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Archive for June, 2010

We have this idea that time passes in a steady flow in front of our eyes, always at the same steady speed. We chop it into little pieces and call them seconds, minutes, hours…even days, weeks, months and years. But some philosophers show us how to think of time differently. Bergson’s concept of “duration” for example, which Deleuze picked up and developed further (using cinema as a tool to expand our thinking about time and movement).

So, here’s a couple of photos I took the other day ….

rocks and mountains

duration

In the first one, I noticed the stone circle (don’t know the history of it, but I suspect it’s a pretty modern creation actually…) and behind them in the distance, the mountain range. What’s the life of a mountain range? How quickly, or slowly, does it change? What’s the perspective of a mountain? That last thought, brought to mind Herman Hesse’s short story about a boy who wishes he was a mountain (in the Strange News from Another Star collection).
Then, in the second one, I focused on the tombstones instead…..how they too have their own duration, and how they mark the shortness of a life, and the length of a memory.

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I took a wander around the castle rock in Stirling the other day, following a path called “The Back Walk”. I took my camera of course, and here’s something I saw which captured me.

the liberal man

Why did this capture me? Well, my father’s father was a shoemaker, as was his father before him, and back through the generations. In Stirling, where my ancestors lived and worked, as far back as the 16th century there were “seven incorporated trades” – hammermen, weavers, tailors, shoemakers, skinners, bakers, and fleshers. I’ve heard my dad talk about his father belonging to the “seven incorporated trades”.

This plaque raised many questions for me.

Here’s my first question……what were the incorporated trades? Well, I found this succinct description –

The power to grant incorporated status to trades rested with the magistrates of royal burghs. An incorporated trade was granted the right to monopolise and control their trade within the burgh. Trade incorporations were usually constituted by a seal of cause granted by the magistrates but some were constituted by use and consuetude. A strict monopoly was enforced within the burgh and non-members of an incorporation were not allowed to trade within the bounds of the town. The Incorporation set strict guidelines controlling the quality of workmanship and protected work for the craft within the burghs against outsiders. It prevented apprentices from being drawn away from their masters and controlled standards of craftsmanship amongst its members. An entry fee had to be paid to gain admission. The son of a burgess paid the lowest fee, the son-in-law of a burgess paid more and a stranger paid the highest fee. Trades incorporations were usually governed by a deacon with the aid of a boxmaster and a council of craftsmen who were elected annually. They held a court which could fine craftsmen for contravening the rules and held the ultimate penalty of expulsion. The trades often incorporated with others to form united trades who had a right to representation in the council of the burgh along with representatives from the merchant guild. The representation on the council by trades and merchants was abolished in 1833 by the Royal Burghs (Scotland) Act (3 & 4 Will. IV, c.76) which provided for an elected town council. The exclusive privileges of trade were in decline towards the latter half of the eighteenth century and were finally abolished in 1846 by the Abolition of Exclusive Privilege of Trading in Burghs in Scotland Act (9 & 10 Vict., c.17). Thereafter the functions of the Incorporation were purely charitable: many incorporations were already providing assistance and financial relief to their members

And here’s my second question…..that quotation about liberal men devising liberal things….I find that incredibly appealing, but when I searched for the source, I discovered it was from Isaiah 32:8 and only in the King James translation is it written as “liberal” (which I took to mean “generous“). In other translations it’s “noble” (which actually doesn’t seem so appealing to me!) Can anyone explain this difference? Because, to me, “liberal” and “noble” don’t mean the same thing at all.

I’ve got a third question. Do you know what “Tempori parendum” means? I do. It was sewn into the top pocket of our blazers at Stirling High School. It means “We must move with the times”.

This simple inscription touched me. Here it is, erected by the seven incorporated trades, of which my ancestors were members. It’s placed on the wall of the old High School, which my mother went to (the later one being the school I attended).  It commemorates the building of a hospital to care for the infirm and sick members of the trades, and here I am several generations later, a doctor who cares for the sick and the infirm.

Wow! I stood below this plaque for a while and felt a deep sense of awe at the threads and roots I could feel tugging at me, from the long distant past, connecting me, in so many different ways, through history, geography and blood.

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I like to read books which change my life. Lots of books do that for me. In fact, the books I enjoy most are those which do just that, the ones which open up new ways of thinking to me, new ways of seeing, expand my understanding, stimulate my creativity, books which, once I’ve read them, my world is not the same.
I’ve read a lot of books like that, and if you browse this blog reading the posts in the category “from the reading room” you’ll find reviews of several of them.
I’ve just read another. In fact, I can’t remember the last time I felt this excited reading a particular book. It’s Dan Siegel’s “The Mindful Therapist” [ISBN 978-0393706451]
Now, I haven’t come to this book cold. I’ve read, first of all, his “Mindsight” [ISBN 978-1851687619] (and if you’re inspired to explore this body of work I recommend you start with that), his “The Mindful Brain” [ISBN 978-0393704709], and “The Developing Mind” [ISBN 978-1572307407], before I got hold of this, his latest book, “The Mindful Therapist”.

I’m also well into his online course which I’m thoroughly enjoying.

So, a lot of the concepts in this “Mindful Therapist” were already familiar to me before I opened it up – the idea of the mind as “an embodied, relational process of regulation of energy and information flow”,  the idea of the triangle of wellness – mind, brain and relationships, the understandings from neuroscience of integrated function of differentiated parts, of the key roles of the midfrontal cortex, and of neuroplasticity,  and the practices of the wheel of awareness and other meditations
Despite my familiarity with all of that, and more, this particular book has blown me away. I’ve already begun to introduce patients to the idea of health as a flowing, adaptive, coherent, energised, stable river, with the opposite banks of chaos and rigidity which we end up on when we become unwell.

I’ve begun to share with some patients the deceptively simple wheel of awareness meditation. But now, I’ve got a whole new level of insight.
Into this familiar mix, which Dan expands and reinforces throughout “The Mindful Therapist”, he gives exercises in self-discovery, and models of personality and behaviour which I’ve never seen described elsewhere. I’ve said before I’ve got a synthetic brain – always making links, seeing patterns, associations, expanding through increasing connections – well, I’m pretty sure that’s how Dan’s brain works too. He draws on insights from a multiplicity of disciplines and together, (in a “consilient” way), they create a whole which is way greater than its parts.
If you’re a health professional of any kind, I urge you to read this book. You practice, your life, won’t be the same again. You’ll find new depths as well as new horizons.

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