in a piece of high-powered machinery telling me all this if he died in 1991. Which in fact I knew I would from the moment I first woke up. It was over, I’d decided to end the charade.
After breakfast I called in sick to work and stayed home the whole day by myself. I knew that if I was around anyone I’d automatically lapse into fraudulence. I had decided to take a whole lot of Benadryl and then just as I got really sleepy and relaxed I’d get the car up to top speed on a rural road way out in the extreme west suburbs and drive it head-on into a concrete bridge abutment. Benadryl makes me extremely foggy and sleepy, it always has. I spent most of the morning on letters to my lawyer and C.P.A., and brief notes to the creative head and managing partner who had originally brought me aboard at Samieti and Cheyne. Our creative group was in the middle of some very ticklish campaign preparations, and I wanted to apologize for in any way leaving them in the lurch. Of course I didn’t really feel all that sorry—Samieti and Cheyne was a ballet of fraudulence, and I was well out of it. The note was probably ultimately just so that the people who really mattered at S. & C. would be more apt to remember me as a decent, conscientious guy who it turned out was maybe just a little too sensitive and tormented by his personal demons—‘Almost too good for this world’ is what I seemed to be unable to keep from fantasizing a lot of them saying after news of it came through. I did not write Dr. Gustafson a note. He had his own share of problems, and I knew that in the note I’d spend a lot of time trying to seem as if I was being honest but really just dancing around the truth, which was that he was a deeply repressed homosexual or androgyne and had no real business charging patients to let him project his own maladjustments onto them, and that the truth was that he’d be doing himself and everybody else a favor if he’d just go over to Garfield Park and blow somebody in the bushes and try honestly to decide if he liked it or not, and that I was a total fraud for continuing to drive all the way in to River Forest to see him and bat him around like a catnip toy while telling myself there was some possible nonfraudulent point to it. (All of which, of course, even if they weren’t dying of colon cancer right in front of you you still could never actually come out and say to somebody, since certain truths might well destroy them—and who has that right?)
I did spend almost two hours before taking the first of the Benadryl composing a handwritten note to my sister Fern. In the note I apologized for whatever pain my suicide and the fraudulence and/or inability to love that had precipitated it might cause her and my stepdad (who was still alive and well and now lived in Marin County, California, where he taught part-time and did community outreach with Marin County’s homeless). I also used the occasion of the letter and all the sort of last-testament urgency associated with it to license apologizing to Fern about manipulating my stepparents into believing that she’d lied about the antique glass bowl in 1967, as well as for half a dozen other incidents and spiteful or fraudulent actions that I knew had caused her pain and that I had felt bad about ever since, but had never really seen any way to broach with her or express my honest regret for. (It turns out there are things that you can discuss in a suicide note that would just be too bizarre if expressed in any other kind of venue.) Just one example of such an incident was during a period in the mid-’70s, when Fern, as part of puberty, underwent some physical changes that made her look chunky for a year or two—not fat, but wide-hipped and bosomy and sort of much more broad than she’d been as a pre-teen—and of course she was very, very sensitive about it (puberty also being a time of terrible self-consciousness and sensitivity about one’s body image, obviously), so much so that my stepparents took great pains never to say anything about Fern’s new breadth or even ever to bring up any topics related to eating habits, diet and exercise, etc. And I for
my own part never said anything about it either, not directly, but I had worked out all kinds of very subtle and indirect ways to torment Fern about her size in such a way that my stepparents never saw anything and I could never really be accused of anything that I couldn’t then look all around myself with a shocked, incredulous facial expression as if I had no idea what she was talking about, such as just a quick raise of my eyebrow when her eyes met mine as she was having a second helping at dinner, or a quick little quiet, ‘You sure you can fit into that?’ when she came home from the store with a new skirt. The one I still remembered the most vividly involved the second-floor hall of our house, which was in Aurora and was a three-story home (including the basement) but not all that spacious or large, meaning a skinny three-decker like so many you always see all crammed together along residential streets in Naperville and Aurora. The second-floor hallway, which ran between Fern’s room and the top of the stairway on one end and my room and the second-floor bathroom on the other, was cramped and somewhat narrow, but not anywhere close to as narrow as I would pretend that it was whenever Fern and I passed each other in it, with me squashing my back against the hallway wall and splaying my arms out and wincing as if there would barely be enough room for somebody of her unbelievable breadth to squeeze past me, and she would never say anything or even look at me when I did it but would just go on past me into the bathroom and close the door. But I knew it must have hurt her. A little while later, she entered an adolescent period where she hardly ate anything at all, and smoked cigarettes and chewed several packs of gum a day, and used a lot of makeup, and for a while she got so thin that she looked angular and a bit like an insect (although of course I never said that), and I once, through their bedroom’s keyhole, overheard a brief conversation in which my stepmother said she was worried because she didn’t think Fern was having her normal time of the month anymore because she had gotten so underweight, and she and my stepfather discussed the possibility of taking her to see some kind of specialist. That period passed on its own, but in the letter I told Fern that I’d always remembered this and certain other periods when I’d been cruel or tried to make her feel bad, and that I regretted them very much, although I said I wouldn’t want to seem so egotistical as to think that a simple apology could erase any of the hurt I’d caused her when we were growing up. On the other hand, I also assured her that it wasn’t as if I had gone around for years carrying excessive guilt or blowing these incidents out of all proportion. They were not life-altering traumas or anything like that, and in many ways they were probably all too typical of the sorts of cruelties that kids tend to inflict on each other growing up. I also assured her that neither these incidents nor my remorse about them had anything to do with my killing myself. I simply said, without going into anything like the level of detail I’ve given you (because my purpose in the letter was of course very different), that I was killing myself because I was an essentially fraudulent person who seemed to lack either the character or the firepower to find a way to stop even after I’d realized my fraudulence and the terrible toll it exacted (I told her nothing about the various different realizations or paradoxes, what would be the point?). I also inserted that there was also a good possibility that, when all was said and done, I was nothing but just another fast-track yuppie who couldn’t love, and that I found the banality of this unendurable, largely because I was evidently so hollow and insecure that I had a pathological need to see myself as somehow exceptional or outstanding at all times. Without going into much explanation or argument, I also told Fern that if her initial reaction to these reasons for my killing myself was to think that I was being much, much too hard on myself, then she should know that I was already aware that that was the most likely reaction my note would produce in her, and had probably deliberately constructed the note to at least in part prompt just that reaction, just the way my whole life I’d often said and done things designed to prompt certain people to believe that I was a genuinely outstanding person whose personal standards were so high that he was far too hard on himself, which in turn made me appear attractively modest and unsmug, and was a big reason for my popularity with so many people in all different avenues of my life—what Beverly-Elizabeth Slane had termed my ‘talent for ingratiation’—but was nevertheless basically calculated and fraudulent. I also told Fern that I loved her very much, and asked her to relay these same sentiments to Marin County for me.