Schizophrenia Awareness Quotes

You’ve got to reach bedrock to become depressed enough before you are forced to accept the reality and enormity of the problem.

It was the way they had exploited his schizophrenia to their advantage, wielding it to maim a man who was already mentally crippled.

Aware adults with autism and their parents are often angry about autism. They may ask why nature or God created such horrible conditions as autism, manic depression, and schizophrenia. However, if the genes that caused these conditions were eliminated there might be a terrible price to pay. It is possible that persons with bits of these traits are more creative, or possibly even geniuses. If science eliminated these genes, maybe the whole world would be taken over by accountants.

When people asked about his schizophrenia, Eric, who didn’t exactly flaunt his illness but wasn’t ashamed of it, either, offered up the comparison of alcoholism. Not every drunk is a single bourbon away from skid row, just like every schizophrenic is not a tatty-haired, crazy-eyed gunman who delights in murdering alien-people from clock towers. There are functioning alcoholics just as there are functioning schizophrenics, individuals who work, maintain homes, and have hobbies, goals, and relationships like every other slob on the planet.

I feel completely broken due to the cruel and dark side of life. Life has been incredibly harsh, leaving me utterly shattered. I have been deeply affected and devastated by this cruel and unforgiving reality.

When I certify someone insane, I am not equivocating when I write that he is of unsound mind, may be dangerous to himself and others, and requires care and attention in a mental hospital. However, at the same time, I am also aware that, in my opinion, there are other people who are regarded as sane, whose minds are as radically unsound, who may be equally or more dangerous to themselves and others and whom society does not regard as psychotic and fit persons to be in a madhouse.

But unlike people with psychotic conditions like schizophrenia, they are not going insane at all. They are, if anything, suddenly overly aware of reality and existence and of the ways in which their own experience is a distortion of a “normal” sense of a real self. Depersonalization,

. This theory, based on Latin-American constructs, classify delusional beliefs in terms of “self-deceptions of feats” (grandiosity, erotomania, possession) and “self-deceptions of shield feats” (persecution, jealousy, somatoform). The shield feats would be ego-defensive behaviors that are created to make precedent a cushion on the impact on pride and social prestige that make a possible future that causes much fear for their shameful character. One of the most important shield feats is the shield feat of “awareness” where the anticipation of a future defeat or shameful fact operate as a credit to support the blow.

In the brain, the amount of the neurotransmitter dopamine affects the process of salience acquisition and expression. During an acute psychotic state, schizophrenia is associated with an increase in dopamine synthesis, dopamine release, and resting-state synaptic dopamine concentrations.10 Kapur suggests that in psychosis, there is a malfunction in the regulation of dopamine, causing abnormal firing of the dopamine system, leading to the aberrant levels of the neurotransmitter and, thus, aberrant assignment of motivational salience to objects, people, and actions.11 Research supports this claim.12 The altered salience of sensory stimuli results in a conscious experience with very different contents than would normally be there, yet those contents are what constitute Mr. B’s reality and provide the experiences that his cognition must make sense of. When considering the contents of Mr. B’s conscious experience, his hallucinations, his efforts to make sense of his delusions are no longer so wacky, but are possible, though not probable, explanations of what he is experiencing. With this in mind, the behavior that results from his cognitive conclusion seems somewhat more rational. And despite suffering this altered brain function, Mr. B continues to be conscious and aware of his existence.

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: "Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does." Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

Miss Frumkin rummaged through her bag looking for a spoon. She seemed to be aware that there was no spoon in the bag, but she insisted on rummaging anyway. Finding no spoon, she took out her toothbrush and began to eat the yogurt with the toothbrush. Miss O’Reilly laughed at her. Miss Frumkin didn’t seem to mind. “They laughed at Bell and they laughed at Edison,” she said, throwing the toothbrush into the wastebasket. She finished eating the yogurt with her fingers.

A majority of individuals with Schizophrenia have poor insight regarding the fact that they have a psychotic illness. Evidence suggests that poor insight is a manifestation of the illness itself rather than a coping strategy… comparable to the lack of awareness of neurological deficits seen in stroke, termed anosognosia.

In the center of the totalitarian fears and fantasies stands the man-eating god and idol. He is unconquerable. He uses man’s great gift of adjustment to bring him to slavery. Every man’s inner core of feelings and thoughts has to belong to the leader. Is the citizen of Totalitaria consciously aware of this? Probably not. Modern psychology has taught us how strongly the mental mechanism of denial of reality works. The eye bypasses external occurrences when the mind does not want them to happen. Secondary justifications and fantasies are formed to support and explain these denials. In Totalitaria we find the same despising of reality facts as we do in schizophrenia.

While it may be tempting to surrender and accept eternal solitude, perseverance pays off when one discovers genuine companionship and experiences the satisfaction of accomplishing something worthwhile.

We would finally have to confront our moral schizophrenia about animals, which leads us to love some animals, treat them as members of our family, and never once doubt their sentience, emotional capacity, self-awareness, or personhood, but at the same time we stick dinner forks into other animals who are indistinguishable in any relevant sense from our animal companions.

Page 25: …Maimonides was also an anti-Black racist. Towards the end of the [Guide to the Perplexed], in a crucial chapter (book III, chapter 51) he discusses how various sections of humanity can attain the supreme religious value, the true worship of God. Among those who are incapable of even approaching this are: Some of the Turks [i.e., the Mongol race] and the nomads in the North, and the Blacks and the nomads in the South, and those who resemble them in our climates. And their nature is like the nature of mute animals, and according to my opinion they are not on the level of human beings, and their level among existing things is below that of a man and above that of a monkey, because they have the image and the resemblance of a man more than a monkey does. Now, what does one do with such a passage in a most important and necessary work of Judaism? Face the truth and its consequences? God forbid! Admit (as so many Christian scholars, for example, have done in similar circumstances) that a very important Jewish authority held also rabid anti-Black views, and by this admission make an attempt at self-education in real humanity? Perish the thought. I can almost imagine Jewish scholars in the USA consulting among themselves, ‘What is to be done?’ – for the book had to be translated, due to the decline in the knowledge of Hebrew among American Jews. Whether by consultation or by individual inspiration, a happy ‘solution’ was found: in the popular American translation of the Guide by one Friedlander, first published as far back as 1925 and since then reprinted in many editions, including several in paperback, the Hebrew word Kushim, which means Blacks, was simply transliterated and appears as ‘Kushites’, a word which means nothing to those who have no knowledge of Hebrew, or to whom an obliging rabbi will not give an oral explanation. During all these years, not a word has been said to point out the initial deception or the social facts underlying its continuation – and this throughout the excitement of Martin Luther King’s campaigns, which were supported by so many rabbis, not to mention other Jewish figures, some of whom must have been aware of the anti-Black racist attitude which forms part of their Jewish heritage. Surely one is driven to the hypothesis that quite a few of Martin Luther King’s rabbinical supporters were either anti-Black racists who supported him for tactical reasons of ‘Jewish interest’ (wishing to win Black support for American Jewry and for Israel’s policies) or were accomplished hypocrites, to the point of schizophrenia, capable of passing very rapidly from a hidden enjoyment of rabid racism to a proclaimed attachment to an anti-racist struggle – and back – and back again.

Schizophrenia may affect how we perceive reality, but it cannot diminish the power of our imagination and the strength of our spirit.

Living with schizophrenia requires immense courage and resilience, as we navigate a world that may not always understand or accept us. But let us remember that our experiences and perspectives are valid, and that our journey has the potential to inspire and empower others.

About 50 percent of people with schizophrenia and 40 percent with bipolar disorder cannot understand that they are sick, so they have no real awareness of their condition and won’t accept their diagnoses.

It was time to tell them the story of Jesus Christ. It was time to save their souls. Powerful sermons meant to convert nonbelievers have a certain structure. You’re supposed to talk about your own weaknesses, about how Christianity saved you, about how you once were blind but now you could see. Everett told them a story about his stepmother’s suicide. This was supposed to trigger a powerful emotional response. But after telling this story, he was greeted by laughter. He was hurt and confused. “What’s so funny? Why are you laughing?” he asked. “You people kill yourselves?” the Piraha replied. “We don’t do that. What is this?” It was not that they were mean-spirited or had a cruel sense of humor; it was the very notion of suicide that struck them as unbelievably bizarre and outrageous. And then it dawned on Everett! He had come here to save the Piraha, but they weren’t the ones who needed saving. He writes: I realized they don’t have a word for worry, they don’t have any concept of depression, they don’t have any schizophrenia or a lot of the mental health problems, and they treat people very well. If someone does have any sort of handicap, and the only ones I’m aware of are physical, they take very good care of them. When people get old, they feed them. Still, Everett was determined that his training should not go to waste. He was a true believer; he thought he was doing good by telling them how Jesus would want them to live. So while living with the Piraha, every once in a while, he would pepper them with inspiring anecdotes about Jesus, explaining Christian theology and morality, hoping that the Piraha would change their ways. One morning, he was sitting around drinking coffee when one of the Piraha said: “Dan, I want to talk with you. We like you, we know you live with us because the land is beautiful, and we have plenty of fish, and you don’t have that in the United States...but you know we have had people come and tell us about Jesus before. Somebody else told us about Jesus, and then the other guy came and told us about Jesus, and now you’re telling us about Jesus, and we really like you but, see, we’re not Americans, and we don’t want to know about Jesus. We like to drink, and we like to have a good time, and we like, you know...to have sex with many people, both women and men. So don’t tell us anymore about Jesus or God. We are tired of it.” And then they ate him. Just kidding.

In the deepest shadows of despair, where Akathisia whispers its darkest tales, we discover not the end but the beginning of our most profound resilience. Although isolated and battered by storms, it is here, in this pit of suffering, that we discover an unwavering strength to overcome the seemingly impossible. Even amidst the relentless disruption of our nightmares, hope survives, a beacon calling us to rise. We are the evidence that even in the face of Akathisia cruel grip, the human spirit remains indomitable, forever pushing forward towards renewal and growth.

In the deepest shadows of despair, where akathisia whispers its darkest tales, we discover not the end but the beginning of our most profound resilience. Although isolated and battered by storms, it is here, in this pit of suffering, that we discover an unwavering strength to overcome the seemingly impossible. Even amidst the relentless disruption of our nightmares, hope survives, a beacon calling us to rise. We are the evidence that even in the face of Akathisia's cruel grip, the human spirit remains indomitable, forever pushing forward towards renewal and growth.

I have no more fight left, the will to keep going has been extinguished and I am ready to throw in the towel. I'm on the verge of giving up. Everything feels meaningless now, my heart is empty and I can't see any light for the future. This unbearable weight of despair seems never-ending, casting a shadow of hopelessness over everything.

Amidst the depths of despair, where Akathisia's whispers echo, we find not the conclusion but the start of our deepest strength. Despite being alone and facing challenges, it is in this place of intense struggle that we find a resilient determination to conquer what appears insurmountable. Even in the midst of constant turmoil in our worst dreams, there is a glimmer of hope that urges us to keep going. We demonstrate that despite the challenges of Akathisia, the human spirit perseveres, always striving for progress and development.

The essence of deep and profound suffering, as articulated through the lens of individuals grappling with akathisia, reveals a universal truth about human resilience and the quest for meaning amidst adversity. Suffering, in its most unbearable forms, strips away the superficial layers of our existence, confronting us with the rawest facets of our being. It is in this crucible of despair that the depth of human strength is truly tested, and paradoxically, where the seeds of hope are sown. Throughout history, philosophers, poets, and survivors of great hardship have all echoed a similar sentiment: there is a profound transformation that occurs in the heart of suffering. It is not merely an ordeal to be endured but a powerful catalyst for growth and self-discovery. The pain that once seemed to diminish us eventually serves to expand our empathy, deepen our understanding of life's fragility, and enhance our appreciation for moments of joy and connection. In the narrative of overcoming akathisia, the raw and relentless nature of such suffering becomes a testament to the indomitable human spirit. This condition, characterized by an inner restlessness that can torment the mind and body, becomes a battleground upon which the battle for mental and emotional freedom is fought. The victory, hard-won, lies not in eradicating the condition but in mastering the art of resilience, in discovering that hope is not obliterated by despair but made more precious by it. To conclude, deep and profound suffering is an unyielding force, capable of either crushing the human spirit or refining it into something stronger and more beautiful. The choice of which direction we turn depends largely on our ability to find meaning in our pain, to reach out for support, and to believe in the possibility of regeneration. Like the phoenix rising from its ashes, individuals who traverse the dark night of the soul can emerge transformed, bearing the scars of their battles as badges of honor. These experiences whisper to us of the extraordinary resilience that resides within, urging us to keep moving forward, even when every step seems impossible. The power of the human spirit to transcend suffering reminds us that even in our darkest moments, there is always a path leading towards the light.