Invisible Diseases Quotes

I often wished that more people understood the invisible side of things. Even the people who seemed to understand, didn't really.

It's the Marilyn Monroe school of medicine where enough of any drug will cure any disease.

When you have an invisible disease, your sickness isn’t your biggest problem. What you end up battling more than anything else, every single day, is other people.

My one true love. My deformed or mutilated or diseased prince charming. My unhappily ever after. My hideous future. The monstrous rest of my life.

And so it is a truth universally acknowledged that a young woman in possession of vague symptoms like fatigue and pain will be in search of a doctor who believes she is actually sick.

Most parents try really hard to give their kids the best possible life. They give them the best food and clothes they can afford, take their own kind of take on training kids to be honest and polite. But what they don't realize is no matter how much they try, their kids will get out there. Out to this complicated little world. If they are lucky they will survive, through backstabbers, broken hearts, failures and all the kinds of invisible insane pressures out there. But most kids get lost in them. They will get caught up in all kinds of bubbles. Trouble bubbles. Bubbles that continuously tell them that they are not good enough. Bubbles that get them carried away with what they think is love, give them broken hearts. Bubbles that will blur the rest of the world to them, make them feel like that is it, that they've reached the end. Sometimes, even the really smart kids, make stupid decisions. They lose control. Parents need to realize that the world is getting complicated every second of every day. With new problems, new diseases, new habits. They have to realize the vast probability of their kids being victims of this age, this complicated era. Your kids could be exposed to problems that no kind of therapy can help. Your kids could be brainwashed by themselves to believe in insane theories that drive them crazy. Most kids will go through this stage. The lucky ones will understand. They will grow out of them. The unlucky ones will live in these problems. Grow in them and never move forward. They will cut themselves, overdose on drugs, take up excessive drinking and smoking, for the slightest problems in their lives. You can't blame these kids for not being thankful or satisfied with what they have. Their mentality eludes them from the reality.

I had learned quickly that life doesn't always go the way I want it to, and that's okay. I still plod on.

I know many people who are suspicious of diagnoses—they think of them as labels that reduce or stigmatize. I knew, already, that a diagnosis was not going to answer all my questions. But I craved a diagnosis because it is a form of understanding.

There is a loneliness to illness, a child's desire to be pitied and seen. But it is precisely this recognition that is elusive. How can you explain and identify your condition if not one has any grasp of what it is you suffer from and the symptoms wax and wane? How do you describe a disease that's not always there?

People used to die naturally. Old age used to be a terminal affliction, not a temporary state. There were invisible killers called “diseases” that broke the body down. Aging couldn’t be reversed, and there were accidents from which there was no return. Planes fell from the sky. Cars actually crashed. There was pain, misery, despair. It’s hard for most of us to imagine a world so unsafe, with dangers lurking in every unseen, unplanned corner.  All of that is behind us now, and yet a simple truth remains: People have to die. It

Disease is the monster in the dark. It lingers, waiting for the perfect moment to strike. It veers its ugly head and takes what it wants, when it wants. Yet, there’s one disease that is worse than any kind of invisible illness in existence and it is something the world is plagued with. Indifference.

Unworthiness, invisibility, loss of intimacy, isolation, neglected intuition, lack of love, intense fear, overwhelming distrust, and a loss of voice—all life-threatening symptoms of the disease of systemic oppression.

... And suddenly he thought, I'm the abnormal one now. Normalcy was a majority concept, the standard of many and not the standard of just one man. Abruptly that realization joined with what he saw on their faces -- awe, fear, shrinking horror -- and he knew that they were afraid of him. To them he was some terrible scourge they had never seen, a scourge even worse than the disease they had come to live with. He was an invisible spectre who had left for evidence of his existence the bloodless bodies of their loved ones. And he understood what they felt and did not hate them. His right hand tightened on the tiny envelope of pills. So long as the end did not come with violence, so long as it did not have to be a butchery before their eyes... Robert Neville looked out over the new people of the earth. He knew he did not belong to them; he knew that, like the vampires, he was anathema and black terror to be destroyed. And, abruptly, the concept came, amusing to him even in his pain. A coughing chuckle filled his throat. He turned and leaned against the wall while he swallowed the pills. Full circle, he thought while the final lethargy crept into his limbs. Full circle. A new terror born in death, a new superstition entering the unassailable fortress of forever. I am legend.

The weekend was a much-needed breath of fresh air; Monday always seemed to not only take that breath right back, but add a few extra pounds to my shoulders as well.

Compulsive thinking has become a collective disease. Your whole sense of who you are is then derived from mind activity. Your identity, as it is no longer rooted in Being, becomes a vulnerable and ever-needy mental construct, which creates fear as the predominant underlying emotion. The one thing that truly matters is then missing from your life: awareness of your deeper self — your invisible and indestructible reality.

Fear is the most socially accepted sin in the Church. Fear is a serial killer, the prime suspect in the death of more people on the planet than all other diseases combined. Fear in every form has been linked to heart disease, cancer, autoimmune disorders, mental illness and many other sicknesses. Fear is the welcome mat to demonic activity in our lives.

Perhaps most galling from a gender-data-gap perspective was the finding that females aren’t even included in animal studies on female-prevalent diseases. Women are 70% more likely to suffer depression than men, for instance, but animal studies on brain disorders are five times as likely to be done on male animals.

Schizo. It didn't matter how many times Dr. Gill compared it to a disease or physical disability, it wasn't the same thing. It just wasn't. I had schizophrenia. If I saw two guys on the sidewalk, one in a wheelchair and one talking talking to himself, which would I rush to open a door for, and which would I cross the road to avoid?

The video was still playing, although I didn't know why. It seemed as if the able-bodied dancers were mocking me.

A disability that is not apparent in the person’s appearance is no less intrusive, no less painful, no less disturbing than one that can be spotted across the room. And, yet, many people fail to respect the tremendous impact that the invisible disability has on the human enduring it.

We have a duty tonight. Everybody, and guys this for you as well because I know you know women. You have a duty tonight. You only have to tell one other person what you heard. Just tell them what you heard, or ask them have you ever heard of this? If the answer is no, share what you learn tonight. That’s all. You don’t have to do anything else. You just have to tell somebody else. You have to take whatever stigma people think that is there. You have to take it. It’s not male or female. It has nothing to do with that. It has to do with, here’s a disease you don’t know about and you need to know about it. It’s that simple. It’s not rocket science. [Whoopi Goldberg on endometriosis awareness from the 2009 Blossom Ball]

My name is CRPS, or so they say But I actually go by; a few different names. I was once called causalgia, nearly 150 years ago And then I had a new name It was RSD, apparently so. I went by that name because the burn lived inside of me. Now I am called CRPS, because I have so much to say I struggle to be free. I don't have one symptom and this is where I change, I attack the home of where I live; with shooting/burning pains. Depression fills the mind of the body I belong, it starts to speak harsh to self, negativity growing strong. Then I start to annoy them; with the issues with sensitivity, You'd think the pain enough; but no, it wants to make you aware of its trembling disability. I silently make my move; but the screams are loud and clear, Because I enter your physical reality and you can't disappear. I confuse your thoughts; I contain apart of your memory, I cover your perspective, the fog makes it sometimes unbearable to see. I play with your temperature levels, I make you nervous all the time - I take away your independance and take away your pride. I stay with you by the day & I remind you by the night, I am an awful journey and you will struggle with this fight. Then there's a side to me; not many understand, I have the ability to heal and you can be my friend. Help yourself find the strength to fight me with all you have, because eventually I'll get tired of making you grow mad. It will take some time; remember I mainly live inside your brain, Curing me is hard work but I promise you, You can beat me if you feed love to my pain. Find the strength to carry on and feed the fears with light; hold on to the seat because, like I said, it's going to be a fight. But I hope to meet you, when your healthy and healed, & you will silenty say to me - I did this, I am cured is this real? That day could possibly come; closer than I want- After all I am a disease and im fighting for my spot. I won't deny from my medical angle, I am close to losing the " incurable " battle.

In its timeless capacity to embody the human condition, the vampire is a poignant metaphor describing the psychosocial experience of the pariah - the outsider. The vampire is the Other that used to be human. The diseased, the mentally challenged, the homeless and hungry, ......are all vampires in a way; the other who used to be human, the invisible who casts no reflection among us.

We cannot imagine these diseases, they are called idiopathic, spontaneous in origin, but we know instinctively there must be something more, some invisible weakness they are exploiting. It is impossible to think they fall at random, it is unbearable to think it.

hierarchies of diseases exist among patients and healthcare professionals...and when it comes to hierarchies of illness, evidence shows that chronic fatigue syndrome (CFS) /myalgic encephalomyelitis (ME), features at the bottommost end of the medical “favoured” list

Autoimmunity is internalized by patients as an opportunity for the ultimate self-management project. But in fact it is a manifestation of a flawed collective project. If it is an indictment of anything, it is an indictment not of our personhood but of our impulse to see social problems as being about our personhood, instead of a consequence of our collective shortcomings as co-citizens of this place and time.

I’ve spent hours and hours with women who suffer from an array of mental illnesses, and there’s a common thread that runs through all of them. They’re strong and incredibly resilient people. They battle an invisible and silent disease every single day of their lives, and they fight hard.

The evidence that women are being let down by the medical establishment is overwhelming. The bodies, symptoms and diseases that affect half the world’s population are being dismissed, disbelieved and ignored. And it’s all a result of the data gap combined with the still prevalent belief, in the face of all the evidence that we do have, that men are the default humans. They are not. They are, to state the obvious, just men. And data collected on them does not, cannot, and should not, apply to women. We need a revolution in the research and the practice of medicine, and we need it yesterday. We need to train doctors to listen to women, and to recognise that their inability to diagnose a woman may not be because she is lying or being hysterical: the problem may be the gender data gaps in their knowledge. It’s time to stop dismissing women, and start saving them.

Brandy Alexander smiling and looking terrific. “They’re Vicodins, dear,” she says. “It’s the Marilyn Monroe school of medicine where enough of any drug will cure any disease.

The modern human is drowning in an invisible sea of man made energy.

There is a very strange and undetectable sickness in the modern population that responds to huge doses of vitamin B12.

one scholar puts it, “if a physician cannot identify the cause of a disease, it means that it is procured by the Devil.

Dancing with a spinal cord injury is a challenge like no other, but I aspired to prove to myself that I could still be phenomenal dancer even with an SCI

There were invisible killers called “diseases” that broke the body down.

Eventually it can seem hopeless that you can actually fix something, can make things better. But we have no choice but to try. And if you are reading this, you are probably ideally suited to do so. You’ve amply proven you have intellectual tenacity. You probably also have running water, a home, adequate calories, and low odds of festering with a bad parasitic disease. You probably don’t have to worry about Ebola virus, warlords, or being invisible in your world. And you’ve been educated. In other words, you’re one of the lucky humans. So try.

The arses of some of the best men and women in Dublin have sat in them,’ he told her. ‘Sit yourself down there, sweetheart, and if you catch any diseases I promise to pay the vet bill myself.

Not all diseases come from bacteria and viruses, Professor. The worst often come from things you cannot see under a microscope. This plant is infested with an aggressive strain of such invisible germs.

To cause pain was a disease. As a child I imagined tiny, almost invisible animals that arrived in the neighborhood at night, they came from the ponds, from the abandoned train cars beyond the embankment, from the stinking grasses called fetienti, from the frogs, the salamanders, the flies, the rocks, the dust, and entered the water and the food and the air, making our mothers, our grandmothers as angry as starving dogs.

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.

Some recent medical literature reports that intense and continuous emotions—experienced by some people who are a part of ongoing conflicts—seem to create irritations that in time may trigger diseases in the body.

The actual encounter was always confusing, eleven minutes of liminal contact in which I tried to conduct myself in a way that would make the doctor like me, in the hope they would take some true interest in my plight. But their day was full of tests to order, bureaucracy to cut through, an education that taught them not to say, "I don't know what's wrong with you." And so we stood together in a tiny antiseptic room, the doctor and patient, a world apart.

There are cancers so insidious in their nature that their very pulsation is invisible. Such cancers leave the ivory whiteness of the skin untouched, and marble not the firm, fair flesh, with their blue tints; the physician who bends over the patient's chest hears not, through he listens, the insatiable teeth of the disease grinding its onward progress through the muscles, as the blood flows freely on; the knife has never been able to destroy, and rarely even, temporarily, to discern the rage of these mortal scourges; their home is in the mind, which they corrupt; they fill the whole heart until it breaks. Such, madame, are the cancers, fatal to queens; are you, too, free from their scourge?

Ignorance of nature’s ways led people in ancient times to invent gods to lord it over every aspect of human life. There were gods of love and war; of the sun, earth, and sky; of the oceans and rivers; of rain and thunderstorms; even of earthquakes and volcanoes. When the gods were pleased, mankind was treated to good weather, peace, and freedom from natural disaster and disease. When they were displeased, there came drought, war, pestilence, and epidemics. Since the connection of cause and effect in nature was invisible to their eyes, these gods appeared inscrutable, and people at their mercy. But with Thales of Miletus (ca. 624 BC–ca. 546 BC) about 2,600 years ago, that began to change. The idea arose that nature follows consistent principles that could be deciphered. And so began the long process of replacing the notion of the reign of gods with the concept of a universe that is governed by laws of nature, and created according to a blueprint we could someday learn to read.

three important characteristics experts agree are often found in chronic illness: the symptoms are invisible, symptoms and disease progression vary from person to person, and the disease progression and worsening or improvement of symptoms are impossible to predict.

The taste for books was an early one. As a child he was sometimes found at midnight by a page still reading. They took his taper away, and he bred glow-worms to serve his purpose. They took the glow-worms away, and he almost burnt the house down with a tinder. To put it in a nutshell, leaving the novelist to smooth out the crumpled silk and all its implications, he was a nobleman afflicted with a love of literature. Many people of his time, still more of his rank, escaped the infection and were thus free to run or ride or make love at their own sweet will. But some were early infected by a germ said to be bred of the pollen of the asphodel and to be blown out of Greece and Italy, which was of so deadly a nature that it would shake the hand as it was raised to strike, and cloud the eye as it sought its prey, and make the tongue stammer as it declared its love. It was the fatal nature of this disease to substitute a phantom for reality, so that Orlando, to whom fortune had given every gift--plate, linen, houses, men-servants, carpets, beds in profusion--had only to open a book for the whole vast accumulation to turn to mist. The nine acres of stone which were his house vanished; one hundred and fifty indoor servants disappeared; his eighty riding horses became invisible; it would take too long to count the carpets, sofas, trappings, china, plate, cruets, chafing dishes and other movables often of beaten gold, which evaporated like so much sea mist under the miasma. So it was, and Orlando would sit by himself, reading, a naked man.

To have a poorly understood disease is to be brought up against every flaw in the U.S. health care system; to collide with the structural problems of a late-capitalist society that values productivity more than health; and to confront the philosophical problem of conveying an experience that lacks an accepted framework.

To have a poorly understood disease is to be brought up against every flaw in the U.S. health care system; to collide with the structural problems of a late-capitalist society that values productivity more than health; and to confront the philosophical problem of conveying an experience that lacks an accepted framework. Even

It is the most difficult thing a person can be asked to do. And knowing that it is for the greater good doesn’t make it any easier. People used to die naturally. Old age used to be a terminal affliction, not a temporary state. There were invisible killers called “diseases” that broke the body down. Aging couldn’t be reversed, and there were accidents from which there was no return. Planes fell from the sky. Cars actually crashed. There was pain, misery, despair. It’s hard for most of us to imagine a world so unsafe, with dangers lurking in every unseen, unplanned corner. All of that is behind us now, and yet a simple truth remains: People have to die.

If enough individuals are full of despair and anger in their hearts, there will be violence in the streets. If enough individuals are full of greed and fear in their hearts, there will be racism and oppression in society. You can't remove the external social symptoms without treating the corresponding internal personal diseases...Pope Francis draws our attention to the 'invisible thread' of the market, which he describes as 'the mentality of profit at any price, with no concern for social exclusion or the destruction of nature.' This mentality generates inequality, which in turn generates 'a violence which no police, military, or intelligence resources can control'...changed individuals cross racial, religious, ethnic, class or political boundaries to build friendships. These friendship work like sutures, healing wounds in the social fabric. They 'humanize the other,' making it harder for groups to stereotype or scapegoat. They create little zones where the beloved community is manifest...They help people envision the common good--a situation where all are safe, free, and able to thrive. As my friend Shane Claiborne says, our problem isn't that rich people don't care about poor people; it's that all too often, rich people don't know any poor people. Knowing one another makes interpersonal change and reconciliation possible. (p. 167-168)

Biopsychosocial discourse often portrays these patients as possessing unhealthy personality traits, such as ‘maladaptive perfectionism’ [67,68]; yet such assertions are not well supported, many studies find no significant differences between ME/CFS patients and the general population with regard to distinctive personality profiles [69–72]. A Swedish study of physicians’ attitudes to CFS found that physicians often downgrade the seriousness of this illness to ‘non-disease’ status and view patients as being ‘illness focused’, ‘demanding’, and ‘medicalising’ [73]. Given community-based doctors have limited knowledge of ME/CFS [74] and doctors display high levels of skepticism in this illness domain [75], it is unsurprising that many patients with ME/CFS report problematic clinical interactions [29–31,76]. Patient surveys conducted by patient organizations confirm high levels of patient dissatisfaction in the medical encounter.

My conclusion is that contrary to popular belief, atheism is not primarily an intellectual revolt, it is a moral revolt. Atheists don’t find God invisible so much as objectionable. They aren’t adjusting their desires to the truth, but rather the truth to fit their desires. This is something we can all identify with. It is a temptation even for believers. We want to be saved as long as we are not saved from our sins. We are quite willing to be saved from a whole host of social evils, from poverty to disease to war. But we want to leave untouched the personal evils, such as selfishness and lechery and pride. We need spiritual healing, but we do not want it. Like a supervisory parent, God gets in our way. This is the perennial appeal of atheism: it gets rid of the stern fellow with the long beard and liberates us for the pleasures of sin and depravity. The atheist seeks to get rid of moral judgment by getting rid of the judge.

All too often people confuse religion with superstition, spirituality, belief in supernatural powers or belief in gods. Religion is none of these things. Religion cannot be equated with superstition, because most people are unlikely to call their most cherished beliefs ‘superstitions’. We always believe in ‘the truth’; only other people believe in superstitions. Similarly, few people put their faith in supernatural powers. For those who believe in demons, spirits and fairies, these beings are not supernatural. They are an integral part of nature, just like porcupines, scorpions and germs. Modern physicians blame disease on invisible germs, and voodoo priests blame disease on invisible spirits. There’s nothing supernatural about it: if you make some spirit angry, the spirit enters your body and causes you pain. What could be more natural than that? Only those who don’t believe in spirits think of them as standing apart from the natural order of things.

1. Oral Involvement 2. Laryngeal Involvement 3. Cardiovascular Involvement 4. Skin: rashes, vitiligo, Raynaud’s 5. Constitutional symptoms: including fever, fatigue, and muscle wasting (cachexia), infections 6. Rheumatoid vasculitis and blood vessel disease 7. Lung Involvement 8. Kidney involvement 9. Eye involvement 10. Other organs: including spleen, liver, lymph system, gut KEY POINTS 1. Some symptoms and antibodies can precede diagnosis over 10 years. 2. Many studies indicate RD begins in the lungs, before joint symptoms are diagnosable. 3. RD is often called an “invisible”illness because symptoms are not obvious to casual observers. 4. Doctors must be more aware that systemic symptoms like fatigue may indicate serious problems. 5. Extra-articular disease has been proven to affect most PRD, but is still not widely recognized. 6. Acknowledging rheumatoid disease that exists beyond and before joint inflammation (arthritis) could bring a) Improved care for lower mortality b) Improved research for better treatments c) Improved diagnosis for increased remissions

However, if we keep living in survival and we are overly sexual, over-consuming, or overstressed by living our lives from the first three centers, we keep drawing from this invisible field of energy carrying information that surrounds the body, and we are consistently turning it into chemistry. The repetition of this process over time causes the field around the body to shrink. (See Figure 4.5.) As a result, we diminish our light and there is no energy that carries a conscious intention moving through these centers to create the correlated mind in each. Essentially, we’ve tapped our own energy field as a resource. That limited level of mind with its limited amount of energy in each center will send a limited signal to the surrounding cells, tissues, organs, and systems of the body. The result can produce a weakened signal and a lower frequency of energy carrying vital information to the body. Therefore, the lowering frequency of the signals creates disease. We could say that from an energetic level, all disease is a lowering of frequency and an incoherent message.

Two Last Thoughts If you had to boil this book down to a single phrase, it would be “It’s complicated.” Nothing seems to cause anything; instead everything just modulates something else. Scientists keep saying, “We used to think X, but now we realize that …” Fixing one thing often messes up ten more, as the law of unintended consequences reigns. On any big, important issue it seems like 51 percent of the scientific studies conclude one thing, and 49 percent conclude the opposite. And so on. Eventually it can seem hopeless that you can actually fix something, can make things better. But we have no choice but to try. And if you are reading this, you are probably ideally suited to do so. You’ve amply proven you have intellectual tenacity. You probably also have running water, a home, adequate calories, and low odds of festering with a bad parasitic disease. You probably don’t have to worry about Ebola virus, warlords, or being invisible in your world. And you’ve been educated. In other words, you’re one of the lucky humans. So try. Finally, you don’t have to choose between being scientific and being compassionate. Abbreviations in the Notes In order to save forests’ worth of paper, references cite only the first one or two authors.

The book of Job, based on an ancient folktale, may have been written during the exile. One day, Yahweh made an interesting wager in the divine assembly with Satan, who was not yet a figure of towering evil but simply one of the “sons of God,” the legal “adversary” of the council.19 Satan pointed out that Job, Yahweh’s favorite human being, had never been truly tested but was good only because Yahweh had protected him and allowed him to prosper. If he lost all his possessions, he would soon curse Yahweh to his face. “Very well,” Yahweh replied, “all that he has is in your power.”20 Satan promptly destroyed Job’s oxen, sheep, camels, servants, and children, and Job was struck down by a series of foul diseases. He did indeed turn against God, and Satan won his bet. At this point, however, in a series of long poems and discourses, the author tried to square the suffering of humanity with the notion of a just, benevolent, and omnipotent god. Four of Job’s friends attempted to console him, using all the traditional arguments: Yahweh only ever punished the wicked; we could not fathom his plans; he was utterly righteous, and Job must therefore be guilty of some misdemeanor. These glib, facile platitudes simply enraged Job, who accused his comforters of behaving like God and persecuting him cruelly. As for Yahweh, it was impossible to have a sensible dialogue with a deity who was invisible, omnipotent, arbitrary, and unjust—at one and the same time prosecutor, judge, and executioner. When Yahweh finally deigned to respond to Job, he showed no compassion for the man he had treated so cruelly, but simply uttered a long speech about his own splendid accomplishments. Where had Job been while he laid the earth’s foundations, and pent up the sea behind closed doors? Could Job catch Leviathan with a fishhook, make a horse leap like a grasshopper, or guide the constellations on their course? The poetry was magnificent, but irrelevant. This long, boastful tirade did not even touch upon the real issue: Why did innocent people suffer at the hands of a supposedly loving God? And unlike Job, the reader knows that Job’s pain had nothing to do with the transcendent wisdom of Yahweh, but was simply the result of a frivolous bet. At the end of the poem, when Job—utterly defeated by Yahweh’s bombastic display of power—retracted all his complaints and repented in dust and ashes, God restored Job’s health and fortune. But he did not bring to life the children and servants who had been killed in the first chapter. There was no justice or recompense for them.

It is unsurprising that social isolation or loneliness have been strongly associated with depression,18 suicide,19 anxiety,20 insomnia,21 fear and the perception of threat.22 It’s more surprising to discover the range of physical illnesses that they can cause or exacerbate. Dementia,23 altered brain function,24 high blood pressure, heart disease and strokes,25 lowered resistance to viruses,26 even accidents,27 are all more common among chronically lonely people. One study suggests that loneliness has a comparable impact on physical health to smoking fifteen cigarettes a day.28 The doctrine has also helped to create what some people describe as a spiritual void: when human life is conceived as a series of transactions, when relationships are recast in purely functional terms, when personal gain counts for everything and pro-social values for nothing, the sense of meaning and purpose is sucked from our lives. We find ourselves in a state of alienation, of anomie, an experience of dislocation that extends beyond the more immediate determinants of mental health. Our psychological and economic welfare depends on our connection with others. Of all the fantasies human beings entertain, the idea that we can go it alone is the most absurd, and perhaps the most dangerous. We stand together or we fall apart.

The first step in retracing our way to health is to abandon our attachment to what is called positive thinking. Too many times in the course of palliative care work I sat with dejected people who expressed their bewilderment at having developed cancer. “I have always been a positive thinker,” one man in his late forties told me. “I have never given in to pessimistic thoughts. Why should I get cancer?” As an antidote to terminal optimism, I have recommended the power of negative thinking. “Tongue in cheek, of course,” I quickly add. “What I really believe in is the power of thinking.” As soon as we qualify the word thinking with the adjective positive, we exclude those parts of reality that strike us as “negative.” That is how most people who espouse positive thinking seem to operate. Genuine positive thinking begins by including all our reality. It is guided by the confidence that we can trust ourselves to face the full truth, whatever that full truth may turn out to be. As Dr. Michael Kerr points out, compulsive optimism is one of the ways we bind our anxiety to avoid confronting it. That form of positive thinking is the coping mechanism of the hurt child. The adult who remains hurt without being aware of it makes this residual defence of the child into a life principle. The onset of symptoms or the diagnosis of a disease should prompt a two-pronged inquiry: what is this illness saying about the past and present, and what will help in the future? Many approaches focus only on the second half of that healing dyad without considering fully what led to the manifestation of illness in the first place. Such “positive” methods fill the bookshelves and the airwaves. In order to heal, it is essential to gather the strength to think negatively. Negative thinking is not a doleful, pessimistic view that masquerades as “realism.” Rather, it is a willingness to consider what is not working. What is not in balance? What have I ignored? What is my body saying no to? Without these questions, the stresses responsible for our lack of balance will remain hidden. Even more fundamentally, not posing those questions is itself a source of stress. First, “positive thinking” is based on an unconscious belief that we are not strong enough to handle reality. Allowing this fear to dominate engenders a state of childhood apprehension. Whether or not the apprehension is conscious, it is a state of stress. Second, lack of essential information about ourselves and our situation is one of the major sources of stress and one of the potent activators of the hypothalamicpituitary-adrenal (HPA) stress response. Third, stress wanes as independent, autonomous control increases. One cannot be autonomous as long as one is driven by relationship dynamics, by guilt or attachment needs, by hunger for success, by the fear of the boss or by the fear of boredom. The reason is simple: autonomy is impossible as long as one is driven by anything. Like a leaf blown by the wind, the driven person is controlled by forces more powerful than he is. His autonomous will is not engaged, even if he believes that he has “chosen” his stressed lifestyle and even if he enjoys his activities. The choices he makes are attached to invisible strings. He is still unable to say no, even if it is only to his own drivenness. When he finally wakes up, he shakes his head, Pinocchio-like, and says, “How foolish I was when I was a puppet.

Every so often, the gods stop laughing long enough to do something terrible. There are few facts that are not brutal. The bitter, insufficient truth is that God recovered, but fun is dead. Alcohol: the antidote to civilization. Alcoholism is a fatal disease. But then I am not a member of Alcoholics Anonymous, because I don't want to be cured. Alcoholism is suicide with training wheels. I watch myself sinking, an inch at a time, and I spit into the eye of fate, like Doc Holliday, who died too weak to lift a playing card. My traitorous and degenerate attitude is sort of my book review of the world we live in. I resign from the human race. I declare myself null and void; folded, spindled, and mutilated. . . .This bar is an oasis for the night people, the street people, the invisible tribe, the people who simply do not exist in the orderly world we see in Time - the weekly science fiction magazine published by the Pentagon - an orderly world which is a sanitized Emerald City populated by contented Munchkins who pay taxes to buy tanks, nerve gas, and bombers and not a world which is a bus-station toilet where the air is a chemical cocktail of cancer-causing agents, children are starving, and the daily agenda is kill or be killed. When the world demands that you be larger than life, and you are finding it hard enough just being life-size, you can come here, in the messy hemorrhaging of reality, let your hair down, take your girdle off, and not be embarrassed by your wounds and deformities. Here among the terminally disenchanted you are graded not by the size of the car on display in your driveway but by the size of your courage in the face of nameless things. . . .Half of these people look like they just came back from the moon, and all of them are sworn witnesses for the prosecution on the charge that Earth serves as Hell for some other planet.

How about when you feel as if you are at a treacherous crossing, facing an area of life that hasn’t even been on the map until recently. Suddenly there it is, right in front of you. And so the time and space in between while you first get over the shock of it, and you have to figure out WHAT must be done feels excruciating. It’s a nightmare you can’t awaken from. You might remember this time as a kind of personal D-day, as in damage, devastation, destruction, damnation, desolation – maybe a difficult divorce, or even diagnosis of some formidable disease. These are the days of our lives that whole, beautiful chapters of life go up in flames. And all you can do is watch them burn. Until you feel as though you are left only with the ashes of it all. It is at this moment you long for the rescue and relief that only time can provide. It is in this place, you must remember that in just 365 days – you're at least partially healed self will be vastly changed, likely for the better. Perhaps not too unlike a caterpillar’s unimaginable metamorphosis. Better. Stronger. Wiser. Tougher. Kinder. More fragile, more firm, all at the same time as more free. You will have gotten through the worst of it – somehow. And then it will all be different. Life will be different. You will be different. It might or might not ever make sense, but it will be more bearable than it seems when you are first thrown, with no warning, into the kilns of life with the heat stoked up – or when you get wrapped up, inexplicably, through no choice of your own, in a dark, painfully constricting space. Go ahead, remind yourself as someone did earlier, who was trying miserably to console you. It will eventually make you a better, stronger person. How’d they say it? More beautiful on the inside… It really will, though. That’s the kicker. Even if, in the hours of your agony, you would have preferred to be less beautiful, wise, strong, or experienced than apparently life, fate, your merciless ex, or a ruthless, biological, or natural enemy that has attacked silently, and invisibly - has in mind for you. As will that which your God feels you are capable of enduring, while you, in your pitiful anguish, are yet dubious of your own ability to even endure, not alone overcome. I assure you now, you will have joy and beauty, where there was once only ashes. In time. Perhaps even more than before. It’s so hard to imagine and believe it when it’s still fresh, and so, so painful. When it hurts too much to even stand, or think, or feel anything. When you are in the grip of fear, and you remember the old familiar foe, or finally understand, firsthand, in your bones, what that actually means.

Somewhere, outside these invisible walls, is a great, big world where people invent cures for diseases at the same time others threaten to wage wars with bombs that can wipe out continents. We play with knives and put bullets into cars and walls. What’s the point?

Amyotrophic Lateral Sclerosis (ALS), often referred to as Lou Gehrig’s disease, is a progressive, highly morbid, debilitating neurological disease that attacks the neurons responsible for controlling voluntary muscles. The disease is one of a group of motor neuron diseases in which the etiology is characterized by

The night shift workers were unusual characters. They ranged from relatively normal to bizarre. It was widely acknowledged within the group that most personalities were abnormal. It was consistent with the sleep deprivation they were subjected to. The winter nights were really long and the days were too short for sufficient restorative sleeping. I was hallucinating while driving atop Mauna Kea! Inside the telescope control room I could feel a presence and would go looking for the person I thought was in the control room with me. I never found them. The summit is a spiritual place according to the Hawaiians. I most certainly had an invisible friend up there!

As Susan Sontag pointedly observes in Illness as Metaphor, illnesses we don’t understand are frequently viewed as manifestations of inner states. The less we understand about a disease or a symptom, the more we psychologize, and often stigmatize, it.

You’ll never walk alone with an invisible friend.

autoimmune diseases are one third genetic and two thirds environmental

But as more and more “small things” went wrong—endometriosis, hives, the labral tear in my hip, the arthritis in my neck, the thyroid disease, the failure to get pregnant, the fatigue and brain fog—I had started to see my body differently, not as a collection of parts but as an entangled system.

A number of people I've interviewed have gently pointed out that a disability doesn't have to look like the one clean narrative we see in movies or on feel-good shows, the kind where a person using a wheelchair smiles and reassures everyone that she's fighting the good fight. We have these images in our heads of what disability looks like and what counts. But many of the women I have met have made me realize that disability is largely about the world's failure to make space for you--and that it can be connected to a combination of things your body does, or an invisible syndrome or disease, or a hard-to summarize history of surgeries. It need not be as two-dimensional as it looks on TV.

If the plan succeeded, it would be a step to bring about the kind of golden age envisioned by Confucius millennia ago: “And then men would care for all elders as if they were their own parents, love all children as if they were their own children. The aged would grow old and die in security; the youthful would have opportunities to contribute and prosper; and children would grow up under the guidance and protection of all. Widows, orphans, the disabled, the diseased—everyone would be cared for and loved.

Virus are a part of us. We cannot eliminate them without making ourselves extinct. We must begin to abandon or unending campaigns and eradication programmes that deploy toxic technologies to control diseases. We need sanity on how we use antibiotics, synthetic chemicals and disinfectants, and we need to stop “over-medicalizing” our lives.

Whether you’ve been diagnosed, are in treatment, or are still struggling to put a name to the disease that is haunting you, you need to find acceptance. It’s not defeat. It’s not giving up. It’s learning how to continue growing, striving, and thriving even when chronic illness stands resolutely in your way.

Managing chronic illness means developing strategies to assist you in moving forward with your life’s greater focus, and with as minimal suffering as possible. Don’t head-butt your disease, outsmart it.

It’s time to stare down the face of your disease and say: I know you, I hear you, and you can scream all you want, but I’ve still got a life to live.

As the chronically ill know, to be alive is to be in uncertainty.

The major killers of humanity since 8500 B.C. have not been starvation, warfare, accidents, or large predators. While these were major threats in our hunter-gatherer days, the dawn of civilization brought about new problems. The major threats to human life since 8500 B.C.—microorganisms and viruses such as smallpox, influenza, tuberculosis, malaria, plague, measles, and cholera—have been literally invisible. These infectious agents, which we may refer to as "micropredators," all have something of importance in common: each evolved from a disease in domesticated animals that then adapted to, and infected, human societies.

You may begin to ask yourself: When will a flare-up strike next? What will I do if I can’t call in sick? What happens to my insurance if I’m fired? Will my job really take me back when I’m well again? Having a disease doesn’t mean lowering your expectations about your career, but instead expecting a different skill set from yourself.

Is illness, in any way, a lesson? Illness is a travesty; illness is shit; illness is not redemptive unless it happens to be for a particular ill person, for reasons that are not replicable nor should they be said to be so.

our culture tends to psychologize diseases it doesn’t yet understand,

He was taken then, for half a minute, shivering and yawning in his long underwear, soft, nearly invisible in the December-dawn enclosure, among so many sharp edges of books, sheets and flimsies, charts and maps (and the chief one, red pockmarks on the pure white skin of lady London, watching over all . . . wait . . . disease on skin . . . does she carry the fatal infection inside herself? are the skies predestined, and does the flight of the rocket actually follow from the fated eruption latent in the city . . . but he can't hold it, no more than he understands Pointsman's obsession with the reversal of sound stimuli and please, please can't we just drop it for a bit . . .), visited, not knowing till it passed how clearly he was seeing the honest half of his life that Jessica was now, how frantically his mother the War must disapprove of her beauty, her cheeky indifference to death-institutions he'd not so long ago believed in -- her unflappable hope (though she hated to make plans), her exile from childhood (though she refused ever to hold on to memories) . . .

the AIDS pandemic is a disaster with few parallels, because it is so easy to make it invisible or to pretend it is something else. an earthquake, flood or famine is dramatically visible and politically salient, because it affects entire communities in a spectacular fashion, including their leaders and spokespeople. AIDS is more like climate change, an incremental process manifest in a quickening drumbeat of ‘normal’ events.

Eventually a consultant shook his head as Rachael told him how much she hurt and told her, ‘We have to send you home. There’s nothing wrong with you.’ But there was something wrong with her. Rachael was eventually diagnosed with endometriosis, a disease where womb tissue grows elsewhere in the body, causing extreme pain and sometimes infertility. It takes an average of eight years to diagnose in the UK,56 an average of ten years to diagnose in the US,57 and there is currently no cure. And although the disease is thought to affect one in ten women (176 million worldwide58) it took until 2017 for England’s National Institute for Health and Care Excellence to release its first ever guidance to doctors for dealing with it. The main recommendation? ‘Listen to women.’59

I play, though of course you couldn't really call what I'm doing playing, but it clashes with the scurrying of rats, their awful screeching, and in my mind, those rats aren't just rats, they're everything in the world that's broken. They're the things falling apart, and the part of you that wants them to. They're the Athenians burning Hyccara and the Syracusans chucking those Athenians into the quarry. They're the invisible disease that ate away at the insides of little Helios till he couldn't walk or, in the end, even speak, just cry with pain. Those rats are the worst of everything under an indifferent sky, but the sound coming from the aulos, frail as it might be in comparison, well, that's us, I say to myself, that's us giving it a go, it's us building shit, and singing songs, and cooking food, it's kisses, and stories told over a winter fire, it's decency, and all we'll ever have to give, I say to myself, as my lungs burn and my eyes water, 'cause I don't have much left, but I keep blowing away at the aulos, playing my song...

In the hauberk, we can see a vestige of Aubéron’s connection to the race of these dwarf blacksmiths. The bow is another such vestige: in the folk beliefs of the early Middle Ages, it was said that these creatures loosed their shot on men and beasts, which caused illnesses and epizootic diseases.

Even though these individuals had seemed perfectly healthy at birth, something that had happened during their development in the womb affected them for decades afterwards. And it wasn’t just the fact that something had happened that mattered, it was when it happened. Events that take place in the first three months of development, a stage when the foetus is really very small, can affect an individual for the rest of their life. This is completely consistent with the model of developmental programming, and the epigenetic basis to this. In the early stages of pregnancy, where different cell types are developing, epigenetic proteins are probably vital for stabilising gene expression patterns. But remember that our cells contain thousands of genes, spread over billions of base-pairs, and we have hundreds of epigenetic proteins. Even in normal development there are likely to be slight variations in the expression of some of these proteins, and the precise effects that they have at specific chromosomal regions. A little bit more DNA methylation here, a little bit less there. The epigenetic machinery reinforces and then maintains particular patterns of modifications, thus creating the levels of gene expression. Consequently, these initial small fluctuations in histone and DNA modifications may eventually become ‘set’ and get transmitted to daughter cells, or be maintained in long-lived cells such as neurons, that can last for decades. Because the epigenome gets ‘stuck’, so too may the patterns of gene expression in certain chromosomal regions. In the short term the consequences of this may be relatively minor. But over decades all these mild abnormalities in gene expression, resulting from a slightly inappropriate set of chromatin modifications, may lead to a gradually increasing functional impairment. Clinically, we don’t recognise this until it passes some invisible threshold and the patient begins to show symptoms.

Despite the availability of testing, at least half of the population at risk for Huntington’s disease still has children without making use of the new technologies. Even some of the people who have prenatal testing for Huntington’s still have a profound reluctance to learn their own status. Couples who try preimplantation genetic diagnosis may even conceive a child and choose not to find out if the parent at risk has the mutation. Deciding

THE DSM-V: A VERITABLE SMORGASBORD OF “DIAGNOSES” When DSM-V was published in May 2013 it included some three hundred disorders in its 945 pages. It offers a veritable smorgasbord of possible labels for the problems associated with severe early-life trauma, including some new ones such as Disruptive Mood Regulation Disorder,26 Non-suicidal Self Injury, Intermittent Explosive Disorder, Dysregulated Social Engagement Disorder, and Disruptive Impulse Control Disorder.27 Before the late nineteenth century doctors classified illnesses according to their surface manifestations, like fevers and pustules, which was not unreasonable, given that they had little else to go on.28 This changed when scientists like Louis Pasteur and Robert Koch discovered that many diseases were caused by bacteria that were invisible to the naked eye. Medicine then was transformed by its attempts to discover ways to get rid of those organisms rather than just treating the boils and the fevers that they caused. With DSM-V psychiatry firmly regressed to early-nineteenth-century medical practice. Despite the fact that we know the origin of many of the problems it identifies, its “diagnoses” describe surface phenomena that completely ignore the underlying causes. Even before DSM-V was released, the American Journal of Psychiatry published the results of validity tests of various new diagnoses, which indicated that the DSM largely lacks what in the world of science is known as “reliability”—the ability to produce consistent, replicable results. In other words, it lacks scientific validity. Oddly, the lack of reliability and validity did not keep the DSM-V from meeting its deadline for publication, despite the near-universal consensus that it represented no improvement over the previous diagnostic system.29 Could the fact that the APA had earned $100 million on the DSM-IV and is slated to take in a similar amount with the DSM-V (because all mental health practitioners, many lawyers, and other professionals will be obliged to purchase the latest edition) be the reason we have this new diagnostic system?

One's dangerous enemy is its silent and invisible diseases, caused by chemicals or nature, that push the life towards the ending since it is a mystery or poison.

Typhus appeared in the winter of 1846. The Irish called it the black fever because it made victims’ faces swollen and dark. It was incredibly contagious, spread by lice, which were everywhere. Many people lived in one-room cottages, humans and animals all huddled together, and there was no way to avoid lice jumping from person to person. The typhus bacteria also traveled in louse feces, which formed an invisible dust in the air. Anyone who touched an infected person, or even an infected person’s clothes, could become the disease’s next victim. Typhus was the supreme killer of the famine; in the winter of 1847, thousands of people died of it every week. Another

Fibromyalgia (henceforth, “Fibro”). If you are not familiar with this disease, you may not know that it plagues six million people in the United States today. You may not know that people who have Fibro have a myriad of different symptoms including, but not limited to: muscle pain and fatigue, trouble sleeping, morning stiffness, headaches, painful menstrual periods, tingling or numbness in hands and feet, and problems with thinking/memory (sometimes called “fibro fog”).*

Other regions that have been influenced by the Neanderthal genome are implicated in human diseases, such as lupus, Crohn’s disease, and type 2 diabetes, and even in behavior, such as addiction to cigarettes.

the mandated veiling and the prevention of women driving in the Kingdom are not the disease itself; they are merely symptoms of the very serious illness at the center of our country. They are merely clinical signs of a much more significant syndrome.

Anorexia is among a class of diseases that attacks the body despite the fact that it exists only in the hidden recesses of the brain — an invisible invader wreaking all-too-visible havoc. It’s not a foreign agent like a virus or a bacteria or a cancerous cell. It is a sinister deception that hijacks the mind and programs it to destroy its own host organism.

Although most of the symptoms are not noticeable to most people, I never feel well. Imagine the sense of finality of never being able to bound out of bed in the morning saying, “I feel great!” There is not one small fraction of time when I am without a symptom of this disease.

Sometimes the system itself protects them, colluding with them regarding their specialness. For example, in response to a pedophile, church leadership might say, “He is so gifted in ministry; surely you would not want to destroy such potential.” The profound lack of empathy (in the narcissist or the system), let alone repentance, is unsettling, frightening. It renders others and the impact on them invisible, erased, which is a form of death. When the system itself has caught the disease, it is inclined to cover up such things as clergy sexual abuse or pedophilia because it will “damage” the church or organization to expose it.

It might be the noisy troublemakers who disappear, first, when the institution you serve falters and shrinks. But it’s the invisible who will be sacrificed next. Someone hiding is not someone vital. Vitality requires original contribution. Hiding also does not save the conforming and conventional from disease, insanity, death and taxes. And hiding from others also means suppressing and hiding the potentialities of the unrealized self. And that’s the problem.

One useful model for how variability works is the idea of the “allostatic load,” a term coined in 1993 by Bruce McEwen, a neuroendocrinologist at Rockefeller University, and Eliot Stellar, a psychologist at the University of Pennsylvania, to denote the weight of the wear and tear on a body as it tries to retain equilibrium in a taxing and stressful world. The lower an individual’s allostatic load, the easier it is for that person’s body to stay healthy. The higher it is—because the person lives in a polluted area, has an infection, suffers food insecurity, or lives with a chronic stressor such as systemic racism—the likelier you are to get sick with various diseases. But in the early years of a disease process, the system’s metabolic strain may not appear in lab work as abnormal results. It takes a discerning doctor to interpret early variations that are signs of disease and to point out the trajectory the patient’s body is on.

Disease is the monster in the dark. It lingers, waiting for the perfect moment to strike. It veers its ugly head and takes what it wants, when it wants. Yet, there’s one disease that is worse than any kind of invisible illness in existence and it is something the world is plagued with.

Most people estimate that accidents & diseases kill people equally . The truth is diseases are 18 times as likely as an accidental death

WHAT IS REIKI? Reiki is a Japanese technique that also facilitates therapy for stress reduction and relaxation. It is done by "laying on hands" and is based on the idea that an invisible "life force drive" is circulating through us, and that is what keeps us alive. If one's "life force drive" is low, then we are more likely to get sick or experience pain, and if it's high, we can be happier and healthier. The term Reiki consists of two Japanese words : Rei, meaning "God's Intelligence or the Higher Power" and Ki, meaning "life energy." So Reiki is simply "spiritually directed energy of life-force." A treatment looks like a stunning sparkling radiance streaming through and around you. Reiki embraces the whole person, including body, thoughts, mind, and spirit, producing various beneficial effects, including relief and feelings of calm, comfort, and well-being. Miraculous findings have been reported by many. Reiki is a simple, natural, and healthy holistic healing and self-improvement practice that can be used by anyone. It has been effective in helping almost all known diseases and disorders and always has a beneficial effect. It also helps to alleviate side effects and facilitate healing in combination with all other medicinal or rehabilitation strategies. An incredibly simple technique to learn, the learning to use Reiki is not learned in the usual sense, but during a Reiki, the lesson is passed to the pupil. The skill is passed on during a Reiki master's "attunement," which helps the student to tap into an unlimited supply of "life force resources" to improve their health and improve their quality of life. Its use does not depend on one's intellectual ability or spiritual development and is therefore available to all. Thousands of people of all ages and races have been effectively taught it. While in essence, Reiki is sacred; it is not a faith. It has no dogma, and in order to learn and use Reiki, there is nothing you have to believe. In reality, Reiki is not at all based on conviction and will function whether or not you believe in it. Because Reiki comes from God, many people find that using Reiki puts them more in touch with their religion's experience than just having an intellectual concept.

My life as a patient changed the day I reread a letter by the nineteenth-century poet John Keats in which he offers a theory of what makes an artist great. At the the time of its writing, Keats had witnessed his mother die from tuberculosis, then a poorly understood disease with an unclear cause. Soon his brother Tom and later himself would die of the infection. In the letter, Keats - in his early twenties - tried to e plain to his brothers the special quality that differentiated a great artist form a merely good one. “Negative Capability,” as he terms it, is the quality “of being in uncertainties, Mysteries, doubts, without any irritable reaching after fact & reason.” I couldn’t escape the sense that Keats’s words about the necessity of “being in uncertainties” derived form his own experience of living with consumption’s impact on his family. In fact, his formulation of negative capability seemed to be a key to living well in the face of pain. It was a profound insight of the sort that comes from witnessing loss and suffering up close. (As the chronically ill know, to the alive *is* to be in uncertainty.) I was grateful for his words, because they reminded me that I wasn’t living off the known map of human experience. Rather, I had felt invisible in my illness, I realized, because American culture - and American medicine within it - largely strived to downplay the fact that we still know so little about illness. A doctor friend told me that in med school he was explicitly taught never to say “I don’t know” to a patient. Uncertainty was thought to open the door to lawsuits. In the place of uncertainty, Americans have catchphrases: *Just do it. What doesn’t kill you makes you stronger.* no wonder that as a patient I was bent on an “irritable reaching after fact & reason.” The shadowland I lived in, forced against my will into what Keats called the great “Penetralium of mystery,” was an uncomfortable and unsatisfying place, especially since I lived in a culture that Donita’s the importance of triumph over adversity - a culture that insists on recovery.