Monday, September 6

Sanity and dis-ease, Part 2

Simple acts can become insurmountable obstacles when the down habit visits me. Even writing about it surprises me, as I got distracted from the perspective I planned to take for part of sanity and disease. While I have yet to consider whether describing my down habit manages to attenuate it or rather reinforces it, I'll take a step back for a bigger picture.

The distinction between 'mental' and 'physical' health doesn't help overall sanity much. The link between lifestyle and 'physical' ailments has been thoroughly researched, and physical therapies often accompany the treatment of 'mental' diseases. 'Mental' health still carries a stigma with it, Australia seems to train much less 'mental' health professionals than needed to deal with depression, suicide, mass trauma after bushfires, PTSD in returning soldiers and victims of abuse. During immigration you have to report on 'mental illnesses' of yourself and your family, and in one case the DOI wanted to withdraw the visit of doctors because his son has Down syndrome.

Modern psychology does not use any model of sanity, instead diagnoses according to a list of subjectively perceived symptoms. After re-discovering Alexander's set of skills, guided by many helping hands, I trust my instinct to dismiss any approach based on the faithful assumption of Descarte's error.

Commonly used language to name mental diseases sounds rather foul: retarded, stupid, crazy, imbecile.... as if it was more intelligent to override postural mechanisms so persistently to suffer from 'physical' pain. In either case, habits have shaped the entire structure, and the dis-ease of the organism restricts its functionality. If our minds had control over the self, it would simply take a decision to change behaviour.

The embodied memory of unprocessed emotional events remains, with our minds as reactive force to patterns of kinesthetic and chemical stimuli. Once these patterns are released, some narrative explaining the history of this restriction might emerge. Our memory, however, offers less precision than most people assume, and therefore doesn't suit well as tool to change behaviour.

It seems like my journey into the present needs some future involvement of releasing embodied patterns of the past.



No comments: