Explaining Depression And Anxiety Quotes

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I love him in ways that I can’t explain to other people. They don’t understand… it’s not their fault.
Jennifer Elisabeth
All of the diagnoses that you deal with - depression, anxiety, ADHD, bipolar illness, post traumatic stress disorder, even psychosis, are significantly rooted in trauma. They are manifestations of trauma. Therefore the diagnoses don't explain anything. The problem in the medical world is that we diagnose somebody and we think that is the explanation. He's behaving that way because he is psychotic. She's behaving that way because she has ADHD. Nobody has ADHD, nobody has psychosis - these are processes within the individual. It's not a thing that you have. This is a process that expresses your life experience. It has meaning in every single case.
Gabor Maté
I’m tired of justifying why I love someone. I’m done with the explaining.
Jennifer Elisabeth
Rape and war, she explained are among the most common causes of post-traumatic stress disorder, and survivors of sexual assault frequently exhibit many of the same symptoms and behaviors as survivors of combat: flashbacks, insomnia, nightmares, hypervigilance, depression, isolation, suicidal thoughts, outbursts of anger, unrelenting anxiety, and an inability to shake the feeling that the world is spinning out of control.
Jon Krakauer (Missoula: Rape and the Justice System in a College Town)
Do you know about the spoons? Because you should. The Spoon Theory was created by a friend of mine, Christine Miserandino, to explain the limits you have when you live with chronic illness. Most healthy people have a seemingly infinite number of spoons at their disposal, each one representing the energy needed to do a task. You get up in the morning. That’s a spoon. You take a shower. That’s a spoon. You work, and play, and clean, and love, and hate, and that’s lots of damn spoons … but if you are young and healthy you still have spoons left over as you fall asleep and wait for the new supply of spoons to be delivered in the morning. But if you are sick or in pain, your exhaustion changes you and the number of spoons you have. Autoimmune disease or chronic pain like I have with my arthritis cuts down on your spoons. Depression or anxiety takes away even more. Maybe you only have six spoons to use that day. Sometimes you have even fewer. And you look at the things you need to do and realize that you don’t have enough spoons to do them all. If you clean the house you won’t have any spoons left to exercise. You can visit a friend but you won’t have enough spoons to drive yourself back home. You can accomplish everything a normal person does for hours but then you hit a wall and fall into bed thinking, “I wish I could stop breathing for an hour because it’s exhausting, all this inhaling and exhaling.” And then your husband sees you lying on the bed and raises his eyebrow seductively and you say, “No. I can’t have sex with you today because there aren’t enough spoons,” and he looks at you strangely because that sounds kinky, and not in a good way. And you know you should explain the Spoon Theory so he won’t get mad but you don’t have the energy to explain properly because you used your last spoon of the morning picking up his dry cleaning so instead you just defensively yell: “I SPENT ALL MY SPOONS ON YOUR LAUNDRY,” and he says, “What the … You can’t pay for dry cleaning with spoons. What is wrong with you?” Now you’re mad because this is his fault too but you’re too tired to fight out loud and so you have the argument in your mind, but it doesn’t go well because you’re too tired to defend yourself even in your head, and the critical internal voices take over and you’re too tired not to believe them. Then you get more depressed and the next day you wake up with even fewer spoons and so you try to make spoons out of caffeine and willpower but that never really works. The only thing that does work is realizing that your lack of spoons is not your fault, and to remind yourself of that fact over and over as you compare your fucked-up life to everyone else’s just-as-fucked-up-but-not-as-noticeably-to-outsiders lives. Really, the only people you should be comparing yourself to would be people who make you feel better by comparison. For instance, people who are in comas, because those people have no spoons at all and you don’t see anyone judging them. Personally, I always compare myself to Galileo because everyone knows he’s fantastic, but he has no spoons at all because he’s dead. So technically I’m better than Galileo because all I’ve done is take a shower and already I’ve accomplished more than him today. If we were having a competition I’d have beaten him in daily accomplishments every damn day of my life. But I’m not gloating because Galileo can’t control his current spoon supply any more than I can, and if Galileo couldn’t figure out how to keep his dwindling spoon supply I think it’s pretty unfair of me to judge myself for mine. I’ve learned to use my spoons wisely. To say no. To push myself, but not too hard. To try to enjoy the amazingness of life while teetering at the edge of terror and fatigue.
Jenny Lawson (Furiously Happy: A Funny Book About Horrible Things)
for the existentialists, what generated anxiety was not the godlessness of the world, per se, but rather the freedom to choose between God and godlessness. Though freedom is something we actively seek, the freedom to choose generates anxiety. “When I behold my possibilities,” Kierkegaard wrote, “I experience that dread which is the dizziness of freedom, and my choice is made in fear and trembling.” Many people try to flee anxiety by fleeing choice. This helps explain the perverse-seeming appeal of authoritarian societies—the certainties of a rigid, choiceless society can be very reassuring—and why times of upheaval so often produce extremist leaders and movements: Hitler in Weimar Germany, Father Coughlin in Depression-era America, or Jean-Marie Le Pen in France and Vladimir Putin in Russia today. But running from anxiety, Kierkegaard believed, was a mistake because anxiety was a “school” that taught people to come to terms with the human condition.
Scott Stossel (My Age of Anxiety: Fear, Hope, Dread, and the Search for Peace of Mind)
When you live with depression, anxiety, or any mental illness, you spend most of your time "trying to explain" yourself over taking care of yourself.
Hannah Blum (The Truth About Broken: The Unfixed Version of Self-love)
Rape and war, she explained, are among the most common causes of post-traumatic stress disorder, and survivors of sexual assault frequently exhibit many of the same symptoms and behaviors as survivors of combat: flashbacks, insomnia, nightmares, hypervigilance, depression, isolation, suicidal thoughts, outbursts of anger, unrelenting anxiety, and an inability to shake the feeling that the world is spinning out of control.
Jon Krakauer (Missoula: Rape and the Justice System in a College Town)
Anger is a Secondary Emotion And you know what is REALLY fucked up about anger? This emotion that we culturally believe is driving us to success? It isn’t even a primary emotion. I know, you are now asking: And what the FUCK is that supposed to mean, fancy PhD lady? It means that while anger may be the first emotion we recognize at some level in ourselves, and the emotion we act (or react) upon, I guarantee you it actually isn’t the first thing you feel in any given situation. Anger is a secondary emotion. The best model I have seen to explain anger uses the acronym AHEN. AHEN is as simple a conceptualization as you can get. ANGER is triggered by Hurt Expectations not met Needs not met Of course, it is a little more complicated than that in that we aren’t usually limited to just one of these triggers but a big glob-ball of all of the above.
Faith G. Harper (Unfuck Your Brain: Using Science to Get Over Anxiety, Depression, Anger, Freak-outs, and Triggers)
Saying ‘I’m fine’ is a lot easier than trying to explain the inexplicable and illogical feelings that constantly stalk me, and that is why the general public will never fully comprehend what people with a mental illness go through daily.
K.J. Redelinghuys (Unfiltered: Grappling with Mental Illness)
The refugees of these doctrines often cannot seem to connect to themselves, their bodies, or to other people. Many of them experience anxiety, depression, and panic that they aren’t able to explain, and they don’t feel the inner permission to own their emotions, trust themselves, find peace, or experience pleasure.
Jamie Lee Finch (You Are Your Own: A Reckoning with the Religious Trauma of Evangelical Christianity)
Dr. Murthy confirms the connection between loneliness and our physical health, explaining that loneliness is associated with a greater risk of cardiovascular disease, dementia, depression, and anxiety. And at work, he states that loneliness “reduces task performance, limits creativity, and impairs other aspects of executive function such as reasoning and decision making.
Brené Brown (Atlas of the Heart: Mapping Meaningful Connection and the Language of Human Experience)
Drinking lots of alcohol makes the gut leakier, allowing microbes to more readily influence the brain. Could that help to explain why alcoholics often experience depression or anxiety? Our diet reshapes the microbes in our gut, could those changes ripple out to affect our minds? The gut microbiome becomes less stable in old age-could that contribute to the rise of brain disease in the elderly? And could our microbes manipulate our food cravings in the first place? If you reach for a burger or a chocolate bar what exactly is pushing that hand forward?
Ed Yong (I Contain Multitudes: The Microbes Within Us and a Grander View of Life)
James Pennebaker, a researcher at the University of Texas at Austin and author of Writing to Heal, has done some of the most important and fascinating research I’ve seen on the power of expressive writing in the healing process. In an interview posted on the University of Texas’s website, Pennebaker explains, “Emotional upheavals touch every part of our lives. You don’t just lose a job, you don’t just get divorced. These things affect all aspects of who we are—our financial situation, our relationships with others, our views of ourselves, our issues of life and death. Writing helps us focus and organize the experience.” Pennebaker believes that because our minds are designed to try to understand things that happen to us, translating messy, difficult experiences into language essentially makes them “graspable.” What’s important to note about Pennebaker’s research is the fact that he advocates limited writing, or short spurts. He’s found that writing about emotional upheavals for just fifteen to twenty minutes a day on four consecutive days can decrease anxiety, rumination, and depressive symptoms and boost our immune systems.
Brené Brown (Rising Strong: The Reckoning. The Rumble. The Revolution.)
The answer, in short, is that the expectation that work will always be fulfilling can lead to suffering. Studies show that an “obsessive passion” for work leads to higher rates of burnout and work-related stress. Researchers have also found that lifestyles that revolve around work in countries like Japan are a key contributor to record-low fertility rates. And for young people in the United States, inflated expectations of professional success help explain record-high rates of depression and anxiety. Globally, more people die each year from symptoms related to overwork than from malaria.
Simone Stolzoff (The Good Enough Job: Reclaiming Life from Work)
and confused if someone does not appreciate their niceness. Others often sense this and avoid giving them feedback not only, effectively blocking the nice person’s emotional growth, but preventing risks from being taken. You never know with a nice person if the relationship would survive a conflict or angry confrontation. This greatly limits the depths of intimacy. And would you really trust a nice person to back you up if confrontation were needed? 3. With nice people you never know where you really stand. The nice person allows others to accidentally oppress him. The “nice” person might be resenting you just for talking to him, because really he is needing to pee. But instead of saying so he stands there nodding and smiling, with legs tightly crossed, pretending to listen. 4. Often people in relationship with nice people turn their irritation toward themselves, because they are puzzled as to how they could be so upset with someone so nice. In intimate relationships this leads to guilt, self-hate and depression. 5. Nice people frequently keep all their anger inside until they find a safe place to dump it. This might be by screaming at a child, blowing up a federal building, or hitting a helpless, dependent mate. (Timothy McVeigh, executed for the Oklahoma City bombing, was described by acquaintances as a very, very nice guy, one who would give you the shirt off his back.) Success in keeping the anger in will often manifest as psychosomatic illnesses, including arthritis, ulcers, back problems, and heart disease. Proper Peachy Parents In my work as a psychotherapist, I have found that those who had peachy keen “Nice Parents” or proper “Rigidly Religious Parents” (as opposed to spiritual parents), are often the most stuck in chronic, lowgrade depression. They have a difficult time accessing or expressing any negative feelings towards their parents. They sometimes say to me “After all my parents did for me, seldom saying a harsh word to me, I would feel terribly guilty complaining. Besides, it would break their hearts.” Psychologist Rollo May suggested that it is less crazy-making to a child to cope with overt withdrawal or harshness than to try to understand the facade of the always-nice parent. When everyone agrees that your parents are so nice and giving, and you still feel dissatisfied, then a child may conclude that there must be something wrong with his or her ability to receive love. -§ Emotionally starving children are easier to control, well fed children don’t need to be. -§ I remember a family of fundamentalists who came to my office to help little Matthew with his anger problem. The parents wanted me to teach little Matthew how to “express his anger nicely.” Now if that is not a formula making someone crazy I do not know what would be. Another woman told me that after her stinking drunk husband tore the house up after a Christmas party, breaking most of the dishes in the kitchen, she meekly told him, “Dear, I think you need a breath mint.” Many families I work with go through great anxiety around the holidays because they are going to be forced to be with each other and are scared of resuming their covert war. They are scared that they might not keep the nice garbage can lid on, and all the rotting resentments and hopeless hurts will be exposed. In the words to the following song, artist David Wilcox explains to his parents why he will not be coming home this Thanksgiving: Covert War by David Wilcox
Kelly Bryson (Don't Be Nice, Be Real)
Easing Your Body’s Response to Anxiety As explained earlier, anxiety has a strong impact on your body. When you feel anxious, your heart races, breathing becomes difficult, your face gets red, and you tremble. When your body deals with anxiety over long periods of time, you may develop stomachaches, headaches, depression, and sore muscles. To combat these negative effects, you need to learn how to relax physically. Once your muscles relax, then the other components of a relaxed state follow: Your breathing pattern slows and deepens, your heart rate and blood pressure decline, your hands and feet feel warm, changes in mood occur, and you feel calmer. There are many ways to relax your body. Some techniques focus on your muscles. Others center on breathing patterns. Relaxation techniques are most beneficial if you practice them on a regular basis. Your body must have these responses “memorized” for them to be helpful in a time of anxiety.
Heather Moehn (Social Anxiety (Coping With Series))
Robin Carhart-Harris’ theory of the entropic brain represents a promising elaboration on this general idea and a first stab at a unified theory of mental illness that helps explain all three of the disorders we’ve examined in these pages. A happy brain is a supple and flexible brain, he believes. Depression, anxiety, obsession and the cravings of addiction are how it feels to have a brain that has become excessively rigid or fixed in its pathways and linkages—a brain with more order than is good for it. On the spectrum he lays out in his entropic brain article, ranging from excessive order to excessive entropy, depression, addiction and disorders of obsession all fall on the too much order end. Psychosis is on the entropy end of the spectrum which is why it probably doesn’t respond to psychedelic therapy. The therapeutic value of psychedelics, in Carhart-Harris’ view, lies in their ability to temporarily elevate entropy in the inflexible brain, jolting the system out of its default patterns. Carhart-Harris uses the metaphor of annealing from metallurgy: psychedelics introduce energy into the system, giving it the flexibility necessary for it to bend and so change.
Michael Pollan (How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression, and Transcendence)
An example can clarify this point. Suppose in our childhood we had role models who demeaned or ridiculed us rather than teaching us how to live and how to flourish. Such an experience will undoubtedly influence the development of our character. Self-inhibiting thought patterns and negative emotions such as hate, anger, and anxiety are likely to shape who we become. But these negative thought patterns and maladaptive emotions are not hermetically sealed off in the mind. Our thoughts lead to action, or abstention of action, and action is a bodily phenomenon. Emotions are felt in the mind but they also have a somatic form of expression and this expression influences the structure of our body. The baggage of our youth will not just weigh us down psychologically, but it can also weigh us down physically and inhibit the functioning of our body, or as Lowen explains: “If a person has a strong and secure sense of himself, he will naturally stand erect. If he is frightened, he will tend to cower. If he is sad or depressed, his body will droop. If he is trying to deny or compensate for inner feelings of insecurity, he will stand like a martinet, and his posture will be unnaturally rigid. Alexander Lowen, The Spirituality of the Body
Academy of Ideas
He experienced a range of intense and unpleasant side effects [on puberty blockers], as he tried different doses. ‘On one of them I had really bad insomnia. And another one, I had really bad anger problems.’ … ‘Your mood goes like it’s a roller coaster,’ he explains. ‘There are moments when you’re euphorically happy. The next day, you crash really bad and you are exhausted. And then you’re really, really depressed, like, suicidal depressed.’ Jacob says he had felt depressed before starting on puberty blockers and had experienced anxiety… ‘On the blockers I broke my wrist twice, my knuckles, my toe. It really ruins your bone density.’ Four broken bones in just a few years…As Jacob’s health deteriorated and his puberty continued to ‘break through’, he grew increasingly distressed…After more than four years on the blocker, Jacob felt worse than he ever had before the medication. While his friends were getting their first boyfriends and girlfriends, experiencing their first kisses and sexual experiences, he felt nothing. ‘You have no desire, no drive whatsoever,’ he says. ‘You don’t even feel attracted to people.’ … Emotionally, he felt years younger than his peers. Michelle noticed it too. And physically, Jacob had stopped growing.
Hannah Barnes (Time to Think: The Inside Story of the Collapse of the Tavistock's Gender Service for Children)
drew her a diagram of the small intestine that looked like a shag carpet. I explained that this protein, gluten, had flattened that carpet into a Berber rug. The small intestine is essential for the absorption of nutrients, the production of vitamin D3, and crucially, the manufacture of the neurotransmitter, serotonin. When serotonin is low, the body overproduces norepinephrine, which can cause severe anxiety. This process also depresses GABA production, which can cause sleep disturbance.
Jennifer Esposito (Jennifer's Way: My Journey with Celiac Disease--What Doctors Don't Tell You and How You Can Learn to Live Again)
Here’s a classic case in point: Eva had been taking an antidepressant for two years but wanted to get off it because she was planning to get pregnant. Her doctor advised her not to stop taking the drug, which motivated her to see me. Eva explained that her saga had begun with PMS, featuring a week each month when she was irritable and prone to crying fits. Her doctor prescribed a birth control pill (a common treatment) and soon Eva was feeling even worse, with insomnia, fatigue, low libido, and a generally flat mood dogging her all month long. That’s when the doctor added the Wellbutrin to “pick her up,” as he said, and handle her presumed depression. From Eva’s perspective, she felt that the antidepressant helped her energy level, but it had limited benefits in terms of her mood and libido. And if she took it after midnight, her insomnia was exacerbated. She soon became accustomed to feeling stable but suboptimal, and she was convinced that the medication was keeping her afloat. The good news for Eva was that with careful preparation, she could leave medication behind—and restore her energy, her equilibrium, and her sense of control over her emotions. Step one consisted of some basic diet and exercise changes along with better stress response strategies. Step two involved stopping birth control pills and then testing her hormone levels. Just before her period, she had low cortisol and progesterone, which were likely the cause of the PMS that started her whole problem. Further testing revealed borderline low thyroid function, which may well have been the result of the contraceptives—and the cause of her increased depressive symptoms. When Eva was ready to begin tapering off her medication, she did so following my protocol. Even as her brain and body adjusted to not having the antidepressant surging through her system anymore, her energy levels improved, her sleep problems resolved, and her anxiety lifted. Within a year she was healthy, no longer taking any prescriptions, feeling good—and pregnant.
Kelly Brogan (A Mind of Your Own: The Truth About Depression and How Women Can Heal Their Bodies to Reclaim Their Lives)
Depression, sexual troubles, anxiety, loneliness, and guilt are the main problems that drive consumers into the recovery movement. Explaining such adult troubles as being caused by victimization during childhood does not accomplish much. Compare “wounded child” as an explanation to some of the other ways you might explain your problems: “depressive,” “anxiety-prone,” or “sexually dysfunctional.” “Wounded child” is a more permanent explanation; “depressive” is less permanent. As we saw in the first section of this book, depression, anxiety, and sexual dysfunction—unlike being a wounded child—are all eminently treatable. “Wounded child” is also more pervasive in its destructive effects: “Toxic” is the colorful word used to describe its pervasiveness. “Depression,” “anxiety,” and “sexually dysfunctional” are all narrower, less damning labels, and this, in fact, is part of the reason why treatment works. So “wounded child” (unless you believe in catharsis cures) leads to more helplessness, hopelessness, and passivity than the alternatives. But it is less personal—your parents did it to you—than “depressive,” “anxiety-prone,” and “sexually dysfunctional.” Impersonal explanations of bad events raise self-esteem more than personal ones. Therefore “wounded child” is better for raising your self-esteem and for lowering your guilt. Self-esteem has become very important to Americans in the last two decades. Our public schools are supposed to nurture the self-esteem of our children, our churches are supposed to minister to the self-esteem of their congregants, and the recovery movement is supposed to restore the self-esteem of victims. Attaining self-esteem, while undeniably important, is a goal that I have reservations about. I think it is an overinflated idea, and my opinion was formed by my work with depressed people. Depressed people, you will recall, have four kinds of problems: behavioral—they are passive, indecisive, and helpless; emotional—they are sad; bodily—their sleeping, eating, and sex are disrupted; cognitive—they think life is hopeless and that they are worthless. Only the second half of this last symptom amounts to low self-esteem. I have come to believe that lack of self-esteem is the least important of these woes. Once a depressed person becomes active and hopeful, self-esteem always improves. Bolstering self-esteem without changing hopelessness or passivity, however, accomplishes nothing. To put it exactly, I believe that low self-esteem is an epiphenomenon, a mere reflection that your commerce with the world is going badly. It has no power in itself. What needs improving is not self-esteem but your commerce with the world. So the one advantage of labeling yourself a victim—raised self-esteem—is minimal, particularly since victimhood raises self-esteem at the cost of greater hopelessness and passivity, and therefore worsens commerce with the world. This is indeed my main worry about the recovery movement. Young Americans right now are in an epidemic of depression. I have speculated on the causes in the last chapter of my book Learned Optimism, and I will not repeat my conjectures here. Young people are easy pickings for anything that makes them feel better—even temporarily. The recovery movement capitalizes on this epidemic. When it works, it raises self-esteem and lowers guilt, but at the expense of our blaming others for our troubles. Never mind the fact that those we blame did not in fact cause our troubles. Never mind the fact that thinking of ourselves as victims induces helplessness, hopelessness, and passivity. Never mind that there are more effective treatments available elsewhere.
Martin E.P. Seligman (What You Can Change and What You Can't: The Complete Guide to Successful Self-Improvement)
Since The Great Recession, the global financial crash of 2008-09, the debt-fuelled post-recession recovery has been the weakest in the post-war era (since the end of World War Two). Whereas total outstanding credit in the US after the Wall Street Crash grew from 160% to 260% of GDP between 1929 and 1932, the figure rose from 365% in 2008 to 540% in 2010. (And this does not include derivatives, whose nominal outstanding value is at least four times GDP).[34] A long depression and rising right-wing populism have followed, including the stunning ascendency of property tycoon and TV celebrity demagogue Donald Trump as the President of the US in 2016.[35] The British public’s vote in June 2016 to leave the EU delivered another shock of global significance. A chronic drift towards trade wars and protectionism is accelerating and in January 2018, US Defence Secretary Jim Mattis said that “great power competition, not terrorism, is now the primary focus of US national security”, putting Russia, China and – yes – Europe in the crosshairs of the world’s long-time dominant economic and military power. Adding to this age of anxiety is the accelerating automation revolution. What should be an emancipatory and utopian development only generates insecurity at the prospect of unprecedented mass unemployment. It can be no coincidence that all these crises are converging at exactly the same time. They cannot be explained away by cynical and shallow generalisations about ‘human nature’. In the course of this investigation we will see that in fact all of these crises have a common root cause: the decaying nature of capitalism and its tendency towards breakdown. Indeed, average Gross Domestic Product (GDP) growth rates in the world’s richest countries have fallen in every decade since the 1960s and are clearly closing in on zero. Rates of profit, manufacturing costs and commodity prices are also trending towards zero. Drawing on Henryk Grossman’s vital clarification of Karl Marx’s methodology, we shall see that capitalism is heading inexorably towards a final, insurmountable breakdown that is destined to strike much earlier than a zero rate of profit. Indeed, we shall also see that the next, imminent economic crash will result in worldwide hyperinflation. We will also show that the economic crisis is intensifying competition between nation-states, forcing them into a situation which threatens the most destructive world war to date.
Ted Reese (Socialism or Extinction: Climate, Automation and War in the Final Capitalist Breakdown)
So why do people tend to have mental health problems in more unequal places? Psychologist and journalist Oliver James uses an analogy with infectious disease to explain the link. The 'affluenza' virus, according to James, is a 'set of vlaues which increase our vulnerability to emotional distress' which he believes is more common in affluent societies. It entails placing a high value on acquiring money and possessions, looking good in the eyes of others and wanting to be famous. These kinds of values place us at greater risk of depression, anxiety, substance abuse and personality disorder...
Kate Pickett (The spirit level: why more equal societies almost always do better)
Graedon was sick of waiting for the FDA’s test results. He spoke with experts about what could produce the symptoms that patients were reporting. He even reached out for help to independent laboratories. Tod Cooperman, the president of ConsumerLab in White Plains, New York, was quick to join his cause. ConsumerLab tested the 300-milligram dose of Teva’s Budeprion XL against that of GSK’s Wellbutrin XL. The results revealed the likely source of patient distress: the generic dumped four times as much active ingredient during the first two hours as the brand name did. Graedon compared the effect to guzzling alcohol. “If you sip a glass of wine over the course of two or three hours, you’re not going to feel drunk,” he explained. “But if you drink the whole thing in fifteen minutes, you’re getting too much too fast.” The Graedons believed that this “dose dumping” explained why many patients were experiencing signs of overdose, such as headaches and anxiety, followed by symptoms of withdrawal, including renewed depression and suicidal thoughts. Teva flatly rejected the ConsumerLab report and claimed that the independent laboratory’s testing method was “inappropriate.” The FDA was silent.
Katherine Eban (Bottle of Lies: The Inside Story of the Generic Drug Boom)
The bottom line is that when members of iGen arrived on campus, beginning in the fall of 2013, they had accumulated less unsupervised time and fewer offline life experiences than had any previous generation. As Twenge puts it, “18-year-olds now act like 15-year-olds used to, and 13-year-olds like 10-year-olds. Teens are physically safer than ever, yet they are more mentally vulnerable.”9 Most of these trends are showing up across social classes, races, and ethnicities.10 Members of iGen, therefore, may not (on average) be as ready for college as were eighteen-year-olds of previous generations. This might explain why college students are suddenly asking for more protection and adult intervention in their affairs and interpersonal conflicts. The second major generational change is a rapid rise in rates of anxiety and depression.11 We created three graphs below using the same data that Twenge reports in iGen.
Jonathan Haidt (The Coddling of the American Mind: How Good Intentions and Bad Ideas Are Setting Up a Generation for Failure)
Helgeson and Fritz speculate that the gender difference here explains women’s greater propensity to anxiety and depression, a conclusion that meshes with the proposal by Barbara Oakley, who, drawing on work on “pathological altruism,” notes, “It’s surprising how many diseases and syndromes commonly seen in women seem to be related to women’s generally stronger empathy for and focus on others.” The
Paul Bloom (Against Empathy: The Case for Rational Compassion)
Unfortunately, many people are not conscious of being alive. Such “unconsciousness” explains why even after talking to someone, you cannot even tell what the person is wearing, or not noticing the color of the ceiling even when you have been in the room
Sarah Rowland (Meditation for Beginners: Ultimate Guide to Relieve Stress, Depression and Anxiety (Meditation, Mindfulness, Stress Management, Inner Balance, Peace, Tranquility, Happiness))
Postpartum depression makes a woman feel like she is in the grip of something dreaded and dark, and it's scary. . . but she's likely ashamed to admit it because she can't explain it!
Judy Dippel (Breaking the Grip of Postpartum Depression: Walk Toward Wellness with Real Facts, Real Stories, and Real God)
This summer, antediluvian columnist George Will claimed that there is only a “supposed campus epidemic of rape,” and that when universities or feminists or liberals “make victimhood a coveted status that confers privileges, victims proliferate.” Young women replied by creating the Twitter hashtag #survivorprivilege, posting remarks such as “I didn’t realize it was a privilege to live with PTSD, severe anxiety & depression” and “#ShouldIBeQuiet because when i spoke out everyone said it was a lie?
Rebecca Solnit (Men Explain Things to Me)
When I spoke with the journalist Johann Hari about his book Lost Connections: Uncovering the Real Causes of Depression—and the Unexpected Solutions, he explained that we don’t have a problem with depression and anxiety as much as we have a crisis of meaning. Hari’s book highlights the nine main causes of depression, two of which involve human biology, but the major factors that have rapidly increased depression in the Western world throughout the last century involve disconnection from a meaningful life.
Joshua Fields Millburn (Love People, Use Things: Because the Opposite Never Works)
When you live with anxiety and depression, it alters the view on everything. Looking at her work made me feel seen; there’s no other way to explain it.
Carissa Ann Lynch (Whisper Island)
one of the most helpful things I do as a therapist is explain what is going on inside the brain and how the work we are doing in therapy is designed to rewire our responses to certain situations.
Faith G. Harper (Unfuck Your Brain: Using Science to Get Over Anxiety, Depression, Anger, Freak-outs, and Triggers)
When man lost his faith in God and in reason, existentialists like Kierkegaard and Sartre believed, he found himself adrift in the universe and therefore adrift in anxiety. But for the existentialists, what generated anxiety was not the godlessness of the world, per se, but rather the freedom to choose between God and godlessness. Though freedom is something we actively seek, the freedom to choose generates anxiety. “When I behold my possibilities,” Kierkegaard wrote, “I experience that dread which is the dizziness of freedom, and my choice is made in fear and trembling.” Many people try to flee anxiety by fleeing choice. This helps explain the perverse-seeming appeal of authoritarian societies—the certainties of a rigid, choiceless society can be very reassuring—and why times of upheaval so often produce extremist leaders and movements: Hitler in Weimar Germany, Father Coughlin in Depression-era America, or Jean-Marie Le Pen in France and Vladimir Putin in Russia today. But running from anxiety, Kierkegaard believed, was a mistake because anxiety was a “school” that taught people to come to terms with the human condition. §
Scott Stossel (My Age of Anxiety: Fear, Hope, Dread, and the Search for Peace of Mind)
People like Naveen worry the most about getting dementia. The researcher called him “worried but well” — a term she reserves for older people who are mentally capable but overly self-conscious. “They are so worried about their memory loss,” she explained, “that it distracts them from the present moment so much so that they seem impaired, even though they are perfectly healthy.
Jennifer Heisz (Move The Body, Heal The Mind: Overcome Anxiety, Depression, and Dementia and Improve Focus, Creativity, and Sleep)
Normally, when people, especially children, experience emotional, physical, or psychological trauma it causes them to withdraw, rebel or both. It is the equivalent of being trapped between facing the consequences of exposing the secret(s) and carrying the heavy guilt of being the reason for breaking up the family. They learn to medicate the wounds of their souls in many ways in order to cope with life. Often, it can be extremely destructive and imprisoning.  Something had turned on in me that I couldn’t explain nor control. I found myself experiencing bouts of depression and not feeling valued. The more I sought love, the more I found myself drowning in the depth of lust. Validation and the longing for acceptance and love became my addiction but I wasn't even aware it was happening. My addiction had sub counterparts: over-pleasing people, feeling needed, perfectionism, anxiety, suicidal thoughts, never feeling good enough, insecurity and feeling devalued. I developed a “taking what I can get” mentality.
Dee Dee Moreland (The Broken Scapegoat: From Trauma to Triumph)
Depression and anxiety have three kinds of causes—biological, psychological, and social. They are all real, and none of these three can be described by something as crude as the idea of a chemical imbalance. The social and psychological causes have been ignored for a long time, even though it seems the biological causes don’t even kick in without them. These causes aren’t some kooky fringe theory, I would explain.
Johann Hari (Lost Connections: Uncovering the Real Causes of Depression – and the Unexpected Solutions)
A researcher at the Beit T’Shuvah treatment and recovery center for addicts in Los Angeles recently conducted a study that found that the rates of depression and anxiety among affluent teens and young adults (such as those in Beit T’Shuvah’s community) correspond to the rates of depression and anxiety suffered by incarcerated juveniles.11 Director Harriet Rossetto explains these results this way: “If from the time you’re born all your options are dictated for you and all your decisions are made for you, and then you’re cast out into the world to go to college, it’s like a country under colonial rule that falls apart when it gains its independence. They get to college and have no idea why they’re there or what they ought to be doing there. They’re lost. They’re in such a painful place, and they seek to anesthetize that with drugs or other harmful activities like alcohol, gambling, or mutilation. Things that express their emptiness and sense of desperation. Often they become addicts simply because they don’t know what else to do.
Julie Lythcott-Haims (How to Raise an Adult: Break Free of the Overparenting Trap and Prepare Your Kid for Success)
High unmitigated communion is associated with poor adjustment, both physically and psychologically, and is linked to heart disease, diabetes, and cancer, perhaps because the focus on others keeps those high on the scale from attending to themselves. Helgeson and Fritz speculate that the gender difference here explains women’s greater propensity to anxiety and depression, a conclusion that meshes with the proposal by Barbara Oakley, who, drawing on work on “pathological altruism,” notes, “It’s surprising how many diseases and syndromes commonly seen in women seem to be related to women’s generally stronger empathy for and focus on others.
Paul Bloom (Against Empathy: The Case for Rational Compassion)
Sitting on the couch in the trailer watching TV one late night, I saw an infomercial for a series of audiocassettes called Attacking Anxiety and Depression from the Midwest Center for Stress and Anxiety. Without a moment’s hesitation I reached for the phone, called the 800 number on the TV screen and purchased the tapes. When the tapes arrived a few days later, I popped in the first cassette in the sixteen-cassette self-help series—which was comprised of testimonials from people afflicted with panic attacks—and realized that I wasn’t going crazy, that this was indeed a legitimate psychiatric disorder. As I listened to the remainder of the series in our trailer, I began to grasp that my brain could tell me something so convincingly that I had almost no choice but to believe it. During anxiety attacks I actually believed that I was dying. The attacks were so severe that I would have rather known that I was going to have open heart surgery at 9:00 a.m. the next day than a panic attack. That was the power of the nervous system: we can think things that aren’t true and feel and see things that aren’t real. With the Attacking Anxiety and Depression tapes suddenly the subjective no longer held the power for me that it had once held. Indeed, what I was learning about the power of the mind just might explain some of the experiences I’d had in the past—like speaking with God or hearing his voice. It was neurologically possible to hear an audible voice when there was no voice there. I began to entertain the possibility that there was an objective way of looking at my experiences, and that this objective perspective might prove those experiences to be false. Up until that moment seeing truly was believing, but what did it say about my beliefs if I had not seen or heard anything at all?
Jerry DeWitt (Hope after Faith: An Ex-Pastor's Journey from Belief to Atheism)
displacement is perhaps the most traumatic experience that humans can undergo, with invisible consequences that can last for generations, from physical and mental problems to difficulty maintaining the social fabric of a community. Fullilove identifies the symptoms of displacement as “root shock,” which, she explains, “undermines trust, increases anxiety about letting loved ones out of one’s sight, destabilizes relationships, destroys social, emotional, and financial resources, and increases the risk of every kind of stress-related disease, from depression to heart attack. Root shock leaves people chronically cranky, barking a distinctive croaky complaint that their world was abruptly taken away.”49
Johanna Fernandez (The Young Lords: A Radical History)
But it’s strange to absorb a medical condition like this so deeply into your being that it becomes just another part of you that you don’t consider even mentioning anymore. I would forget to flag it to people even when it was vital. I’d even forget sometimes to explain it as the reason for my slowness, foggy brain or irritability, and eventually ended up believing that I was those things, rather than being someone who was suffering from something. Don’t we all risk this with our silent struggles, masking our anxiety, depression or litany of physical pains – subsuming them into our very identity so we can’t tell where we start and end anymore? We shouldn’t confuse our identity with our suffering – you aren’t your illness, but you are sharing the same body, so you need to work with your condition, but you don’t ever need to let it define you.
Gail Muller (Unlost: A journey of self-discovery and the healing power of the wild outdoors)
She was surprised and asked why not. I explained that although her negative thoughts and feelings were certainly creating a lot of pain for her, I suspected there might be some real advantages, or benefits, of thinking and feeling the way she did. I added that her negative thoughts and feelings might also be an expression of her most beautiful and awesome qualities, and that maybe we should take a look at that before we went about trying to change things. I suggested we could ask the following questions about each negative thought or feeling before she made any decision about pressing the magic button:
David D. Burns (Feeling Great: The Revolutionary New Treatment for Depression and Anxiety)
people who are more self-compassionate tend be less anxious and depressed. The relationship is a strong one, with self-compassion explaining one-third to one-half of the variation found in how anxious or depressed people are. This means that self-compassion is a major protective factor for anxiety and depression.
Kristin Neff (Self-Compassion: The Proven Power of Being Kind to Yourself)
The Diagnostic and Statistical Manual of Mental Disorders, which is the reference manual used by mental health professionals to diagnose psychological problems, defines the avoidant personality disorder by saying that this personality type has the “essential feature of hypersensitivity to potential rejection, humiliation, or shame. . . .” Avoidant people are always afraid of “messing up,” “saying or doing the wrong thing,” “getting caught,” “not being good enough,” and so on. They do anything to save face—even, and this is the extreme, not showing their faces at all. The Manual goes on to describe “an unwillingness to enter into relationships unless given unusually strong guarantees of uncritical acceptance. . . .” Most avoidant people do whatever they can to keep relationships superficial or nonexistent, unless they are sure that the person will accept them without judging them; often, they turn to relatives for emotional support, perceiving them as “safe.” Even if superficial friendships do exist, it is unlikely that an avoidant person will take the perceived risk of sharing intimate thoughts or feelings, for fear that the acquaintance would find “the truth” horrifying or even merely unattractive or unacceptable. “Social withdrawal in spite of desire for affection and acceptance. . . .” Avoidant people may look and act like “loners,” but they’re not. Many of the people I have worked with in my social therapy program start out saying that they are perfectly fine without friends, even though they have sought out treatment for depression or anxiety. The truth is, most people truly want companionship, even if they can’t verbalize the desire. Avoidant people are no exception; the only thing that makes them different is that the fear of rejection we all feel to one degree or another has become so great in their minds that they have trouble controlling it. With effort, though, avoidant people can learn to overcome their fear of rejection and seek out the friendship and even romance that they secretly want. “Low self-esteem.” As I’ve explained, most people who fear rejection act as though they have some terrible secret that would mean instant loneliness if it were discovered. Usually, we are much harder on ourselves than others would ever be. For people whose low self-esteem is a stopper, it seems as though the whole world sees them the way they do, and that only magnifies their poor self-image. “Individuals with this disorder are exquisitely sensitive to rejection, humiliation, or shame. Most people are somewhat concerned about how others assess them, but these individuals are devastated by the slightest hint of disapproval.” So sensitive to disapproval, in fact, that they will avoid it at all costs—even if it means forgoing job opportunities, social events, or intimate relationships that they would truly like to pursue.
Jonathan Berent (Beyond Shyness: How to Conquer Social Anxieties)
Listen, there’s something I must tell. I’ve never, never seen it so clearly. But it doesn’t matter a bit if you don’t understand, because each one of you is quite perfect as you are, even if you don’t know it. Life is basically a gesture, but no one, no thing, is making it. There is no necessity for it to happen, and none for it to go on happening. For it isn’t being driven by anything; it just happens freely of itself. It’s a gesture of motion, of sound, of color, and just as no one is making it, it isn’t happening to anyone. There is simply no problem of life; it is completely purposeless play – exuberance which is its own end. Basically there is the gesture. Time, space, and multiplicity are complications of it. There is no reason whatever to explain it, for explanations are just another form of complexity, a new manifestation of life on top of life, of gestures gesturing. Pain and suffering are simply extreme forms of play, and there isn’t anything in the whole universe to be afraid of because it doesn’t happen to anyone! There isn’t any substantial ego at all. The ego is a kind of flip, a knowing of knowing, a fearing of fearing. It’s a curlicue, an extra jazz to experience, a sort of double-take or reverberation, a dithering of consciousness which is the same as anxiety.
Alan W. Watts
Today the verse hook is planted deep. And with it, the wound: that one of the central activities of my life is tinged with the sense of being dissolute, escapist, fey. Even at those rare moments when, fresh off a new poem, I feel the artisanal high of every word fitting flush, the crash comes swiftly: depression and anxiety at having gotten away with something slightly preposterous. I'm in it now for better or worse, but I'm always on the lookout for some clue that can help explain the emergence of the poet who bears my name.
Carmine Starnino
Drinking lots of alcohol makes the gut leakier, allowing microbes to more readily influence the brain – could that help to explain why alcoholics often experience depression or anxiety?
Ed Yong (I Contain Multitudes: The Microbes Within Us and a Grander View of Life)