All perception of truth is the detection
of an analogy. THOREAU
This is an extension of Post WALKING WITH UNCHAINED PROMETHEUS,WALKING WITH UNCHAINED PROMETHEUS which is continued by the following.
Prometheus in the Caucasus, experienced terrible moments when every day that vulture devoured his entrails: “Both actions were performed by Prometheus without the permission of Zeus, for which he did not forgive him and punished him by asking Hephaestus (God of Fire, Vulcan) to make unbreakable chains and fasten him with them to the highest part of the Elbruz Volcano. […] Prometheus thus chained on that peak of the Caucasus awaited a vulture, which during the day attacked him, devouring his liver, and whose heart-rending suffering was repeated, for at night it regenerated again, completely replacing all his entrails during the night period, so that the torture became eternal. Fire and agony, daily” (Post WALKING WITH UNCHAINED PROMETHEUS).
PROMETHEUS AT ELBRUZ VOLCANO
Sigmund Freud resorted to some characters from Greek Mythology to represent and exemplify certain desires (inclinations and appetites), rejections (repulsions, aversions, antipathies, contempt, disaffections, detachments and indifferences) and psychological ailments (depressions, attachments, affections and predispositions) of the human being.
Freud’s use of these symbolic characters from the Greek myths – as presented in various dramatic works of Hellenistic antiquity – allowed him to explain some of the recurrent psychological disturbances of the human condition and to give him a basis for the elaboration of his psychoanalytic theory.
We will use the Myth of Prometheus to represent the discomforts and disorders, both physical and psychological, generated by the COVID in patients, and fundamentally in the neurocognitive field.
We have selected COVID to apply in this analogy (simile), because of its characteristics and its symptomatology of psychological ailments (traumatic repercussions) but also because it was suffered by a large number of people worldwide, in a short period of time; it was very representative of what these affected people were suffering daily for several weeks and even months, very similar to the passage experienced by the demigod.
Some of the symptoms that were manifested by the COVID contagion in the patients every day were magnified at a certain time (from 4-6 p.m.), such as a rise in body temperature, body ailments, headaches, etc., which generated trauma, which lasted for several weeks (some patients for several months). It should also be noted that the physical and psychological damage caused by this virus manifested itself recurrently in a large number of patients, just as Prometheus experienced it, hence the simile with this mythological character.
The analogy between the myth of Prometheus and the neurocognitive traumas affecting human beings can be established in various aspects and categories; although it is important to remember that this is a metaphor and not a precise psychological interpretation.
Simply put, Prometheus is a psychological referent(*) to the traumas and neurocognitive disorders from which human beings commonly suffer.
Connection between the myth of Prometheus and neurocognitive traumas:
1. Prometheus’ perpetual punishment and the persistence of trauma: In the myth, Prometheus is condemned to eternal punishment, where a vulture returns every day to devour his entrails. This could symbolize the persistent nature of the emotional and cognitive traumas that some people experience. Just as Prometheus continued to suffer day after day, many people who have experienced a traumatic event may feel that their painful memories and emotions return again and again.
2. Prometheus’ immobilization and the feeling of being trapped: Prometheus was chained to a mountain, which made him unable to move or escape from his suffering. This could relate to the sense of paralysis that some people experience as a result of trauma. When someone suffers trauma, they may feel trapped in their negative emotions and intrusive thoughts, which hinders their ability to move forward in life (Post AUTOLIBERATION OF NEGATIVE EMOTIONS THROUGH SELF-SUGGESTIONABILITY).
3. Prometheus’ constant agony and the lingering discomfort of trauma: The vulture that returns daily to devour Prometheus’ entrails represents an ongoing agony. Similarly, people who suffer from recurrent trauma may feel constant emotional and psychological discomfort, as memories and emotions related to the trauma continue to affect them.
4. The intervention of Zeus and the role of the mind: In the myth, Zeus is the one who condemns Prometheus to punishment. In the analogy, Zeus could represent the mind of the traumatized individual, which can sometimes contribute to the perpetuation of the trauma through negative thoughts, self-blame and constant ruminations on the traumatic event.
Keep in mind that neurocognitive trauma is a very complex issue and contains multidimensional psychological aspects – dealt with by the science of psychology – so that each individual experiences and processes trauma in a unique way. Furthermore, the process of recovery from trauma involves specific therapeutic competencies (practices, skills) to address persistent suffering and enable healing. However, it is important to note that this analogy, although a simplified form, allows us a metaphorical interpretation of the relationship between the Prometheus myth and neurocognitive trauma.
In this sense, we can define another analogy between the liberation of Prometheus from his chains and the healing process of patients who have experienced psychological trauma and have been neurologically affected. In the following, we express this analogy:
Connection between the liberation of Prometheus and the healing of neurocognitive trauma:
1. Hephaestus’ intervention and therapeutic support: In the myth, Hephaestus wishes to intervene to free Prometheus from his chains. This can be compared to the therapeutic support that traumatized patients receive from mental health professionals, such as psychologists or psychiatrists. These experts play a key role in helping people to break free from the ‘chains’ of their trauma by providing therapeutic techniques and tools that enable them to address and process their traumatic experiences.
2. The process of gradual release: In the myth, Prometheus’ release does not occur instantaneously, but is a gradual process. Similarly, healing from neurocognitive trauma is a process that takes time and effort. Patients work with the therapist to identify and understand their traumatic experiences, confront their fears and challenge negative beliefs they may have developed as a result of the trauma.
3. Regaining freedom and empowerment: When Prometheus is freed from his chains, he regains his freedom. Similarly, individuals overcoming neurocognitive trauma may feel a sense of empowerment and recovery in their lives. As they move through their therapeutic process, they may find a greater sense of control over their thoughts, emotions and behaviors, and thus begin to rebuild their lives in a healthier and more positive way.
4. Ongoing support: Although Prometheus is freed from his chains, the myth does not end there; his story continues. Similarly, healing from trauma does not always mean that memories and pain disappear completely, but through ongoing support and coping strategies learned in therapy, individuals can learn to live healthier and more resilient lives (Post THE WALK-RWD SYSTEM IS AN EFFECTIVE METHOD OF RESILIENCE), even if the trauma remains part of their future existence (existential story).
The liberation of Prometheus from his chains can be metaphorically compared to the healing process of a neurocognitive trauma, where therapeutic intervention, time and effort contribute to restoring the freedom and emotional well-being of the affected person.
Thus, we can differentiate what Prometheus did personally to free himself in relation to the possibility of a patient’s self-healing through the activities suggested by the WALK-RWD system and fundamentally with the walks in the open air.
Connection between Prometheus’ self-liberation and self-healing through walking outdoors:
1. Prometheus’ personal initiative: In the myth, Prometheus did not wait passively for his release; he managed to persuade Hephaestus to release him. This could relate to the idea that traumatized individuals can also take personal initiative in their self-healing process. The decision to take walks outdoors in nature, for example, maybe a personal choice that reflects an active desire to heal and find relief in a natural environment.
2. Zeus’ command: On the other hand, Zeus finally orders Hephaestus to release Prometheus. This could be compared to the idea that sometimes, in the process of self-healing, people voluntarily and consciously seek outside support or recommendations from mental health professionals or loved ones who act as a “command” to take steps toward recovery. For example, a therapist might suggest outdoor activities as part of a therapeutic approach.
3. Outdoor walking as a pathway to self-healing: Outdoor walks can be an effective tool for self-healing for traumatized patients. These walks can provide a space for reflection, relaxation and connection with nature, which can help reduce anxiety and stress associated with trauma. In addition, physical exercise can release endorphins, which contributes to emotional well-being.
4. Continuity of self-healing: Just as Prometheus did not free himself from chains once and forever, but rather his process continued, outdoor walking and other self-healing strategies must be consistent and sustained over time to be effective. Self-healing can be a gradual and continuous process in which the individual takes an active role in his or her own recovery.
The story of Prometheus and his liberation, both on his own initiative and at the command of Zeus, can offer valuable insight into the possibility of self-healing for traumatized patients through activities such as walking outdoors, among other actions. Personal initiative, combined with external support when necessary, can be an effective path to recovery and well-being.
It has been reliably established that COVID generated harmful effects of a neurocognitive nature, i.e. a neurological affectation that has repercussions on various brain functions, such as memory loss, fears that are indefinable as to their origin, extraordinary anguish, anxieties, what is commonly called post-traumatic stress, as well as mood disorientation, psychic disorders, confusion and loss of identity, and even the loss of enjoyment of life.
Let us keep in mind that Prometheus’ condition of recurrent suffering defines the psychological state of being. Thus, we can say that the neurocognitive symptoms generated by COVID were a psychological ascendant (**) of the myth of Prometheus; that is, the vulture that returned to devour his entrails is an analogy with those periodic neurological afflictions and other physical ailments, and in this case Prometheus in chains, although he was released from the chains that held him, he was not completely liberated.
With the same character, we can relate Prometheus – to be considered in a general way, not only because of COVID – to the traumatic effect that is generated by negative actions that the human being can receive in an excessive number or enough times to become a traumatic shock. A periodic emotional shock that produces lasting trauma in the mind. How long? This is where the myth of Prometheus with his walking takes on its function.
Just as Freud has pointed out that part of the human condition that is a psychological ancestor of the Oedipus Myth, so too some neurocognitive traumas that human beings have lived through and will continue to live through are psychological ancestors of the Prometheus Myth. Surely Aeschylus was aware of this psychological influence.
Finally, we should think: How does Prometheus free himself from his chains? What does the myth of Prometheus represent in relation to the mechanism of human liberation through walking?
The chains were unbreakable – according to Zeus’ command – but the demigod devised a way to free himself from them. He manages to break free from his enchainment (his bonds) in a way unsuspected by Hephaestus. The same recurring punishment suggested to Prometheus that he should only wait for his body mass to drop to such a level that the shackles that bound his 4 limbs were no longer able to hold him. After 7 weeks he was able to break free from these unbreakable shackles.
One of Prometheus’ feats was to reveal himself to Zeus, but more was his feat of giving fire to mortals. His effort was always oriented to weave a moving plot, both physical, mental and emotional, as he had to manipulate the god of Olympus, in order to distract him and thus help the mortals.
Those Promethean actions were the beginning of a journey to walk, which at the present time we could equate to: what one feels and wishes to be said, is said, even if what is silent is reduced; if what is silent is in excess, it would be a symptom (meaning) -of the neurocognitive type- that the environment that surrounds him has caused him a trauma.
Prometheus’ message to the human being -once he had freed himself from the chains, since he had no need to break them- was that his only unavoidable mission that he must carry out indefinitely was: “To walk on planet Earth”.
In the face of these pandemics and viral aggressions we are ending up like Prometheus in chains, that is, chained to different forms that have been generated by the different varieties of the aggressor virus.
Let’s get down to certain activities recommended by the WALK-RWD System:
– Walking to free ourselves (Post AUTOLIBERATION OF NEGATIVE EMOTIONS THROUGH SELF-SUGGERABILITY). Walking liberates the human being.
– Performing a catharsis while walking (Post PSYCHOANALYSIS AND THE WALK-RWD SYSTEM).
– Walking and at the same time talking out loud, declaring part of the trauma that afflicts us, especially talking about the fears that we suffer or feel (Post WALK AND READ IN LOUD VOICE; Future Post MASCOTIAN CATHARSIS AND THE WALK-RWD SYSTEM-PART II).
– Performing Walking Brain Gymnastics exercises (Post CEREBRAL GYMNASTICS WHILE WALKING-EXERCISES).
– Walking with a pet (Post THE WALK-RWD SYSTEM AND PETS. PART I).
CHAINED PROMETHEUS
(*)PSYCHOLOGICAL REFERENT: The term “Psychological Referent” refers to a figure or model that a person uses as a point of reference in the psychological domain. This referent can be a real or imaginary person, and usually has characteristics or qualities that the individual admires, respects or seeks to emulate. The psychological referent can influence the way someone perceives the world, relates to others and develops their own psychological identity.
(**)PSYCHOLOGICAL ASCENDANT: “Psychological Ascendant” refers to a process of personal and psychological development in which a person experiences growth, improvement or advancement in their emotional and mental well-being. This ascent can manifest in different areas, such as self-esteem, resilience, authenticity or emotional management. It is a term that suggests a positive movement towards a higher or healthier psychological state. This concept highlights the idea of progression and evolution in the psychological realm of an individual.