Talking Past, Present, and Future with the Feminist Theologian

Last week, I taped an interview with Gina Messina-Dysert, a professor at Loyola Marymount University who has just started the Feminist Theologian podcast series.  Gina also tweets at @femtheologian and serves as an editor for the wonderful Feminism and Religion blog.  As the controversy around my life and work grew over the past month, Gina invited me to participate in an extended discussion about what’s been going on.  When we shot the interview in Universal City last Tuesday I was whacked out on coffee and cold medicine and having a bad hair day, but Gina was very kind and we had a good time.

The approximately 30-minute interview is broken into four parts to accomodate YouTube’s limitations.

Part One

Part Two

Part Three

Part Four

Clarisse Thorn on Change and Accountability

I’ve managed to get myself into two separate internet controversies this past week. In a very thoughtful post at Role/Reboot, Clarisse Thorn responds to the one that didn’t involve the Good Men Project. Here’s On Change and Accountability.

Excerpt:

Have you thought about these questions in your own life? I don’t mean abstractly, as an intellectual exercise. Concretely, and with intention. What would you do if, tomorrow, you found out that your best friend was a rapist? Your lover? What would you do if your sibling came to you to confess a terrible crime? To request absolution? To request accountability?

These questions are not just applicable to an individual like Hugo. They’re applicable to all of us, in all kinds of situations. And I think it’s wise for us to give them some thought before they come up … because in the heat of the moment, we can be overwhelmed by questions we could have thought our way around if we addressed them beforehand.

Do you believe people can change? And if you do believe it, then how would you help someone change?

I’m very grateful for Clarisse, and am sorry that she (and Jill Filipovic of Feministe) have endured so much calumny on my behalf this week.

Meanwhile,some folks think I’m the Ginsu Knife Set of Wrongness in Human Form. Some people’s answer to Clarisse’s first and penultimate questions is a clear and simple “no.”

My sober bar-mitzvah: 13 years clean

Thirteen years ago this morning, I was released from the locked psychiatric ward at Northridge Hospital in the San Fernando Valley. Tracy P., (a former girlfriend who had become my one sane companion in the last months of my downward spiral) came to collect me. She brought me a pair of sandals to wear, as I had on nothing but borrowed scrubs and hospital slippers.

It was a hot day, and we stopped to get a Slurpee at a 7-11 before getting on the 101 for the short drive back to Pasadena. “Are you going to be okay”, Tracy asked, her voice cracking with concern. “Yes”, I said. “I think so. I don’t really know.”

And I didn’t really know. It was my seventh psychiatric hospitalization in eleven years. This time, I’d nearly killed myself and someone else. I was 31 years old, and had been battling depression and addiction since my teens. I’d somehow managed to get tenure at Pasadena City College, but I wasn’t sure I was going to live to the start of fall semester.

But I did live. I chose life, I chose sobriety, and one day at a time a miracle unfolded. I stayed sober. I took a temporary vow of celibacy. I went to therapy and Twelve Step meetings round the clock. And in that hot summer of ’98, my life changed for good.

I don’t want to oversell my metamorphosis. I haven’t been perfect since July 1, 1998, not by a very long shot. But since that morning a baker’s dozen years ago, I’ve been given the gift of staying sober one day (and sometimes, five minutes) at a time. I’ve found contentment, I’ve found purpose, and I’ve found tremendous joy. And I’ve lived long enough to be here today, on my “13th birthday”, or as I like to think of it, my “sobriety bar-mitzvah.”

So many people I knew and loved were not as lucky as I. They didn’t live to be parents, or to feel their bodies settle and thicken with the onset of middle age. They died young and rarely beautifully, taken away by a disease that for some reason I may never understand could not, did not, take me.

The season of “no”: revisiting and expanding an old post on celibacy

This post, a different version of which first appeared in 2006, was initially inspired by this poem by Lady Ki No Washika:

No

It’s not because I’m now too old,
More wizened than you guess..

If I say no, it’s only
Because I fear that yes
Would bring me nothing, in the end,
But a fiercer loneliness.

I found it in the Los Angeles Times Book Review back in the late summer of 1998. This was a time in my life where, after a very turbulent couple of years, I had taken a temporary vow of celibacy. Keeping the commitment to that vow was proving difficult. This poem comforted me instantly, because those last four lines ran so unbelievably true — they summed up in 22 words what had been up to then my entire sexual history.

When writing about my past, I choose my words carefully.  So many people I know and love read this blog, as do folks from my spiritual community, my youth group, and my college classes.  Much of my private life is thus obscured, and rightly so.  Yet I think I can share a little bit that may prove useful, or if nothing else, may explain why this poem means so much to me.

As I’ve talked about before, in late June of 1998, I had hit a kind of emotional, physical, and spiritual bottom. I attempted suicide after a prolonged struggle with drugs, alcohol, and compulsive sexual behavior. My family was frantically worried about me, my friends had largely pulled away from me, I had spent time in handcuffs — and extended time in hospitals.  While in the last of these hospitals, someone asked me "Hugo, do you have any idea how to be alone?  I don’t mean single — can you really be alone with yourself?"  I admitted that no, I really didn’t know how to do that.  I had already burned through a couple of marriages, and was, for lack of a better time, compulsively dating.  I was a walking, talking, incarnation of toxic neediness!   In the year or two leading up to that watershed summer, I had been going out several nights a week with lots of different people, addictively hungry for connection.  The whole process had left me alienated, lonely, and miserable; it had also made me a bit of a pariah. 

In that long hot summer of 1998 — the summer of Bill and Monica, the summer of the World Cup in France — I came home to God.  It’s an easy phrase to write, and it doesn’t come close to capturing the extraordinary turbulence and excitement of that time of conversion and transformation.   I can only say that I prayed as I had never prayed before, to a God I wasn’t sure I believed in, and I was given peace beyond any expectation.  It was an amazing time, one I hope I will never forget.  "Born again" is such a trite, overused expression — and yet truly, that’s what it felt like.

One of my earliest spiritual directors/Twelve Step sponsors told me that in addition to a variety of spiritual activities, I needed to be celibate.  He defined celibacy as not only no sexual activity, but also no dating, flirting, masturbating, or what he liked to call "intriguing" (I love that verb) with women.  I asked how long this period was supposed to last, and he gave me the typical spiritual director answer: "You’ll know.  For now, just do this a day at a time."

Continue reading

Reveries of relapse: the blessing of “using” dreams

Switching away from recent topics.

A mentee of mine is newly sober in a Twelve Step program. Knowing that I’ve been around “the program” for a quarter century (with a little over a dozen years clean), she asked me about something that’s been troubling her almost every night: “using” dreams. She dreams at night about her favorite drugs, about relapsing. The fantasies are vivid and intense, and she’s struggling with a mixture of shame for having the dreams and the intense craving that the dreams arouse. She wrote me on Facebook recently to ask for my thoughts about them.

Freud famously said every dream is a wish. Of course, even if that’s true, it’s more complex than it sounds. My experience, and the experience of others in recovery, is that not every dream about getting drunk or high again is rooted in longing to relapse. Frequently, the dreams themselves are ways of reminding us of everything we have to lose if we do give up all that we’ve worked for.

I haven’t had a drink or an illicit drug since June 1998. But though they are much less frequent than they were, I still have a few “using dreams” each year. These dreams follow the same pattern. I’m somewhere familiar (like my campus office), when I suddenly realize I’m drunk or high. I never actually use in the dream itself; rather, the dream begins with the dreadful awareness that I’ve lost my sobriety. I’m always on the verge of being discovered when I wake up, sagging back into the bed with relief.

I have the same dreams about cheating, too. They follow the same pattern. The dream begins with me in bed (or in a car, etc.) with someone other than my wife. I don’t dream about the sex itself any more than I dream about taking the drink or snorting the line. In the dream, the sex has already happened, and my family is about to walk in. The knowledge that I’ve broken my vows is awful; the shame intense. And then I wake up, next to my sleeping wife, and realize I didn’t cheat after all. The gratitude for what I have — and for what I haven’t done — is always immense.

I don’t enjoy my using and cheating dreams. But I’m glad I have them every once in a while. For many years, I did lead a double life, in fear of being discovered. I did relapse many times in the years between when I first began trying to recover from alcoholism and addiction at age 19 until I got sober “for good” at age 31. I cheated on every woman I was with before I got sober, and though some infidelities were discovered or confessed and others weren’t, I remember that awful mix of guilt and anxiety that was omnipresent for so long.

If I think I couldn’t relapse or cheat, I’m kidding myself. My reprieve and my sanity are contingent on doing my spiritual and psychological work, and if I neglect those for too long, I am as vulnerable to a massive “slip” as anyone else. The using and cheating dreams, as vivid and terrifying as they are, serve as blessed reminders of that vulnerability. If Freud was right, then these dreams are less about the actual desire to use drugs again or sleep around than a reflection of my own need for reminders of what it is that I hold dear and what I have to do to keep it.

I’m grateful to wake up in a cold sweat a few times a year, with that awful and exquisite mixture of arousal and fear coursing through me. I know what I once was, and I know what I am now. And I know that everything I am and everything I have can be lost in an instant. The dreams remind of my blessings, of my obligations, and of my human fragility. Bring them on. Just not too often.

A better understanding of the pain I caused: a note on parents and children

I have this post germinating in my head about Blue States and the notion of “public tolerance, private discipline” as discussed in Cahn and Carbone’s celebrated Red Families v. Blue Families. But that’s the sort of post that ought to be written when one is more wakeful than I am now. I’m coming off five straight nights in which I’ve averaged four hours of sleep or less; HCRS has been fighting a cold and been up at night, and I’ve also had a particularly heavy workload. I don’t think or write as well when I’m this tired.

I’ve written a great deal over the years about my own turbulent and troubled life, particularly in my teens and twenties when I struggled with drugs and alcohol and mental illness. I’ve often written of the tremendous gratitude I have for the support I received from my family, especially my parents. Without them, the outcome for my story might well have been different. When I got sober, I made amends to both of them for the pain I knew I had caused them. They accepted those amends with cheer and with thankfulness for my recovery and transformation. And slowly, they worried less and less about me as time passed and it seemed my sobriety and conversion were genuine and enduring.

But it wasn’t until I became a father myself last year that I grasped on an emotional level the pain through which I must have put my mother and father. My protectiveness towards my child, my longing for her to be happy and safe and warm and fed, is more intense than I had imagined it could possibly be. Long-time readers will note I do not blog enthusiastically in defense of pacifism any longer; my parental gut will no longer let me issue blanket condemnations of state-sanctioned violence. (On the other hand, readers will also note that my views on sexuality and abortion and feminism have been reinforced rather than undermined by the experience of becoming a Dad and witnessing my wife’s pregnancy.) Yet among the greatest internal shifts I’ve experienced since becoming a father is an enormous increase in my understanding of my own parents, and why they did what they did and why they felt as they seemed to feel.

I’m not the first person to point out this consequence of reproducing. But as someone who has talked so often about how I “used to be” and how I “am now”, I’m freshly aware of the pain that the “used to be” caused those who brought me into the world. For years, I’ve accepted responsibility for the worry and heartache I caused mother and father through my years of using, suicide attempts, hospitalizations, and so forth. But it wasn’t until HCRS came into my life that I grasped, in my gut, just how great that worry and heartache must have been. I’ve told my mother this, and will keep telling her. I told my father as well, when I visited his grave in Santa Barbara last week.

It is not the job of a child to fulfill a parent’s fantasies. It is not the job of a child to behave in such a way that they never cause a parent a moment of fear. No child can succeed in doing either, though many try. But while a parent’s sacrifices are not a child’s obligation, the grown child can and should acknowledge the nearly unfathomable depths of love and worry that their parents nearly certainly — one hopes — felt. And until I became a Dad, and loved a small and vulnerable person as I had never loved anything before, I did not understand those depths.

Perhaps that’s one of the satisfactions of seeing one’s parents become grandparents. Now, they know that you know what they knew from the time you were born. That’s a good thing.

Finding comfort in the rhythms of the academic calendar

My long-time reader Sara asked me to share a bit more about how I made it through graduate school while struggling with mental illness and addiction. I’ve written a bit about my past a few times before, particularly here and here.

From the time I was first hospitalized (in the spring of 1987, as a nineteen year-old sophomore at Berkeley) until my last breakdown (in June 1998), I seemed to have the capacity to forestall my complete collapse or most spectacular binges until I was on breaks. I rarely missed classes — either as a student or a professor — because I was in rehab or a psych ward, even though I was placed in those institutions more than half a dozen times. Most of my hospitalizations were on spring breaks or summer vacations. My graduation present when I received my B.A. was inpatient treatment for alcoholism. But as bad as my drinking was my final semester at Cal, I turned in every paper on time.

Some of this was attributable to the quirkiness of my own disease. I may have been a world-class narcissist, but as far I was concerned, there was no reason why self-absorption and a strong sense of duty couldn’t be perfectly congruent. I was rarely so miserable or so high that I didn’t have this nagging sense of responsibility creeping in around the edges. Even when I tried to kill myself, I thought carefully about how to arrange papers and finances so that my survivors would not be additionally burdened. I had a sense that self-destruction had to happen on “my own damn time”, which is why I so rarely let my disease interfere with my academic career.

That sounds, of course, as if I had more control over things than I actually did. In some sense, this ability to be a functioning alcoholic and drug addict (if by functioning we simply mean the capacity to show up and suit up for one’s obligations) delayed my recovery, because it allowed me to pretend that I didn’t really have that serious a problem. In my mind, someone who was “really sick” wouldn’t have been able to graduate on time and nail down a tenure-track teaching job at 26. But of course, that illusion of competence and control was part of the illness itself. So much of being successful was, for me, wound up in seeking approval. My sexual compulsiveness was tied to that, and my drug and alcohol use began as a coping strategy for what to do when I didn’t get that approval. I knew I’d lose approval very quickly if I shirked my responsibilities — so I found a way, or so I imagined, to work my acting out around (and in the case of my sexual relationships with my students in my early years of teaching, into) my work.

To point out the obvious: graduate school also gave me a chance to find comfort in gaining mastery of something masterable. When everything else seemed chaotic, the world of medieval manuscripts gave me order and comfort. In libraries and in seminars, I wrestled through problems that were paleographic and theological rather than psychological in nature. Tracing the careers of obscure fourteenth-century English bishops as they rose through the ranks of clerical and royal administrations allowed me to focus on something that was worlds apart from my own turbulent reality.

And it occurs to me that I’ve not been entirely honest with myself, or my readers, when it comes to explaining my academic career. In a short academic autobiography I wrote in 2005, I noted that I had been interested in pursuing a doctorate in Women’s Studies, but chose Medieval History instead out of a kind of intellectual cowardice (and fears revolving around future employability.) It is certainly true that I was always more interested in working on feminism and sexuality than I was on medieval political history and the varied ways in which the English Crown co-opted the episcopal hierarchy for its own purposes. (The topic of my dissertation). The other huge reason why I did medieval history was that I wasn’t emotionally ready to fuse my language and my life. I needed a subject which I found interesting but from which I had some emotional distance. The obscurity of the work I did gave me a kind of comfort I wouldn’t have had if I had been fusing research and activism in a more relevant field. (Another reason, of course, was that I knew that my own personal behavior fell massively short of the mark. A sexually dishonest medievalist getting his degree in history is one thing: a philandering male feminist getting his degree in Women’s Studies is another!)

The best advice I can give to those in graduate school who are struggling with issues around their own mental stability is this: first, seek out help. Make sure that at least one of your academic advisers knows about you. If I hadn’t been able to trust my intellectual mentors with the truth about my personal life, I’d never have made it to the Ph.D. Use the resources that your campus ought to have; your fees have paid for those resources, and you might as well avail yourself of them. Second, find comfort in the rhythms of the academic calendar. Schools have their own liturgical calendars: breaks and exams, welcomings and graduations. For me, at least, those predictable rituals were incredibly comforting. They gave outer order to a chaotic inner life. I’d go so far as to say that the miracle is not that I made it through college in four years and through grad school while struggling with mental illness and addiction. The miracle is that grad school itself turned out to be such a safe refuge. Had I not been in school, I might well have had a very different and much darker outcome.

The first promise I could keep: of school photos and comforting the inner child

Earlier this week, I had an interesting conversation via email with an old friend of mine from middle school. He had added me on Facebook after noting we had many mutual contacts; we went to Carmel Middle School together from 1978-1980. I barely remembered him.

He reminded me, not in a cruel way, of what an unhappy boy I’d been in those years. I don’t know many people who regard the years between 11 and 13 as the most fulfilling of their childhood, but I was an awkward, unpopular, thoroughly alienated kid in the sixth and seventh grades. My old acquaintance still has our seventh grade yearbook (mine is long lost), and mentioned looking at my photo again recently, and seeing how evidently miserable I was. Minutes before the photo was taken one morning in September 1979, I’d had my backpack stolen. (I found it later in a trash can; it had been taken more out of puerile cruelty than greed.) In the picture, it’s clear that there are tears in my eyes. The yearbook photographers could airbrush out the skin blemishes that had already begun to ravage my face, but they couldn’t do anything about the pain in my expression.

The yearbook may be gone, but I have a copy of that photo. Indeed, that picture of me at age twelve was on my bureau for several years after I got clean again in 1998. Days after being discharged from what I pray will be my last hospitalization due to drugs and alcohol, I found a 8×10 color glossy print of that terrible photo tucked into some family papers. On an impulse, I stuck it on my mirror. A few days later, I put it in a frame.

I wanted to remind myself, each day, of the unhappiness that had been so much a part of my youth. I didn’t do it in order to wallow in self-pity. I did it because I decided, at 31, that it was time to heal the wounds of that scared and lonely and angry little boy. Despite his pain, that little boy had persevered in school, finding refuge in books. He had found refuge in animals and in nature. As isolated and alienated as he felt, and would feel for years, he had had hope — hope that someday things would be different, that he would be happy, that he would feel as if he had purpose and that he belonged. That hope had sustained him.

But that little boy was already an addict. When that seventh grade picture was taken, he hadn’t yet found drugs and alcohol. (He would find them soon, within a year.) But he had found compulsive masturbation, he had found sugar, he had found self-mutilation. He knew how to alter his mood to grant him a temporary reprieve from what was in his head. And many of those behaviors would only get worse, far worse, over the ensuing two decades.

When I made the decision in 1998 that I had to get sober, that I had to give it all up (drugs, booze, sexual acting out, self-injuring), I found strange comfort in that picture of my boyhood self. I remembered the old saying that “the boy is father to the man”, and decided (perhaps it was because I’d read too much John Bradshaw) that I was going to be the father to that terribly unhappy boy whose face I looked at every morning. During that long strange summer of detox and celibacy and growth, I looked at that boy every morning. I usually spoke to him, as I dressed for the day: “Don’t worry, Hugo, I’m here. We’re going to make it.”

My peers and I are transitioning into middle age with varying degrees of self-acceptance. I have friends and acquaintances who are still haunted by what they endured three decades ago and more; the scars of childhood and puberty don’t always heal. But for me, one key tool in my own growth, in my journey from being ruled by an unhappy and lonely inner child to being an inner and outer adult, was my commitment to that little boy whom I once was. I could not undo the hurt that had been done. But I could remember his desperate hope that things would get better, and I knew I could make those hopes real. As narcissistic as it may sound, that memory of my childhood self became a key instigator of my adult transformation.

It was unthinkable that that unhappy twelve year-old should have nothing more to look forward to than a lifetime of addiction. It was too much to bear to think that he should spend the rest of his days oscillating between pathetic expectation and crushing disappointment. He needed more and he needed better. And by God’s grace (and the 12 steps, therapy, and a hell of a lot of hard work), that sullen and isolated and hurting little boy saw his deepest wish come true.

I recommend this technique to everyone. Take out that embarrassing picture of your childhood self at your most awkward and most miserable. Put it somewhere prominent. And make that kid a promise that their pain will not endure forever. In ’98, I was a man who had broken all of my vows and promises a thousand times over. And as it happened, the first promise I could keep was to an unhappy little boy who needed so badly to know that everything — everything — would get better.

Some thoughts on autonomy, freedom, reason, and suicide

I’ve caught up on the recent threads (both the ones about teachers, students, and young women’s agency — and the one about Pal Sarkozy and the question of whether an eleven year-old could ever sexually assault an adult). I’d been away from the computer for the holiday weekend, and when I’ve had some time to mull, expect to turn to both subjects again. For now, I want to answer a question posed to me by a reader named Natasha, who notes that I often write about the preciousness of autonomy.

She aks:

My question is about sovereignty and suicide.

Some background, firstly: I have recently been involved in a heavy and emotionally tiring (if mentally stimulating) debate with a very firm pro-life friend of mine (i.e. no abortion in any circumstance except if there is no way whatsoever for both mother and child to survive). I am firmly pro-choice, and this stance is centered on my belief that people have a right to bodily sovereignty and being able to make decisions that affect that sovereignty.

The difficulty I am having is that I come quickly to an impasse when I consider this philosophy beyond a woman’s reproductive rights. How do I reconcile – if it is at all reconcilable – bodily sovereignty with stopping a person’s decision to commit suicide (which is a right of bodily sovereignty if any, isn’t it?) (or, actually, any type of harm to oneself)? It’s not that I believe suicide is immoral or wrong – a relative of mine killed himself and I could never think of what he did as “something evil”. I think it’s a very sad, grief-filled action that people should avoid, but I can’t see it as immoral. However, this doesn’t change the fact that if I saw someone attempt to jump off a bridge, I would try my best to restrain him or her from doing so.

I could argue that the person may have been irrational, but how can I decide that if, afterwards, the person seems perfectly rational? If a person is in persistent unbearable pain that will never end, my gut reaction to a plea for euthanasia is that it’s understandable and rational, and I wouldn’t deny that person their right to live with dignity. But what if they’re not so? What if they’re healthy and really honestly believe that they’re not happy anymore with life or that life is too horrible? To that scenario, I just want to say, “You’re not thinking this through!” and I would call the police if I have to to keep them from committing suicide.

We place all sorts of reasonable limits on the right of individuals to do as they please, limits which don’t automatically contradict the principle that individual autonomy — sovereignty over one’s flesh — is particularly precious. California requires adults to wear seat belts in cars and helmets when they ride motorcycles. The state knows that the behavior of not wearing helmets or seatbelts has verifiable social and economic costs to our health care system, costs that others will bear. Society limits our ability to do as we please when our behaviors impinge upon others; my freedom to swing my fist, of course, stops at your nose.

A close friend of mine discovered his sister’s body after she had taken her life. She had electrocuted herself with a hair dryer in a bathtub; he found her body more than 48 hours after her death. He needed a great deal of therapy to cope with the experience, and nearly a decade later, still suffers from nightmares. Very few people commit suicide in a way that doesn’t leave a nasty mess for others to clean up. It doesn’t strike me as unreasonable for the state to say that this particular exercise of sovereignty — the exercising of the “right not to be” — needs to be limited because of its enormous impact on others. Continue reading

Spared from relapse: of divorce, sex addiction, and angels in hoodies

I got an email yesterday, asking me about advice for dating again after a divorce. It’s a post I intend to get to next week.

But something in the query reminded me of an another question I’d been asked by a mentee of mine. The mentee asked “Since you got sober and had your conversion, have you ever come really close to slipping back into old behavior?” The answer I gave dovetails with that of what one does after a divorce. I’ll share a story.

It was summer 2002. My third wife, E., had told me she didn’t want to be married to me anymore. E and I had met online (Matchmaker.com) in January 2000; she was finishing her doctorate at Fuller Seminary, I was 18 months sober and falling in love with Christ all over again. She had never been married before. I was eager to build a life with someone who shared my faith, shared my values, and was willing to accept a very troubled and turbulent past. E and I moved quickly; we were engaged within weeks and married in early 2001.

As I’ve written before, my third wife and I had terrific intellectual and theological compatibility. We also had very little physical chemistry. I saw that as a plus. I had grown mistrustful of “heat” with another person — in my experience over the course of many years and many relationships, the most intense sexual relationships were invariably the most unhealthy. I ought to have known better, but at this stage of my recovery, I equated heat with danger. I thought of the line I’m too lazy too look up (but I think it’s from one of the translations of Medea), the one in which a Greek chorus prays for a “small fire” of love, just enough to warm a house — but not a big fire, which will invariably burn the house down. Having burned down many houses, as it were, I was ready for something different.

My third wife did me the great favor of leaving me. We were not cruel or unfaithful or dishonest. We were incompatible in a very basic way, a way that could not be overlooked. She was unwilling to settle for kindness and conversation alone; she wanted passion, and that was something we could not generate. She promised me that I would thank her someday for leaving. I have done so. She is remarried, as am I. I hope that her new marriage is joyous.

In any case, back to 2002. I was heartbroken when E left. I also experienced a brief crisis of doubt. I doubted God. I doubted the wisdom of staying sober. The perfect narrative of fall and recovery had been shattered; I wasn’t supposed to get divorced again, not now that I was sober and faithful. In my mind, I had done “everything right this time” and still things hadn’t worked out. And as a consequence, I began to flirt with the idea of going back to old behavior. I don’t mean drinking again — that option wasn’t on the table. I meant returning to casual promiscuity.

I moved out of the home E and I shared in early October, 2002. I had rented a small apartment a few miles away. And I had a date lined up for that first weekend with a woman I’d known for years. To heck with celibacy again, I thought; I’d done that as a healing tool before. What I wanted was new skin. I was in danger of going back to a pattern I’d stayed away from for many years.

But I never went on that date. The day before I moved out, one of my favorite students, Katie, came to my office. Katie had taken a few of my classes, and regularly visited me in office hours. Katie had been “out” for quite some time; she had been in the first gay and lesbian history course I had taught at PCC. Katie had been dating her girlfriend, Jackie — whom I knew vaguely but who hadn’t been my student — for about six months.

Katie was in tears. She told me that Jackie had been chronically unfaithful to her. Jackie was sexually compulsive, she said, hooking up with and having nearly-anonymous sexual encounters with both men and women. Jackie kept pledging to stop — and kept breaking those promises. She had begged Katie to stand by her, and Katie had tried, but was now at wits end. “I’m ready to leave”, Katie told me. “But I was wondering if you would be willing to reach out to Jackie. I know your story, and I know you went through some of these same issues. I trust you, Hugo, and I was wondering if you could take Jackie to some meetings and see if you could help her.” Continue reading