Compassion

By Liz Prato

This is a story about my lying on my own massage table in April 2020, where my clients usually come to me for therapeutic touch, but haven’t come to me for touch since March 11^th. Because most of my clients are in their seventies and therefore technically “at risk,” I stopped seeing them two weeks before the Oregon Governor said massage therapists could no longer see clients, to cut down on the potential exposure to and spread of Covid-19. The last time I’d received professional bodywork was March 3^rd—one month from when I was lying on my own table, with my husband giving me a massage. Although it had been twenty years since he, himself, trained in or practiced massage therapy, he still knew how to effleurage, petrissage, and knead muscles.

The previous day I had slumped over our dining room table, my entire physical and emotional body dysregulated. Pain twisted through my hips, it yanked at my low back, it burned my jaw and my thighs. I was depressed, desolate, unable to picture how I was going to live like this for another month, or two months, or however long it would take before I could again access to one of my primary forms of health care.

I live with chronic fatigue syndrome and chronic pain, insomnia and depression. I am easily overwhelmed by external stimuli, especially noise. My health care team includes an MD, a naturopathic physician, a psychotherapist, a cranio-sacral therapist, an assisted-stretch therapist, a Rolfer, a Reiki master, and a massage therapist. The MD is the only one who doesn’t “get” my chronic fatigue syndrome and pain. Since I was first afflicted in 2013, all MD’s have assumed everything wrong with me was a by-product of depression. Never mind that I was on anti-depressants, and relatively stable mood-wise. It’s just that Western medicine is stumped by chronic fatigue syndrome. It’s idiopathic, meaning they don’t know what causes it. Western medicine is all about applying cures to causes: medicine, or surgery. If they can’t figure out what’s causing a disease then they can’t figure out how to cure it—and then they’re out. All the other professionals on my team understand my health as a complex mosaic, and know there isn’t  just this one thing causing my problems. They recognize multifaceted dysregulation among my various body systems—nervous, digestive, endocrine, immune—and believe not just one tried-and-true cure exists.

Every day I swallow a dazzling cornucopia of prescription pills and supplements that act on my depleted levels of cortisol, vitamins B, D, and folate, estrogen and progesterone, and regulate my melatonin and serotonin. I receive some form of energy work once a month. I stretch a lot—with and without assistance. I haven’t had an ongoing emotional crisis for a few years, but I know that if I do, I can call my therapist. And every 10-14 days I get a massage.

Sometimes I forget to make an appointment, and can’t get in. Or my massage therapist gets sick or twists an ankle or has a family emergency and has to cancel at the last minute. Pain wracks my neck, my jaw, my arms, my spine, my low back—even when I’m still taking all those pills, and stretching and taking warm baths. I become stressed and depressed, and my productivity plummets, making me more stressed and depressed. Massage—effleurage, petrissage, kneading—loosens my tight muscles, it pushes away built-up lactic acid, and it stimulates my parasympathetic nervous system, the one responsible for feelings of calm. And it gives me something I never had as a newborn: the sense that someone cares.

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The woman who gave birth never held me. I was born a month premature via an emergency C-section, because she had started hemorrhaging earlier in the day. Lots of blood was lost, is the story she told me forty years later, in one of two letters she wrote to me. We both almost died, she said. She told me she wasn’t supposed to see me at all, but she demanded they allow her. She didn’t hold me. She just looked at me, and maybe she said goodbye. I don’t know, because she didn’t share that part with me forty years later.

Ten weeks after my birth mother relinquished me, my adoptive parents took me home. It was the first time they met me, that day on August 11^th, 1967, when Catholic Charities called and said they had a little girl ready for adoption. I hadn’t been available for adoption earlier because I’d been in an incubator, and after that “they” (Catholic Charities? The doctors?) were concerned I might be developmentally delayed. My parents—the ones who adopted me, raised me, loved me—told me that after my stint in the incubator and before they brought me home, a foster family took care of me.

“You were meant to be our daughter since the beginning of time,” my parents told me.

“Your birth mother was very young,” they said. “A teenager. She gave you up because she loved you, and wanted you to have a good life.”

Decades later, I learned my birth mother was twenty-three years old when she had me. So was my biological father. They came from middle-class homes. They were not impoverished. They were also not in love, and were Catholic. Having a baby out of wedlock was a great shame. My birthmother’s father stopped talking to her once he learned she was pregnant. He sent her to another state to live with her godparents, to let her belly grow with me, to give birth, and to leave me behind.

I spent over ten years—from my mid-thirties until my late forties—trying to find out who this woman was, the one who gave birth to me and then left me behind. There was someone out there who knew me in my first moments of being. Someone who rubbed and soothed her round belly, and therefore rubbed and soothed me. Bit-by-bit, I collected pieces of my origin puzzle, never knowing what the complete image was supposed to look like. I was eventually allowed access non-identifying information about my biological parents and adoption, later followed by two letters sent to and received from my birth mother through an intermediary who wasn’t allowed to tell me her name, then my adoption records. I immersed myself in a short relationship with a half-sister that yielded more of her mother’s story, received a threatening letter from my biological father’s lawyer, was shut out by two half-siblings without them ever speaking one word to me, and, finally got my birth certificate. They were enough pieces to solve most of my puzzle, even though the center would always be blank.

The puzzle yielded this reality: I never lived with a foster family. I was in the Infant of Prague orphanage in Denver for at least six weeks, if not longer. After I almost died being born, no one touched me, except in the medical ways required to clean and settle a precarious newborn. No one who loved me came to my incubator and put their hands through the holes to touch and soothe me and say “you are ours.” For the first ten weeks, I was devoid of loving touch. It was a crushing discovery, but also explained so much.

Touch is essential to the healthy physical and psychological development of infants. Touch deprivation can affect every aspect of their being, from the regulation of digestion and sleep, to their social and psychological understanding of self. Even touch-deprived infants who are eventually raised in loving homes still show signs of developmental and physiological disturbances years later. They produce higher levels of the stress hormone cortisol, and lower levels of hormones that facilitate emotional and social bonding. While some who were touch-deprived as infants might have a difficult time forming emotional bonds with anyone, others will try to assume a deep connection with any adult, because they didn’t learn the difference between family and others in their early development. Children and adults who were touch-deprived are more sensitive to external stimuli, like noise and light, and less able to self-regulate their emotions. They are more likely to be anxious and depressed.

As a child, I cried easily. It was (and sometimes still is) my go-to response to fear, frustration, and uncertainty. As an adolescent I was desperate for romantic love. Every single day my mood would rise and fall based on whether or not a guy paid attention to me. As an older teen and young woman, my sexual potency was a measure of self-worth. How many men wanted me and how much did they want me?

Sexuality was the intersection of touch and being wanted. What good was being wanted (intellectually, creatively, as a friend) if I couldn’t get touch out of it? It got to a point where I didn’t even realize that my behaviors signaled sexual interest. Giving a male friend a hug from behind was touch. It was what you did with someone you care about. You try to make as much contact as possible. Since they were just friends, doing it without clothes on was out of the question. That barrier between skin-on-skin was still safe. Or so I thought. I didn’t realize the message others received was “let’s get rid of that layer of clothes.” I didn’t understand why their girlfriends got mad, or why it was so hard for those men to be just friends. I didn’t understand there was another way to get touch, one that didn’t blur boundaries, that could calm down everything inside of me that was so insecure and overstimulated and unloved and scared.

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When my husband gives me a massage, there is nothing sexual about it. He glides over my skin and kneads my prone muscles from head-to-toe, and then glides up my supine body from toe-to-head. A week earlier, I’d done the same for him, treating him just like I treat all my clients, draping him in warm towels amid flickering candles and calming music. There was no sex, no sensuality, but what I know: muscles, nerves, bone and skin. I didn’t become a massage therapist by accident, and being a massage therapist is not just my job or my career. It is a calling from my fascia, from my nerve endings, from my soul. I need to give massage almost as much as I need to get it. I need to give and receive touch.

We all need touch, a lesson being learned in the most cleaved, jagged way as we are isolated from each other during the pandemic. Some people are isolated with other loved ones who can hopefully provide a hug, a shoulder rub, fingers laced together. Some live alone and only have their own hands and their own skin. It’s not worthless, touching your fingertips to your own neck, your stomach, your foot. Nerve endings still meet nerve endings. Skin still meets skin. It is the self-calming, the self-regulation, that babies who were not deprived of touch know. Babies learn by mimicking. Someone stroked their skin and they felt better, so they know to do it to themselves. But it nonetheless lacks an essential aspect of touching another living being: bonding, connection, the knowledge that someone else cares, that someone else claims you.

It’s not an exaggeration to say I feel like I might die as these quarantined months drag on, deprived of the one form of healthcare that has the most profound impact on my entire physical and emotional system. Intellectually I know I will not actually die from this limited touch. I may suffer, but we are all suffering. There are worse forms of suffering than my body pains, my fatigue, my anxiety and depression. I have a husband who tries to soothe it. I know that when this ends—and it will, someday, end—I can go back to gratefully receiving massage, and I can go back to gratefully giving it, too. We can all return to that blissful state of knowing we are cared for, through the seemingly simple, but incredibly complex, act of touch.

Liz Prato’s most recent book is “Volcanoes, Palm Trees, and Privilege: Essays on Hawai‘i (Overcup Press, 2019), a New York Times Top Summer Read, and a finalist for the Oregon Book Award. She is also the author of “Baby’s on Fire: Stories” (Press 53, 2015), and editor of “The Night, and the Rain, and the River” (Forest Avenue Press, 2014). Her work was named a Notable selection in Best American Essays and Best American Sports Writing, 2018. Her stories and essays have appeared in over three dozen publications, including The Rumpus, Carolina Quarterly, Hayden’s Ferry Review, Salon, and Subtropics. She is Editor at Large for Forest Avenue Press, and teaches at literary festivals across the country.

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