Disease Treatment Quotes

When a lot of remedies are suggested for a disease, that means it cannot be cured.

If crimes are committed they must be seen as a disease, and punishment as treatment rather than as social vengeance.

The standard treatments for cancer are not meant to heal, but to destroy.

After trauma the world is experienced with a different nervous system. The survivor’s energy now becomes focused on suppressing inner chaos, at the expense of spontaneous involvement in their lives. These attempts to maintain control over unbearable physiological reactions can result in a whole range of physical symptoms, including fibromyalgia, chronic fatigue, and other autoimmune diseases. This explains why it is critical for trauma treatment to engage the entire organism, body, mind, and brain.

You are not an alcoholic or an addict. You are not incurably diseased. You have merely become dependent on substances or addictive behavior to cope with underlying conditions that you are now going to heal, at which time your dependency will cease completely and forever.

The greatest mistake in the treatment of diseases is that there are physicians for the body and physicians for the soul, although the two cannot be separated.

In response to threat and injury, animals, including humans, execute biologically based, non-conscious action patterns that prepare them to meet the threat and defend themselves. The very structure of trauma, including activation, dissociation and freezing are based on the evolution of survival behaviors. When threatened or injured, all animals draw from a "library" of possible responses. We orient, dodge, duck, stiffen, brace, retract, fight, flee, freeze, collapse, etc. All of these coordinated responses are somatically based- they are things that the body does to protect and defend itself. It is when these orienting and defending responses are overwhelmed that we see trauma. The bodies of traumatized people portray "snapshots" of their unsuccessful attempts to defend themselves in the face of threat and injury. Trauma is a highly activated incomplete biological response to threat, frozen in time. For example, when we prepare to fight or to flee, muscles throughout our entire body are tensed in specific patterns of high energy readiness. When we are unable to complete the appropriate actions, we fail to discharge the tremendous energy generated by our survival preparations. This energy becomes fixed in specific patterns of neuromuscular readiness. The person then stays in a state of acute and then chronic arousal and dysfunction in the central nervous system. Traumatized people are not suffering from a disease in the normal sense of the word- they have become stuck in an aroused state. It is difficult if not impossible to function normally under these circumstances.

It is time to embrace mental health and substance use/abuse as illnesses. Addiction is a disease.

Homeopathy cures a larger percentage of cases than any other form of treatment and is beyond doubt safer and more economical.

As for time, it is forever shrinking. Oppressed by multitasking and managerial efficiency, we live under a perpetual time pressure. The disease of this millennium will be called chronophobia or speedomania, and its treatment will be embarrassingly old-fashioned. Contemporary nostalgia is not so much about the past as about vanishing the present.

It is my belief that the basic knowledge that we're providing to the world will have a profound impact on the human condition and the treatments for disease and our view of our place on the biological continuum.

Sociopathy stands alone as a “disease” that causes no dis-ease for the person who has it, no subjective discomfort. Sociopaths are often quite satisfied with themselves and with their lives, and perhaps for this very reason there is no effective “treatment.

A comprehensive treatment plan for the heart’s diseases is to deny the self of its desires,        Enjoin hunger, keep worship vigilance in the night, be silent, and meditate in private;        Also keep company with good people who possess sincerity, those who are emulated in their states and statements;        And, finally, take refuge in the One unto whom all affairs return. That is the most beneficial treatment for all of the previous diseases.        This must be to the point in which you are like a man drowning or someone lost in a barren desert and see no source of succor        Except from the Guardian, possessor of the greatest power. He is the One who responds to the call of the distressed.

Cancer - a more or less permanent traffic jam in the body.

In the City Market is the Meet Café. Followers of obsolete, unthinkable trades doodling in Etruscan, addicts of drugs not yet synthesized, pushers of souped-up harmine, junk reduced to pure habit offering precarious vegetable serenity, liquids to induce Latah, Tithonian longevity serums, black marketeers of World War III, excusers of telepathic sensitivity, osteopaths of the spirit, investigators of infractions denounced by bland paranoid chess players, servers of fragmentary warrants taken down in hebephrenic shorthand charging unspeakable mutilations of the spirit, bureaucrats of spectral departments, officials of unconstituted police states, a Lesbian dwarf who has perfected operation Bang-utot, the lung erection that strangles a sleeping enemy, sellers of orgone tanks and relaxing machines, brokers of exquisite dreams and memories tested on the sensitized cells of junk sickness and bartered for raw materials of the will, doctors skilled in the treatment of diseases dormant in the black dust of ruined cities, gathering virulence in the white blood of eyeless worms feeling slowly to the surface and the human host, maladies of the ocean floor and the stratosphere, maladies of the laboratory and atomic war... A place where the unknown past and the emergent future meet in a vibrating soundless hum... Larval entities waiting for a Live One...

Environmental degradation is an iatrogenic disease induced by economic physicians who treat the basic malady of unlimited wants by prescribing unlimited growth.... Yet one certainly does not cure a treatment-induced disease by increasing the treatment dosage.

Health is normal. The human body is a self-repairing, self-defending, self-healing marvel. Disease is relatively difficult to induce, considering the body's powerful immune system. However, this complicated and delicate machinery can be damaged if fed the wrong fuel during the formative years. ... Healthy living with nutritional excellence throughout life can slow the decline of aging. It can prevent the years and years of suffering in ill health that is so common today as people get older and become dependent on medical treatments, drugs, and surgery. Nutritional excellence is the only real fountain of youth.

Let's be clear. The debate over health care in this country is not a debate about medical treatment or the best way to prevent disease. It is a debate about economics and class politics. Either we maintain a profit-driven health care system whose main function is to enrich certain individuals and institutions, or we develop a nonprofit, cost-effective system that provides quality health care for all people as a right of citizenship.

...sometimes they almost made me feel glad that I had a few extra years to play my depression out with therapy and other means, because I think its useful in youth- unless suicide or drug abuse are the alternatives- to have some faith in the mind to cure itself, to not rush to doctors or diagnosis's...I sometimes worry that part of what creates depression in young people is their own, and their parents, and the whole worlds impatience with allowing the phases of life to run their course. We will very likely soon be living in a society that confuses disease with normal life if the panic and rush to judgment and labeling do not slow down a bit. Somewhere between the unbelievable tardiness that the medical profession was guilty of in administering proper treatment to me and the eagerness to with which practitioners prescribe Ritalin for 8 year old boys and Paxil for 14 year old girls, there is a sane course of action.

Today, we have discovered that everyone is born with dozens of genetic glitches. There are no perfect human specimens. But not all our glitches are the same, so one treatment often does not fit all sufferers of a given disease.

So this purports to be a disease, alcoholism? A disease like a cold? Or like cancer? I have to tell you, I have never heard of anyone being told to pray for relief from cancer. Outside maybe certain very rural parts of the American South, that is. So what is this? You’re ordering me to pray? Because I allegedly have a disease? I dismantle my life and career and entered nine months of low-income treatment for a disease, and I’m prescribed prayer? Does the word retrograde signify? Am I in a sociohistorical era I don’t know about? What exactly is the story here?

We’re all familiar with the idea that lifestyle can be the cause of disease. What’s not common knowledge is that a change in lifestyle can also be the treatment and prevent us from getting sick in the first place.

Will 2015 ever be noted as the year Ebola was decisively downgraded from a lurid horror meme to just one of many commonly treatable diseases?

Currently, there is no cure for MS, but there are treatments that modify disease activity, slow the course of the disease, and alleviate its effects.

Any important disease whose causality is murky, and for which treatment is ineffectual, tends to be awash in significance. First, the subjects of deepest dread (corruption, decay, pollution, anomie, weakness) are identified with the disease. The disease itself becomes a metaphor. Then, in the name of the disease (that is, using it as a metaphor), that horror is imposed on other things. The disease becomes adjectival. Something is said to be disease-like, meaning that it is disgusting or ugly.

the hospital after the diagnosis she formed a sudden and strong intuition: “This disease wanted to monopolize my attention, but as much as possible, I would focus on my life instead.” The cancer treatment that followed was exhausting and terrible, but Gallagher couldn’t help noticing, in that corner of her brain honed by a career in nonfiction writing, that her commitment to focus on what was good in her life—“movies, walks, and a 6:30 martini”—worked surprisingly well. Her life during this period should have been mired in fear

I have always believed that the primary function of doctors should be to teach people how not to get sick in the first place. The word “doctor” comes from the Latin word for “teacher.” Teaching prevention should be primary; treatment of existing disease, secondary. I

At its heart, Codependency is a set of behaviors developed to manage the anxiety that comes when our primary attachments are formed with people who are inconsistent or unavailable in their response to us. Our anxiety-based responses to life can include over-reactivity, image management, unrealistic beliefs about our limits, and attempts to control the reality of others to the point where we lose our boundaries, self-esteem, and even our own reality. Ultimately, Codependency is a chronic stress disease, which can devastate our immune system and lead to systemic and even life-threatening illness.

Stomach acid is so important to protect your gut barrier that my colleagues at the Medical College of Georgia (where I went to medical school) are starting to use baking soda as a treatment for autoimmune diseases such as rheumatoid arthritis.

Schizophrenia is a cruel disease. The lives of those affected are often chronicles of constricted experiences, muted emotions, missed opportunities, unfulfilled expectations. It leads to a twilight existence, a twentieth century underground man. The fate of these patients has been worsened by our propensity to misunderstand, our failure to provide adequate treatment and rehabilitation, our meager research efforts. A disease which should be found, in the phrase of T.S. Eliot, in the "frigid purgatorial fires" has become through our ignorance and neglect a living hell.

I remember going to the British Museum one day to read up the treatment for some slight ailment of which I had a touch – hay fever, I fancy it was. I got down the book, and read all I came to read; and then, in an unthinking moment, I idly turned the leaves, and began to indolently study diseases, generally. I forget which was the first distemper I plunged into – some fearful, devastating scourge, I know – and, before I had glanced half down the list of “premonitory symptoms,” it was borne in upon me that I had fairly got it. I sat for awhile, frozen with horror; and then, in the listlessness of despair, I again turned over the pages. I came to typhoid fever – read the symptoms – discovered that I had typhoid fever, must have had it for months without knowing it – wondered what else I had got; turned up St. Vitus’s Dance – found, as I expected, that I had that too, – began to get interested in my case, and determined to sift it to the bottom, and so started alphabetically – read up ague, and learnt that I was sickening for it, and that the acute stage would commence in about another fortnight. Bright’s disease, I was relieved to find, I had only in a modified form, and, so far as that was concerned, I might live for years. Cholera I had, with severe complications; and diphtheria I seemed to have been born with. I plodded conscientiously through the twenty-six letters, and the only malady I could conclude I had not got was housemaid’s knee. ... I had walked into that reading-room a happy, healthy man. I crawled out a decrepit wreck. I went to my medical man. He is an old chum of mine, and feels my pulse, and looks at my tongue, and talks about the weather, all for nothing, when I fancy I’m ill; so I thought I would do him a good turn by going to him now. “What a doctor wants,” I said, “is practice. He shall have me. He will get more practice out of me than out of seventeen hundred of your ordinary, commonplace patients, with only one or two diseases each.” So I went straight up and saw him, and he said: “Well, what’s the matter with you?” I said: “I will not take up your time, dear boy, with telling you what is the matter with me. Life is brief, and you might pass away before I had finished. But I will tell you what is NOT the matter with me. I have not got housemaid’s knee. Why I have not got housemaid’s knee, I cannot tell you; but the fact remains that I have not got it. Everything else, however, I HAVE got.” And I told him how I came to discover it all. Then he opened me and looked down me, and clutched hold of my wrist, and then he hit me over the chest when I wasn’t expecting it – a cowardly thing to do, I call it – and immediately afterwards butted me with the side of his head. After that, he sat down and wrote out a prescription, and folded it up and gave it me, and I put it in my pocket and went out. I did not open it. I took it to the nearest chemist’s, and handed it in. The man read it, and then handed it back. He said he didn’t keep it. I said: “You are a chemist?” He said: “I am a chemist. If I was a co-operative stores and family hotel combined, I might be able to oblige you. Being only a chemist hampers me.” I read the prescription. It ran: “1 lb. beefsteak, with 1 pt. bitter beer every 6 hours. 1 ten-mile walk every morning. 1 bed at 11 sharp every night. And don’t stuff up your head with things you don’t understand.” I followed the directions, with the happy result – speaking for myself – that my life was preserved, and is still going on.

By 1991, for instance, epidemiologist surverys in populations had revealed that high cholesterol was NOT associated with heart disease or premature death in women. Rather, the higher the cholesterol in women, the longer they lived, a finding that was so consistent across populations and surveys that it prompted an editorial in the American Heart Associations journal, Circulation: "We are coming to realize," the three authors, led by UC San Francisco epidemiologist Stephen Hulley, wrote, "the the results of cardiovascular research in men, which represents the great majority of the effort thus far, may not apply to women.

I wish I had my beta-blockers handy. [Comment when told that he had won a Nobel prize, referring to the drug he discovered for the treatment of heart disease.]

For this reason, temperance was an important component in the Progressive movement’s effort to improve the lives of the working class.

Perhaps the best prevention and treatment that exists against all toxin-mediated diseases will never be accepted by conventional medicine, simply because it cannot be patented.

The main weapons in the prevention and treatment of disease and human carelessness will probably always be food and exercise.

For one thing, that Kitty was addicted to amphetamines for twenty-six years without her husband’s knowledge suggests a certain lack of communication or awareness in the marriage. Was

Contemporary medical technology is not an advancement in medicine- it indicates the failure of Caucasian medical science and is a sign of ignorance. Technology cannot replace the human ability to diagnose disease by looking, touching and smelling to perform treatments without drugs.

Think about the stigma that is attached to the idea that alcoholism is a disease, an incurable illness, and you have it. That's a terrible thing to inflict on someone. Labeling alcoholism as a disease, a cause unto itself, simply no longer fits with what we know today about its causes.

But in their defense of the supernatural, fundamentalists and their evangelical heirs resemble some cancer patients. In facing a drastic disease, they are willing to undertake a drastic remedy. The treatment of fundamentalism may be said to have succeeded; the patient survived. But at least for the life of the mind, what survived was a patient horribly disfigured by the cure itself.

Ever since the days of Hippocrates, it has been considered an axiom of medicine, that the first step to be taken in the treatment of disease, is the removal of all the primary causes,” Harris wrote.

Imagine a society’s discovering a vaccine against a deadly disease that has been ravaging its people and continues to ravage people in neighboring societies, where the cause of the disease is incorrectly attributed to improper diet. What would be the judgment on such a society if it withheld its vaccine on the grounds that it would be ethnocentric to try to instruct members of another culture that their medical ideas are incorrect, and to induce them to adopt the effective treatment? If one accepts that one has the good fortune to be in possession of the true religion and thereby has access to the most valuable possible rewards, is one not similarly obligated to spread this blessing to those less fortunate?

Prior to their discovery in 1917, phages had been linked to miracle waters—rivers in India and other places with the power to cure diseases from leprosy to cholera. Only later did scientists, examining a naturally occurring treatment for dysentery, discover these “cures” were phages, feasting on and eradicating the disease-causing bacteria.

We expect the world of doctors. Out of our own need, we revere them; we imagine that their training and expertise and saintly dedication have purged them of all the uncertainty, trepidation, and disgust that we would feel in their position, seeing what they see and being asked to cure it. Blood and vomit and pus do not revolt them; senility and dementia have no terrors; it does not alarm them to plunge into the slippery tangle of internal organs, or to handle the infected and contagious. For them, the flesh and its diseases have been abstracted, rendered coolly diagrammatic and quickly subject to infallible diagnosis and effective treatment. The House of God is a book to relieve you of these illusions; it … displays it as farce, a melee of blunderers laboring to murky purpose under corrupt and platitudinous superiors.

Depression claims more years than war, cancer, and AIDS put together. Other illnesses, from alcoholism to heart disease, mask depression when it causes them; if one takes that into consideration, depression may be the biggest killer on earth. Treatments

The pressure to reduce health care costs is aimed only at the treatment of real diseases. There is no pressure to reduce the costs of treating fictitious diseases. On the contrary, there is pressure to define ever more types of undesirable behaviors as mental disorders or addictions and to spend ever more tax dollars on developing new psychiatric diagnoses and facilities for storing and treating the victims of such diseases, whose members now include alcoholics, drug abusers, smokers, overeaters, self-starvers, gamblers, etc.

A survey taken by the association found that 45 percent of patients with autoimmune disease were labeled as chronic complainers early in their diagnostic journeys, with the resulting delay in diagnosis often leading to organ damage from lack of appropriate treatment.

Depression can be due to a low endocrine function, nutritional deficiencies, blood sugar problems, food allergies, or systemic yeast infection. Depression can also result from medical illnesses such as stroke, heart attack, cancer, Parkinson's disease, and hormonal disorder. It can also be caused by a serious loss, a difficult relationship, a financial problem, or any stressful, unwelcome life change.

pleaded every day” with Jobs and found it “enormously frustrating that I just couldn’t connect with him.” The fights almost ruined their friendship. “That’s not how cancer works,” Levinson insisted when Jobs discussed his diet treatments. “You cannot solve this without surgery and blasting it with toxic chemicals.” Even Dr. Dean Ornish, a pioneer in alternative and nutritional methods of treating diseases, took a long walk with Jobs and insisted that sometimes traditional

But such is the nature of man that as soon as you begin to force him to do a thing, from that moment he begins to seek ways by which he can avoid doing the thing you are trying to force upon him. A man with malaria parasites in his blood is a danger to his companions. To kill all the parasites, he was then required to continue doses of quinine a week or ten days after his fever. When the convalescing men were given their daily dose of quinine they would manage to throw their tablets out of the dispensary window. The old turkey-gobbler pet of the hospital gobbled up all the tablets he could find. He became so dissipated he finally developed a species of blindness caused by too much quinine. I cannot vouch for this, but I was often twitted with this story as an illustration of how the men were treating prophylactic quinine.

Perhaps the most fulfilling thing in medicine is sitting with a patient who has been saddled with a chronic disease for years and had lots of concerns about cirrhosis, liver failure, the possibility of having to have a liver transplant, the possibly of developing cancer in the liver, a patient who has fought through a year-long treatment with side effects including sleep disturbances, irritability, a mental fog and being able to tell him, “Mr. Tyler, you’re cured. You don’t need to see me again.

A major contributor to the genesis of many diseases... is an overload of stress induced by unconscious beliefs. If we would heal, it is essential to begin the painfully incremental task of reversing the biology of belief we adopted very early in life. Whatever external treatment is administered, the healing agent lies within. The internal milieu must be changed. To find health, and to know it fully, necessitates a quest, a journey to the center of our own biology of belief. That means rethinking and recognizing—re-cognizing: literally, to “know again”—our lives.

Despite its image as a disease that affects middle-aged white men, heart disease claims 50 percent more African Americans than whites and African Americans die from heart attacks at a higher rate than whites. African Americans are more likely to develop serious liver ailments such as hepatitis C, the chief cause of liver transplants. They are also more likely to die from liver disease, not because of any inherent racial susceptibility, but because blacks are less likely to receive aggressive treatment with drugs such as interferon or lifesaving liver transplants. Even

Far more potently than any miracle medicine, relatively uncelebrated shifts in civic arrangements--better nutrition, housing, and sanitation, improved sewage systems and ventilation--had driven TB mortality down in Europe and America. Polio and smallpox had also dwindles as a result of vaccinations. Cains wrote, "The death rates from malaria, cholera, typhus, tuberculosis, scurvy, pellagra, and other scourges of the past have dwindled in the US because humankind has learned how to prevent these diseases.... To put most of the effort into treatment is to deny all precedent.

FUNCTIONAL MEDICINE: THE FUTURE My goal in medicine is to help provide a way to navigate and sort through health information based on an entirely new way of thinking about health and disease. I want to find the right treatment for each person, regardless of what that treatment might be. If a medicine is the best treatment, I will choose that; if a change in diet, supplements, herbs, or lifestyle works best, then I will choose that. We must learn to treat the person, not the disease; the system, not just the symptoms. This is personalized medicine, the medicine of the future.

The U.S. has a so-called health care system that has nothing to do with the promotion of health. Those who run this system do not care about your health, and it's far from being a system. It's a fragmented patchwork of procedure-oriented services that are meshed in a voluminous trail of paper payments, with little relevance to community-based needs. This misdirected, disease-managed non-care system of symptom suppression demands more and more treatment at higher and higher costs. If they cared at all, you'd be treated like a human, not like a number resembling, quite frankly, the ear tags on a cattle herd.

The default to studying men at times veered into absurdity: in the early sixties, observing that women tended to have lower rates of heart disease until their estrogen levels dropped after menopause, researchers conducted the first trial to look at whether supplementation with the hormone was an effective preventive treatment. The study enrolled 8,341 men and no women. (Although doctors began prescribing estrogens to postmenopausal women in droves - by the midseventies, a third would be taking them - it wasn't until 1991 that the first clinical study of hormone therapy was conducted in women.) An NIH-supported pilot study from Rockefeller University looked at how obesity affected breast and uterine cancer didn't enroll a single woman. While men can develop breast cancer - and a small number of them do each year - as Rep. Snowe noted drily at the congressional hearings, 'Somehow I find it hard to believe that the male-dominated medical community would tolerate a study of prostate cancer that used only women as research subjects.

The medical uncertainty compounds patients' own uncertainty. Because my unwellness did not take the form of a disease I understood, with a clear-cut list of symptoms and a course of treatment, even I at times interpreted it as a series of signs about my very existence. Initially, the illness seemed to be a condition that signified something deeply wrong with me⁠—illness as a kind of semaphore. Without answers, at my most desperate, I came to feel (in some unarticulated way) that if I could just tell the right story about what was happening, I could make myself better. If only I could figure out what the story was, like the child in a fantasy novel who must discover her secret name, I could become myself again. It took years before I realized that the illness was not just my own; the silence around suffering was our society's pathology.

As but one example, the title of this book comes from a 1968 article that appeared in the prestigious Archives of General Psychiatry, in which psychiatrists Walter Bromberg and Frank Simon described schizophrenia as a “protest psychosis” whereby black men developed “hostile and aggressive feelings” and “delusional anti-whiteness” after listening to the words of Malcolm X, joining the Black Muslims, or aligning with groups that preached militant resistance to white society. According to the authors, the men required psychiatric treatment because their symptoms threatened not only their own sanity, but the social order of white America. Bromberg and Simon argued that black men who “espoused African or Islamic” ideologies, adopted “Islamic names” that were changed in such a way so as to deny “the previous Anglicization of their names” in fact demonstrated a “delusional anti-whiteness” that manifest as “paranoid projections of the Negroes to the Caucasian group.”10

Like the teachings of Hippocrates, the Charaka Samhita describes the qualities needed by a physician, and instructs how he should go about examining a patient to find the root cause of a disease, and how to make a prognosis and prescribe treatments. These treatments are minimally invasive, and involve specific diets and exercises and more than 2,000 plant-based remedies. The emphasis throughout the Charaka Samhita is on preventing illness by maintaining good hygiene and a healthy diet.

Another relevant factor is money. In the United States and many other countries, health care is partly a for-profit industry.21 Consequently, there is a strong incentive to invest in or promote treatments such as antacids and orthotics that alleviate the symptoms of diseases and that people have to buy frequently and for many years. Another way to make lots of money is to favor costly procedures like surgery instead of less expensive preventive treatments like physical therapy. Preventive

McKusick's belief in this paradigm-the focus on disability rather than abnormalcy-was actualized in the treatment of patients in his clinic. Patients with dwarfism, for instance, were treated by an interdisciplinary team of genetic counselors, neurologists, orthopedic surgeons, nurses, and psychiatrists trained to focus on specific disabilities of persons with short stature. Surgical interventions were reserved to correct specific deformities as they arose. The goal was not to restore "normalcy"-but vitality, joy, and function. McKusic had rediscovered the founding principles of modern genetics in the realm of human pathology. In humans as in wild flies, genetic variations abounded. Here too genetic variants, environments, and gene-environment interactions ultimately collaborated to cause phenotypes-except in this case, the "phenotype" in question was disease. Here too some genes had partial penetrance and widely variable expressivity. One gene could cause many diseases, and one disease could be caused by many genes. And here too "fitness" could not be judged in absolutes. Rather the lack of fitness-illness [italicized, sic] in colloquial terms- was defined by the relative mismatch between an organism and environment.

You must be your own advocate... You can't rely solely on your doctors or you family or anyone else; you have to stay on top of your own care, no matter how sick or exhausted you feel. Learn everything you can about your disease and your diagnosis, locate the very best doctors, find out exactly what drugs and treatments your doctors are giving you and what they're supposed to do, never stop researching and asking questions, and check, check, check what the doctors tell you-get second and third opinions. All of this is up to you because ultimately no one else-not your family members who love you, or your doctors, who want you to survive-is responsible for your health. You need a support team, of course, but in the end, you run this race on your own.

Hippocrates argued that the causes of disease were physical, and that they could be divined by observing a patient’s symptoms. He and his disciples introduced a system for classifying diseases, which is why he is often referred to as the father of western medicine: he was responsible for the notions of diagnosis and treatment that still underpin medicine today (he also left us with a code of medical ethics, the Hippocratic Oath, from which we have the promise made by newly qualified doctors to ‘do no harm’).

Calamity-peddling journalism also sets up perverse incentives for terrorists and rampage shooters, who can game the system and win instant notoriety.37 And a special place in Journalist Hell is reserved for the scribes who in 2021, during the rollout of Covid vaccines known to have a 95 percent efficacy rate, wrote stories on the vaccinated people who came down with the disease—by definition not news (since it was always certain there would be some) and guaranteed to scare thousands from this lifesaving treatment.

When a man is suffering from an infectious disease, he is a danger to the community, and it is necessary to restrict his liberty of movement. But no one associates any idea of guilt with such a situation. On the contrary, he is an object of commiseration to his friends. Such steps as science recommends are taken to cure him of his disease, and he submits as a rule without reluctance to the curtailment of liberty involved meanwhile. The same method in spirit ought to be shown in the treatment of what is called "crime.

Do You Have Mind Body Syndrome? It is more important to know what sort of person has the disease than what kind of disease the person has. — Hippocrates Tell me one last thing, said Harry. Is this real? Or has this been happening inside my head? Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real? — J.K. Rowling How do you know if your pain or other symptoms are the result of Mind Body Syndrome? First, you need to rule out tissue breakdown disorders that require biomedical treatments.

In political economies, illness is seen as a drag on productivity. Frequent or prolonged illness is often seen as disqualifying or devaluing an individual’s labor power. There is a rush to be over with ill health and get back to work as quickly as possible. Rest is scarce, and all treatment under health capitalism is rationed along class lines. The ways we encounter medicine reflect this dynamic: care is designed around billable encounters, acute care is most easily accessible, and our cultural imaginary frames disease as some thing which is episodic.

From the moment they're recruited to the time they're 'rescued' and deported, trafficked women are terrorized. Every single day they face a world stacked heavily against them. Their only friends are the dedicated women and men who form the thin front line against trafficking--an often thankless job. Those working for nongovernmental aid agencies and organizations are the real heroes in this bleak morass. Still, their work is merely a Band-Aid solution. In the vast majority of cases, NGO workers report that their funding is ad hoc and wholly inadequate to meet even basic needs. If we truly want a fair shot at saving these women, we need to open not only our minds but also our wallets. We need to focus on programs that care compassionately for the victims and we need to implement them immediately, worldwide. The most urgent priorities are safe shelters and clinics equipped and staffed to offer medical and psychological treatment. We need to understand that most of these women have been psychologically and physically ripped apart. And we need to be prepared for the fac thtat most have been infected with various sexually transmitted diseases.

Once I had been diagnosed with a terminal illness, I began to view the world through two perspectives; I was starting to see death as both doctor and patient. As a doctor, I knew not to declare “Cancer is a battle I’m going to win!” or ask “Why me?” (Answer: Why not me?) I knew a lot about medical care, complications, and treatment algorithms. I quickly learned from my oncologist and my own study that stage IV lung cancer today was a disease whose story might be changing, like AIDS in the late 1980s: still a rapidly fatal illness but with emerging therapies that were, for the first time, providing years of life. While being trained as a physician and scientist had helped me process the data and accept the limits of what that data could reveal about my prognosis, it didn’t help me as a patient. It didn’t tell Lucy and me whether we should go ahead and have a child, or what it meant to nurture a new life while mine faded. Nor did it tell me whether to fight for my career, to reclaim the ambitions I had single-mindedly pursued for so long, but without the surety of the time to complete them. Like my own patients, I had to face my mortality and try to understand what made my life worth living—and I needed Emma’s help to do so. Torn between being a doctor and being a patient, delving into medical science and turning back to literature for answers, I struggled, while facing my own death, to rebuild my old life—or perhaps find a new one. —

If any field needs integration, it is medicine. If any field needs an integrative paradigm that can make sense out of all the different models of healing, it is medicine. The weaknesses of the conventional medical model have been clear for some time. Its procedures are too invasive and have too many harmful side effects. There is no conventional medical model for the treatment of most chronic and degenerative diseases (germ theory and genetic predisposition are not adequate explanations for most conditions in this category). Last, but not least, conventional medicine is expensive. In contrast, there are so many

This extreme treatment was among the proliferating regimens developed in response to the stunning increase in nervous disorders diagnosed around the turn of the century. Commentators and clinicians cited a number of factors related to the stresses of modern civilization: the increased speed of communication facilitated by the telegraph and railroad; the “unmelodious” clamor of city life replacing the “rhythmical” sounds of nature; and the rise of the tabloid press that exploded “local horrors” into national news. These nervous diseases became an epidemic among “the ultracompetitive businessman and the socially active woman.

The single hardest burden for a human being to carry is a lack of nurturance in childhood. Physical or sexual abuse, neglect, constant criticism: in the face of such treatment, our bodies and minds brace for a tough life ahead, even down to the level of how our genes are expressed. Genetics research has revealed that our life experiences influence which of our genes will become more or less active. For example, a specific group of genes is involved in responding to stress. A lack of nurturance intensifies their activity, making us less able to handle stress and decreasing our resistance to disease. We can also experience emotional instability or emotional blunting that can be lifelong.

The best minds will tell you that when a man has begotten a child he is morally bound to tenderly care for it, protect it from hurt, shield it from disease, clothe it, feed it, bear with its waywardness, lay no hand upon it save in kindness and for its own good, and never in any case inflict upon it a wanton cruelty. God’s treatment of his earthly children, every day and every night, is the exact opposite of all that, yet those best minds warmly justify these crimes, condone them, excuse them, and indignantly refuse to regard them as crimes at all, when he commits them. Your country and mine is an interesting one, but there is nothing there that is half so interesting as the human mind.

The best minds will tell you that when a man has begotten a child he is morally bound to tenderly care for it, protect it from hurt, shield it from disease, clothe it, feed it, bear with its waywardness, lay no hand upon it save in kindness and for its own good, and never in any case inflict upon it a wanton cruelty. God's treatment of his earthly children, every day and every night, is the exact opposite of all that, yet those best minds warmly justify these crimes, condone them, excuse them, and indignantly refuse to regard them as crimes at all, when he commits them. Your country and mine is an interesting one, but there is nothing there that is half so interesting as the human mind.

In the United States medical treatment is the third highest cause of death (iatrogenic death) after cancer and heart disease. So, despite our undoubted progress in understanding the chemistry and biological structure of the body, and great advances in the techniques of medical intervention, we are not exceeding the achievements of medieval doctors as much as we might expect. In their terms we are doing worse, because the objective of their care was not necessarily to save the body (which would, of course, be wonderful) but to help save the soul by allowing patients to know the hour of their death, and prepare for it. This was itself a genuine medical skill and, again, one that depended on seeing the patient as a human being.

It comes from the Greek and Latin word hyster, which means womb. In the nineteenth century, hysteria was the word men gave to a disease defined as insanity as a result of being female. They’d lock women away for it, women who wanted to do things like write books, or study science. Or play music. The prescribed treatment was rest—by which they meant having no mental life whatsoever. There’s a whole novella about it, in fact, called “The Yellow Wallpaper,” by Charlotte Perkins Gilman. It’s the story of a woman who’s confined to her bed by her husband, a wife who winds up being driven insane by the cure he has inflicted on her. I told Mom that we didn’t live in the nineteenth century, and that if anybody could prove that it was possible to redefine gender, it was me.

Achievement and competence. People fall prey to addiction more readily when they lack positive motivation to achieve or work. Children need to learn that accomplishment is important and within their reach, not solely for material rewards, but because people should make positive contributions to the world and other people and because it is satisfying to make such contributions and to mobilize one’s skills effectively. Participating with children in constructive activity, like reading, building, or gardening—and encouraging independent activity whenever feasible—are strong precursors to achievement and competence. Consciousness and self-awareness. Addiction is the result of accumulated self-destructive behavior that people ignore, just as unconscious acceptance of any negative syndrome ingrains that habit in people’s lives.

The setting, concerns, and mood of The Woodlanders are consonant with the Wessex of the earlier novels. There is an element of nostalgia in Hardy’s treatment of the woodlands of Little Hintock. Although such rural economies were very much alive in Hardy’s day, he strikes an elegiac note in his evocation of a world that will inevitably pass away. However, the woodlands do not form the backdrop to an idyllic pastoral of humanity living in tranquil harmony with nature. The trees, which are such a dominant presence in the novel, compete with each other for nourishment and light, are vulnerable to disease and damage, and are frightening in their moaning under the lash of the storm. The woodlands represent the Darwinian struggle for existence that Hardy sees as extending not only to the inhabitants of this little world but also beyond ...

We can pray over the cholera victim, or we can give her 500 milligrams of tetracycline every 12 hours. (There is still a religion, Christian Science, that denies the germ theory of disease; if prayer fails, the faithful would rather see their children die than give them antibiotics.) We can try nearly futile psychoanalytic talk therapy on the schizophrenic patient, or we can give him 300 to 500 milligrams a day of clozapine. The scientific treatments are hundreds or thousands of times more effective than the alternatives. (And even when the alternatives seem to work, we don’t actually know that they played any role: Spontaneous remissions, even of cholera and schizophrenia, can occur without prayer and without psychoanalysis.) Abandoning science means abandoning much more than air conditioning, CD players, hair dryers, and fast cars.

But what lies ahead for those who are young now? I can say with confidence that their future will depend more on science and technology than any previous generation’s has done. They need to know about science more than any before them because it is part of their daily lives in an unprecedented way. Without speculating too wildly, there are trends we can see and emerging problems that we know must be dealt with, now and into the future. Among the problems I count global warming, finding space and resources for the massive increase in the Earth’s human population, rapid extinction of other species, the need to develop renewable energy sources, the degradation of the oceans, deforestation and epidemic diseases—just to name a few. There are also the great inventions of the future, which will revolutionise the ways we live, work, eat, communicate and travel. There is such enormous scope for innovation in every area of life. This is exciting. We could be mining rare metals on the Moon, establishing a human outpost on Mars and finding cures and treatments for conditions which currently offer no hope. The huge questions of existence still remain unanswered—how did life begin on Earth? What is consciousness? Is there anyone out there or are we alone in the universe? These are questions for the next generation to work on.

One of the difficulties I experienced in trying to learn about the biology of emotions was the definition of terms...How would [Prof. Richard Davidson], as an experimental psychologist, deconstruct [hope]? "I understand hope as an emotion made up of two parts: a cognitive part and an affective part. When we hope for something, we employ, to some degree, our cognition, marshalling information and data relevant to a desired future event. If...you are suffering with a serious illness and you hope for improvement, even for a cure, you have to generate a different vision of your condition in your mind. That picture is painted in part by assimilating information about the disease and its potential treatments. "But hope also involves what I would call affective forecasting--that is, the comforting, energizing, elevating feeling that you experience when you project in your mind a positive future. This requires the brain to generate a different affective, or feeling, state than the one you are currently in.

Is autism a disease? If a woman asked me right now, “but wouldn’t you rather be cured?” I’d reply, “would you like to be cured of being a woman?” Autism, like womanhood, is painful, and difficult, and not made easy by the structure of our society. But it is who we are. There are treatments that can make certain aspects easier, yes. But there is no whole cure because there is no whole disease. Some women take birth control to reduce the effects of PMS or PMDD, to stop their bodies from being so at odds with the world, to make living just a little more easy, a little more comfortable. But it is not for every woman, it does not change the fact that they are a woman, and it does not change the sexism that they face every day, all the problems that result from the fact of society being built to serve people who are not them. I’d like treatments for autistic people to be seen in the same light. Medicine’s priority should be to improve quality of life, not to make a person more palatable to society. Society must be forced to deal with these people because these people will not be easily consigned to oblivion.

Billions of dollars, trying unsuccessfully to keep drugs out of the world’s most porous border? One-tenth of the anti-drug budget going into education and treatment, nine-tenths of those billions into interdiction? And not enough money from anywhere going into the root causes of the drug problem itself. And the billions spent keeping drug offenders locked up in prison, the cells now so crowded we have to give early release to murderers. Not to mention the fact that two-thirds of all the “non-drug” offenses in America are committed by people high on dope or alcohol. And our solutions are the same futile non-solutions—build more prisons, hire more police, spend more and more billions of dollars not curing the symptoms while we ignore the disease. Most people in my area who want to kick drugs can’t afford to get into a treatment program unless they have blue-chip health insurance, which most of them don’t. And there’s a six-month-to-two-year waiting list to get a bed in a subsidized treatment program. We’re spending almost $2 billion poisoning cocaine crops and kids over here, while there’s no money at home to help someone who wants to get off drugs. It’s insanity.

Long before there were effective treatments, physicians dispensed prognoses, hope, and, above all, meaning. When something terrible happens-and serious disease is always terrible-people want to know why. In a pantheistic world, the explanation was simple-one god had caused the problem, another could cure it. In the time since people have been trying to get along with only one God, explaining disease and evil has become more difficult. Generations of theologians have wrestled with the problem of theodicy-how can a good God allow such bad things to happen to good people? Darwinian medicine can't offer a substitute for such explanations. It can't provide a universe in which events are part of a divine plan, much less one in which individual illness reflects individual sins. It can only show us why we are the way we are, why we are vulnerable to certain diseases. A Darwinian view of medicine simultaneously makes disease less and more meaningful. Diseases do not result from random or malevolent forces, they arise ultimately from past natural selection. Paradoxically, the same capacities that make us vulnerable to disease often confer benefits. The capacity for suffering is a useful defense. Autoimmune disease is a price of our remarkable ability to attack invaders. Cancer is the price of tissues that can repair themselves. Menopause may protect the interests of our genes in existing children. Even senescence and death are not random, but compromises struck by natural selection as it inexorably shaped out bodies to maximize the transmission of our genes. In such paradoxical benefits, some may find a gentle satisfaction, even a bit of meaning-at least the sort of meaning Dobzhansky recognized. After all, nothing in medicine makes sense except in the light of evolution.

When Franklin D. Roosevelt signed the Social Security Act in 1935, old age was defined as sixty-five years, yet estimated life expectancy in the United States at the time was sixty-one years for males and sixty-four years for females.62 A senior citizen today, however, can expect to live eighteen to twenty years longer. The downside is that he or she also should expect to die more slowly. The two most common causes of death in 1935 America were respiratory diseases (pneumonia and influenza) and infectious diarrhea, both of which kill rapidly. In contrast, the two most common causes of death in 2007 America were heart disease and cancer (each accounted for about 25 percent of total deaths). Some heart attack victims die within minutes or hours, but most elderly people with heart disease survive for years while coping with complications such as high blood pressure, congestive heart failure, general weakness, and peripheral vascular disease. Many cancer patients also remain alive for several years following their diagnosis because of chemo-therapy, radiation, surgery, and other treatments. In addition, many of the other leading causes of death today are chronic illnesses such as asthma, Alzheimer’s, type 2 diabetes, and kidney disease, and there has been an upsurge in the occurrence of nonfatal but chronic illnesses such as osteoarthritis, gout, dementia, and hearing loss.63 Altogether, the growing prevalence of chronic illness among middle-aged and elderly individuals is contributing to a health-care crisis because the children born during the post–World War II baby boom are now entering old age, and an unprecedented percentage of them are suffering from lingering, disabling, and costly diseases. The term epidemiologists coined for this phenomenon is the “extension of morbidity.

For as medical men sometimes,   although they could quickly cover over the scars of wounds, keep back   and delay the cure for the present, in the expectation of a better and   more perfect recovery, knowing that it is more salutary to retard the   treatment in the cases of swellings caused by wounds, and to allow the   malignant humours to flow off for a while, rather than to hasten a   superficial cure, by shutting up in the veins the poison of a morbid   humour, which, excluded from its customary outlets, will undoubtedly   creep into the inner parts of the limbs, and penetrate to the very   vitals of the viscera, producing no longer mere disease in the body,   but causing destruction to life; so, in like manner, God also, who   knows the secret things of the heart, and foreknows the future, in much   forbearance allows certain events to happen, which, coming from without   upon men, cause to come forth into the light the passions and vices   which are concealed within, that by their means those may be cleansed   and cured who, through great negligence and carelessness, have admitted   within themselves the roots and seeds of sins, so that, when driven   outwards and brought to the surface, they may in a certain degree be   cast forth and dispersed. [2342]   And thus, although a man may appear   to be afflicted with evils of a serious kind, suffering convulsions in   all his limbs, he may nevertheless, at some future time, obtain relief   and a cessation from his trouble; and, after enduring his afflictions   to satiety, may, after many sufferings, be restored again to his   (proper) condition.  For God deals with souls not merely with a view to   the short space of our present life, included within sixty years [2343]   or more, but with reference to a perpetual and never-ending period,   exercising His providential care over souls that are immortal, even as   He Himself is eternal and immortal. 

Though diagnosis is unquestionably critical in treatment considerations for many severe conditions with a biological substrate (for example, schizophrenia, bipolar disorders, major affective disorders, temporal lobe epilepsy, drug toxicity, organic or brain disease from toxins, degenerative causes, or infectious agents), diagnosis is often counterproductive in the everyday psychotherapy of less severely impaired patients. Why? For one thing, psychotherapy consists of a gradual unfolding process wherein the therapist attempts to know the patient as fully as possible. A diagnosis limits vision; it diminishes ability to relate to the other as a person. Once we make a diagnosis, we tend to selectively inattend to aspects of the patient that do not fit into that particular diagnosis, and correspondingly overattend to subtle features that appear to confirm an initial diagnosis. What’s more, a diagnosis may act as a self-fulfilling prophecy. Relating to a patient as a “borderline” or a “hysteric” may serve to stimulate and perpetuate those very traits. Indeed, there is a long history of iatrogenic influence on the shape of clinical entities, including the current controversy about multiple-personality disorder and repressed memories of sexual abuse. And keep in mind, too, the low reliability of the DSM personality disorder category (the very patients often engaging in longer-term psychotherapy).

depression in its major stages possesses no quickly available remedy: failure of alleviation is one of the most distressing factors of the disorder as it reveals itself to the victim, and one that helps situate it squarely in the category of grave diseases. Except in those maladies strictly designated as malignant or degenerative, we expect some kind of treatment and eventual amelioration, by pills or physical therapy or diet or surgery, with a logical progression from the initial relief of symptoms to final cure. Frighteningly, the layman-sufferer from major depression, taking a peek into some of the many books currently on the market, will find much in the way of theory and symptomatology and very little that legitimately suggests the possibility of quick rescue. Those that do claim an easy way out are glib and most likely fraudulent. There are decent popular works which intelligently point the way toward treatment and cure, demonstrating how certain therapies—psychotherapy or pharmacology, or a combination of these—can indeed restore people to health in all but the most persistent and devastating cases; but the wisest books among them underscore the hard truth that serious depressions do not disappear overnight. All of this emphasizes an essential though difficult reality which I think needs stating at the outset of my own chronicle: the disease of depression remains a great mystery. It has yielded its secrets

Given the central place that technology holds in our lives, it is astonishing that technology companies have not put more resources into fixing this global problem. Advanced computer systems and artificial intelligence (AI) could play a much bigger role in shaping diagnosis and prescription. While the up-front costs of using such technology may be sizeable, the long-term benefits to the health-care system need to be factored into value assessments. We believe that AI platforms could improve on the empirical prescription approach. Physicians work long hours under stressful conditions and have to keep up to date on the latest medical research. To make this work more manageable, the health-care system encourages doctors to specialize. However, the vast majority of antibiotics are prescribed either by generalists (e.g., general practitioners or emergency physicians) or by specialists in fields other than infectious disease, largely because of the need to treat infections quickly. An AI system can process far more information than a single human, and, even more important, it can remember everything with perfect accuracy. Such a system could theoretically enable a generalist doctor to be as effective as, or even superior to, a specialist at prescribing. The system would guide doctors and patients to different treatment options, assigning each a probability of success based on real-world data. The physician could then consider which treatment was most appropriate.

Consider this scenario: A man gets a stomachache after each meal. To “treat” this problem, he takes (either by prescription or by self-medication) some antacid or other nostrum. Then he gets a headache (which may or may not be a side effect of the stomach medication); to “treat” the headache he takes aspirin, which further irritates his stomach. Three years later he develops an ulcer, for which he takes another medication, plus large amounts of milk and cream (although an outmoded treatment, it is still being used today). Meanwhile, he is still taking antacids for his indigestion and eating the same way he always had. Eventually, he has an operation to remove his ulcer. He continues with his high-dairy diet. Soon thereafter he develops arteriosclerosis and high blood pressure and begins to take antihypertensive medication. The side effects of the latter include headaches, dizziness, drowsiness, diarrhea, slow heart rate, mental confusion, hallucinations, weight gain, and impotence. When his wife leaves him for a younger man, he takes antidepressants and sleeping pills. He has a heart attack and undergoes an operation to repair a heart valve. Painkillers keep him going as he slowly recuperates. A year or two later, he finds himself with an irreversible neurological disease such as ALS or Alzheimer’s, and he wonders what could have gone wrong. All that’s left for him to do is wait to die, which he can do in a nursing home, drugged into complaisance and painlessness.

While all of us dread being blamed, we all would wish to be more responsible—that is, to have the ability to respond with awareness to the circumstances of our lives rather than just reacting. We want to be the authoritative person in our own lives: in charge, able to make the authentic decisions that affect us. There is no true responsibility without awareness. One of the weaknesses of the Western medical approach is that we have made the physician the only authority, with the patient too often a mere recipient of the treatment or cure. People are deprived of the opportunity to become truly responsible. None of us are to be blamed if we succumb to illness and death. Any one of us might succumb at any time, but the more we can learn about ourselves, the less prone we are to become passive victims. Mind and body links have to be seen not only for our understanding of illness but also for our understanding of health. Dr. Robert Maunder, on the psychiatric faculty of the University of Toronto, has written about the mindbody interface in disease. “Trying to identify and to answer the question of stress,” he said to me in an interview, “is more likely to lead to health than ignoring the question.” In healing, every bit of information, every piece of the truth, may be crucial. If a link exists between emotions and physiology, not to inform people of it will deprive them of a powerful tool. And here we confront the inadequacy of language. Even to speak about links between mind and body is to imply that two discrete entities are somehow connected to each other. Yet in life there is no such separation; there is no body that is not mind, no mind that is not body. The word mindbody has been suggested to convey the real state of things. Not even in the West is mind-body thinking completely new. In one of Plato’s dialogues, Socrates quotes a Thracian doctor’s criticism of his Greek colleagues: “This is the reason why the cure of so many diseases is unknown to the physicians of Hellas; they are ignorant of the whole. For this is the great error of our day in the treatment of the human body, that physicians separate the mind from the body.” You cannot split mind from body, said Socrates—nearly two and a half millennia before the advent of psychoneuroimmunoendocrinology!

A 2016 study published in Proceedings of the National Academy of Sciences of the United States of America suggested that health care providers may underestimate black patients' pain in part due to a belief that they simply don't actually feel as much pain - a myth that dates all the way back to the days of slavery. For centuries, the claim that black people were biologically different from whites was 'championed by scientists, physicians, and slave owners alike to justify slavery and the inhumane treatment of black men and women in medical research,' the authors wrote. Black people were thought to have 'thicker skulls, less sensitive nervous systems,' and a super-human ability to 'tolerate surgical operations with little, if any, pain at all.' In the first phase of the study, over two hundred white medical students and residents were asked whether a series of statements about differences between black and white patients were true or false. Some of the statements were true, while others - for example, 'blacks' skin is thicker than whites' and 'blacks' nerve endings are less sensitive than whites' - were false. They found that a full half of the respondents thought that one or more the false statements - many of which were 'fantastical in nature' - were possibly, probably, or definitely true. Also, notably, many of them didn't agree with the statements that were actually true; only half of the residents knew that white patients are less likely to have heart disease than black patients are. When asked to read case studies of two patients complaining of pain, one white and one black, the respondents who had endorsed more false beliefs were more likely to believe that the black patient felt less pain, and undertreated them accordingly.

Among DID individuals, the sharing of conscious awareness between alters exists in varying degrees. I have seen cases where there has appeared to be no amnestic barriers between individual alters, where the host and alters appeared to be fully cognizant of each other. On the other hand, I have seen cases where the host was absolutely unaware of any alters despite clear evidence of their presence. In those cases, while the host was not aware of the alters, there were alters with an awareness of the host as well as having some limited awareness of at least a few other alters. So, according to my experience, there is a spectrum of shared consciousness in DID patients. From a therapeutic point of view, while treatment of patients without amnestic barriers differs in some ways from treatment of those with such barriers, the fundamental goal of therapy is the same: to support the healing of the early childhood trauma that gave rise to the dissociation and its attendant alters. Good DID therapy involves promoting co­-consciousness. With co-­consciousness, it is possible to begin teaching the patient’s system the value of cooperation among the alters. Enjoin them to emulate the spirit of a champion football team, with each member utilizing their full potential and working together to achieve a common goal. Returning to the patients that seemed to lack amnestic barriers, it is important to understand that such co-consciousness did not mean that the host and alters were well-­coordinated or living in harmony. If they were all in harmony, there would be no “dis­ease.” There would be little likelihood of a need or even desire for psychiatric intervention. It is when there is conflict between the host and/or among alters that treatment is needed.

Harm reduction is often perceived as being inimical to the ultimate purpose of “curing” addiction—that is, of helping addicts transcend their habits and to heal. People regard it as “coddling” addicts, as enabling them to continue their destructive ways. It’s also considered to be the opposite of abstinence, which many regard as the only legitimate goal of addiction treatment. Such a distinction is artificial. The issue in medical practice is always how best to help a patient. If a cure is possible and probable without doing greater harm, then cure is the objective. When it isn’t — and in most chronic medical conditions cure is not the expected outcome — the physician’s role is to help the patient with the symptoms and to reduce the harm done by the disease process. In rheumatoid arthritis, for example, one aims to prevent joint inflammation and bone destruction and, in all events, to reduce pain. In incurable cancers we aim to prolong life, if that can be achieved without a loss of life quality, and also to control symptoms. In other words, harm reduction means making the lives of afflicted human beings more bearable, more worth living. That is also the goal of harm reduction in the context of addiction. Although hardcore drug addiction is much more than a disease, the harm reduction model is essential to its treatment. Given our lack of a systematic, evidencebased approach to addiction, in many cases it’s futile to dream of a cure. So long as society ostracizes the addict and the legal system does everything it can to heighten the drug problem, the welfare and medical systems can aim only to mitigate some of its effects. Sad to say, in our context harm reduction means reducing not only the harm caused by the disease of addiction, but also the harm caused by the social assault on drug addicts.

The BFMSS [British False Memory Syndrome Society] The founder of the 'false memory' movement in Britain is an accused father. Two of his adult daughters say that Roger Scotford sexually abused them in childhood. He denied this and responded by launching a spectacular counter-attack, which enjoyed apparently unlimited and uncritical air time in the mass media and provoke Establishment institutions that had made no public utterance about abuse to pronounce on the accused adults' repudiation of it. p171-172 The 'British False Memory Syndrome Society' lent a scientific aura to the allegations - the alchemy of 'falsehood' and 'memory' stirred with disease and science. The new name pathologised the accusers and drew attention away from the accused. But the so-called syndrome attacked not only the source of the stories but also the alliances between the survivors' movement and practitioners in the health, welfare, and the criminal justice system. The allies were represented no longer as credulous dupes but as malevolent agents who imported a miasma of the 'false memories' into the imaginations of distressed victims. Roger Scotford was a former naval officer turned successful property developer living in a Georgian house overlooking an uninterrupted valley in luscious middle England. He was a rich man and was able to give up everything to devote himself to the crusade. He says his family life was normal and that he had been a 'Dr Spock father'. But his first wife disagrees and his second wife, although believing him innocent, describes his children's childhood as very difficult. His daughters say they had a significantly unhappy childhood. In the autumn of 1991, his middle daughter invited him to her home to confront him with the story of her childhood. She was supported by a friend and he was invited to listen and then leave. She told him that he had abused her throughout her youth. Scotford, however, said that the daughter went to a homeopath for treatment for thrush/candida and then blamed the condition on him. He also said his daughter, who was in her twenties, had been upset during a recent trip to France to buy a property. He said he booked them into a hotel where they would share a room. This was not odd, he insisted, 'to me it was quite natural'. He told journalists and scholars the same story, in the same way, reciting the details of her allegations, drawing attention to her body and the details of what she said he had done to her. Some seemed to find the detail persuasive. Several found it spooky. p172-173

Yet the homogeneity of contemporary humanity is most apparent when it comes to our view of the natural world and of the human body. If you fell sick a thousand years ago, it mattered a great deal where you lived. In Europe, the resident priest would probably tell you that you had made God angry and that in order to regain your health you should donate something to the church, make a pilgrimage to a sacred site, and pray fervently for God’s forgiveness. Alternatively, the village witch might explain that a demon had possessed you and that she could cast it out using song, dance, and the blood of a black cockerel. In the Middle East, doctors brought up on classical traditions might explain that your four bodily humors were out of balance and that you should harmonize them with a proper diet and foul-smelling potions. In India, Ayurvedic experts would offer their own theories concerning the balance between the three bodily elements known as doshas and recommend a treatment of herbs, massages, and yoga postures. Chinese physicians, Siberian shamans, African witch doctors, Amerindian medicine men—every empire, kingdom, and tribe had its own traditions and experts, each espousing different views about the human body and the nature of sickness, and each offering their own cornucopia of rituals, concoctions, and cures. Some of them worked surprisingly well, whereas others were little short of a death sentence. The only thing that united European, Chinese, African, and American medical practices was that everywhere at least a third of all children died before reaching adulthood, and average life expectancy was far below fifty.14 Today, if you happen to be sick, it makes much less difference where you live. In Toronto, Tokyo, Tehran, or Tel Aviv, you will be taken to similar-looking hospitals, where you will meet doctors in white coats who learned the same scientific theories in the same medical colleges. They will follow identical protocols and use identical tests to reach very similar diagnoses. They will then dispense the same medicines produced by the same international drug companies. There are still some minor cultural differences, but Canadian, Japanese, Iranian, and Israeli physicians hold much the same views about the human body and human diseases. After the Islamic State captured Raqqa and Mosul, it did not tear down the local hospitals. Rather, it launched an appeal to Muslim doctors and nurses throughout the world to volunteer their services there.15 Presumably even Islamist doctors and nurses believe that the body is made of cells, that diseases are caused by pathogens, and that antibiotics kill bacteria.

We can all be "sad" or "blue" at times in our lives. We have all seen movies about the madman and his crime spree, with the underlying cause of mental illness. We sometimes even make jokes about people being crazy or nuts, even though we know that we shouldn't. We have all had some exposure to mental illness, but do we really understand it or know what it is? Many of our preconceptions are incorrect. A mental illness can be defined as a health condition that changes a person's thinking, feelings, or behavior (or all three) and that causes the person distress and difficulty in functioning. As with many diseases, mental illness is severe in some cases and mild in others. Individuals who have a mental illness don't necessarily look like they are sick, especially if their illness is mild. Other individuals may show more explicit symptoms such as confusion, agitation, or withdrawal. There are many different mental illnesses, including depression, schizophrenia, attention deficit hyperactivity disorder (ADHD), autism, and obsessive-compulsive disorder. Each illness alters a person's thoughts, feelings, and/or behaviors in distinct ways. But in all this struggles, Consummo Plus has proven to be the most effective herbal way of treating mental illness no matter the root cause. The treatment will be in three stages. First is activating detoxification, which includes flushing any insoluble toxins from the body. The medicine and the supplement then proceed to activate all cells in the body, it receives signals from the brain and goes to repair very damaged cells, tissues, or organs of the body wherever such is found. The second treatment comes in liquid form, tackles the psychological aspect including hallucination, paranoia, hearing voices, depression, fear, persecutory delusion, or religious delusion. The supplement also tackles the Behavioral, Mood, and Cognitive aspects including aggression or anger, thought disorder, self-harm, or lack of restraint, anxiety, apathy, fatigue, feeling detached, false belief of superiority or inferiority, and amnesia. The third treatment is called mental restorer, and this consists of the spiritual brain restorer, a system of healing which “assumes the presence of a supernatural power to restore the natural brain order. With this approach, you will get back your loving boyfriend and he will live a better and fulfilled life, like realize his full potential, work productively, make a meaningful contribution to his community, and handle all the stress that comes with life. It will give him a new lease of life, a new strength, and new vigor. The Healing & Recovery process is Gradual, Comprehensive, Holistic, and very Effective. www . curetoschizophrenia . blogspot . com E-mail: rodwenhill@gmail. com

Outlawing drugs in order to solve drug problems is much like outlawing sex in order to win the war against AIDS. We recognize that people will continue to have sex for nonreproductive reasons despite the laws and mores. Therefore, we try to make sexual practices as safe as possible in order to minimize the spread of the AIDS viruses. In a similar way, we continually try to make our drinking water, foods, and even our pharmaceutical medicines safer. The ubiquity of chemical intoxicants in our lives is undeniable evidence of the continuing universal need for safer medicines with such applications. While use may not always be for an approved medical purpose, or prudent, or even legal, it is fulfilling the relentless drive we all have to change the way we feel, to alter our behavior and consciousness, and, yes, to intoxicate ourselves. We must recognize that intoxicants are medicines, treatments for the human condition. Then we must make them as safe and risk free and as healthy as possible. Dream with me for a moment. What would be wrong if we had perfectly safe intoxicants? I mean drugs that delivered the same effects as our most popular ones but never caused dependency, disease, dysfunction, or death. Imagine an alcohol-type substance that never caused addiction, liver disease, hangovers, impaired driving, or workplace problems. Would you care to inhale a perfumed mist that is as enjoyable as marijuana or tobacco but as harmless as clean air? How would you like a pain-killer as effective as morphine but safer than aspirin, a mood enhancer that dissolves on your tongue and is more appealing than cocaine and less harmful than caffeine, a tranquilizer less addicting than Valium and more relaxing than a martini, or a safe sleeping pill that allows you to choose to dream or not? Perhaps you would like to munch on a user friendly hallucinogen that is as brief and benign as a good movie? This is not science fiction. As described in the following pages, there are such intoxicants available right now that are far safer than the ones we currently use. If smokers can switch from tobacco cigarettes to nicotine gum, why can’t crack users chew a cocaine gum that has already been tested on animals and found to be relatively safe? Even safer substances may be just around the corner. But we must begin by recognizing that there is a legitimate place in our society for intoxication. Then we must join together in building new, perfectly safe intoxicants for a world that will be ready to discard the old ones like the junk they really are. This book is your guide to that future. It is a field guide to that silent spring of intoxicants and all the animals and peoples who have sipped its waters. We can no more stop the flow than we can prevent ourselves from drinking. But, by cleaning up the waters we can leave the morass that has been the endless war on drugs and step onto the shores of a healthy tomorrow. Use this book to find the way.

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.