Noga Arikha writes:

In 1926, Virgina Woolf wrote about how, when one is ill:

All day, all night the body intervenes; blunts or sharpens, colours or discolours, turns to wax in the warmth of June, hardens to tallow in the murk of February. The creature within can only gaze through the pane – smudged or rosy; it cannot separate off from the body like the sheath of a knife or the pod of a pea for a single instant; it must go through the whole unending procession of changes, heat and cold, comfort and discomfort, hunger and satisfaction, health and illness, until there comes the inevitable catastrophe.

Woolf knew well about bodily interventions, suffering as she did from a range of symptoms pertaining to what today we call bipolar disorder. Yet the body intervenes constantly, whether one is ill or not. It is the mode of intervention that conditions how well, or unwell, we feel. A state of wellbeing is one in which we do not need to think about our embodied organism in any way other than the sensorial pleasures it affords, where we are immersed within our environment, engaged in an activity, involved with others. But one of physical or emotional pain affects the very foundation on which the sense of self we otherwise take for granted rests: what we feel ourselves to be can be upended. When this happens, we may realise that what we feel ourselves to be is in fact constructed. How we exist as embodied selves is a highly complex business involving the brain and body engaged in constant interaction.

Over the past few years, scientists working in neuroscience and psychology have been listening in on these brain-body interactions – in health and illness – and analysing how they constitute the always embodied self. They have been studying the sense of the body from within, which is called interoception. It is a term you will be hearing increasingly. This research is dismantling the pillars of a belief system that has long endured within those fields – as well as in the popular imagination – that the brain is an information-processing machine that can be understood apart from the rest of the body, as if our conscious, reasoning self were the output of a disembodied brain, and as if we were not fully biological creatures. This shift within the mind sciences is game-changing, and merits attention. Yet perhaps because we are in its midst, even its actors might not be fully aware of its historical and philosophical significance – and of its potential cultural and clinical implications. The time has come to take stock of the revolution under way. [Continue reading…]