I Said I Love You. He Fixed My Sink.

You know this couple. Maybe you see this couple every Tuesday at 3 p.m. in your therapy office.

One partner whispers, “I just want to hear I’m loved.” The other earnestly replies, “But I charged your phone, picked up your prescription, and cleaned out your hairbrush trap in the shower drain.”

They’re not in crisis. They’re just speaking entirely different dialects of affection.

Welcome to the quiet hilarity—and tender bewilderment—of Love Language Mismatch Comedy, where heartfelt gestures get mistranslated and therapists sit gently in the middle, trying not to smile too knowingly.

A new study has quietly shifted the center of gravity in our understanding of school shootings.

Published in PLOS One (Nassauer, 2025), the research finds that for most school shooters in U.S. history, guns weren't just tools of destruction — they were early symbols of affection, belonging, and identity.

If that sounds unsettling, it's because it is.

A fascinating new study published in The Journal of Sex Research (Kruger et al., 2025) suggests that psychedelic experiences may do more than temporarily alter perception—they may also quietly, sometimes dramatically, shift the way people experience sexuality, gender, and intimate relationships.

Surveying 581 adults who had used psychedelics, researchers found that the majority reported noticeable changes in sexual attraction, gender expression, and relationship dynamics—sometimes fleeting, often lasting well beyond the immediate effects.

Grief may not end at the grave.

A new study suggests that the majority of bereaved souls—whether mourning a spouse or a beloved pet—report vivid dreams or waking sensations involving the deceased.

Far from being rare or pathological, these experiences appear to be a common part of the human grieving process, tightly woven into how people maintain emotional bonds after death.

In fact, people who dream of their lost loved ones are significantly more likely to experience their presence while awake.

This overlap between dreaming and waking encounters challenges older assumptions that such experiences are signs of denial, avoidance, or mental instability.

Instead, they may represent something far more ordinary—and far more vital to healing.

There’s a room in the public health clinic where I work most mornings — quiet, often softly lit — where families sit in a circle of mismatched chairs.

A tissue box rests on the coffee table like a silent witness to what’s about to unfold.

It’s here, in this space that feels both foreign and familiar, that the work of family therapy begins.

At first glance, it might look like just another meeting.

People show up late. They forget to make eye contact.

They sit too far apart, or too close.

But underneath all that is a kind of trembling — a hope mixed with fear. Because family therapy isn’t just about fixing problems.

It’s about stepping into the heart of something raw and tangled. It’s about telling the truth after years of speaking in code.

A growing number of folks are in committed romantic relationships yet choose to live separately. These people are not simply part of a logistical LAT (Living Apart Together) arrangement due to external constraints.

They are apart-ers—those intrepid souls who intentionally structure their romantic lives around autonomy, spatial sovereignty, and emotional self-regulation.

In many ways, the aparter may represent a countercultural posture against the enmeshment and performance-driven intimacy norms typical of Western relational life.

Rather than merging homes, calendars, and identities, apart-ers assert that intimacy can thrive with deliberate distance.

This post explores the psychological, sociological, and cultural underpinnings of the apart-er identity, situating it within broader trends of cultural narcissism, attachment diversity, and relationship decoupling from domesticity.

From Feelings to Filters

Let’s begin with the central irony of modern therapeutic culture: a society finally brave enough to talk about mental health… is also quietly teaching its citizens to detach, dissociate, and “guard their peace” like it’s the last bag of Hot Cheetos during a quarantine.

Mental health memes have gone mainstream. But what happens when “not giving a fuck” is marketed as a treatment plan?

We’ll call this phenomenon Therapeutic DGAF: a curated cocktail of boundaries, avoidance, trauma lingo, and the occasional side of serotonin.

The Birth of the American Shrug

Once upon a time, in the New World, long before TikTok turned nihilism into a duet, Americans gave a lot of fucks.

About freedom. About God. About lawn care.

And then—somewhere between Nixon’s jowls sweating on live TV and the last unreplied AOL Instant Message—the national emotional thermostat started cooling.

Welcome to the postmodern soulscape: irony is armor, detachment is currency, and emotional economy is measured in fucks not given.

We’re talking about the meme-ification of apathy, the industrialization of DGAF. We're tracing the weird, winding tributaries that spilled into the cultural Mississippi that now runs through Instagram captions, startup logos, and millennial memoirs.

“I drafted a 3-act monologue in my head. Then I said, ‘It’s fine.’”

You walk into the kitchen and your sister says that thing again.

By 2:00 a.m., you’ve mentally authored:

• A searing TED Talk

• A boundary-setting masterclass

A final, scathing “and that’s why I’m in therapy” mic drop.

But in real life?

You smiled.
You changed the subject.
You helped her unload the dishwasher.

Welcome to Silent Rehearsal: the mental, emotional, and occasionally poetic act of drafting unsaid confrontations.

It’s more than rumination. It’s the inner soap opera of the emotionally fluent and externally restrained.

Sleep paralysis is the uncomfortable overlap between biology and metaphysics, the moment when your brain reboots before your body catches up.

The lights are on. No one’s home.

You’re conscious, pinned, and—if you’re unlucky—hallucinating that something else is in the room with you.

This is not a metaphor.

It’s the central nervous system behaving like a terrified bureaucrat who lost the protocol.

The result is temporary immobility, sometimes lasting seconds, sometimes minutes, often accompanied by vivid hallucinations.

The experience is ancient, common, and often terrifying.

Modern neuroscience blames REM dysregulation. Earlier humans blamed demons. And to be perfectly honest, the older version makes more emotional sense.

There are some fears you grow out of.

Monsters under the bed. Lightning. Pop quizzes.

And then there are the ones you grow into. Like tax audits. Or group texts. Or clowns.

Let’s stop pretending fear of clowns is irrational. Let’s start calling it what it is:
A perfectly reasonable survival mechanism that your ancestors gave you so you wouldn’t trust creatures with smiles that don’t blink.

Coulrophobia—yes, it has a name—isn’t about whimsy. It’s about false signals, broken social contracts, and the terror of being invited into someone else's chaos performance without your consent. And it has a long, winding history, from ancient myth to corporate mascots to horror film legends.

This is my deep dive into why clown fear isn’t the punchline.
It’s the punchline’s revenge.

There are martyrs, and then there are whistleblowers.

And then, in rare tragic convergence, there’s Rita Swan—who started as a devout Christian Scientist and ended up public enemy number one in the First Church of Christ, Scientist.

Her sin? Believing that her child’s life mattered more than doctrine. A radical idea in some circles.

This is the story of what happens when faith meets fever and refuses to blink.