We are seized into a network of interpretation. At the centre, there is a blindspot where one cannot reflect on themselves without borrowing back from another’s point of view. That is the paradox of the word ‘me’, that cannot reach its aim directly without separating from it, making it an object of shared consideration. The use of words, even in the secret of one’s stream of thoughts, automatically simulates and triggers sensorimotor enaction and its interpersonal nature. Its image is cristallised in symbolic memories. It always implies someone else to whom is addressed a speech in action, that implicates the participation of the body in the recognition of a shared reality.
Imagination for itself, free of words, in a work of meditation and contemplation, cutting off the continuity of the stream of thought, would make the individual a witness to their own images. The image of their own body and the simulated sensorimotor stimulations that might occur while diving into those self-generated images, would thus have the individual’s body participating as ‘passive’, being its own witness.
That is the place for facing trauma, for healing, by reducing every moving body to the force that they bear, their inertia. We could analyse the ‘absence of foundings’ seeked in the Indian meditation tradition of Madhyamaka (see F. Varela, E. Thompson & E. Rosch, The Embodied Mind, 1991) in those terms, that it is about centring oneself where one’s self cannot be interpreted but witnessed, even to themselves. It doesn’t borrow the way of speech anymore, only the self-generation of sensory imprints and memories, some orientated in the manner of a dream.
In his short History of Taoism, Rémi Mathieu (Le taoïsme, PUF, Paris, 2019) stresses the attachment of early theoretical corpus about the dao (the « Way ») in pre-Imperial China, from the 5th to the 3rd century B.C. – with their supposed leading authors being Lao Zi, Zhouang Zi and Lie Zi – to the limits of speech and their preference to the use of images. We can see that we might necessarily involve someone else’s gaze in speech, for it would involve the very structure of enactment to someone else in its symbolic and conventional nature – speech manifesting mutual convention on reality and the duty of the individual to respond to that reality they constantly redefine with others. On the contrary, one could be the witness of images and other sensory stimulations without necessarily involving the responsability of others, being non-communicable.
If the origin of trauma is a contact, whether slight and light or large and heavy, then beyond the reconstitution of the scene through psychoanalytic deconstruction, the inert and non-communicable nature of sensory memory should be addressed too. Inertia means the difficulty to slow down or divert the movement of an object, in Physics. Some Eastern traditions of thinking adopted a different strategy than resistance to the inertia of the wound, by taking the oblique, by removing the place where the subject is supposed to be in the network of the debt and trauma, as a being necessarily subject and mean to interpretation.
The compulsory nature of interpretation relies on being situated in the web of some semantic structure, of the world of meaning defining the capacity to borrow common words and representations to elaborate a speech, with its performative nature. We formulate the demand that someone else would understand and support the validity of the speech that we engage with our life and its integrity. Even the most elementary word assessing the reality and existence of a ‘me’ implies that someone else would understand and support the word that is meant to address it. One would always depend on that understanding, and it might not be self-evident. To say ‘me’ stresses the gap between the calling of the word and the separation from the very reality that it tries to address – while one says ‘me’ still minding that someone else that would have to approve their statement. This reality is still to be founded again and again with others through the use of collectively defined speech, and one cannot possibly control how this would be interpreted in all its forms.
The only thing that one would be able to control, is their own situation at the centre of the web where words are shut down, and the mind only bears witness to itself.
Photo credit : « Butterfly », La Fille Renne, Martinique
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A reblogué ceci sur Clémence Ortega Douvilleet a ajouté:
Nouvel article sur le lien entre méditation et trauma (en anglais)