On the many different faces of loss

Loss makes us feel incomplete

Loss makes us feel incomplete, for some time it can change us. How we feel about ourselves, and how we might present to others. There is a contraction to our perception. That is, how we might see and understand things. We instinctively put limits on our prospects. We don’t like the feeling of something “gone missing”. It’s like that uncomfortable feeling we get when we see a coffee table or a chair without one of its legs. Sometimes it can simply come down to symmetry and ballast.

Why do we feel the impact of loss so acutely

What is loss? “[t]he fact or process of losing something or someone”. It is etymologically related to the Old English los for ‘destruction’. This is what it can feel like at its worst, to have been broken apart. In the Old Norse los was used for the “breaking up the ranks of an army”. In divers ways we could feel ‘lessened’ or ‘inferior’. Made weaker by our loss. Consider a marriage which breaks down with one partner walking out on the other. This can cause for one of the partners to feel a loss of dignity and self-confidence. When a young person fails an examination, they might question their intelligence, again suffering a loss of self-belief. Our personalities are diminished, we believe or otherwise convince ourselves. Others might during a moment of cruelty make sure to convey to us, that we have lost some of our shine. We are made to feel humbled before our peers and friends. Nobody for instance, wants to hear these dreadful words which can stay with us a lifetime, “I have lost respect for you.” The hurt compounded immeasurably if it happens that it is undeserved. 

On the question of loss and its many faces

Every moment of our lives we are losing something. Our brain cells die in the thousands per second. As we age our hair falls out. We lose our teeth, our eyesight dims, and so too our vigour. We can feel ‘destruction’ going on about in our own body. And then to discern its evident dent on the bodies and minds of our older loved ones. We lose them too, and people comfort us, they “share in our loss”. Then the hours and days that we ourselves have left remaining on the earth, these, too, are lost. The question is then, how do we cope with loss and what are the different types of ‘loss’? Sometimes we are at a “loss for words”; or are made to “lose face”; we can “lose our peace”; we “lose our memory”; or “lose hope” and even “lose our mind”. People also “lose their self-belief” and can also “lose their faith”. We have all of us, lost things. Lost something. It can be natural or forcible. And our response to loss can reveal us to the world. It tests us. Loss can denude us. “Every one of us is losing something precious to us. Lost opportunities, lost possibilities, feelings we can never get back again. That’s part of what it means to be alive.” (Haruki Murakami)

What can we give to people who have suffered loss

How do we respond to others who are experiencing loss? The first thing is not to patronize. Nobody likes to feel they are being talked down to. The best way is to begin with: “I might not know exactly what you are feeling right now, but I, too, have experienced loss.” Almost always there is common ground to be found in another’s loss. It is best to remain silent for a while, and only to listen. Oftentimes we can help replace that which has been lost, a replacement toy or a new pet for a child, or a favourite book or a pair of reading glasses. But other times the loss is heartbreaking and enduring. The loss of a loved one. This is irreplaceable. This movement of charity towards the other will require the marvellous charisms of empathy and compassion. Each situation will require a different approach for there are many different types of losses, and each of these will be felt differently. If someone is grieving allow them to grieve, do not be tempted to tell them ‘how’ to grieve. Severe psychological or mental pain is personal and some things cannot be “fixed”. It is good that you are there. Empathy and compassion, to have ‘feeling’ for and to ‘co-suffer’ with the other, will open up our hearts to the anguish of the other’s loss. So we listen, we try to walk in the other’s shoes. We do not turn away. Sometimes we might even be as the ‘good shepherd’ to go after the ‘lost sheep’ (Lk. 15:3-7). “Loss” could become a mission of seeking out the wounded. 

Do not feel harried or be too quick to replace what is lost 

Sometimes we might panic and hurry to replace what is lost without too much thought or proper consideration for the outcomes. This rush to replace what has been lost, that is, to quickly fill the vacuum, can introduce other more hurting and lasting losses. It can lead from one mistake to another. Like an amateur painter who in trying to remove one smudge will inadvertently create a dozen more. If something is taken from us which, for example, we reckon to be rightly ours, we  could be tempted to retaliate without thinking through the consequences. A more discerning response could yield the better result. Bad choices can only lead to further experiences of loss and disappointment. The rush to find a new partner, for instance, which is not uncommon, can lead to further loss of self-esteem and heartache. I like very much how Ann Voskamp has put it, “[i]n our rushing, bulls in china shops, we break our own lives.” So wait, let us pull back for a season, re-organize ourselves to ‘count our losses’. Then we can during our quiet time make those new plans in moving forward. For those who belong to believing communities, it is prayer which will inspire the next movement.

How loss can oftentimes be good for us 

We are too often conditioned even from our earliest times to the reckoning that ‘loss’ is unavoidably bad for us. “Loss of playtime” let’s say, and later to be upgraded to “loss of privileges”. It then becomes a conditioning exercise, behave and things will be restored, with the result being, reflection time or alternatives can be overtly discouraged. This in itself could be the bigger loss. When I have experienced loss, whether that could be status or health, that is, loss on a personal level, I accept the early days will be hard. Then I tell myself, this has been for the good, because I have acquired new knowledge to do with resilience and a deeper faith in those things, I hold to be true. I am still alive and new words and definitions have been gifted to me. I can now grow further into my potential. It can soften my heart. It can break it. This makes it easier for revelation to enter deeper into its folds. Loss, too, could be good for us in this way, upon realizing that something is “missing” we might be as the woman who having ten silver coins loses one, to then “light a lamp, sweep the house and search carefully until she finds it” (Lk. 15:8-10). 

A telling Old Testament story

Joseph’s “long coat of many colours” (Gen. 37:3) brought him into conflict with his older brothers for it reinforced to them that he was their father’s, Jacob, favourite son. On account of their envy they conspired to sell him into slavery after having initially planned to kill him! The story is one of the most well-known from the Old Testament. Joseph owing to his prophetic gift ultimately rose to a high position in the land of Egypt, indeed to the highest most official position next to the Pharaoh. There came a time of reconciliation which shocked his brothers, but Joseph cognisant to the divine providence of God understood that ‘evil’ [and in this case a terrible loss of homeland, trust, and family] is not always what we might assume it to be: “But Joseph said to them, “Don’t be afraid. Am I in the place of God? You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Gen. 50:18-21).

When the loss seems to us too unbearable

There are those losses which will seem too unbearable to us. Here, too, there is a way through this aching. We know this, for not few have been to such fiery places after even the most dreadful of losses, have been scorched, and returned to share their testimony. But we will have to ultimately work through this labyrinth and come to terms with it, for ourselves. This is the hardest truth, “[w]hat is to give light must endure burning” (Viktor Frankl). Bitterness and anger are normal human reactions. Yet we should be especially weary that these emotions do not keep too long in the heart which is our ‘spiritual organ’ and functions in an analogous way to the eye, filtering darkness and light. Change following loss can, and does hurt, and it will often hurt a lot, but it can make all the difference. It is temperature shock which hardens steel. It is intense heat which changes molecular structure. Franz Kafka who was fascinated with ‘transformation’ considered “patience” very high on the list of virtues. So endurance, once more, becomes the big key. It took Christ an eternity to reveal his blinding glory to his creation, “where his face shone like the sun” at his Transfiguration (Matt. 17:1f.). Allow for time and grace to make the necessary changes, similarly to hitherto unknown colours, created with the passing of the years on natural landscapes. “When all else is lost,” wrote the epigrammatic Christian N. Bovee, “the future still remains.” I know, too well, sometimes it can be like breaking your knuckles on steel. Some pain will not go away, but with time it will be lessened. But keep steadfast, day by day. Ultimately, that is the greatest secret. And we, all of us, know this to be true. 

Sometimes, too, we just need to lose things

Sometimes, too, we just need to lose things. ‘Stuff’ which is weighing us down, or causing us harm. Toxic relationships, for example. Addictions. Bad habits. Phobias. Things which are possible to overcome. These types of losses should never frighten us, but on the contrary, they should fill us with the most wonderful of all the expectations, lit., “an awaiting”. Like the very eager, but controlled trombones, in Shostakovich’s 9th Symphony. Or the terminal buds of lotus roots in pools which will bud when the temperature is just right. 

Flemington Markets and the Art of Prayer

June 1995

Katina was in the second year of her IT degree at UTS and I had started on another postgraduate programme this time with Macquarie. I needed to find some payable work, we were managing but our personal finances were starting to run low. My pride and self-belief suffered another severe blow when I joined the ranks of those on unemployment benefits. I was now no longer someone who was greeted with the respect accorded to a professional, let alone a member of the clergy. The consequences of my decision inside my own community where very often even more wounding. From Reverend or Father I was now a “number” doing the rounds knocking on doors and looking for regular work. It was humbling to be asked if I understood or knew how to complete the paperwork relating to my new found unemployment. Things were made all the more grim, for my former “employer” the Archdiocese would not supply me with a reference, especially given that it was I who had asked to be relieved of the diaconate[1]. I was “disrespectful” of authority they said, a “trouble-maker”. In the end they would call me “mad”. The exception was the heroic Father Themistocles Adamopoulo,[2] who by this time was himself out of favor and set to join the ranks of the persona non grata.

Anyone who questioned the High Porte was mad. I asked some other good men from within those walls, but their support was qualified. They wanted to know beforehand “where” their testimonials would be going. I understood their predicament yet had to decline. Two generous souls from the clerical fraternity who were outside my immediate environment, but who did supply me with wonderful references at a vital time not long afterwards to greatly lift my spirits, were my former lecturers from the University of Sydney, the Reverend Dr David Coffey[3] and Bishop Paul Barnett.[4] Such grace and charity touch you for life and are not to be easily forgotten. They must be paid forward. There is to be found one of the great joys of living.

It took some weeks getting used to, but I began to love going to my new job at Paddy’s Markets in Flemington, near Homebush Bay.[5] It was a time of long stretches of peace and a new type of learning. I was hired as a cleaner: toilets, floors, potato conveyers, fruit crates, large vats, giant coleslaw mixers, windows, walls, and more. If it had to be cleaned, I was the man! I was also proud of my new ‘vestments’: a pair of weatherproof boots, gloves, overalls, and a yellow raincoat with a hood. The hours as well, they suited an old night-owl like me. Work started eleven at night and I would clock off the following morning around seven, it was not full-time so I had rest days in between. There were many things I enjoyed during those few months that I was able to stay at Paddy’s before I left to focus on the dissertation, the one dealing with the “666” conundrum and the tradition history of antichrist.[6] Each night I looked forward to greeting my new ‘con-celebrants’: the Asians who would cut and prepare the salads; the sunburnt farmers; the busy stall owners; the testy truck drivers; and every now and then the pest-control fellow who would also moonlight as a Reiki Master.

The coffee-breaks were history classes in themselves. I heard many stories in that small kitchenette by well-weathered men who had seen much and done it all. These were tough but honest folk, people you could trust and where you quickly learnt to call “a spade a spade and a spud a spud.” They would remind me of the abattoir workers I used to help load the meat trucks in the early hours of the morning when I was a student in Thessaloniki. They were also not lacking in the stories department. During this time at the markets I would read whenever I could steal a few minutes during the morning breaks or in between my scheduled jobs. The Philokalia[7] and the Art of Prayer[8] were invariably within reach, together with the lives of two saints whose personalities had especially attracted me, Saints Seraphim of Sarov and John of Kronstandt. Yet again I would be taught that marvellous and encouraging lesson often heard on Mount Athos: it is not the place, but the Way. Other times it might be as simple as the positive energy good spirits release into the air. 

Given my earlier life at the café this was not unfamiliar territory. I was in my element in these environments. I look back thirty years when I first put on the cassock and I realize it is with these ‘straight-talking’ people at places like Paddy’s markets and Egnatia Odos and King Street, Newtown, where I am most happy and comfortable. And I would have stayed at Flemington for much longer if not for my pride “this perpetual nagging temptation” according to C.S. Lewis and because I knew there was some unfinished business as Martin Heidegger might say.

 

And Secretly Bless Them

The young priest, Grigori Mikhailovich, was now unemployed. It seemed that there were two Gospels; they should have informed him of this during orientation week he had thought. He made the hard decision to keep on with the traditional version. Unemployed priests who chose to receive the “older story” would find some few hours of work at Flemington Markets. The young priest Grigori chose the graveyard shift where he was introduced to other exiled cleaners. He would put on his yellow uniform and waterproof overshoes with pride and honour. He remembered the “putting on of the vestment prayers” when he would prepare for the Divine Liturgy, and these he would now recite once more. Though no one knew that he was once a priest, they would instinctively call him “Father” and he would rejoice and secretly bless them through the soap suds and the potato crates.[9]

 

[1]

[2] http://world.greekreporter.com/2014/11/13/rock-star-turned-greek-priest-fights-ebola-in-sierra-leone/

[3] http://www.marquette.edu/mupress/CoffeyPM.shtml

[4] https://en.wikipedia.org/wiki/Paul_Barnett_(bishop)

[5] http://paddysmarket.com.au/history/

[6]

[7] https://www.youtube.com/watch?v=R4qtQ6AUrRE

[8] http://www.amazon.com/The-Art-Prayer-Orthodox-Anthology/dp/0571191657

[9] M.G. Michael, Southerly, Golden Tongues: The Arts of Translation, 70/1 (2010), p. 32f.