Tag Archives: abuse and self-image

False Guilt

Courtroom gavel, Author onaeg news agency, (CC BY-SA 4.0 International)

“There are two kinds of guilt.  One is true guilt, that is, it stems from sin against God; we are responsible for it and we have to deal with it.  The second is false guilt, which Satan places on us; this occurs when the devil accuses us of not living up to God’s standards.

Many people live countless years under such deceptive guilt.  They never feel as if they can quite get God’s acceptance; they think they never quite measure up and never quite please God; they believe they will never be all that God wants them to be.”

–Charles Stanley in How to Listen to God

Abuse victims are all too familiar with guilt. 

Told from childhood that we did not measure up, that everything wrong in the family was our fault, we grew up virtually enveloped in guilt.  This is compounded by the fact we are likely to believe we brought the abuse on ourselves (an outright lie, but one of which Satan is particularly fond).

All this is false guilt.

If confronted, we would have difficulty reciting our supposed “sins”.  This is because they do not exist.  Which is not to say that we do not commit real sins.  We are as fallible as the rest of mankind, in that regard.

But the guilt that is unrelenting – the guilt punishing, even crippling us – is false guilt.  We were not responsible for the abuse inflicted on us – whether it was emotional, physical, sexual or took the form of neglect.  We did not engender it.  We did not deserve it.

What we needed and deserved, but were deprived of, were love and care.

Unfortunately, what false guilt does is convince us we are still undeserving.  We labor under the weight of this lie, sometimes turning it into a self-fulfilling prophecy. Continue reading

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The Rose Garden, Chapter 16 – The Weight of Sorrow

File:Clothing Rack of Jeans.jpg

Clothing rack of women’s jeans, Source https://www.publicdomainpictures.net, Author Peter Griffin, (CC0 1.0 Universal Public Domain Dedication)

Man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matt. 4: 4).

It is late in the season.  I wander from one clothing rack to another, searching for my size.  The coats have been picked through.  There are few remaining.  It is unlikely I will be able to find a coat that fits, let alone flatters, me.

Please, God, I pray.  Please, let me find something.  I promise to lose weight.  I promise to try harder.

One scar of the incest has been of such magnitude in my life that it warrants separate discussion.  This is weight control.  I have prayed as fervently in the Women’s Department as in any cathedral.

For an abuse victim, the difference between size 8 and size 18 is no mere matter of discipline.  A child who is molested feels like offal.  Whatever impulses drive her abuser, she is less than nothing in his eyes, and — despite his soothing words to the contrary — she knows it.

Against this backdrop, weight often becomes a problem.  Eating disorders are common — anorexia, bulimia, binge eating, etc. [1][2][3][4].  In this, I am typical.

Distress, Defense, Punishment, and Shame

Food is a natural source of comfort for the sexually abused child, maladaptive when weight becomes an issue.

Weight serves many purposes.  It is a distress signal:  silent evidence of the molestation, the secret exposed.  It is a defense, the child’s feeble attempt to create a physical barrier against the predator; later, an emotional barrier to adult relationships.

Increased weight is a psychological way of hiding from rejection.  Failed relationships can be blamed on weight.  However painful this approach may be, it is less painful than rejection of the “true self.”

Weight is punishment for misplaced guilt.  The little girl cannot be forgiven for having engendered the violation (as if she did), and cannot forgive herself for being “unlovable.”  So her anger turns inward, with depression the result.

The cycle repeats itself — over and over — as weight is gained, lost, and regained.   In the process, weight becomes an alternate focus for the shame of the abuse.

All this is unconscious.

A Symbol of Rage and A Test

As the child grows into a woman, weight takes on even more shades of meaning.  It embodies rage at men; shouts, in effect, “Damn them all!  They’re vapid and shallow, anyway — unable to recognize real worth.”

It serves as a test for the woman.  It serves as a test for the man she hopes will love her.  It serves as punishment for the woman’s failure to be lovable, yet again.

Food as Love – An Analgesic and An Anesthetic

Food offers instant gratification while love, in her experience, does not.

Food is, of course, nourishment.  As the body requires food, so the soul requires love.  Love is vital.  The soul craves it.  Deprived of love, the soul starves.  Food becomes the unsatisfactory substitute for love denied, an analgesic against the pain.

In terms of our anger at having been abused, food is more like an anesthetic.  Unable to express that anger appropriately at the time, we forced it down with food, then “forgot” why we were eating (or denying ourselves food) so compulsively.  Attempts to diet are futile because they do not address the underlying rage.

Distrust of God

While we may not think in such terms, at a deeper level, a disordered relationship with food by abuse victims reflects a distrust of God.

Since our needs were not met as children by those who stood in God’s shoes, we have little reason to believe that God will meet them now.  So we try to meet them ourselves, try to assure that we will at least have as much (or little) food as we want.

But we cannot satisfy our hunger — our desire not only for love and justice, but for control over our own lives — since that hunger is emotional rather than physical.

God is capable of filling our needs.  However, we must first put our trust in Him.  For abuse victims, that can be a lifelong challenge.

All this applied to me; took me decades to decipher.  Continue reading

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The Rose Garden, Chapter 8 – Sisters

https://upload.wikimedia.org/wikipedia/commons/e/e7/Two-finnish-refugee-sisters-arrive-in-Stockholm-142449184762.jpg

Sisters (PD)

Two are better than one, Because they have a good reward for their labor.  For if they fall, one will lift up his companion” (Eccl. 4: 9-10).

I have kept for nearly five decades now the letters my sister wrote me from France the summer she studied abroad.  Like her, they are interesting, funny, warm, forceful, and full of life.

My stereo and the cabinet on which it sits, my DVD player and television stand, my best china, the sculpture in my living room, the chef’s knives and appliances in my kitchen (microwave, coffee maker, tea maker, cappuccino machine, grill), the barbecue on my porch, in fact, the majority of jewelry in my jewelry box, were all gifts from my sister.

She is the real gift in my life.  Had she given me none of these things, I would feel the same.

My sister and I laughed together, played together, fought with one another, and clung to one another on the frequent occasions our father’s anger erupted.  My sister, in those days, was more reticent than I.  Quiet and shy, she kept her feelings to herself, where mine were always on the surface.

In the early years we slept together in a trundle bed.  This allowed us to share secrets and small jokes with each other, even after the lights were turned off.  I would lie awake making up stories after my younger sister had fallen asleep.

Sometimes we would be allowed to jump on our grandparents’ bed.  This was a great treat, since they had an old fashioned feather bed.  The feather bed enfolded us, the same way I imagined a fluffy cloud would.

My sister favored dolls.  Prominent among these was a talented doll which could talk when a string at the base of her neck was pulled.  Even more mysterious, the doll would drink from a bottle that appeared to refill with milk.

Envy prompted me one afternoon to throw the doll’s bottle across the room.  My sister was heartbroken that the bottle would no longer refill, as a result.

My sister lost another doll entirely to me.  This one, a fashion doll, was co-opted for a school project of mine.  My class had been studying the Middle Ages.  Against the doll’s wishes (or my sister’s, at any rate), this petite model was outfitted in a blue velvet gown and tiny headdress by our grandmother.

More often than not, my sister and I got along.  Grandma would not tolerate bad behavior.  Her demeanor toward my sister was, however, less rigid than towards me.

My sister loved to sit with Grandma while she ironed.  The two would sing together, as the aroma of fresh starch filled the garage where Grandma did the family laundry. Continue reading

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The Rose Garden, Chapter 7 – The Snow Fort

File:Snow Fort 2009.jpg

Snow fort, Author Andrew Wiseman (CC BY-SA 3.0 Unported)

For He says to the snow, ‘Fall on the earth’; Likewise to the gentle rain and the heavy rain of His strength” (Job 37: 6).

Winter followed summer, and one year another.  With time I acquired logic and organizational skills from my grandmother.  From my grandfather, I learned to dance.

My grandfather reveled in music.  Where my grandmother’s taste ran to hymns, he enjoyed livelier music — polkas, waltzes, mazurkas, csárdáses.  I first learned to dance to these standing on the sofa, supported in Grandpa’s arms.

As I grew older, he chided me sternly to dance in a ladylike manner — “Small steps, small steps!” — something I never quite mastered.  Absorbing my grandfather’s passion for life more readily than his instructions on decorum, I was routinely swept away by the music.

Grandpa taught me the difference between pints and quarts, patiently pouring paint from one can to another for me.

Grandpa was, also, the one to part my hair on the left.  I would stand between his knees, as he carefully plied the comb.  “No, not on the right, Annalein.  Never on the right.  Hitler parted his hair on the right.”

It was my father who cut my hair.  Since it was usually kept short, I worried that strangers might mistake me for a boy.

Evenings the family would sit contentedly listening to my grandfather’s large collection of records or watching televised wrestling with him.

Sunday afternoons, we would all listen to Strauss on the radio with its rotating display of vinyl fish.  My sister and I would lie on the living room rug on these afternoons, drawing or coloring as the sun spilled through the windows.

My recollection of Grandpa is of a smiling, mustachioed man in a white cotton undershirt — a glass of beer and a box of crackers at his side. Continue reading

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Sandpaper

“The Woodworking Shop” by Charles Palmie, Source http://www.bassenge.com/ (PD-Art l Old-100)

Artists who work in wood can create astonishingly delicate sculptures.  The tools used include jig and circular saws, routers, planers, and drills.  Sandpaper with a fine grain can make a wood surface feel as smooth as silk.

But the reverse is, also, true.  Because sandpaper is abrasive, it can create a coarse surface, spoiling the natural beauty of wood.  Badly machining wood can create defects which limit its usefulness.

Abuse can do the same to us.

Fragility

The fragility of children evokes a desire to protect in most sane adults.

Abusers, by contrast, seem to delight in destroying that fragility.  Innocence does not act as a brake on their actions.  Instead, it evokes an insatiable perverted hunger or a deep-seated hatred for what is pure and unattainable.

Either way, the impact on children is the same.  They are grist for the mill, victims of appetites they cannot comprehend, consumed by the selfishness of more powerful adults as their predecessors were once sacrificed to the god Molech [1].

Force

Cutting wood mechanically forces a structural failure in the wood.  The process is influenced by the direction of the force applied and the strength of the wood, itself (a quality related both to the species of wood, and moisture content of a particular tree) [2].

This is very like the impact abuse has on children.  The relationship between an abuser and his/her victim, the type of abuse, its severity, the length for which it takes place, the age of the victim, and the resources that victim brings to the situation all play a role. Continue reading

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