A Field Guide to Getting the Lost Art of Unrecovery (part four)

Filed under:UnRecovery — posted by Schizostroller on July 30, 2018 @ 5:28 pm

Apophenic low theory narrative example #1
“With regards the arc and the circle, in that the arc never quite reaches the circle (kind of like ‘edging’ in the S&M sub/dom world), I would say a schizophrenic line of flight is more a tangent off of the surface of the Body without Organs. When I get a voice insertion, or the obverse a dystonic emotion (what is the difference? That is more than a rhetorical question) my mind is disturbed and my inclination is to babble, psychobabble, toss a word-salad as Laing called it. To signify. To think, rant, rap, filibuster my way out of the situation, where as a solution to Sartre’s Huis Clos the audience of the singer in the song ‘Exit’ (that was first aired on Sesame Street, Episode 666) is to leave the room until finally the singer is left alone. But it as if I am cornered, chased, as if I am dealing with a case of entrapment. Hounded by leading questions, found guilty until proven innocent like Kafka’s Josef K. Haunted by memories or ‘voices that are real’? I pringle. As the poet said “Once you pop you can’t stop!”
Do I really want to break on through to the other side? Open the doors to perception? Leave Kafka’s cathedral by a side door? Or have I been violated by a punitive system that then terrorises me like a tyrannical, artificial group of Bernean Schlemiels asking for forgiveness, velociraptures, evangelist accelerationists, whilst simultaneously demanding that the guilt be mine, their bigotry demanded by them to be an aspect of my own identity, an ideal alienated self, that I must take in as my own in order to be forgiven a judgement that was prejudiced and erroneous in the first place. My existence, my form of life, seemingly the cause of their legitimation crisis, a Homo Sacer, that is more likely related to difficulties with a relation to a discursive reality principle. And never question that cognitive dissonance! Beethoven’s 9th has disrupted an answer that cannot be questioned. The moment you do that it proves you are wrong. The granny in Little Britain hitting the piano as she leaves the room, but at least she worked hard for it! When it is my responsibility, it is obviously my responsibility; when it is their responsibility it still seems to end up being my responsibility.
A mind choked by well-poisoning ivy climbing the wall of my Negative K. Is the answer to accept that it is I who has some irrevocable sin that I must live in ever-present existential angst until I, having been deprived a healthy bios, become no more than ‘zöe’, to die awaiting someone else’s belief in an after-life that I do not believe exists, brought up as I was an atheist, a minoritarian narrative in a Capitalism that has failed to do a genealogy of morals with regards its own Protestant Ethic? Is this an individual phenomenon? A family phenomenon? A social phenomenon? An economic phenomenon? A local phenomenon? A regional one? A national one? A global one? Trump has been elected! Democracy has left the building. The authoritarians are refusing to leave, as to do so would be to take responsibility in a group dynamic and thus be vulnerable to the same scapegoating themselves, Rene Girard’s scapegoat, the subject of an Asch experiment,. My friends and allies the nomads still pop their heads back in the door to see if I am still singing, but then those who choose to leave can always leave. My filibuster is ongoing, it is my every day, waking thought.”

Insufficient Exegesis

In the sense that Wittgenstein uses his ‘beetles’ to explain the difficulty of labelling emotions then the ‘psychobabble’ of the ‘schizophrenic’ that RD Laing describes as a ‘word salad’, is akin, if one wishes to think of such a Batesonian ecology of mind and take the etymological roots of the word ‘akin’ literally here, and say ‘to escaping the unpleasure of the family’ – there is the possibility of a word play with these roots and use the neologism ‘akith’ here but one would have to be able to show a vital relationship, I hope to open up the possibility of doing so with Agamben’s idea of Homo Sacer and the schizophrenic on welfare under ‘permanent austerity’ . A perspective useful to interpret word salads is to see them as waking dreams closer to sleeping dreams as understood in Freud’s Interpretation of Dreams where the line of flight stems from escaping the unconscious censoring apparatus. Freud argued that the Superego was silent and the Id noisy. So the survival instinct, the Superego, Thanatos, can be thought of as closer to the fight or flight directed, earlier evolved, silent parts of the brain and the Id, Eros, as closer to the noisier, emotional, later developed, mammalian limbic system and beyond through the emotions relation to cognition – speech and other expressive forms of communication – from which we then arrive at the text and other mediated forms, including technology and architecture. We can think of Deleuze and Guattari’s ideas of assemblages and deterritorialisation here , along with Daniel Dennett’s decentred consciousness , although to do that one returns to the issue of qualia, and this does revolve around embodiment and the BwO.
The idea that being delusional is something wholly problematic in itself seems suspect to me, in the ’70s in the UK the Mental Patients Union released a pamphlet with a fish on the hook on the cover . It symbolised mental illness as the ‘struggle to get off the hook of some fisherman’. Think of the illocutionary manipulative language of say converting evangelist Christians or some salesperson using NLP to nail their commissions; think of those courses for misogynist men on how to ‘pull more women’ – ‘pickup culture’ (eg Roosh V); and then imagine the schizophrenic’s memories that, like the emotions of a veteran suffering PTSD from one too many firefights, flees those feelings associated with trigger words or trigger experiences, whether personal, social or even architectural. Lines of flight deterritorialising rather than the circling aphasic returns of a masochist returning to their abusive partner, being told they are responsible for the other’s feelings, for the other’s needs, partially knowing it to be untrue but the pain of parting seems unbearable, a pain that seems to have no bodily source or explanation, yet it’s just not right, not conscionable, but ‘what is the right bodily feeling to have?’ Then think of the language of the sexually repressed family trying to create new capitalist work subjectivities in-house, the language, say of ‘choice’ brought home from work, and then applied to their own children, the difference between the disciplinarian societies of Foucault or the Laingian authoritarian nexus and the internalised subjectivities of the control societies of Deleuze .
Figures suggest that 65% of people diagnosed with psychosis have a history of CSA or CPA (child sexual or physical abuse) and along with the evidence of trauma there is also the evidence of attachment theory but also those with mental health issues will be affected by the inability and lack of support families have in dealing with such trauma, there are no (or rather very few) guidelines, at least not in common knowledge, but rather than blaming them (esp. when clearly not the perpetrators) it is important to look at the communication involved, not just the support but the language involved and the relation to the elective affinities the people supporting have to certain unhelpful ideologies, including say consumerism that stems from the need to maximise sales as part of advertising in everyday media and its application to the self and work ethics, again for example Deleuze’s Society of Control . The history of the National Schizophrenic Fellowship and its relation to the charge of ‘mother blaming’ towards attachment theory and anti-psychiatry, that now can be understood as the neglect of families, the pressures on mothers from a social point of view and the denial of their struggles by the ideology of the day. Where the charge ‘don’t blame the mother’ can be better understood as a statement of ‘don’t blame the system that leaves mothers or families in that position in the first place’. We want to be able to do this without ignoring the importance of significant others in a child’s emotional development and the place trauma and communicative nexi both have on the development and later adult life.

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image: detail of installation by Bronwyn Lace