We speak of the body and mind as though they are separate, when they are anything but, when one rises from and is rooted in the other, the mind not a distinct form but an integral function of the flesh. To speak of I is not to give voice to an inner humunculus, but to express the tip of my nose, the jiggle of my thighs, the oft-ignored deep fascia of my pelvis. Not objects, these, but subject; not multiple, but me.
When anxiety spikes, it is my heart that pounds, my muscles that tense and yearn to strike.
When I feel the deep rise of my abdomen as air fills my lungs, it is my mind that temporarily stills.
When my muscles ache and spasm, it is my mood that turns sour, my temper that quickens.
When my thoughts race, it is my limbs that cannot remain still, my heart and breath that race to keep up.
When I give massage, it is my thoughts and my attention as well as my hands that focus on the receiver, that determine whether that person feels touched.
When I finally, finally sleep it is my muscles that ache less, my thoughts that grow sharper.
To talk of the mind and body as though they are two, separable, is a sometimes-useful fiction, yet this distinction nevertheless is a lie that leads to a life disjointed, the seamless whole sundered into incomplete components; alone each proves inadequate to explain our experience.
This lie is responsible for the dehumanization of hospitals, the depersonalizing of psychiatry, the disembodiment of blogging. We can pretend that persons don’t matter when we’re treating bodies: kick partners and doulas out of birth rooms; offer weight-gain-countering drugs that deny us the ability to speak; deride women for breastfeeding in public when “pumped breastmilk is just as good.” It’s a false duality at least as old as Descartes, but pervades nearly every aspect of our modern life.
What would it mean to reject this notion, to embrace the person-as-whole?
Can we even begin to imagine an answer, given the limitations of our language? “My” nose, “my” pelvis, “my” moods — these imply a belonging-to other than each other, other than the sum-of-all that creates — that is — the me.
Perhaps start with imagining: what would it feel like to recognize ourselves as whole? To be known as whole? To inhabit our entire body? Investigate the lusts of your left pinky toe, let your right shoulder lead, become aware of the impact of anger and joy and boredom on your elbows, your ass, your eyebrows. Imagine a world where such was commonplace, where the self was seen as complete, inseparable from its component molecules, whatever their configuration.
Imagine — and remember it is your left pinky toe, your right shoulder, your fascia and face and elbows and eyebrows and lympocytes and synapses and hormones and neurons that do so.






