“While reflecting on my experience with psychiatry, including being on three different medications and my stay in the ward, I started asking myself questions I had never thought to ask before: what are the social conditions contributing to my feelings of misery? What type of behavior is characteristic of ‘mental illness’ and ‘normal’ functioning? Who enforces these definitions as universal truths to begin with? Is it the same psychiatric authority that at one point considered homosexuality a mental illness – then changed their minds in 1973?

I couldn’t help but notice that despite all the therapy, meds, and psychiatric hospitality the world outside my head was still the same. Poverty still dominated my hood, rich billionaires were still playin’ golf while the government continued bombing other countries. Millions of non-human animals were still bein’ mutilated in slaughterhouses on a daily basis, and the environment was still bein’ devastated by industrial expansion. I still needed to wage-slave away to pay my rent. And like everyone else, I needed to do this until I got too old and eventually live out my days in a nursing home. But somehow I was supposed to be ‘happy’ – or at least apathetically accepting of it all without a fuss. Obedience without incident. Without question. Or as the others in the ward had said to me “no problems”.

Currently in my life, I am still angry, still depressed, and still sometimes suicidal. But rather than seeing these things as what’s broken about me, I see them as a reflection of how fucked up the world is around me. I find little things to help me channel the anger, depression, and suicidal thoughts. I exercise, practice mixed martial arts, enjoy a walk in the woods at night. I star-gaze from park benches, rooftops, and moving freight trains. I indulge in stolen food and cherish the excitement of criminal activity. Managing my emotions is a daily activity coupled with observation and growth. I listen to the stories of others and learn from their experiences. I listen to my emotions and source their origins, making it easier to understand my needs and desires. My emotions – my madness – manifesting as anger, depression, and so on remain sharp and act as the best tools for understanding the effects of this imprisoning society on my well-being.

My disposition lacks evidence of being broken or brain damaged – if anything, it would suggest the contrary. My emotional state is a complex response to the anxiety that occurs when recognizing society for what it is – a prison propagating itself as ‘normal’ life. And integrated within this prison is a web of altered realities that materialize the logic of control and domination: Wage-slavery masquerading as productivity and personal responsibility. Coerced submission and obedience to law and order in “the land of the free”. Pictures of happy cows on packages of mutilated body parts. Borders, bio-technology, cyberspace communities of friends interacting with the emotional vacancy of digital communication.

And it is here, in this same social prison society, that the word insanity is used to describe an individual person rather than industrial civilization – the epitome of mechanized social control.

“The stars up close to the moon were pale; they got brighter and braver the farther they got out of the circle of light ruled by the giant moon” ― Ken Kesey, from the movie One Flew Over the Cuckoo’s Nest

I believe deep down all people are ‘insane’ – not in terms of mental illness – but in terms of individual, unique differences that remain defiantly incompatible to behavioral order. In society, some people hide these differences better than others. And many people I have come across express frustration with having to keep themselves locked up inside, aching to break out. The fear of being socially labelled insane or crazy keeps people passive and submissive. But some people experience difficulty assimilating themselves. And while society attempts to frantically control and eliminate certain undesirable people and behaviors, natural responses to environmental conditions continue to produce both.

If one were to really examine the social interactions between individuals, one can see the subtle tip-toeing of animals peeking from within the wardrobe of humanism. It is the fear of being too loud, too angry, too sad, too imaginative – the fear of allowing oneself to exist at full bloom – that incarcerates the animal individual. It is the fear of exhibiting any personal qualities or characteristics that would violate the boundaries of socially expected behavior. Breaking the laws of psychiatry could be punishable by chemical injection, imprisonment, or even death.

This fear also plays a vital role in creating an obsession with relying on institutional specialization rather than peer to peer support. This obsession is normalized when, in response to someone reaching out for emotional support, friends suggest ‘professional help’ as if to surrender themselves ineffective by default. It says something about the nature of one’s confidence, ability, and will to support another when that support is often outsourced to an elite group of ‘professionals’. I’m not tryin’ to say that every individual has the capacity to support others at all times: I am suggesting an examination of the inferiority complex internalized by people in the face of institutions, and how individuals often find themselves too busy obeying the demands of capitalism, or too distracted by consumerism to make time for supporting their loved ones – let alone themselves.

If one were to examine society as a whole, one can see how over-simplified, quick-fix solutions to complex problems is built into it. If one were to examine this even on a personal level, one can see how everything about industrial society reduces personal time to the point where one often neglects their own emotional health. Against the demands of technological addiction and wage-slavery, making time for supporting one’s self and or those they care about is, however under-rated, nothing less than an act of personal revolt. “You need professional help” is often the quick response to an individual simply looking for support from close friends. Not all people (including myself) enjoy being pathologized or assigned a diagnosis like a broken machine. It is this ‘professional help’ that replaces intimate support with capitalism where someone struggling is treated as a profitable ‘case file’ and dealt a bottle of pills.

From a vibrant friend struggling with a unique history of complex emotional experiences, to a patient branded with an over-simplistic set of psychiatric identities – the individual becomes merely a unit of diagnostic measurement.

Diagnoses act as identity configurations defined in terms of symptom-based sameness. These identity assignments are constructed by the specialists of psychiatric authority, and are enforced socially by those who uphold its power. The same way that leftists are quick to use statist terminology to publicly label and shame “undesirables” or those unwanted by The Movement (for example, using the word “terrorist” to describe proponents of anarchist attack), they are equally quick to call people ‘mentally ill’, or ‘toxic’- demanding they seek ‘professional’ help. Perhaps without realizing it, leftists socially reinforce the validity of the state and psychiatric authority by reducing the complexity of individual behavior to mere psychiatric constructs and moral condemnation.

Psychiatry provides a comforting sense of order in the refusal to accept the chaotic nature of behavior. By asserting psychiatric terminology and morality many leftists seek control over social interactions with the intent to sterilize and homogenize them. This attempt at behavioral uniformity goes hand in hand with the treatment of individuals as members of monolithic, identity-based groupings. Behavioral uniqueness and variety are often discouraged or condemned when they don’t fit neatly constructed scripts. One’s behavior or emotional expression could be trivialized by being socially called out as ‘problematic’ – a label which itself requires the conformity of a generalized consensus to define and enforce.

Society and all its defenders require the dam of psychiatry to subordinate and control the tidal waves of individualist variety and social unrest. I can only imagine what would happen if the mechanisms of control failed on an individual level – if freedom of emotional expression took aim at the crystal castles of psychiatric authority, shattering the illusion of sterilized permanence. One after another an individual cannonball weakens the continuity of the structure, an ungovernable individual compromises the strength of collectivized subservience.”

(…)

” When, in expressing themselves, individuals let their emotions rupture the confines of psychiatric authority, and fan the flames of their contempt for social control, psychiatry begins to resemble the shell of a burnt out police car. If psychiatry is the agent enforcer of mental law and order – let it die along with every cop and agent of the state. As with identity politics, I refuse to participate in the use of psychiatric terminology when describing other individuals. As with all other socially constructed assignments, I reject psychiatric labels as they seek to limit the horizon of emotional complexity.

When, in expressing themselves, individuals become wild with nihilist hostility toward all ideological roles and identities, what is left of a society without individual conformity? What is ‘male’ or ‘female’ without being fixed to an aesthetic or performative role? What is ‘black’ or ‘white’ without the social construction of race? What is the sane/insane binary without the commanding authority of psychiatry? What is social law and order without anyone willing to obey?

My anarchy is found in the obliteration of these social constructs and the rejection of their ‘social contract’ that universalizes their false existence. I use the phrase social contract because that is precisely what accepting these identity assignments is. It surprises me to see such little prisoner solidarity with those incarcerated at psychiatric facilities. I imagine total anarchy looking like all prisons – including every manifestation of the educational-industrial complex, every zoo, and every asylum – being burned to the ground. “

(…)

“For many years I paraded psychiatry as a valuable scientific instrument for understanding the inner workings of human behavior. I no longer find it useful after learning to recognize people as complex beings with unique emotional responses to this civilized nightmare. I have come to recognize psychiatry as, at best, another form of identity politics that ultimately attempts to force the infinite complexity of emotional expression into rigid categorical boxes.

Individual people are far more than ‘bipolar’, ‘psychotic’, etc could accurately express. While a person may experience combinations of emotions socially identified by a psychiatric category, their emotional state can not be summarized or represented by any list of fixed terminology.

My refusal to define a person by the emotional struggles they experience is similar to the reasons I refuse to identity people struggling with intoxication as ‘addicts’. An individual’s struggle in coping with society is complex and unique. Psychiatric labels and identities are tools of the state – an entity which I reject. As a tool of civilization, psychiatry creates alienation and violence by treating people found to be emotionally unfit for society as ‘broken’, and therefore socially inferior. I personally refuse to disregard an individual’s struggle for survival by assigning them a psychiatric identity that puts blame on them as ‘mentally ill’ – rather than focusing attention on industrial society itself. Like prisons for ‘criminals’, the ‘correctional’ facility of the psychiatric ward seeks to condition submission through coercion and confinement. Solving or curing ‘mental illness’ in the societal sense often ends up becoming a re-defined ability to condemn, suppress, or sterilize emotions.

Like all governments, presidents, and authority, psychiatry never gave me freedom. Assigned psychiatric labels didn’t help me – they only filled me with an internalized sense of victimhood and inferiority. Medication didn’t ‘cure’ or ‘fix’ me – only damaged me, numbing me to my own senses in order to create an emotional void between me and the fuckery of civilized life. So instead, with nihilist celebration I descend into madness, taking aim at social order and civilization. With armed animalism I realize now that there was nothing to fix – my natural contempt for domestication and social control reminds me that I was never ‘broken’ to begin with.

With maniacal laughter I mock the conventional standardization of human behavior. I reject the authorities of psychiatry, their holy book (The Diagnostic and Statistical Manual of Mental Disorders (DSM–5)), and their prisons. I refuse to continue being a test subject for their ever-expanding pharmacotherapeutics. I am an individualist against the collectivized consensus used to materialize institutions of psychiatry. I am a nihilist – hostile to the ideological sane/insane binary and all social constructs that, with pathology, attempt to categorically subjugate individuality. I desire nothing less than a feral revolt against civilization. If civilization and psychiatry marry at the church of morality, then let my anarchy be a fiery black smoke that chokes their gospel of social control. “

 

 

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