+EARLY ATTACHMENT ORIGINS OF EMPATHY

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What is empathy?  The definition given by the authors whose research article on the topic I am presenting today define empathy as “an emotional and behavioral response to another’s emotional state, which is similar in affective tone and is based on the other’s circumstances rather than one’s own.”

Because my blog is concerned with the ongoing consequences a person acquires from having experienced severe abuse, trauma and maltreatment during their infant-childhood, knowing what empathy is and is not matters because we did not grow up – obviously – within an early environment where empathy was shown to us by our earliest caregivers.

At least that’s what I have always assumed to be true until this moment as I prepare this post.  My life as my mother’s victim was entirely distorted by her psychosis and mental illness.  At this moment, a thought has occurred to me that seems almost too bizarre to print – but might also be close to the truth.

Given that my mother did not seem able to operate from a conscious stance in regard to me, it might be possible that she WAS practicing her version of empathy with me.  What if, as an infant and very young child she suffered so much that on her unconscious level she KNEW nobody empathized with her.  What if her treatment of me was (bizarrely) intended to create a human being that COULD empathize with her early feelings?

It is often suggested that a person like my mother splits off her own ‘badness’ and projects it out onto the chosen child so that this child becomes the container for the intolerable self hatred.  That picture matches what I can see of my mother’s treatment of me as she hated and abused me from birth and for the next 18 years I lived in her home.

What if, as a component of this sickness, she also was directly projecting out onto me her own experience of how awful it felt to be made to feel that BAD in the beginning of HER life?  How better to create another human being who could empathize with her own feelings than to reenact patterns of abuse with me that would have the end result of making me feel as BADLY as she did?

I was not human to my mother.  I was the devil’s child.  That much I know.  I was not a separate, unique (wonderful) individual person to my mother.  I was her projection of her own evil badness that somehow she internalized as a very young person herself.  How better to make ME absolutely understand what this process of being bad, of being treated as a bad child could feel like than to force me to ALSO experience this reality?

Of course making someone feel as badly as we do is NOT what the process of empathy is about.  I think about a story my mother used to tell from her young adulthood.  She went horseback riding one summer’s day and happened to be on a misbehaved horse that she evidently lacked the skill to control.  The horse wanted to be in the barn, and solved its problem by racing across a meadow directly under the low lying branch of a tree.  The end result, predictably, was that mother landed on the ground and the horse returned home.

My mother used this experience as a reason that none of her children should ever ride horse.  But more importantly, I want to use this event as an example of bizarre empathy potential.  What if my mother needed to know that somebody else could directly empathize with what that ‘being knocked from the back of an out-of-control horse’ felt like to her?  What if the only way she could guarantee that someone else could empathize with her was by reenacting the same event?

What if she had the power to place her child, say me, upon the back of a similar run-away horse and recreate the experience for me — so that I might exactly know what she felt like on the day it happened to her?  When I look at my mother’s interactions with me from this perspective, I could say that she knew EXACTLY how her treatment of me made me feel.

This is twisted.  There is no better word I can think of than twisted to describe how a mind could work like this.  But twisted my mother’s mind was in regard to me – completely, fundamentally and absolutely.  I would say the same thing about the perpetrator of maltreatment of any helpless victimized infant-child.  At the same time, now that this strange perspective has entered my thinking about what my mother did to me, I understand that my thinking might be absolutely correct.

To the degree that she retained within her own unconscious the terror, pain, misery, helpless hopelessness, and feeling of being overwhelmed as a victimized child (if, in fact, she was – we will never know her true infant-childhood circumstances completely), she certainly communicated to me through her treatment of me what it was like to grow a body-brain-mind-self that included abuse experiences that created similar feelings within me.  She worked very hard to make sure that I felt as terrible as was humanly possible, and she did a very good job.

My mother’s pattern of interacting with me was, of course, the opposite from the definition of empathy as “an emotional and behavioral response to another’s emotional state, which is similar in affective tone and is based on the other’s circumstances rather than one’s own.”  Her only concern was for her OWN experience.  She was not remotely concerned with mine as a separate ‘other’.  She never recognized that I even existed as a person or had my own ‘circumstances’, let alone was separate and different from her self.

My mother’s patterns fit the extreme end of what these authors (below) describe as ‘anti-empathy’.  Whether or not she intended it, my mother certainly communicated to me what it felt like to be an abused child, just as my father communicated to me what it felt like to be a dismissed and avoided child.  As we continue to reenact with others the patterns of attachment that were built into us through our earliest caregiver interactions, we correspondingly ‘help’ others to know how we felt being the recipient of those same attachment experiences our self.  (Be sure to take a look at the EMPATHY MATRIX below.)

NOTE:  When I fell in love with a man that some people might say is like my father, what I now recognize is that they share the similar avoidant-dismissive attachment pattern/disorder that I am extremely familiar with – and that I resonate with!  It is, thus, the attachment pattern that I internally and automatically recognize.  Otherwise, as people, they are far different from one another.  Did I unconsciously recognize this dismissive-avoidant attachment pattern because the feelings created inside myself in response to it are identical between the two relationships?

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Today I am presenting information from an article about how early caregiver attachment experiences intertwine with the later ability or disability to experience true empathy.  This article is about ground breaking research on how empathy can be seen to operate within preschooler interactions.  These empathy patterns persist over time.  They do not appear out of nowhere.

For those of us who suffered from abuse, trauma and maltreatment in our infant-childhoods, this information can help us to understand the empathy process that we were prevented from benefiting from when we needed it most – as our body-brain-mind was forming patterns of attachment into our growing and developing self.  (All bold type and underlining is mine, my notes are in italics)

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Individual Differences in Empathy Among Preschoolers:  Relation to Attachment History” — By Roberta Kestenbaum, Ellen A. Farber, L. Alan Sroufe, in New Directions for Child Development, Vol 44, 1989, 51-64

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EMPATHY

“The ability to express emotions clearly,

to recognize others’ expressions of emotions,

and to react appropriately to them

are all important for accurate communication and regulation of relationships.  (Kestenbaum/ID/51)”

“…what an individual comes to understand about emotions in the self and others in early relationships may have an impact on later responding to emotional reactions of others.  (Kestenbaum/ID/51)”

EMPATHIC RESPONSE to “another’s emotional state

“…recognizing and experiencing the emotion of the other.  (Kestenbaum/ID/52)”

“Individuals who in the past have had their emotional needs met (for example, through a caretaker’s sensitive and consistent responding) may be better attuned to the emotional needs of others

without confusing them with their own needs,

thus allowing for a truly empathic response.  (Kestenbaum/ID/52)”

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“affective perspective taking”

cognitive orientation

“empathy as the knowledge or understanding of another’s feelings.  (Kestenbaum/ID/52)”

“affective perspective taking is necessary but not sufficient for empathy  (Kestenbaum/ID/52)”

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empathy defined also “in strictly affective terms, as a vicarious affective response.  (Kestenbaum/ID/52)”

COMBINING THE TWO APPROACHES ABOVE:

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“…in essence, both cognitive and affective elements are involved in this response.  (Kestenbaum/ID/52)”

DEFINITION:

AUTHORS’ DEFINITION:

“…an emotional and behavioral response to another’s emotional state, which is similar in affective tone and is based on the other’s circumstances rather than one’s own.  (Kestenbaum/ID/55)”

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“…empathy is defined as

being able to discriminate the affective states of others, knowing how another feels, and vicariously experiencing the aroused emotion (Feshback, 1982; Underwood and Moore, 1982).

Similarly, Iannotti (1978) has defined empathy as an emotional response to the perspective of another.  (Kestenbaum/ID/52)”

“Hoffman (1978) suggests a broad definition of empathy, with the major criterion being that the individual’s affective response is more suited to the other individual’s situation than to his or her own circumstances.  (Kestenbaum/ID/52)”

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[author mentions “emotional contagion” without clarifying how it can “contaminate” (my word) the response of empathy]

“Another issue is whether, for a response to be empathic, an exact match of affect should be required or only a match to positive or negative tone…..Some responses, particularly those by young children, may be excluded not because of insufficient arousal, but because of immature cognitive and motoric abilities to produce an exact match.  (Kestenbaum/ID/52)”

“This investigation is concerned with how the quality of early relationships predicts later responding to emotional distress….relationship experiences are internalized and carried forward to other relationships.  (Kestenbaum/ID/54)”

“The present study was undertaken to look at later effects of early relationships and to compare children who had secure attachment histories with children who had avoidant and resistant attachments.  Infants were tested at twelve and eighteen months of age with their mothers in the Ainsworth Strange Situation.  They were classified as securely attached, anxiously attached-avoidant, or anxiously attached-resistant.  (Kestenbaum/ID/54)”

“Because securely attached children presumably have had their emotional needs met as infants and have received responsive, empathic caregiving, they should have developed the capacity to readily respond empathically.  (Kestenbaum/ID/54)”

“In Bowlby’s (1973) terms, in the context of early relationship experiences, infants and young children develop inner working models of self and other.  This is more than the learning of roles; rather, children internalize the very nature of relationships themselves.  (Kestenbaum/ID/54)”

SECURLY ATTACHED

“Thus, in experiencing sensitive caregiving, the securely attached child not only learns to expect care, but more generally learns that when a person is in need, another responds empathically.  (Kestenbaum/ID/54)”

AVOIDANT ATTACHMENT

“In sharp contrast, children who show avoidant patterns of attachment are thought to have experienced repeated rejection in times of emotional need….though they may become aroused at another’s distress, they will have no framework for responding adequately.  (Kestenbaum/ID/54)”

“They may defend against the feelings that are aroused.  Thus, avoidant children are most likely to appear unempathic, at times displaying attacking behavior or (Kestenbaum/ID/54) inappropriate affect.  (Kestenbaum/ID/55)”

ANXIOUS-RESISTANT ATTACHMENT

“…children who have anxious-resistant attachment histories are thought to have experienced inconsistent care.  (Kestenbaum/ID/55)”

“In the face of strong feelings, they remain anxious, confused, and uncertain.  (Kestenbaum/ID/55)”

“They may show arousal and some responsivity, but because of their disorganization and anxiety, they have difficulty acting empathically.  (Kestenbaum/ID/55)”

Due to problems in maintaining distance between themselves and others, they may be confused as to who is experiencing the distress.  (Kestenbaum/ID/55)”

In this study:

“Empathy was measured in naturally occurring situations of distress during free play in a preschool setting….we chose to focus only on reactions to others’ distress….Children’s responses to others’ distress were rated for the

degree of empathic responding.  To more clearly delineate differences between the groups, we also included

measures of inappropriate affective responding (anti-empathy) and

occurrences of blurring the boundaries between what is happening to another and what is happening to the self.  (Kestenbaum/ID/55)”

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EMPATHY MATRIX

Matrix, matron and matter are all related to Latin word “matre”

Thirteen Things to Think About:

WHEN INTERACTING WITH HER INFANT

+ 1.  Degree of accurate versus inaccurate perception of infant’s feelings by the mother.  Projection of her feelings onto the infant is a form of inaccurate perception.

+ 2.  Degree of accuracy of the mother’s perception and consciousness of her own feelings

+ 3.  Degree that the mother can set her own feelings aside when interacting with infant

+ 4.  Degree of accurate versus inaccurate perception of infant’s needs.  Projecting her needs onto the infant is a form of inaccurate perception.

+ 5.  Degree of accuracy of mother’s perception and consciousness of her own needs

+ 6.  Degree that mother can set her own needs aside when interacting with infant

+ 7.  Degree of genuine yet exaggerated-staged quality of emotional reaction in response to a young infant.  (This playful way is what an infant needs to grow its brain correctly.)

+ 8.  Degree of literal quality of emotional reaction in response to a young infant (Young infants cannot tolerate a direct and literal response to their feelings.  This response overwhelms and scares them.  I am not using literal to mean the same thing as genuine.)

+ 9.  Degree of appropriateness of response (expectations – whose need/emotion is it?)

+ 10.  Degree of intent to help – safe/benevolent

+ 11.  Degree of intent to harm – threat/malevolent.  Projection of an ulterior motive onto the infant that it has the intention of harassing the parent in any way is harmful.

+ 12.   Degree of availability and accessibility to infant (investment – attention – two edged sword if the interactions are traumatic and threatening).

+ 13.  Degree of consistency and dependability to infant (builds trust and hope or chronic fear)

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[Due to the condition of my mother’s mind, she never had a genuine interaction with any of her children.  Everything my mother thought, did or felt was from the “pretend mode” thinking place as she never left the magical world of her early childhood.

She could not, therefore, experience empathy with anyone.

I don’t think there is anyway to “fix” this.  It might be like color blindness.  If we don’t have empathy, don’t have mindsight, don’t have the ability to mentalize, it’s like not being able to see the color red.  And if a person is color blind, they cannot become a military pilot.  They must do something else.  And that something else might be “choice therapy.”]

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Mean age of the 24 children in the study, split equally between girls and boys, was 48.7 months.  Children were part of a longitudinal study at the University of Minnesota.

[I note that they never mention insecure disorganized attachment.  Did those mothers not participate in the overall study]

B – securely attached

A – anxious-avoidant

C – anxious-resistant

“When they were twelve months old and eighteen months old, they participated with their mothers in the Ainsworth Strange Situation to assess the quality of the mother-infant interaction.  In this procedure, the infant has the opportunity to explore a novel situation with and without the mother present, and with and without a stranger present.  Based primarily upon behaviors when the child is reunited with his or her mother after brief separations, the children are classified into one of three groups.  (Kestenbaum/ID/56)”

“Securely attached (B) infants respond positively to mother’s reappearance and can use the other as a source of comfort if distressed.  (Kestenbaum/ID/56)”

“Anxious-avoidant (A) infants actively avoid their mothers when they return and do not respond differentially to mother and stranger.  (Kestenbaum/ID/56)”

“Anxious-resistant (C) children become very distressed during separations but on reunion are not readily calmed.  They often show anger but resist efforts to comfort them.  (Kestenbaum/ID/56)”

[they have a table of empathy and anti-empathy scales used to score the children on p. 57]

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teacher’s reports:

items that “form a coherent factor, named empathic relatedness (Kestenbaum/ID/58)”

– Is considerate and thoughtful of other children.

– Is helpful and cooperative.

– Shows concern for moral issues (for example, reciprocity, fairness, and the welfare of others)

– Uses and responds to reason

– Tends to arouse liking and acceptance in adults

– Shows a recognition of the feelings of others; is empathic

– Tends to give, lend, and share

– Can be trusted; is dependable.

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“There were few responses of anti-empathy, but of the twelve that were observed, nine incidents were by children with anxious-avoidant attachment histories, two incidents were by children with anxious-resistant attachment histories, and one incident was by a child with a secure attachment history.  (Kestenbaum/ID/59)”

“Six instances were observed in which children appeared to blur the boundaries of who was transgressed.  Of these, four involved children with anxious-resistant attachment histories, and two involved children with secure attachment histories.  (Kestenbaum/ID/59)”

measured children in distress

“…behavioral responses, such as approach or vocalizations of concern, were observed much more often than emotional response…..Thus, it is still not clear what the relation is between affective and behavioral indexes of empathy.  (Kestenbaum/ID/59)”

“…teachers can capture affective-behavioral dimensions of empathy in the Q sort.  (Kestenbaum/ID/60)”

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“…if prototypic models of self, other, and relationships are forged in early attachment experiences, it is expectable that children experiencing responsive care not only will be able to seek care later, but will be emotionally responsive to others as well. (Kestenbaum/ID/60)”

“…we consider this work on empathy to be strong confirmation of Bowlby’s theory.  (Kestenbaum/ID/60)”

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“It could be argued that the empathic behavior that we are seeing is a product of current parenting.

Bowlby’s theory states explicitly that development is always a product of past history and current circumstances.

Yet an infant that does not experience empathy gets a different brain.

If a child’s circumstances had changed dramatically, an early history of secure attachment would not guarantee empathic responsiveness.

And yet their brain did form secure circuits.

In this sense, early secure attachment is not seen as causing later empathy.  (Kestenbaum/ID/60)”

Nonetheless, early attachment assessments are viewed as reflecting a developmental process commonly associated with individual differences in empathy.  (Kestenbaum/ID/60)”

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“The quality of the attachment relationship in infancy was indeed related to empathic responding in preschoolers.  Specifically, children with secure attachment histories were  more likely to have a greater empathic response (behaviorally and emotionally) to another’s distress than were children with avoidant histories.  (Kestenbaum/ID/60)”

“How an individual is accustomed to interacting with early relationships, particularly with a caregiver, will be carried forward as expectations in later relationships.  This creates a self-perpetuating cycle [expectations] in which an individual who expects to interact with others in the same (Kestenbaum/ID/60) way as in previous relationships creates a situation that will realize that expectation.  (Kestenbaum/ID/61)”

creates a situation that will realize that expectation[ I don’t see how they are explaining this part of things.  The children here reacted to situations as they existed.  They did not create them.]

“Thus, children with secure attachment histories have in the past received consistent, sensitive caregiving in times of distress.  These children come to develop a sense of trust and identify with caregivers who respond empathically toward them.  Because their own emotional needs are presumably satisfied, they develop the capacity to respond emotionally, sensitively, and empathically toward others in later relationships.  (Kestenbaum/ID/61)”

“Children with avoidant attachment histories, on the other hand, experienced rejection from their caregivers in times of emotional need.  Without an empathic model to identify with, they are less capable of responding appropriately to another’s distress.  [This is more than having a model – these patterns of responding and processing information are built into the brain circuitry of these children!] As infants, they did not experience consistent emotional support, and later in life, they do not seek it.  Accustomed to avoiding emotions [and this related to their bodies also.  Is this a form of dissociation?] , they continue to do so in later relationships, by not responding emotionally or by responding inappropriately.  Of the twelve incidents of anti-empathy observed in this study, nine were by children with avoidant histories.  The differences observed between the secure group and the avoidant group are probably not due to differences in cognitive abilities such as affective perspective taking, since responding maliciously also requires the ability to realize that another person is experiencing emotional distress.  (Kestenbaum/ID/61)”

“As infants, resistant children had trouble being comforted, and it was expected that as preschoolers they would continue to have difficulties controlling their own affect.  Based on their past histories of inconsistent, ambivalent relationships, it was predicted that children with anxious-ambivalent [they are being inconsistent with their labels here] attachment histories would be

too preoccupied with their own discomfort to react as empathically as the secure group or as unempathically

as the avoidant group.  Statistically, however, the resistant group could not be differentiated from either of the other two groups on present measures of empathy, though their average score fell between those of the other two groups, as predicted.  (Kestenbaum/ID/61)”

IMPORTANT

“Although the anxious-resistant group could not be differentiated by empathy measures, the observations of children who seemed to have

trouble separating another’s distress from their own suggest a more appropriate way of beginning to distinguish this group.  Although only six instances occurred of children

appearing to blur the boundaries of who was experiencing distress, four of them were by children with anxious-resistant attachment histories.  If anxious-resistant children have more

difficulty differentiating between the self’s and other’s emotional states, they will experience the other’s emotional state as their own personal distress and be

less likely to respond empathically…..

Behaviors indicating boundary problems, such as seeking comfort from teachers when another is distressed, should be explored more fully.  (Kestenbaum/ID/61)”

need to “look at the extent of the blurring as well as the cognitive aspects of differentiating the self from other  (Kestenbaum/ID/62)”  — suggestions for future research

It would seem that this is all tied to their preoccupation with their own discomfort.

This would cause them to have difficulties separating another’s distress from their own.

I would suggest that there is a direct link between their inconsistent experiences and this boundary blurring, as well as with the preoccupation.

Because of their preoccupation and blurred boundaries, they will not SEE another’s distress —  so similar to the avoidant group, there would be nothing to respond TO.

– communication patterns and rhythms.

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+TRAGEDIES OF CHILD ABUSE REFLECTED IN STORIES

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Something related to my abusive childhood experiences with Christmas stands out so clearly and powerfully I am not going to ignore it.  I can’t put bows or shiny tinsel or colored lights on this post to pretty it up.  I can only present what I know.

I have already written a holiday season post presented on December 8, 2009 – +CONSUMERS BEWARE OF TRAUMA TRIGGERS LURKING IN ‘HOLIDAY SEASON MAGIC’.  I would rather not write another one, but tonight is Christmas Eve, and in America it is hard to escape from the reality that the holiday season is often a complicated one for abuse survivors of any age.

How well does our internal experience of the holiday season match what we see mirrored back to us about what we think the holidays are SUPPOSED to be like?  How closely does our personal experience match other people’s?  How much mirroring and ‘reflecting back and forth’ actually goes between ourselves, our own reality, and the social environment we are immersed within?

How might our early infant-child experiences of maltreatment be influenced by our mirror neuron system?

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Much has been written in recent years about our brain’s mirror neurons which allow our brain to fire parallel patterns in the motor areas of our brain as the one’s that are firing in the brain of somebody we are watching perform an action.  Whether or not these mirror neurons operate in regard to empathy or not is still open to neuroscientific debate.

Do our mirror neurons allow us to predict the actions of others?  Are mirror neurons a part of what allows us to form a Theory of Mind because they help us to understand other people?  How do they operate in allowing us to learn actions that better facilitate our existence in the world?  How might mirror neurons interact with our ability to understand gestures and body movements as a part of human language and signaling communication?

We know that the patterns of signaling communication between a very young infant and its earliest mothering caregiver create the circuits, pathways and patterns of development within the human emotional-social limbic brain.  These patterns of communication are supposed to operate through a mutual reflective, attuned, mirroring process.  Trauma interrupts the optimal development of this early forming brain as it communicates a need to change development to match conditions in a malevolent world.

An infant-child’s experiences within an abusive, neglectful, malevolent world do not magically skip the holiday season even if and when, as happened in my childhood home, an infant-child’s parents PRETEND the holidays are a safe, secure, happy and wonderful time.  Patterns of trauma that built our body-brain in early malevolent conditions do not magically disappear from our adult body during the holiday season, either.

Trying to match ourselves to a HAPPY holiday reality that we see reflected within our culture and mirrored back to us can create an incongruous, dissociated experience.

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Song, music, story, dramatic expression, dance, movement, gestures, active story telling and eventually written literature and film carries power to invoke imagination through a sharing of experience between human beings.  Our mirror neuron system is involved in how we process information contained in these forms of expression.

As members of a social species, we respond to patterns that resonate with our own experience either because we can recognize ourselves within the messages being communicated, or because we have an active imaginal interaction with them.

I bring this up today because I am going to share with you a story that moved me as a young extremely abused child.  I didn’t read the story in print.  I watched the movie version.  Looking back, I now understand that my 6, 7, 8, 9-year-old experiences with this movie was not a ‘normal’ one.  I loved the story because it was the first time I ever saw my own inner experience as a child clearly and accurately mirrored and reflected back to me in the fullest possible way.

Of course as a child watching this movie on television I did not know that it was speaking back to me the reality of my own heart, mind and life.  I was simply mesmerized because I was involved with the story as if it was happening inside of me rather than on the outside.

I resonated with the story.  It and I were in harmony as if we were telling this story together as two people might sing a song together, perfectly matched either note for note or harmonizing together perfectly.  It was this TOGETHER-WITH feeling that I had never experienced before that tells me now that only in this movie did I experience a sharing of the emotions that had formed and filled my body-brain-mind-self from the time of my birth.

The little girl character in this story matched me.  I knew there was some matching between my experience and that portrayed in Cinderella, for example.  But I also knew inside the marrow of my bones that I did not match any chance of a happy ending like Cinderella had.  My story could only match one with a different kind of ending, and this story I am including the text of today more closely matched what might be my kind of happy ending.

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The Little Match Girl (or The Little Match-Seller)

Hans Christian Andersen wrote “The Little Match Girl” (Danish: Den Lille Pige med Svovlstikkerne, meaning “The little girl with the sulphur sticks”).  The story was first published in 1845 and has been adapted to various media including animated film, and a television musical.

I don’t remember which movie version of the story I saw on television as I watched it over repeated holiday seasons of my young childhood.  Here is the text of the story.

The Little Match-Seller

Most terribly cold it was; it snowed, and was nearly quite dark, and evening– the last evening of the year. In this cold and darkness there went along the street a poor little girl, bareheaded, and with naked feet. When she left home she had slippers on, it is true; but what was the good of that? They were very large slippers, which her mother had hitherto worn; so large were they; and the poor little thing lost them as she scuffled away across the street, because of two carriages that rolled by dreadfully fast.

One slipper was nowhere to be found; the other had been laid hold of by an urchin, and off he ran with it; he thought it would do capitally for a cradle when he some day or other should have children himself. So the little maiden walked on with her tiny naked feet, that were quite red and blue from cold. She carried a quantity of matches in an old apron, and she held a bundle of them in her hand. Nobody had bought anything of her the whole livelong day; no one had given her a single farthing.

She crept along trembling with cold and hunger–a very picture of sorrow, the poor little thing!

The flakes of snow covered her long fair hair, which fell in beautiful curls around her neck; but of that, of course, she never once now thought. From all the windows the candles were gleaming, and it smelt so deliciously of roast goose, for you know it was New Year’s Eve; yes, of that she thought.

In a corner formed by two houses, of which one advanced more than the other, she seated herself down and cowered together. Her little feet she had drawn close up to her, but she grew colder and colder, and to go home she did not venture, for she had not sold any matches and could not bring a farthing of money: from her father she would certainly get blows, and at home it was cold too, for above her she had only the roof, through which the wind whistled, even though the largest cracks were stopped up with straw and rags.

Her little hands were almost numbed with cold. Oh! a match might afford her a world of comfort, if she only dared take a single one out of the bundle, draw it against the wall, and warm her fingers by it. She drew one out. “Rischt!” how it blazed, how it burnt! It was a warm, bright flame, like a candle, as she held her hands over it: it was a wonderful light. It seemed really to the little maiden as though she were sitting before a large iron stove, with burnished brass feet and a brass ornament at top. The fire burned with such blessed influence; it warmed so delightfully. The little girl had already stretched out her feet to warm them too; but–the small flame went out, the stove vanished: she had only the remains of the burnt-out match in her hand.

She rubbed another against the wall: it burned brightly, and where the light fell on the wall, there the wall became transparent like a veil, so that she could see into the room. On the table was spread a snow-white tablecloth; upon it was a splendid porcelain service, and the roast goose was steaming famously with its stuffing of apple and dried plums. And what was still more capital to behold was, the goose hopped down from the dish, reeled about on the floor with knife and fork in its breast, till it came up to the poor little girl; when–the match went out and nothing but the thick, cold, damp wall was left behind. She lighted another match. Now there she was sitting under the most magnificent Christmas tree: it was still larger, and more decorated than the one which she had seen through the glass door in the rich merchant’s house.

Thousands of lights were burning on the green branches, and gaily-colored pictures, such as she had seen in the shop-windows, looked down upon her. The little maiden stretched out her hands towards them when–the match went out. The lights of the Christmas tree rose higher and higher, she saw them now as stars in heaven; one fell down and formed a long trail of fire.

“Someone is just dead!” said the little girl; for her old grandmother, the only person who had loved her, and who was now no more, had told her, that when a star falls, a soul ascends to God.

She drew another match against the wall: it was again light, and in the lustre there stood the old grandmother, so bright and radiant, so mild, and with such an expression of love.

“Grandmother!” cried the little one. “Oh, take me with you! You go away when the match burns out; you vanish like the warm stove, like the delicious roast goose, and like the magnificent Christmas tree!” And she rubbed the whole bundle of matches quickly against the wall, for she wanted to be quite sure of keeping her grandmother near her. And the matches gave such a brilliant light that it was brighter than at noon-day: never formerly had the grandmother been so beautiful and so tall. She took the little maiden, on her arm, and both flew in brightness and in joy so high, so very high, and then above was neither cold, nor hunger, nor anxiety–they were with God.

But in the corner, at the cold hour of dawn, sat the poor girl, with rosy cheeks and with a smiling mouth, leaning against the wall–frozen to death on the last evening of the old year. Stiff and stark sat the child there with her matches, of which one bundle had been burnt. “She wanted to warm herself,” people said. No one had the slightest suspicion of what beautiful things she had seen; no one even dreamed of the splendor in which, with her grandmother she had entered on the joys of a new year .

Literature Network » Hans Christian Andersen » The Little Match Girl

This translation posted on The Literature Network

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I can say what a terribly sad state of affairs it was that watching this story made me feel warm inside, and this is true.  I can also say what a miracle it was that I was exposed to an art form that allowed me to experience what it felt like to have my inner experience matched and mirrored back to me.  I finally felt that majestic feeling of mutual resonance that allowed me to know that someone out there knew my reality.

Although I wasn’t literally freezing or starving to death physically as a child, my world was that cold on the inside.  I knew what it felt like to be beaten.  I knew what it felt like to be alone.  I knew what it felt like to be unloved.  But I had no words for my own experience.  I did not even have the ability to think about my own experience or about my own feelings as I experienced my experiences.  All I could do was endure.

I had lost the only person who ever loved me when we left my grandmother behind in Los Angles the year I turned six when we moved to Alaska.

Did I empathize with the little match girl or did I simply completely know with the entirety of my being what her experience was?  I think what mattered to me most was that I knew that little match girl would know completely how I felt.  On a very deep unconscious level I knew that this little match girl was having my feelings.  I watched her have them in this story.

Is this experience what empathy is all about?  How starved I was for affection.  How starved I was for warmth and love.  How starved I was for understanding.  How fundamentally starved I was for a mutual experience of sharing my inner reality with any other single person in the universe.

How including rather than excluding is the human experience that I could feel this understood and connected to a century old story portrayed by an actress showing through the hard cold screen of a television set?

Others might have the luxury of being able to feel compassion for the girl in this story.  I certainly didn’t.  Others might pity her.  How many would experience harmonious, resonating empathy WITH her?

I never pitied myself as a child.  I did not experience anger or resentment.  I had no fight left in me because my mother had put the full force of her considerably powerful and successful efforts into obliterating any trace of Linda from my existence.  But she could not touch the warmth inside of me I felt watching that movie as the power it had to touch me reached out of that television like the light of that little girl’s shooting star.

I had no ability to imagine my life as being different or better.  I did not know how overwhelmingly sad I was.  I only felt the great sorrow of knowing that I could not die and be with my grandmother like this girl in the movie got to do.  I knew I couldn’t have this same happy ending to my story because my grandmother wasn’t dead yet.

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Before we moved to Alaska I had the opportunity to experience a little bit of an attachment relationship with my grandmother, but my mother was able to interfere with and mostly completely prevent my grandmother from having contact with me.  This experience of ‘feeling felt’ is SUPPOSED to build our early-forming emotional-social right limbic brain:

The feeling of being felt

In The Developing Mind, Daniel J. Siegel uses the phrase “the feeling of being felt” to describe relationships that shape the mental circuits responsible for memory, emotion, and self-awareness. Brain-altering communication is triggered by deeply felt emotions that register in facial expressions, eye contact, touch, posture, movements, pace and timing, intensity, and tone of voice.”

Looking back I believe that being able to watch this movie changed my life.  It created for me one of the few times in the 18 years of my infant-childhood that I clearly experienced the feeling of ‘feeling felt’.  This is a critically important experience for us to have as members of a social species.  It involves looking out into our social world and seeing in other people our own experience mirrored back to us.

In today’s world of sanitized and ‘prettified’ young children’s stories, even to the outright fabrication of happy endings for stories like Andersen’s and the other old fairy tales, I would have been deprived of even having this single most significant self-building experience of being able to see my own reality mirrored back to me from the social human world outside of me.

I might wish to believe that infant-children are no longer suffering in the kinds of childhoods I had, that their lives have been sanitized and prettified right along with the stories they have access to through the media including books.  But I know this is not true.

I am not talking about monsters portrayed in imaginary form.  I am talking about the impact this movie had on me BECAUSE it involved a human girl in a human world with humans that ignored her, mistreated her, did not help her, and let her die.  HUMANS do this to HUMAN children, and we cannot pretend that they don’t simply because we have changed and banned the stories that might let these children see their own reality mirrored back to them so that they can have the feeling of ‘feeling felt’ which will be the most important experience humans can ever have.

It is only through having this experience of ‘feeling felt’ that we can ever truly know that we exist at all as an individual self, and that we are not here in this world fundamentally isolated and alone.  It is this feeling that lies at the heart of safe and secure attachment.  It is this feeling that is supposed to be at the basis of our early forming social-emotional brain and that directs our development toward life in a benevolent.   When it is missing in a malevolent world our development changes to help us survive.

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There is one other aspect of our humanity that I want to mention here.  There are times when we cannot use a mirroring, reflecting empathy process with someone else.  There are times when we cannot truly give back to someone else that feeling for them that they are being truly felt by us.  There are times when we reach a line we cannot cross in our own ability to feel what another person is feeling.

When we reach this line we cannot fake it.  It is at these times when we cannot share with another person our feelings that need to be shared — so that they can experience that we truly feel what they are feeling — we have something else to give them.  That something else is compassion.  Not pity, not sympathy, but a compassion that means we are WITH that other person with a genuine concern for their well-being that lets us both know we are not alone.

According to Dr. Dacher Keltner, there is an additional aspect to compassion that makes it different from empathy.  He states in his article, The Evolution of Compassion:

Compassion has a biological basis in the brain and body. It can be communicated in the face and with touch. And when experienced, compassion overwhelms selfish concerns, and motivates altruistic behavior.

As children, both the imaginary little match girl and me needed NOT to be left alone in a malevolent world.  We needed someone not only to empathize with our feelings; we needed someone to DO something to help us.  I never even knew as a child that I had this need.  Someone on the outside of my world needed to care enough to not only tell me I needed help, but to show me by actually caring enough to help me.

There never was anything about Christmas, or about any other holiday of my childhood that made this fact less true.  When I mirror back to myself my own memories of the holidays of my childhood, the memory of myself seeing myself reflected back to myself in the story of The Little Match Girl always stands out in stark contrast to all the phony, fake efforts at holiday cheer my abusive mother created in her pretend version of reality.

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