Bipolar Disorder as Separable
from Bipolar Mood Disorder
It is my proposition that the idea of a Bipolar Disorder beyond the
Bipolar Mood Disorders with which mental health professionals are
familiar may be a useful concept and that thoughtful examination may
show it to be related to phenomena observed in and described by
people with a variety of psychiatric complaints.
It is also possible that we may consider this proposition to be drawn
from Buddhist Psychology given Buddhism’s long history of
mindfulness and metacognition. It need not be considered foreign to
studies of dualism in western philosophy however, and its origins
need not, at this point, distract us from consideration of the idea for
its own merits.
Let us first consider the variety of possible relationships between two
objects (things, ideas). For the time being, let’s assume that the
thinker (the reader, you) is not one of the objects. You, the thinker,
shall be the subject, and this may also take us into the realm of object
relations.
The range of relational terms is extensive and the fact that they are
represented in our language so extensively attests to the importance
of relational ideas. Here are some: Hierarchical. Alternating.
Simultaneous. Balanced. Complementary. Competing. Symbiotic.
Overlapping.
Certainly there are relational terms that require three objects, and this
will be important as we try to understand the limitations of concepts
based on the description of the relationship between two objects.
The difference between concepts based on three objects and those
based on two can be subtle. For instance, the word “sequence”
requires not two objects, but three. “Equal” is a term which may be
used to describe two objects, but there must be a third to function as
a referent for the measure. For instance, the idea that two objects
are equidistant is meaningless in itself. A third object must be
referenced so that each of the two primary objects may be described
as equidistant from the third. Look at the words in the preceding
paragraph. What errors do you think I made in citing these as dyadic
words? In the paragraphs which follow, there will be third objects
presented - first as gravity (nature) and then as agency.
For the moment, let me cut to the chase and create a familiar
context. As Buddhist’s might say, I will not try to create the moon,
but I will use my finger to point to it. Let us not confuse my finger for
the moon.
Extremes beget extremes. A pendulum will swing to the left nearly as
far as it has swung to the right if there is no intervention. This is
nature. This is physical law. Conceptually divided in two (left and
right), our concept is limited in the way that all concepts are. This is
the nature of concepts. If we were to describe nature as it really is,
we would find ourselves engaged in a never ending task and it would
be difficult for us to isolate our point or to focus on that which is most
relevant to the task (or problem) at hand.
To consider a fuller understanding of the point I am trying to make at
present, we must look for something outside of the basic pendulum
metaphor. We must look at the idea more deeply if we are trying to
solve the mystery left where the metaphor falls short of actual reality.
In reality, pendulums behave as I have described. Pendulums also
slow down, become less extreme, and find middle ground and “rest”
by nature. This is because there is a third force which is greater than
the momentum of either extreme. The third force is gravity. There is
left and right, but there is also down.
This means that without optional intervention, a pendulum will swing
extreme left, extreme right, less extreme left, less extreme right, and
so on, and will cease its “bipolar” swinging of its own accord.
Let’s discuss optional intervention. An agent (a force capable of
choice, such as a human being) may choose to intervene in nature
(nature being that which would happen without the agent’s
intervention). The agent may hasten the cessation of the bipolar
functioning or the agent may perpetuate the bipolar functioning. Yes,
there are two parts to bipolar functioning (beyond the primary poles I
have described in this illustration as left and right). There is the
bipolar phase and there is the unipolar phase. This is consistent with
our understanding of Bipolar Mood Disorder. In nature, we see that
the pendulum swings from left to right, and we also see that by
nature, the pendulum stops swinging eventually. Therefore, it is not
only the hastening of the swing’s cessation which would require an
agent’s intervention, but the perpetuation of the swing which requires
an agent’s intervention. That is, if a person did not do something to
perpetuate the swings, they would eventually stop of their own
accord. Therefore, when there seem to be perpetual swings, we may
consider that not only might the agent be doing nothing to stop the
swinging, but may actually be doing something to maintain it.
With a pendulum, we may actually be able to observe, measure, and
predict these things. With human experience (thoughts, emotions,
bodily functions, social relationships), this may be harder to do. It is
reasonable though to believe that that the principles are universal and
underlie more than just physical reality as most of us know it. Yes, it
may be difficult to predict nature’s time-table or to discern the status
of a natural process over time, but agency is something I will suggest
increases predictability and control. An agent (by definition)
exercises control. An agent may make decisions about time and may
therefore exercise influence (force) over the timing of phenomena.
Often then, we may find that nature and intervention would deliver us
equally to a desired state (status, place, condition) with the important
and often overlooked exception of time. The question may be not
whether we will heal, but when.
Let’s look again at the properties of a bipolar disorder. Is it the
alternation between the extremes which create the problem, is it the
lack of agency, is it the belief in the lack of agency, or is it the
helpless passivity of one who believes in a lack of agency.
Whichever of these it may be, I would suggest that it is not the
alternation between extremes which makes a bipolar condition a
problem, but the lack of or imagined lack of control over the
process. Certainly there are times when it would be wise for an
agent to give a resting plum-bob a pendulemic push. We must realize
though that there are limitations to agency and often an agent and
nature will seek and find a relationship of their own. Once set in
motion, nature takes its course and develops its own pace.
Intervention may be met with resistance. An agent may develop a
regard for intervention and may make accurate or inaccurate
predictions about resistance. Agents must take responsibility for
predicting nature (natural consequences) if they wish to optimize their
agency. A responsible agent will know and exercise their freedom
and power and also know the limits of their freedom and power.
They will know the properties and principles of human agency and
they will also know the properties and principles of nature. Whether
divine forces are forces of agency or nature will be a discussion for
another day.
Here is a key to intervening on behalf of those who have bipolar
complaints: Their complaint is one of extremes. They are not
necessarily complaining that their life is bipolar (pushed reactively
back and forth by unseen forces or by nature) but that their life is too
bipolar, too extreme, too out of control. Intervention will consist of
helping them to increase their agency, to understand the limits of their
agency, or as is prayed for in the Serenity Prayer, the serenity to
accept the things they cannot change, the courage to change the
things they can and the wisdom to know the difference. In order to
do this best, the person seeking assistance will need to have some
skills of slowing down, or as the Buddhists might suggest, sitting still,
quieting the mind, and reducing the incessant reactive inner chatter.
Do not be lead to believe that “bipolar” phenomena is unique to
Bipolar Mood Disorder. Despite the fact that the term “bipolar” is
rarely used outside of this context does not mean the idea came out
of nowhere. I am proposing that “bipolar” is one of the fundamental
states of nature. In Buddhist Psychology, this principle is known by
many names. It is called samsara, the karmic wheel, and suffering. It
is also called “life.” Anywhere you observe the events of nature, you
will observe bipolar phenomena. Anytime you observe human
behavior, you will observe bipolar behavior (breathe in, breathe
out). Anytime you observe a human problem or hear a human
complaint, you will have someone who is concerned about the extent
of bipolar phenomena and you will have someone who is uncertain
about the nature of their agency.
Christian Wolff, MA, Licensed Psychologist Associate
Copyright, 2005
from Bipolar Mood Disorder
It is my proposition that the idea of a Bipolar Disorder beyond the
Bipolar Mood Disorders with which mental health professionals are
familiar may be a useful concept and that thoughtful examination may
show it to be related to phenomena observed in and described by
people with a variety of psychiatric complaints.
It is also possible that we may consider this proposition to be drawn
from Buddhist Psychology given Buddhism’s long history of
mindfulness and metacognition. It need not be considered foreign to
studies of dualism in western philosophy however, and its origins
need not, at this point, distract us from consideration of the idea for
its own merits.
Let us first consider the variety of possible relationships between two
objects (things, ideas). For the time being, let’s assume that the
thinker (the reader, you) is not one of the objects. You, the thinker,
shall be the subject, and this may also take us into the realm of object
relations.
The range of relational terms is extensive and the fact that they are
represented in our language so extensively attests to the importance
of relational ideas. Here are some: Hierarchical. Alternating.
Simultaneous. Balanced. Complementary. Competing. Symbiotic.
Overlapping.
Certainly there are relational terms that require three objects, and this
will be important as we try to understand the limitations of concepts
based on the description of the relationship between two objects.
The difference between concepts based on three objects and those
based on two can be subtle. For instance, the word “sequence”
requires not two objects, but three. “Equal” is a term which may be
used to describe two objects, but there must be a third to function as
a referent for the measure. For instance, the idea that two objects
are equidistant is meaningless in itself. A third object must be
referenced so that each of the two primary objects may be described
as equidistant from the third. Look at the words in the preceding
paragraph. What errors do you think I made in citing these as dyadic
words? In the paragraphs which follow, there will be third objects
presented - first as gravity (nature) and then as agency.
For the moment, let me cut to the chase and create a familiar
context. As Buddhist’s might say, I will not try to create the moon,
but I will use my finger to point to it. Let us not confuse my finger for
the moon.
Extremes beget extremes. A pendulum will swing to the left nearly as
far as it has swung to the right if there is no intervention. This is
nature. This is physical law. Conceptually divided in two (left and
right), our concept is limited in the way that all concepts are. This is
the nature of concepts. If we were to describe nature as it really is,
we would find ourselves engaged in a never ending task and it would
be difficult for us to isolate our point or to focus on that which is most
relevant to the task (or problem) at hand.
To consider a fuller understanding of the point I am trying to make at
present, we must look for something outside of the basic pendulum
metaphor. We must look at the idea more deeply if we are trying to
solve the mystery left where the metaphor falls short of actual reality.
In reality, pendulums behave as I have described. Pendulums also
slow down, become less extreme, and find middle ground and “rest”
by nature. This is because there is a third force which is greater than
the momentum of either extreme. The third force is gravity. There is
left and right, but there is also down.
This means that without optional intervention, a pendulum will swing
extreme left, extreme right, less extreme left, less extreme right, and
so on, and will cease its “bipolar” swinging of its own accord.
Let’s discuss optional intervention. An agent (a force capable of
choice, such as a human being) may choose to intervene in nature
(nature being that which would happen without the agent’s
intervention). The agent may hasten the cessation of the bipolar
functioning or the agent may perpetuate the bipolar functioning. Yes,
there are two parts to bipolar functioning (beyond the primary poles I
have described in this illustration as left and right). There is the
bipolar phase and there is the unipolar phase. This is consistent with
our understanding of Bipolar Mood Disorder. In nature, we see that
the pendulum swings from left to right, and we also see that by
nature, the pendulum stops swinging eventually. Therefore, it is not
only the hastening of the swing’s cessation which would require an
agent’s intervention, but the perpetuation of the swing which requires
an agent’s intervention. That is, if a person did not do something to
perpetuate the swings, they would eventually stop of their own
accord. Therefore, when there seem to be perpetual swings, we may
consider that not only might the agent be doing nothing to stop the
swinging, but may actually be doing something to maintain it.
With a pendulum, we may actually be able to observe, measure, and
predict these things. With human experience (thoughts, emotions,
bodily functions, social relationships), this may be harder to do. It is
reasonable though to believe that that the principles are universal and
underlie more than just physical reality as most of us know it. Yes, it
may be difficult to predict nature’s time-table or to discern the status
of a natural process over time, but agency is something I will suggest
increases predictability and control. An agent (by definition)
exercises control. An agent may make decisions about time and may
therefore exercise influence (force) over the timing of phenomena.
Often then, we may find that nature and intervention would deliver us
equally to a desired state (status, place, condition) with the important
and often overlooked exception of time. The question may be not
whether we will heal, but when.
Let’s look again at the properties of a bipolar disorder. Is it the
alternation between the extremes which create the problem, is it the
lack of agency, is it the belief in the lack of agency, or is it the
helpless passivity of one who believes in a lack of agency.
Whichever of these it may be, I would suggest that it is not the
alternation between extremes which makes a bipolar condition a
problem, but the lack of or imagined lack of control over the
process. Certainly there are times when it would be wise for an
agent to give a resting plum-bob a pendulemic push. We must realize
though that there are limitations to agency and often an agent and
nature will seek and find a relationship of their own. Once set in
motion, nature takes its course and develops its own pace.
Intervention may be met with resistance. An agent may develop a
regard for intervention and may make accurate or inaccurate
predictions about resistance. Agents must take responsibility for
predicting nature (natural consequences) if they wish to optimize their
agency. A responsible agent will know and exercise their freedom
and power and also know the limits of their freedom and power.
They will know the properties and principles of human agency and
they will also know the properties and principles of nature. Whether
divine forces are forces of agency or nature will be a discussion for
another day.
Here is a key to intervening on behalf of those who have bipolar
complaints: Their complaint is one of extremes. They are not
necessarily complaining that their life is bipolar (pushed reactively
back and forth by unseen forces or by nature) but that their life is too
bipolar, too extreme, too out of control. Intervention will consist of
helping them to increase their agency, to understand the limits of their
agency, or as is prayed for in the Serenity Prayer, the serenity to
accept the things they cannot change, the courage to change the
things they can and the wisdom to know the difference. In order to
do this best, the person seeking assistance will need to have some
skills of slowing down, or as the Buddhists might suggest, sitting still,
quieting the mind, and reducing the incessant reactive inner chatter.
Do not be lead to believe that “bipolar” phenomena is unique to
Bipolar Mood Disorder. Despite the fact that the term “bipolar” is
rarely used outside of this context does not mean the idea came out
of nowhere. I am proposing that “bipolar” is one of the fundamental
states of nature. In Buddhist Psychology, this principle is known by
many names. It is called samsara, the karmic wheel, and suffering. It
is also called “life.” Anywhere you observe the events of nature, you
will observe bipolar phenomena. Anytime you observe human
behavior, you will observe bipolar behavior (breathe in, breathe
out). Anytime you observe a human problem or hear a human
complaint, you will have someone who is concerned about the extent
of bipolar phenomena and you will have someone who is uncertain
about the nature of their agency.
Christian Wolff, MA, Licensed Psychologist Associate
Copyright, 2005
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| CHRISTIAN WOLFF, MA Licensed Psychologist Associate/Consultant 820 NW 21st Avenue, Suite B . Portland. Oregon . 97209 . 503-284-4501 . christian@christianwolff.com |
