domingo, 8 de novembro de 2026

Boundaries


Stephen Bay





The universe does not
revolve around you.
The stars and planets spinning
through the ballroom of space
dance with one another
quite outside of your small life.
You cannot hold gravity
or seasons; even air and water
inevitably evade your grasp.
Why not, then, let go?

You could move through time
like a shark through water,
neither restless or ceasing,
absorbed in and absorbing
the native element.
Why pretend you can do otherwise?
The world comes in at every pore,
mixes in your blood before
breath releases you into
the world again. Did you think
the fragile boundary of your skin
could build a wall?

Listen. Every molecule is humming
its particular pitch.
Of course you are a symphony.
Whose tune do you think
the planets are singing
as they dance?



Lynn Ungar 




The Gate You Were Born To Keep

 



Why every true yes 
is guarded by a no




There is a particular silence that follows a yes you did not mean. The call ends. The calendar fills. Something in you closes a door it will not mention again. You tell yourself it was kindness. You tell yourself it was only an evening, only a favor, only this once. But you know the arithmetic of a life spent this way. It is paid in small coins, and you are running out.

 

Some things are in our control and others not. 
Things in our control are opinion, pursuit, desire, aversion, and, in a word, whatever are our own actions. 
Things not in our control are body, property, reputation, command, and, in one word, whatever are not our own actions.

— Epictetus, Enchiridion



The Diagnosis
Why is the smallest word in the language the hardest to say?

Because a no feels like an act of violence against the bond. 
Somewhere early, we learned an equation: to be useful is to be safe. 
The child who helps is praised. The child who refuses is “difficult.” 
We carry that ledger into adulthood and keep paying into it long after the original creditor has gone.

So we do not say no. We say “let me check,” and then say yes. We say yes and resent it. We say yes and then quietly disappear from our own lives.

This is the Symptom of the Soul: you have handed your worth to other people’s reactions. Their reactions are not yours to command, so your peace has become a hostage.

You may recognize it now:
  • A tightness in the chest when a name lights up the screen, before you even know what they want.
  • Explanations rehearsed in the shower, defending a refusal you have not yet dared to make.
  • A tiredness that sleep does not touch, because it is not the body that is exhausted. It is the self that has been lent out too many times.


The Unpacking
Epictetus was born a slave. His body, his hours, even his name belonged to another man. And yet it was he who drew the sharpest line in all of philosophy: there is what is yours, and there is what is not.

Feel what that line means. 
Their disappointment is not yours. Their opinion of you is not yours. Their mood at the dinner table, the sigh on the phone, the cooling of their tone: none of it is in your hands. 
What is yours is narrower and far more powerful: your judgment, your choice, your assent.

When you say yes to escape someone’s displeasure, you are trying to govern a country you do not own while abandoning the one you do.

Consider a garden. 
Its walls are not a rejection of the world. They are the condition of its fruit. Leave the gate open, and the deer come in the night and the paths are trampled by everyone passing through. Nothing cruel happens, but nothing grows. A garden without boundaries is not generous. It is simply a field that has stopped being a garden.

The Shadow believes your value is measured by how much of you others can take.

The Light knows your value was never on loan to begin with.

The Shadow says: if I refuse, I will lose them.

The Light says: if I can keep them only by vanishing, I have already lost myself, and they never truly had me.

The Shadow confuses availability with love.

The Light understands that a yes means something only from a person who is free to say no.


This is the hidden mercy of the boundary. 
Your no is not the opposite of your yes. 
It is what makes your yes worth receiving. 
A wall does not keep love out. It keeps something alive inside that is worth offering.



The Parable
In the year 305, the most powerful man in the world did something no Roman emperor had done before. Diocletian, who had dragged the empire back from half a century of chaos, laid down the purple and walked away. He retired to his palace on the Adriatic, near Salona, on the coast of what is now Croatia.

Three years later, the empire he had left was tearing itself apart again. Rival claimants marched against one another. In 308, the great men gathered at Carnuntum on the Danube, and his old co-ruler Maximian urged him to return. Rome needed him. Only he could hold it together.

To be needed by an empire. Few temptations are larger.

Diocletian’s answer has survived seventeen centuries. If you could see the cabbages I have planted with my own hands, he said, you would never ask me to trade them for power.

He was no saint. His reign was hard, and much of it was cruel. But in that moment he understood something most of us never learn: the world’s need for you is infinite, and your life is not. The empire would always be in crisis. There would always be one more war, one more claimant, one more reason why he, specifically, was indispensable.

He chose the garden. He chose the small, walled, finite thing that was actually his.

The empire went on without him. It always does. The cabbages, we may assume, were excellent.



The Modern Mirror
Your empire is smaller, but it shouts just as loudly.

It is the message at 21:40, marked urgent, that is not urgent. It is the manager who has learned that you will always absorb one more project, because you always have. It is the family group chat where every Sunday is already spoken for, and where your absence would need a defense you are too tired to write. It is the friend who calls only in crisis, and the crisis is always now.

None of these people are villains. That is what makes it hard. They are simply doing what water does: flowing into every space left open.

Here Epictetus becomes practical. Before you answer, ask one question: What here is mine?

Their urgency is not yours. Their disappointment is not yours. 
What is yours is the hour itself, and the person you will be at the end of it.

So the workplace no sounds like this: 
“I can do this well by Friday, or poorly by tomorrow. Which do you need?” 
The family no sounds like this: 
“I love you, and I won’t be there this weekend.” 

No apology stapled to it. No essay. 
A boundary explained at length is a boundary offered up for negotiation.

And the exhaustion you feel, that grey fog behind the eyes, is often not overwork. 
It is the friction of living against yourself, of saying yes with the mouth while the whole body says no. 

Close that gap and much of the weariness lifts. 
Not because you do less, but because you are finally in one piece.





in, Stoic Wisdom




sábado, 7 de novembro de 2026

From the Precipice of Sexual Freedom


tiagozr / StockAdobe






 they either feel safe, perhaps
               repulsed by what passes for
   comportment in / around my person as sexual idea—many
the asexual-celibate-lesbian re-entry into the (man?) I’m proposed to / be / as
                               often, they say,
                                        “If I was you, I’d be doing whatever I want,” or,
                                        “it’s been a while since I’ve felt ...
   quite like this.” I feel the same “you’re an eater,
i’m a feeder, let’s go” energy on Tuesday after dropping off the pizza
and cupcakes at school, or some responsible location
   not so much the mantle of villainy is useful, if
             exploring your life fully                unrecognizable by the positions offered 
                 & unkind, like
do you like it or not?        such a strange question. therapists have done enough, perhaps
       too much for the self-love class,
                                          what about everyone else? I think, like
the small woman who “just wants somebody to make me come fr fr” & because she’s
    honest, how “somebody” is me, or what I am to her for a moment or, if 
        waiting
everlong, it’s someone else entirely.   I am greeted, holistically by women online who say, “BBC?”
  suddenly, the men were suffering after #metoo,
           or a repurposed sense of being ... someone else, who could not do that
    anymore? permission popping off oversimple as asking.         should not
      is a better description of the problem which accounts, also for the historical

      force of our more powerful class of persons, but whatever—I had a 
           grandfather once.
& cucking is wonderful
                            for the development of one’s observational capacity. I’d rather
              discourse channel through
          actual sex talk. not just your girlfriend admitting she wants
                   to see you suck dick, and does, even when begrudgingly (for her)
          this
is a woman’s member, but so too the expansion of—freedom? no, lol—but
                 requests to do things besides kill spiders, like: “I want to watch you
                              masturbate from this (insert adjective) angle and stay hard
                              till I say so,” not at all
sexual equity as punching playing football ice hockey, but rather
                       as seen through my lover’s eyes and gustatory pleasure in 
                           real time, sure 
          perhaps retrograde—except for the feeling, I am
responsible to the future

                              bullet bags™, whereby others speak so

eloquently,
for themselves                                         & of course, my pending “BBC?”
                       having nothing to do with me.

            Sophie says I think we think similarly about sex,
                                         & from her little island we recall things like
     nails being too long, wavering on the possible discursive transformations
of the dick appointment as a social form, another offers
                            just one fuck a month outside the husband &
                                                                     booked already this evening
     considers the next thirty days of salivating,
                                  for those of us wanting to “get chosen” over
       choosing rot I am NOT that guy,
                                                  but sort of am; it’s mood based, what helps
     is the supportive lover who, in your rudimentary bottom training
                              reminds you that even Chip doesn’t quite like it, &
verifying this seems beside the point, lazy return
                                                        to this or that categorical imperative
     in which my confusion about the insipid “fear of vulnerability” is some 
        quiet
          partition allowed: dear remunerative entity my feelings are ...
               obvious, yes, have you heard of this thing called
                                                  insecurity?
               you gotta get metatextual with it, like
     the refractory period is for the subjunctive! & that pineapple juice
                                   shit does not work: oysters & dark chocolate, 
                                        ashwagandha & viagra
headaches over the pooled fluids of our shared lover,
                                                                                     let’s think about it.
                      she’s all like “I get enough validation for my mind, so just take
my ass & fuck it, please”





 Joseph Earl Thomas




Sexual Freedom Is Not Sexual Entitlement


Tamnica





 Why Sexual Liberation 
Needs Relational Maturity



Sexual liberation has been one of the great social achievements of the modern era. But I feel it’s time for a more sophisticated understanding of what sexual freedom actually means. Because knowing who you are, what you want and how you wish to express yourself is only half the story. The other half begins when you encounter another human being.

And that’s where I think we have some evolving to do.

When Liberation Becomes Entitlement
We’ve come a long way from the days when sexuality was governed by rigid social expectations, moral prohibitions and shame. We’ve challenged restrictive gender roles, celebrated sexual diversity, embraced pleasure and affirmed people’s right to explore and express their sexuality in ways that feel authentic to them.

This is important progress. But I’m increasingly troubled by a particular strand of contemporary sex positivity that seems to have confused sexual freedom with sexual entitlement.

The message has shifted, in some quarters, from I have the right to be myself to I have the right to expect others to accommodate who I am. And even more troubling is the suggestion that if they don’t, they’re doing something morally wrong.

I’ve seen this play out in all sorts of ways. Here are four examples:

I once worked with a couple whose sexual relationship had revolved around a dominant–submissive dynamic. After having a baby, the woman no longer wanted to engage in those roles. Her husband was incensed. Dominance was his sexual identity, he insisted, something another therapist had apparently affirmed. He felt she was breaking a covenant, denying an essential part of who he was. But what about her? Wasn’t she equally entitled to discover that her sexuality had changed? His identity was his to understand, not hers to maintain. (Happily, they did eventually move beyond those labels and discovered a deeper way of meeting one another.)

I’ve worked with people who have adopted the label asexual, only for us to discover through further exploration that, in their specific circumstances, it wasn’t that they didn’t like or want sex, but that they didn’t enjoy the particular kind of sex they’d been having, or what they thought they should be having. The label had become an explanation that closed down curiosity rather than opening up new possibilities.

I’ve also encountered many people who discover an interest in polyamory, adopt it as an identity and then expect their long-term monogamous partners to embrace it simply because it’s ‘who they are’. When their partners are reluctant, they’re accused of being possessive, insecure or insufficiently evolved.

But wanting to fuck other people is a perfectly normal human desire. It doesn’t necessarily make you polyamorous any more than enjoying being dominant in bed necessarily makes you a Dom. These are desires and preferences, not necessarily immutable identities. And we humans routinely choose not to indulge our every impulse, whether that’s eating another slice of cake, telling our boss exactly what we think of them, or finally telling our overbearing mother-in-law where to go.

The interesting question isn’t what label we give a desire, but what it means to us, why it matters, and how we choose to express it in relationship (which can, of course, include polyamory, or any other sexual expression, if that works for both of you).

And consider the controversy over lesbians who are criticised for excluding people with penises who identify as women from their sexual lives. A penis doesn’t cease to be a penis because its owner gives it a different name. And if a lesbian isn’t interested in cock, that’s entirely her prerogative. Nobody has the right to demand her attraction, become aggressive about her refusal, or automatically characterise her sexual boundaries as discrimination.

Sexual freedom includes the freedom not to desire someone, without having to defend or apologise for it.

These are four different situations, but all with a common thread: 
Your identity may explain your experience. 
It does not give you moral authority over mine.

And What Does Any of It Actually Mean?
We’re living in an age of proliferating sexual identities. 
We’ve got pansexual, asexual, polyamorous, queer, transgender, kinky, demisexual, heteroflexible, and on and on and on. 
  1. But what do these labels actually tell us about a person? 
  2. What does asexual mean? 
  3. What does kinky mean? 
  4. What does transgender tell us about someone’s erotic experience? 
  5. What does straight mean, for that matter?
Some of these terms describe patterns of attraction, others gender identity, relationship preferences or erotic practices. They’re not even describing the same dimensions of human experience. And within each category, there’s enormous variation.

And then there’s that ubiquitous term queer. 
Once largely used as a derogatory term for gay people, it’s since been reclaimed and expanded into an extraordinarily broad umbrella. But what does it actually tell us? Sometimes I wonder whether it has become less a description of sexuality and more a declaration of being different from all those supposedly straight people with their boring monogamy and vanilla sex. 
It’s as though sexual sophistication were something conferred by a label rather than cultivated through curiosity and engagement.

Now I’m not suggesting we shouldn’t use labels. 
Language helps us understand ourselves and communicate with others, and sometimes finding the right word can be wonderfully liberating. But a label is only a starting point. It should invite questions.
  • What does that mean to you? 
  • How do you experience it? 
  • What do you enjoy? 
  • What matters to you? 
  • How does it shape the way you want to relate? 

A label should open a conversation, not end one.

And here’s the thing: there are over eight billion people on this planet. So there are actually eight billion sexualities. Every single one of us has a unique erotic landscape. There’s not an homogeneous mass of straight people on one side and a fascinating assortment of queer people on the other.

A label tells us remarkably little about the richness, depth, creativity or sophistication of someone’s sexual life. We’d have actual sex positivity if we spent less time categorising our sexuality and more time exploring what it actually means to us.

The Moral High Ground
There’s another aspect of contemporary identity culture that troubles me: the tendency to turn subjective experience into moral authority.

I am being authentic. I am embracing my truth. I am liberated.

And if someone questions, disagrees or declines to participate?

You are repressed. You are intolerant. You are invalidating me. You are a bigot.

The misuse of the language of safety, harm and victimhood is particularly insidious. These are, of course, vitally important concepts. People experience genuine discrimination, coercion, intimidation and abuse, and we need language to recognise and address those experiences. But feeling something doesn’t automatically establish that another person has done something wrong.

I feel unsafe, therefore you have made me unsafe.

I feel invalidated, therefore you have harmed me.

I feel rejected, therefore you are discriminating against me.

Our feelings are real experiences, deserving of acknowledgement and exploration. But they aren’t necessarily objective descriptions of someone else’s behaviour. Sometimes these feelings do point to genuine mistreatment. 
But they can also arise from misunderstandings, differences in perspective, past experiences or conflicting needs.

There’s also a troubling tendency towards what we might call category creep: using increasingly extreme language to describe relatively ordinary interpersonal difficulties. 
Disagreement becomes invalidation, discomfort becomes unsafety, hurt feelings become trauma, and an unwelcome boundary becomes oppression.

This matters because words have meaning. 
When we appropriate the language of serious harm to describe every disappointment, disagreement or uncomfortable encounter, we risk diminishing its significance for people who have experienced genuine abuse, coercion or discrimination. And we can turn the ordinary challenges of relating to other human beings into narratives of victimhood, rather than opportunities for understanding, negotiation and growth.

Relational maturity requires us to explore those possibilities rather than automatically appointing one person the victim and the other the perpetrator.

And it requires us to notice our own behaviour. Without that awareness it is sadly possible to speak passionately about inclusion while dismissing another person’s perspective, to demand respect while behaving contemptuously, or even to accuse someone of making us feel unsafe while confronting them in an intimidating manner.

The language of ‘inclusion’ actually becomes exclusionary when it leaves no room for someone else’s reality.


Growing Into Sexual Liberation
I don’t want us to retreat from sexual liberation. I want us to grow into it.

I want a sex-positive culture that celebrates sexual autonomy without confusing it with entitlement. 
One that encourages self-discovery without turning identity into moral superiority, and which recognises that another person’s refusal to share our desires or participate in our sexual expression doesn’t invalidate who we are.

But more than that, I want us to recognise the extraordinary possibilities that open up when we bring two whole human beings into genuine engagement.

When we’re curious about one another rather than simply demanding to be understood, and we encounter difference as an invitation to exploration rather than a threat to our identity, we can create something dynamic, playful, responsive and potentially transformative. Something neither of us could create alone.

This isn’t a restriction upon sexual freedom. It’s an expansion of it.

It’s time to stop asking only, 
Who am I, and what do I want? 

And start asking, 
Who are we, and what might we create together?


Sexual maturity isn’t just knowing who you are. 
It’s knowing who you are while remaining genuinely interested in who someone else is.


The Provocation

  • If your sexual identity limits curiosity, is it really freedom?
  • And if your sexual freedom depends upon someone else surrendering theirs, how free is it really?
  • What might become possible if we dropped the limitations of labels and met one another as unique human beings?





 Jacqueline Hellyer




segunda-feira, 2 de novembro de 2026

Coercive Control


Alexander Krivitskiy






 It starts with a flirtation
A romantic declaration
An initial fascination
Turns to strange infatuation
And then ends in devastation...

So they use manipulation
And enjoy humiliation
Using shameful exploitation
With each vile insinuation
Comes a twisted observation
And a subtle condemnation
To accomplish degradation...

From each vicious accusation
You’re avoiding confrontation
Steer away from provocation
So you tread with trepidation
But it’s all a fabrication
An atrocious violation
You’re their ultimate fixation...

So then comes the isolation
When you’re held in captivation
A depraved incarceration
Cutting off communication
From each friend and each relation
As they trash your reputation
Leaving you in desolation
Such a cruel assassination
In their quest for domination...

During quiet contemplation
And with much consideration
Soon upon evaluation
Comes the shocking revelation
What you thought was adoration
Is in fact an aberration
And indeed a culmination
Of a slow annihilation...

There can be no toleration
And there is no mitigation
For their foul intoxication
And their gross intimidation
And they fear retaliation
So exhibit their frustration
With conceited indignation
Which is just an indication
Of their woeful motivation
Their pathetic desperation
For achieving validation
It’s the final confirmation
You must seek your liberation...

But then with emancipation
Comes a certain reservation
Unexpected complication
Or perhaps self-preservation
So with brave determination
And unflinching dedication
After much procrastination
You assess the situation
And accept an invitation
Which is quite an education
A completely new sensation
This one shows their admiration
With respect, appreciation
They surpass your expectation
And at last you’ve found salvation
It’s a cause for celebration...

Although you’re an inspiration
You still feel an obligation
To the victims of predation
You can sense the aggravation
And the dreadful connotation
And you know the implication
For beneath your transformation
Are the scars of subjugation...


Carol Ellis



When control looks like credibility


Alexander Krivitskiy
 


why coercive control 
is so often misread





The person who looks less credible
Years ago, a woman came to see me after something had happened at home that she could barely tell me without crying. I have changed identifying details, as I always do when I write about patients, but I remember the clinical encounter because of what she kept saying to me: “The woman was real.”

She was living in her fiancé’s house and was financially dependent on him at the time. Their work schedules were different, and one day she unexpectedly came home and found him in bed with another woman.

By the time she took a seat in front of me, she already knew what she had witnessed. The fact that she had started to question it was what scared her the most. She did not have a photograph. Of course she didn’t. Most people don’t think of taking photographs when they catch their partner in the act of infidelity. Photographs aren’t relevant in that situation. They tend to think of other things.

“The woman was real,” she repeated.

I was fairly certain that she believed what she was telling me. However, in my role as a psychiatrist, I had to consider something disturbing. If I had joined the story at a later point, with no prior knowledge of the relationship, the clinical scenario could have looked dramatically different. This was a clearly distressed woman. She was convinced she had seen someone that her partner denied had ever existed. She was upset and frightened. She was beginning to wonder whether she could trust her own mind. Her partner, according to what she told me, had remained calm.

This example is definitely different from the others. The way coercive control shows itself is usually more subtle than making a woman disappear and leaving an unmade bed. I come in after the first events have occurred. By the time I see the patient, I am usually seeing the person who has already lived through what happened.

That person may even appear less deserving of belief than the person who caused the reaction in the first place.



What chronic coercion does to the brain and body
By the time someone has lived with coercive control for months or years, I am not just focused on what a person thinks when they have been subjected to coercive control. I am interested in what their brain has learned to understand and expect about the relationship.

The brain is constantly making predictions about where to direct our attention. Often we don’t even notice these predictions. I can sit in my office while the ventilation system hums above me and eventually stop hearing it, but immediately notice a change in someone’s voice tone. We can’t pay attention to everything around us at the same time. Some things get our attention while other things are ignored. If every sound, movement, or sensation required the same amount of attention, it would be very difficult to do anything else.

In a relationship even small changes in someone’s behavior, like the way they speak or interact, sometimes signal that something bad is going to happen. We start paying attention to little things, like where a person puts their keys or how they enter a room, because it can help us determine what is going to happen next. This is something people are typically really good at. The brain can learn changes that carry information, and over time it remembers small details that others may not find relevant. Silence may usually feel pleasant, but in some relationships it can foretell an argument. There may have been too many arguments to count, and after a while even silence may begin to sound different. Unpleasant changes can happen repeatedly, and small details may carry information that is not noticeable to others.

The principle involved in most forms of learning is as old as the experiment with Pavlov’s dogs. Basically, the idea is to link something that is neutral or irrelevant to the learning process to something that is important enough to be worth learning. In the case of Pavlov’s dogs, it was the sound of the bell that was used to signal the dogs to expect food, and eventually, the sound of the bell, by itself, caused the dogs to salivate. Of course, the learning process with people is considerably more complicated than with Pavlov’s dogs. However, like dogs, people can learn by association. People can learn to react in a certain way to other people by what they have previously learned to expect from that person.

These habits are learned subconsciously, and the body can begin responding to a cue without the person consciously realizing what it means to feel differently. My patient may describe, “I knew from the way he walked into the kitchen,” and be unable to explain what they noticed. I hear these sorts of things all the time, and they’re really not that surprising to me. People learn, often subconsciously, what sequences of events happen and the relations among them.

We have to look at how predictions are made. The brain can become very sensitive to a particular stimulus and still occasionally be wrong. With unpredictable threats, the unknown becomes something that is difficult to ignore. The person may keep looking at someone’s face or around the room, trying to figure out whether something is about to happen.

We also have limits to the amount of information we can hold in mind at one time. 
Information is only briefly held in what is referred to as working memory. Working memory is used during a conversation to hold the beginning of a question while formulating an answer. When part of our attention is focused on a possible threat, we have less attention available for anything else. Similarly, if we are extremely emotional, that also takes up some of our working memory and our attention, and we can’t give it to something else.

I see the consequences of this in clinical interviews all the time. 
A person may know perfectly well what happened and still tell it badly.

For example, the patient begins by stating that something happened on Tuesday. But then they jump back to three months prior because the patient believes they have to explain Tuesday. Then they realize they’ve forgotten to mention something that was important, and lose the original question in the process. Finally, the patient becomes embarrassed because they realize they’re not giving a coherent story. Ultimately, if I interrupt them too much, they become even more confused and lost about how to give their story.

When someone tells a story this way, it can look like dishonesty or unreliability. Sometimes it is. But I also see people become much more disorganized when they are extremely emotional. They have trouble keeping track of what they are trying to explain, especially when part of their attention is focused on something they believe is important or threatening. Stress does not turn off the prefrontal cortex. It is more accurate to say that stress impairs its functioning. As a result, individuals may have difficulty properly organizing their thoughts and ideas.

Stress can affect memory too. Memory is not a perfect copy of what happened. 
Many factors can affect long-term memory, including what is going on around a person and how they are feeling at the time. Something a person can remember in a calm state may be much harder to remember when they are frightened, intimidated, or extremely emotional. The opposite can happen too. For example, something in the environment may bring a memory back that the person had been struggling to recall.

I am aware of how I interpret inconsistency. 
When a patient says much more on Thursday than on Monday, I look for what was going on for them between those two days before assuming the inconsistency means something. It may be that they remembered something that aided their recollection, or that by Thursday they had sufficient reason to trust me to say the things they left out on Monday. I’ve also found that the presence of particular people in the room can affect a patient’s ability to think and speak. For example, if the person a patient is afraid of is no longer in the room, the patient may be able to talk about things that were too difficult to discuss in their presence. Inconsistencies do not necessarily mean a patient is being deceitful, but they still require an explanation.

The body remembers learned predictions very well. I know people who understood their relationship was over. However, a ring tone associated with their partner would still make their stomach drop. A separate person might feel anxiety associated with footsteps approaching their bedroom. They may also notice their heart begin to race when they hear a certain phrase, especially if that phrase used to come before a long and hostile verbal attack. The thing that triggers the reaction may be harmless by itself. However, because of what happened before, they may have learned to associate it with fear or anxiety.



Why survival behavior looks contradictory
I’ve evaluated individuals who could describe disturbing behaviors of a partner and then twenty minutes later, ask if they should call that partner because they were worried about them. People tell me they want to leave and then go home to that partner. Patients minimize situations that sound concerning and then become annoyed when a family member calls it abuse. Sometimes, they disclose something even more concerning to me when that person leaves the room. These situations can seem almost incomprehensible if you look at them as separate occurrences.

Freezing is not always just doing nothing. 
Sometimes people are completely capable of speaking but unable to express what they want to say at that moment. They may even agree to something they oppose. Later, when they are no longer in that situation, they may be able to explain what they wanted to say or how they really felt. I’ve had patients become very frustrated with themselves because they think that if they can explain themselves clearly now, they should have been able to do the same thing then.

Appeasement usually occurs when someone is trying to keep the peace. 
They may compromise or give in to a demand in an attempt to avoid an even bigger confrontation. Sometimes they may agree with something they don’t actually believe. People are typically aware of what they are doing to calm the situation. I have seen people show affection while still being angry, or stop trying to make a point because they already know where the conversation is going. Over time, people can become very good at figuring out what will calm the other person down. The difficult part is determining how free those choices really are.

I once met a patient who told me they had learned the art of apologizing to their partner. With a kind of dark amusement, they explained which kinds of apologies worked fastest. They had learned how much explanation to include without sounding dismissive or being accused of “making excuses.” They also learned how much responsibility to take to resolve the argument. They described learning to apologize in a way that allowed them to settle the argument without agreeing to things they didn’t actually believe.

They knew it too. What embarrassed them most was how automatic the apology had become.

Going back to the relationship often causes even more confusion for the people around them. Often, people assume that leaving helps answer the questions about the relationship. 
Then they ask: Why return to a relationship if it’s intolerable?

The question has a lot of intuitive appeal, but it is important to note that people do not necessarily leave because they are no longer attached. People leave for a variety of reasons. 
  1. People can leave and still go back to the abusive relationship when the person who hurt them shows kindness. 
  2. People who leave may start to worry about how the person they left will survive without them, feel they owe it to the person to stay, feel afraid of finances, feel guilty about the children, or worry about what will happen to them. 
  3. People may leave abusive situations and discover later that life outside the relationship is harder to manage and more difficult to access than they previously imagined. 

People leaving abusive situations may still carry all of these fears and feelings with them. However, these feelings do not make the situation any less abusive.

I’ve had patients describe situations that are deeply disturbing and then almost immediately give a long explanation of the person who committed the disturbing act. 
People focus on the external factors: the pressures that the person was under. 
They give a history of the person, what happened to them as a child, and how nice they are to other people. As a result, I have had patients come to me, frightened by their partner, and then spend the rest of the appointment telling me how I can’t judge their partner.

This is not necessarily denial. Sometimes that is genuinely how the person experiences the relationship. Love does not always disappear when a relationship becomes harmful. People can and do behave abysmally, but often love just doesn’t disappear. Sometimes a patient can accurately recognize that an event happened, and still be unable to agree with what that event means about the person they love.

Not all contradictions indicate that someone is being coerced. People may contradict themselves for several different reasons. Those reasons might have nothing to do with abuse or trauma. It is not my responsibility to conclude that all inconsistency in people is pathological, or to assume that all of them are innocent. It is to refrain from drawing conclusions about behavior before understanding the context in which that behavior may have been helpful to the person.

Some behaviors can seem irrational or inconsistent once we see them outside the environment where they were learned, even though they may have made sense to the person at the time.



The credibility trap
I spend more time in courtrooms than I ever expected when I became a psychiatrist. Several times a week, I may be involved in commitment or guardianship hearings, often sitting on the side arguing for something my patient does not want. I know these patients outside the courtroom. I have spoken with them when they were calm, watched them reason through complicated decisions, and heard them explain exactly why they disagree with me.

Then I watch my patient testify and barely recognize the person speaking.

A patient who was perfectly articulate with me that morning before going to court may stumble over a simple question, lose the thread of an answer or become so overwhelmed that the judge is left listening to something almost impossible to follow. Sometimes they start answering a different question because they are desperately trying to explain the context. Sometimes their speech becomes halting in a way I have never heard in my office. And I can see the problem developing in real time: the harder they try to persuade the court that they are capable of speaking for themselves, the less capable they may appear.

I have seen this with individuals representing themselves during custody or disability cases. There have been cases I knew well enough to agree with the patient’s position. However, once they enter the courtroom and begin answering questions before the judge, they may not be able to give the same history with the same clarity they had when they told it to me. The other side often presents the case calmly and deliberately, using the language of the case and answering questions in a very exact way. By that point, the two sides may be telling the same history in completely different ways.

I have learned not to give too much weight to how calm someone appears.

There’s a great example of this in the movie Promising Young Woman, written and directed by Emerald Fennell. The main character, Cassie, changes the way people understand what is happening once they realize they were wrong about her. In one scene, Cassie appears to be very intoxicated. Because of this, people around her make assumptions about her and about what is acceptable to do around her. Then Cassie suddenly becomes completely lucid, and everyone has to understand the situation differently. Only about 30 seconds have passed. Nothing that happened before has changed, but the person everyone thinks Cassie is has changed completely.

There can be a particular kind of mismatch in coercive situations. One person may be fully prepared to give their account and completely at ease saying what they will say. The other person may understand that this is the moment when somebody is going to decide what happened to them. Being believed may be so important that they have more difficulty explaining it.

I have seen this happen many times and have learned not to confuse the better performance with the better evidence.

Watching this happen from both sides of the courtroom has made me think for years about writing something specifically for people who have to testify about coercive control. Not a book about how to sound more believable, because I dislike the premise already. I want to write about what happens to people when they have to describe some of the most frightening and humiliating experiences of their lives in a room where hesitation can be interpreted as uncertainty, emotion can work against them, and the person across from them may appear far more comfortable. I know there is a difference between telling the truth and being able to present it well under pressure. Those are not the same skill. The second one can be learned, and I would like to help survivors learn it without asking them to become less human in order to be believed.

The problem is that institutions make judgments about credibility all the time.



When the evaluator becomes part of the problem
I often think of The Yellow Wallpaper when I encounter questions related to situations like this. The narrator’s husband is her physician, and so when they disagree about her situation, the final word always lies with the husband. Once he decides what is wrong with her, almost everything she does can be absorbed into that explanation. 
Her distress does not challenge his authority. It can be used to confirm it.

Similar things happen with medical records. I may write a note about a patient, and the next physician may read it before they ever meet that patient. It is hard not to let that affect the way they see the patient when they finally meet them. Usually a physician goes into an encounter to assess a patient, but once something is already written in the chart, it can be easier to notice the things that seem to support it.

When a patient is described as paranoid, another clinician may interpret an ordinary concern as part of the paranoia. Or when someone is described as difficult, people may expect them to be difficult before they even meet them. What is already written in the record can affect how their behavior is understood later.

I have seen this problem in the way concerns are raised outside of medicine as well. Quiet concerns are ignored. Often, they are raised with more and more urgency and sometimes even with an accompanying paper trail. Eventually, the institution in question ticks a box showing an internal record of the concern being raised. The record may show a paper trail, but it may not show what happened before the concerns were raised.

Words like labile, fixated, noncompliant, paranoid, or intense can be useful when they accurately describe what I am seeing in a patient. Are these words unfair? I don’t think so. I will use these words if I think they are warranted. However, these words are often used to explain a patient’s behavior rather than describe it. The result is that no one looks at what happened before that behavior appeared. Also, no one asks what the patient is actually responding to.

Even with experience, it can be difficult to know what is happening. The patient may be misperceiving a threat, but it is also possible that something is happening that I have not seen. Just because I have not seen what is happening does not mean that the patient is not perceiving what they say they are perceiving. I have to consider all of the possibilities and decide which one is most likely. I also have to be careful not to jump to conclusions and assume that what other clinicians have already written explains the situation.

The way a patient is initially documented can influence how that patient is perceived and understood by others. Patients sometimes believe that these descriptions are wrong and try to correct them. However, trying to correct that information can sometimes be interpreted as another example of the same problem.

At this point, the description can start becoming part of the case itself. The clinician is observing the patient, but the patient is also reacting to the way the clinician understands them. The description is not meant to represent what the clinician expects to see. However, by this point, those expectations may already be affecting what happens during the interaction.



What I actually want to know
When dealing with people who behave in ways that prompt others to give them extreme labels (i.e. frightened, suspicious, disorganized, etc.), I try to be thorough and find out what it was that caused the latest dramatic shift in their behavior, instead of making use of the easiest label.

  1. Has this person always been this way? If not, when did the change happen? 
  2. What’s happened to them? Are they scared of something? Has that thing actually happened? 
  3. Are there things that happen in some places but not others that help them piece their story together?
  4. Who is in those different places?

What happens when a person resists? I am equally curious to find out. 
I have theories about why situations occur the way they do. 
For example, 
Why does the presence of certain people cause symptoms to almost disappear or feel more controlled? 
Why is it that when someone leaves the room, symptoms often predictably and significantly improve?

I don’t assume allegations are true. This person’s behavior could certainly be affected by coercion from someone else. I still need more information before I can make that judgment. What bothers me is diagnosing a patient before there is enough evidence to really know what is going on.

I have found it useful to ask what happened to this person’s behavior when I am trying to understand a confusing history.

Often, this tells me more than simply asking what kind of person they are now.

I still think about what my patient said that day: “The woman was real.”

She wanted me to understand that she had seen something that I had not seen. What stayed with me was how frightened she had become of her own certainty. She had walked into that bedroom certain of what she had seen. By the time she was sitting in my office, she needed somebody else to help her decide whether she could trust herself.

I have spent most of my career trying to understand what symptoms mean. 
Coercive control has made me more interested in what happened before those symptoms appeared. 
I find myself asking that question more often now, especially when something about the presentation does not quite add up.

What happened to this person that made them become this way?




Vera Hart



domingo, 1 de novembro de 2026

Survivor


Bella Belfield






Coercive control, yes, it is a real thing, 
it is just hard trying to explain it you see
Just how one person can take over your mind, 
your actions, your thoughts so easily

It takes time, they plan it all carefully, 
so you do not realise what it is they are up to
And if you try to escape it, you feel you cannot, 
it’s not easy, you really don’t know what to do

The state of confusion all gets too much to bear 
because they hold all of the strings
When you turn to people you thought you could trust, 
turns out they lied to them about things

They begin turning everyone against you, 
starting with those you hold close to your heart
But you don’t want to believe it’s what they’re doing, 
so you ignore all the signs from the start

After all, how can people who know all about you 
and so very little about them
Hear all the things they’re lying about, and 
be made to believe you’re in the wrong again?

They go out of their way to convince you 
it’s best to cancel your plans with your friends
Make you believe you shouldn’t go out, 
so you don’t then that’s how every social event ends

Sometimes let you go so far as to dress nice, 
do your make up your hair the lot
Then change things around last minute, 
they had plans, meant to tell you but forgot

Then when you feel let down, you hurt, and you cry 
they tell you to stop driving them insane
They promise to help so you can go next time, 
knowing full well it won’t be the same

Because the more times that happens the more bridges you burn, 
and you slowly start becoming a recluse
Your friends stop getting in touch, asking you to join in 
because they already know you will find an excuse

And you do make excuses not to go out, 
because it’s easier than putting on a brave face
Pretending your happy, loved by your partner, and 
taking part in society’s race

The race to maturity, a good job, some savings, 
having children and the wedding of your dreams
Time passes by so quickly, everyone else is happy, 
why can’t I be your inner you screams

You learn to just brave it, feel you don’t have a choice, 
beg your family not to tell them they’re wrong
When they see that your hurting, low and depressed, 
you convince them you won’t be for long

Deep down you know you can’t stop what they’re doing, and 
you don’t want anybody to see
How badly they treat you, command you or beat you, 
you think no one will understand how hard it can be

It becomes second nature to cover for them, playing it down, 
telling others they aren’t that bad
They plant seeds in your mind that make you question if you asked for it, 
if it is you making them mad

They make you feel worthless, ugly and stupid so often,
you start to believe that it’s true
And when you look in the mirror and question those things 
your reflection no longer shows you

In place of the once confident, happy person 
stands a complete emotional mess
Trying so hard to bury the hurt, 
wipe dry the tears, face the day and get dressed.

When they feel the need to be closer to you, 
they build up your confidence just for that night
Enough to make you feel wanted and loved, 
then seduce you and make you feel all is alright

But then as soon as you start to feel comfortable and 
think that there may be a way forward
They push you away, suggest your too clingy and 
you’re making them feel awkward

They often make comments on how everything’s wrong and 
they wish they could just walk away
Make threats that if you didn’t step up to the plate, 
they would do just that one day

They are all that you know and as much as they hurt you, 
it’s hard to consider them gone
so you follow commands, try to make all the changes 
in the hope they’ll soon be happy and move on

But the more you change the more they want, 
they try to mould you into somebody new
Nothing in their eyes is ever good enough, 
they must want someone else, but who?

Then came the day that you live to dread, 
the day they took things way too far
Hurt you so badly they could easily have killed you and 
they were escorted away in a police car

You somehow stay strong when you finally 
admit to everything wrong that they did
Explaining the whole thing in detail it’s hard, 
because for so long you kept it all hid

When they are put in front of the judge, 
then asked if it’s guilty or not that they plead
They act as though they do want to change, 
they are sorry, it’s you that they need

But then the games of control really start, and 
you fall for more lies every day
Now they have this hold over you, 
you told the police, how dare you, they will make you pay

Even when they’re not even close to you, 
you can feel them breathing down your neck
Feel their eyes watching you, every move you make, 
your too scared to breathe you’re a wreck

And no matter how hard you fight it, 
try to remain focused to stop the controlling continue
It seems it won’t matter, they are one step ahead, 
as they genuinely believe that they own you

And although they can’t be there in person, 
to hurt you anymore in a physical way
They remain so engraved in your mind 
that it tortures you almost everyday

These people they never give up 
once they know just how to pull at your strings
You forget how to be human, how to be you… 
In fact, you forget most ‘normal’ things

So, when people ask the question, should this type of control be illegal, 
I would be the first to say yes it should be
If I could turn back the clock, I would run in the opposite direction, 
if only I knew, if only I could

If I take anything away from the hell I have been through, 
I take with me my courage and belief
That if I can talk about my story and inspire just one person 
to have the knowledge to see what’s beneath

So that they don’t become trapped in the pain that’s unbearable, 
it really isn’t worth all hurt and the strife
If you’re even a little bit unsure stand back, walk away, 
assess the risk and above all please live and value  your life!




A Poem Written By A Survivor