Lucy Grealy was a poet, essayist, and autobiographer. She was born in Dublin in 1963 and her family immigrated to Spring Valley, New York, when she was four years old. Her father worked in television. Lucy was a graduate of Sarah Lawrence College and received an MFA degree from the University of Iowa Creative Writing Program (the “Writer’s Workshop”).
The crucial experience in Lucy’s life happened at age nine, when as a result of a playground accident to her jaw, she was diagnosed with Ewing’s sarcoma, an especially aggressive and usually lethal form of cancer. Lucy underwent repeated stays in hospital and outpatient treatments with radiation and chemotherapy. The chemo treatments were especially painful and left her feeling nauseated and physically wrecked. But the treatment was successful, at least with respect to the cancer. But it was to destroy most of Lucy’s right lower jaw, as well as costing Lucy most of her teeth, so that throughout her life she couldn’t close her mouth normally, eat solid food, or kiss. Her mutilated face made her the butt of cruel teasing by other children, and she saw herself as an ugly monstrosity that no one would ever love.
Autobiography of a Face is her memoir, recounting Lucy’s life from childhood into her twenties. It was published in 1994 to considerable critical acclaim and is still in print. When literary figures, such as Joan Didion, write books about grief and loss, these are usually reviewed by other writers. But as reading Autobiography of a Face, we felt challenged to try to understand Lucy’s experiences not from a literary point of view, but as trained chaplains and spiritual care givers.
Unless specifically assigned to a pediatric unit, a chaplain is unlikely to see a pediatric patient except with a referral from the child’s mother. And quite often, especially in the case of young children, most of our pastoral care is devoted to supporting the parent, not the child. For Lucy the situation was particularly tricky. As a nine year old she was mature enough to be very conscious of what was happening to her, but too young to be taken seriously by adults. And the support she received from her parents was anything but helpful.
Lucy received chemo on Fridays, which then involved two very painful injections administered by a physician while he was distracted by talking on the telephone. Outpatients are very poorly cared for by spiritual care departments, which are just not set up for them. Of course if one of us knows we are scheduled for a procedure and want some spiritual support, we’d arrange ahead of time to meet a chaplain at the clinic. But then we know our way around a hospital. It appears that during all the time she was treated at Columbia Presbyterian Hospital, Lucy and her family never saw a chaplain, Presbyterian or otherwise. Why couldn’t a nurse or a receptionist have got in touch with pastoral care and said, “We’ve got nine year old girl who’s having some very painful chemo treatments, and she and her mother are usually kept waiting for a couple of hours every Friday afternoon. Could you drop by the waiting room and see if you can do anything for them?”
Lucy’s mother seems only to have exacerbated the pain of her daughter’s treatment. She insisted that however painful they were, Lucy must maintain a stoic attitude. She explained to Lucy “how disappointed she was that I’d cried even before Dr. Woolf had put the needle into me, that crying was only because of fear, that I shouldn’t be afraid” (78), Lucy adds, “my mother didn’t know how to conquer what I was afraid of, nor could she even begin to tell me how to do it for myself.” A caregiver would try to help Lucy respond quite differently, to be able to articulate her fears. Pain is an evil and pretending it is not there. Fear is not something that needs to be “conquered”; it simply needs to be acknowledged as a normal response to pain and loss.
As Lucy’s treatments continued she tried to find on her own, with only a child’s perspective to draw on, ways of coping with the intolerable. One was simple evasion, to make herself ill enough that the treatments would have to be suspended. She went out in a storm at night getting chilled and drenched and hoping it would raise her white blood cell count. She tried drinking dishwashing liquid to feel nauseated, inhaling water to cause pneumonia, and jabbing herself with rusty nails. Apparently Lucy’s sense of self-preservation kept her from doing anything so extreme as to cause permanent injury.
Lucy’s family were religious skeptics, but somehow Lucy somehow found herself on a prayer list and was deluged with sentimental tracts and letters. Lucy wanted to become a believer so that God could give her peace and healing, but how? “After all, I was sold, I wanted to have Jesus help me out and make me good and strong and pure . . . —but exactly how was I supposed to do this? . . . In secrecy I sat down in my bedroom on the blue carpet and asked, ‘God, if you exist, prove it to me.’” But of course there was no voice; the carpet didn’t change color; there was no sudden light. “I knew I only half expected an answer. Was my partial belief preventing God from speaking to me? Didn’t I have to fully believe, or did all this simply mean that there was no answer. . . . I couldn’t bear to think I was wrong, that somehow everything I was going through didn’t actually have meaning.” That everything I was going through didn’t actually have meaning—this is a very succinct summation of a common symptom of spiritual distress, as was Lucy’s sense that God was absent or indifferent.
Good pastoral care would have reassured Lucy that her pain and fear were real and that her mother’s insistence that she should hide them was the opposite of helpful. It would have helped bring Lucy to awareness that God does not perform magical healing that is conditional on ignoring her doubts, but that despite her doubts and fears, Lucy was not alone, that God was with her in all her suffering and would give her the strength to deal with the painful effects of her treatment.
During the period that Lucy was in junior high school the chemo and radiation treatments were successful in eradicating the cancer, but the after effects left her with a mutilated face that was to be her curse for the rest of her life. Other children regarded her as a sort of monster, and the only occasion where she associated normally with other children was Halloween, when she could hide behind a mask. Lucy perceived her mutilated face as transforming her into something that no one could ever love.
Trying to bargain with God was one of the devices Lucy adopted to make her suffering bearable. Another, which many of us have attempted to use, was to reflect on how many there are who are enduring worse. After she finished the course of treatment, she had to humiliation of being ridiculed for her facial appearance. How trivial that seemed compared to the atrocities being perpetrated in the world. “My inner life became ever more macabre. Vietnam was still within recent memory and pictures of the horrors of Cambodia loomed on every TV screen and in every newspaper. I told myself again and again how good I had it in comparison. What wonder it was to have food and clothes and no one torturing me. . . . I bombed and starved and persecuted my own suffering right out of existence” (126).
What gives a particular piquancy to Autobiography of a Face is the narration. While much of the story is seen from the perspective of a child, when Lucy wrote the memoir she was already in her thirties, an accomplished literary stylist, who offers an especially insightful comment on her youthful attempt to will away her own suffering by reflecting on the greater sufferings of others: “I had the capacity of imagination to momentarily escape my own pain, and I had the elegance of imagination to teach myself something true about the world around me, but I didn’t have the clarity of imagine to grant myself the complicated and necessary right to suffer” (126-27). The mature Lucy beautifully phrased those different powers of her imagination. Capacity of imagination is the ability to escape from the painful present, elegance of imagination is the ability to use what apply what we imagine to our circumstances—that is the quality we use when we imagine ourselves into a character in fiction. It is also what a chaplain draws on to empathize with a patient. But clarity of imagination allows us to compare and contrast, to perceive whether the situation we imagine fits the actual perceptions of the patient. One of the hardest lessons to learn as a chaplain is that the patient’s perception was the reality. In Lucy’s case she had to be her own chaplain and alleviating her suffering by reflecting on the greater sufferings of others simply does not work.
When she was in high school Lucy read Hesse’s Siddhartha, and like so many of us in the sixties and seventies, she went through a Buddhist period. Having encountered the noble truth that all suffering is the result of worldly attachment. “Desire and all its painful complications, I decided, was something I could and would be free of” (178). Of course instant enlightenment through popular fiction proved as illusory as Lucy’s previous attempts to alleviate her suffering. Surgery to repair her jaw proved ineffectual. The aftereffects of the radiation treatment prevented skin grafts from being successful; they were simply reabsorbed.
In college at Sarah Lawrence and graduate school in the Writer’s Workshop at the University of Iowa, Lucy finally discovered friends who could love her as well as some literary success. There is a beautiful memoir, Truth and Beauty, by the novelist Anne Patchett, who was Lucy’s housemate in Iowa City, lovingly depicting her friendship with Lucy, a friendship that only ended with Lucy’s death at the age of thirty-nine. Sexually Lucy was very promiscuous, obsessed with having sex to prove to herself that she could attract men, as well as addicted to heroin.
Some readers of Ann Patchett’s memoir cannot understand how Anne could have put up with such a manipulative and clingy friend as Lucy. But those of us who have had a relationship, however difficult, with high maintenance high-octane persons like Lucy will understand. By comparison relationships with others just seem dull.
As an adult Lucy continued to undergo surgeries and attempted to find treatments, including moving to Scotland, where Lucy’s Irish citizenship made her eligible for the National Health Service. “How could I pass up the possibility that it might work, that at long last I might finally fix my face, fix my life, my soul?” (215).
According to Ann Patchett, Lucy underwent thirty-six surgeries. None of which was more than temporarily successful. Surely her surgeons must have been partly to blame for encouraging so many procedures when it must have been obvious that there was little chance that they would be effective. But it was Lucy herself who saw her face as her only “hope” for a life that she could accept.
We come away from reading Autobiography of a Facewith the sad insight that by the time she was a teenager Lucy had already focused all her hopes on the wrong object. In spiritual care we distinguish between cure and healing. Lucy was obsessed with a cure, with “fixing” her face so that she could become an object of love, and then her real life would finally begin. But for her to be healed would have meant that being able to accept that she already was loved and was worthy the love of her friends, and of herself.