Meditation on Cadavers-Prologue

Savasana

I am not writing an anatomy book, nor a dissection manual, though I use nomencIature of anatomist when it is more clear than everyday language. This book/writing is not about scientific knowledge. If you want to learn detailed anatomical information, there are tons of great books you can choose from. This is just A story of my personal experience facing cadavers in dissection labs, and a story about how that experience has affected my perception of who I am, how I relate to everything, especially to my body, in this lifetime.

I once read about a meditation technique where you lie on your back and imagine your body gradually decomposing until it becomes a skeleton. I heard that in Buddhism there is a meditation method in which one observes one’s own body both from the inside and outside while observing an actual corpse decompose. I liked this meditation method because I interpreted it as a training to realize that all material existence in this world, including one’s own body, is a mere phenomenon, just like a decaying corpse. 

When we experience unbearable trauma, our body and consciousness may become dissociated in order to protect ourselves. The body becomes a thing that performs a specific function, and becomes separated from the ”I” consciousness.

Once I had sessions with a Zen psychology therapist. He often asked me, “What do you feel in your body?” I looked up at the ceiling, looked around the room and always looked for the answer outside of my body. “Can you feel your feet on the floor?” he asked. Of course I could feel my feet physically touching the floor, but that was completely disconnected from what I was feeling mentally. 

I didn’t have much knowledge about my own body. So even when I meditated on a corpse, I couldn’t visualize it very well, and I had no conscious connection to my body, so the corpse quickly turned into abstract bones. I couldn’t understand how complex and delicate the human body was, and how it was related to my very existence.

Through the gross anatomy training, I gradually recovered the connection between my self and my body. Every time I stood at the dissection table, I felt like I was slowly regaining my humanity. It has been more than 10 years since I was initiated into human dissection, and I have spent over 1,500 hours in dissection labs. Now attending an annual dissection workshop is like a Zen practitioner regularly practicing at a temple. 

I see it as my spiritual practice. It prepares me for the reality of death and dying, and reminds me of the meaning of living this moment. 

Savasana in yoga is said to be a pose where you lie on your back and imitate a dead body. When we go to a dissection table in a dissection lab, we face a donated body that is quietly in Savasana pose. It is the last pose we all will take.

copyright 2024

Split

I watched Split and Glass on Netflix, where a fictional character with Dissociative Identity Disorder (DID) develops a personality with superhuman strength. James McAvoy was phenomenal, shifting seamlessly from one persona to another on screen. The story is a textbook case of severe childhood trauma: the psyche fractures to protect the vulnerable self. One of his identities, “The Beast,” punishes the undamaged—those who haven’t suffered.
[Spoiler Alert] The Beast sees the damaged as pure.

That’s what drew me in.

I have a friend with DID. Sarah is brilliant, cultured, well-read, and funny. She took many younger, “damaged” women under her wing. She was the one who introduced me to Broadway, gifting me tickets to Sondheim. We’d sit in cafes, visit restaurants, and talk about arthouse films and everything else. Her life sounded like a novel. She told me she was one of the first female TV producers—or something close. I’m not sure if Sarah is the original. I met two of her other selves: Tommy, a boy who constantly said, “Sorry,” and another, terrifying one—probably her internalized mother.

The switches weren’t as clean as in the movies. She once said she had a “Flat Earth Committee” in her head, which decided what she could or couldn’t do. That committee often said she wasn’t allowed to leave her apartment.

Before her DID diagnosis, she’d been given a charcuterie board of mental health labels: agoraphobia, depression, anxiety disorder. She’d been prescribed all kinds of medications. None of them helped.

Many friends tried to help her. After all, when she showed up as “Sarah,” she was wonderful. But over time, that became rarer.

I was the last one who tried hard. I had this urge to rescue someone else—maybe instead of rescuing myself. Her disorders were inflated versions of mine, so I could speak her language to a certain extent.

I don’t have DID. I’ve been dissociated, but not to that degree. I had dysthymia and episodes of major depression. Sometimes I wasn’t “allowed” to get out of bed. I had extremely low self-esteem and poor communication skills—unless I was in a professional setting. Then I became articulate, competent, impressive. I still have a voice inside that occasionally whispers, “Jump” or “Kill yourself.”

Over time, I realized that some of Sarah’s other personalities were sabotaging anything that might make her better. Whenever she admitted to feeling improvement, they lashed back—as if healing would erase them. As if their survival depended on her staying damaged. Ironically, their original role had been to protect her.

They exhausted me, as they had exhausted many before me.

I haven’t seen Sarah in years. She reaches out once in a blue moon—only in moments of desperation. The last time, it wasn’t even her. A mutual friend contacted me because no one had heard from her. Turned out she’d fallen and been hospitalized. She didn’t have her phone in the hospital room, so she couldn’t reach anyone. But she came up with an ingenious solution: she befriended the woman in the next bed and asked her husband to deliver a handwritten note to my building.

That’s Sarah—resourceful and fiercely capable when it matters. She once told me she’d made a deal with the “committee” to keep her alive. One of her friends with DID had died by suicide. Sarah wasn’t going to be one of them.

Eventually, I accepted Sarah as she is. There’s no “original” Sarah waiting to be recovered. She was already many when I met her. I just didn’t know it. She contains multitudes. Every piece of her is my friend. And I’ve let go of the childish fantasy that I could save her—or anyone else.

Everyone splits, to some degree.

There are incidents I don’t remember, but my body seems to. I don’t have a single, monstrous trauma, just layers: a verbally and emotionally—possibly sexually—abusive father; a manipulative, passive-aggressive mother; a narcissistic aunt; a silent, possibly borderline grandmother. Add to that a culture soaked in misogyny, inappropriate touches, and the absence of loving contact—and I was left scarred.

I didn’t split, but I did build personas: a tough bitch and an abrasive man—my internalized father—to protect the vulnerable child inside me.

I’ve spent decades re-parenting that little girl. I wanted her to grow up into who she could have been if she had been loved and left alone: a happy, loving, beautiful girl. A confident, capable woman who could love and be loved.

I didn’t become exactly what I hoped—but I like who I’ve become. I’m happy with this version of myself.

You can’t restore the original child. But you can hold your scars with tenderness. You can carry your pain gently, like something sacred. And in doing so, you become who you were always meant to be:

Clean and pure, with old scars.
Survive. Then thrive.

A Boy with One Hundred Demons

In the time of feudal warlords, one warlord stroke a deal with 48 demons.   In exchange with his first-born child, the demons agreed to help him to concur the country.  When he came back to his castle from the campaign, his wife gave birth to a son.  The baby was born with no eyes, no limbs, no vocal cords, no ears, no nose.   The warlord ordered his wife to get rid of the creature.  The wife put him in a cradle and let the river take care of it.

A medicine man living in the woods walked by the river and found a baby crying without voice.  He took a pity on the poor creature and brought him home. The baby survived and grew up to be a boy.   The medicine man made artificial limbs and false eyes for the boy.  The child could see with his mind’s eyes, and could hear and talk without hearing and talking.  The child grew up to be a young man.  The young man was excelled in the way of sword.   The medicine man created special prosthetics for him. The artificial limbs were loaded with swords and other weapons.

When the medicine man passed away, a spirit came to the young man and told him that he was destined to go and find 48 demons.   “For each demon you kill, you would reclaim the body part the demon took away,” the Spirit said.

The young man became a vagabond to follow his destiny.   He encountered a demon in a village.  It was torturing the villagers.  He fought the demon for the villagers to be liberated.  When the young man killed the demon, he regained one of his body parts back…with agonizing pain.   Seeing the young man growing a new body part, the villagers deemed him as one of the demons and cast him out.  So it goes on.  He had to keep on wandering till he became whole.  People started to call him Hyakkimaru, a Boy with One Hundred Demons.

I loved this story when I was a kid.  It is a manga/anime by Osamu Tezuka.   If you are interested in the original story, check Dororo and Hyakkimaru.  The plot summary above is from my memory and may contain some interpretation.

It is one of the Hero’s Journey stories a la Joseph Campbell.

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