Too Many Physicians Quotes

We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. I desperately wanted mercy for Jimmy Dill and would have done anything to create justice for him, but I couldn’t pretend that his struggle was disconnected from my own. The ways in which I have been hurt—and have hurt others—are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Paul Farmer, the renowned physician who has spent his life trying to cure the world’s sickest and poorest people, once quoted me something that the writer Thomas Merton said: We are bodies of broken bones. I guess I’d always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we’re fractured by the choices we make; sometimes we’re shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We’ve become so fearful and vengeful that we’ve thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak—not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we’ve pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we’ve legalized vengeful and cruel punishments, how we’ve allowed our victimization to justify the victimization of others. We’ve submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken—walking away from them or hiding them from sight—only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity.

Far too many doctors-many of them excellent physicians-commit suicide each year; one recent study concluded that, until quite recently, the United States lost annually the equivalent of a medium-sized medical school class from suicide alone. Most physician suicides are due to depression or manic-depressive illness, both of which are eminently treatable. Physicians, unfortunately, not only suffer from a higher rate of mood disorders than the general population, they also have a greater access to very effective means of suicide.

The legacy of Protestant moralism and race science as it related to fat and thin persons loomed large. Indeed, many early to mid-twentieth-century physicians relied on moral and racial logics to rail against persons deemed too fat or too thin. But over time, a growing number did so specifically, and exclusively, to condemn fatness.

As for the prayers, I suppose they can’t hurt. I’ve never found much good in them, I’ll confess that here, though I keep such thoughts private when in public company. Who would confide in a physician who claimed no affiliation with God? I still must feed myself, and keep my house. I still need my patients. But too many people believe with too much conviction in what amounts to, at best, a superstition. I’ve seen science change a patient’s diagnosis, but I’ve never heard a prayer that changed God’s mind about a damn thing..

Witches the Church simply burned at the stake, but something more interesting happened to the witches’ magic plants. The plants were too precious to banish from human society, so in the decades after Pope Innocent’s fiat against witchcraft, cannabis, opium, belladonna, and the rest were simply transferred from the realm of sorcery to medicine, thanks largely to the work of a sixteenth-century Swiss alchemist and physician named Paracelsus. Sometimes called the “Father of Medicine,” Paracelsus established a legitimate pharmacology largely on the basis of the ingredients found in flying ointments. (Among his many accomplishments was the invention of laudanum, the tincture of opium that was perhaps the most important drug in the pharmacopoeia until the twentieth century.) Paracelsus often said that he had learned everything he knew about medicine from the sorceresses. Working under the rational sign of Apollo, he domesticated their forbidden Dionysian knowledge, turning the pagan potions into healing tinctures, bottling the magic plants and calling them medicines.

And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Aesculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning Caesar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire.

Many a great, if fleeting, medical discovery has been launched similarly. “Make haste,” as one physician put it, “to use a new remedy before it is too late.” The guilt does not always lie with the medical profession alone. Public pressure and hasty journalism often launch a treatment that is unproved, particularly when the demand is great and the statistical background hazy. So

Far too many doctors—many of them excellent physicians—commit suicide each year; one recent study concluded that, until quite recently, the United States lost annually the equivalent of a medium-sized medical school class from suicide alone. Most physician suicides are due to depression or manic-depressive illness, both of which are eminently treatable. Physicians, unfortunately, not only suffer from a higher rate of mood disorders than the general population, they also have a greater access to very effective means of suicide.

Think continually how many physicians have died, after often knitting their foreheads over their patients; how many astrologers after prophesying other men's deaths, as though to die were a great matter; how many philosophers after endless debate on death or survival after death; how many paladins after slaying their thousands; how many tyrants after using their power over men's lives with monstrous arrogance, as if themselves immortal; how many entire cities have, if I may use the term, died, Helice, Pompeii, Herculaneum, and others innumerable. Run over, too, the many also you know of, one after another. One followed this man's funeral and then was himself laid on the bier; another followed him, and all in a little while. This is the whole matter: see always how ephemeral and cheap are the things of man- yesterday, a spot of albumen, tomorrow, ashes or a mummy. Therefore make your passage through this span of time in obedience to Nature and gladly lay down your life, as an olive, when ripe, might fall, blessing her who bare it and grateful to thee which gave it life.

I am very against physicians labeling high sensitivity as a sensory processing “disorder” instead of a gift with its own set of challenges. Medicine too often pathologizes anything “different” that it doesn’t understand. Empaths have special traits that exist on the normal continuum of human experience. They exemplify the wonderful diversity of our species. The problem with conventional medicine is that it lacks a paradigm that includes the body’s subtle energy system. This concept has been central to many healing traditions for thousands of years cross-culturally, including traditional Chinese medicine. What is subtle energy? It is the vital life force that penetrates the body and extends inches to feet around it.

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

The story is told about three men who were sentenced to death by guillotine. One was a doctor, another a lawyer, and the third an engineer. The day of execution arrived, and the three prisoners were lined up on the gallows. “Do you wish to face the blade, or look away?” the henchman asked the doctor. “I’ll face the blade!” the physician courageously replied. The doctor placed his neck onto the guillotine, and the executioner pulled the rope to release the blade. Then an amazing thing happened – the blade fell to a point just inches above the doctor’s neck, and stopped! The crowd of gathered townspeople was astonished, and tittered with speculation. After a bevy of excited discussions, the executioner told the doctor, “This is obviously a sign from God that you do not deserve to die. Go forth – you are pardoned.” Joyfully the doctor arose and went on his way. The second man to confront death was the lawyer, who also chose to face the blade. The cord was pulled, down fell the blade, and once again it stopped but a few inches from the man’s naked throat! Again the crowd buzzed – two miracles in one day! Just as he did minutes earlier, the executioner informed the prisoner that divine intervention had obviously been issued, and he, too, was free. Happily he departed. The final prisoner was the engineer who, like his predecessors, chose to face the blade. He fitted his neck into the crook of the guillotine and looked up at the apparatus above him. The executioner was about to pull the cord when the engineer pointed to the pulley system and called out, “Wait a minute! – I think I can see the problem!” Within each of us there resides an overworking engineer who is more concerned with analyzing the problem than accepting the solution. Many of us have become so resigned to receiving the short end of the stick in life, that if we were offered the long end, we would doubt its authenticity and refuse it. We must be willing to drop the heavy load of guilt, unworthiness, and self-denial we have carried for so long, perhaps lifetimes. We must openly affirm that we are ready to receive all the good that life has to offer us, without argument or wariness. Then we must accept our good – not just in word, but in action. In so doing we claim our right to live in a new world – one which attests that we are deserving not of punishment, but of release, freedom, and celebration.

The history books, which had almost completely ignored the contribution of the Negro in American history, only served to intensify the Negroes’ sense of worthlessness and to augment the anachronistic doctrine of white supremacy. All too many Negroes and whites are unaware of the fact that the first American to shed blood in the revolution which freed this country from British oppression was a black seaman named Crispus Attucks. Negroes and whites are almost totally oblivious of the fact that it was a Negro physician, Dr. Daniel Hale Williams, who performed the first successful operation on the heart in America. Another Negro physician, Dr. Charles Drew, was largely responsible for developing the method of separating blood plasma and storing it on a large scale, a process that saved thousands of lives in World War II and has made possible many of the important advances in postwar medicine. History books have virtually overlooked the many Negro scientists and inventors who have enriched American life. Although a few refer to George Washington Carver, whose research in agricultural products helped to revive the economy of the South when the throne of King Cotton began to totter, they ignore the contribution of Norbert Rillieux, whose invention of an evaporating pan revolutionized the process of sugar refining. How many people know that the multimillion-dollar United Shoe Machinery Company developed from the shoe-lasting machine invented in the last century by a Negro from Dutch Guiana, Jan Matzeliger; or that Granville T. Woods, an expert in electric motors, whose many patents speeded the growth and improvement of the railroads at the beginning of this century, was a Negro?

Who will I be when I have fewer patients? When I have no patients at all? It's often noted that "practice" as it relates to medicine has two meanings: the act of caring for patients and the doctor's never-ending process of perfecting his or her craft. But there's a third meaning, too, one I'm only now appreciating as I contemplate the end of my career. Medicine is a practice in the way that yoga or meditation is for many people, an activity repeated so often that it becomes a kind of incantation. I have, for so long, stood to my patients' right sides as physicians have done for centuries, palpated the lymph nodes in their necks, armpits, and groins; auscultated their hearts and lungs; asked the same questions I first learned to ask nearly forty years ago—What makes the pain better? What makes it worse? These rituals are for me an anchor without which I fear I might simply drift away. Of course I suspected all along that what I feared wasn't abandoning my patients, but myself.

I would wish to be provided with medication with which to end my life at the time of my choosing. There may be considerable pain that factors into my decision, or it may be that I fear loss of my ability to lead what to my mind is a meaningful life. If I’m unable to feed myself, to toilet myself, to stand or walk on my own, to make rational choices, I want my family to understand that it’s time for me to go—that it’s my decision for myself and no one else’s. I respect the arguments made by Dr. Byock and those who believe that life should end naturally. However, I’ve known of too many instances where “naturally” meant after years of suffering, not only for the individual but for the family. And I do believe the family must be taken into account. I wouldn’t wish to put my family through the extended ordeal of my dying. When the time comes to end my life, I will give thanks for all I have had, for all I have been given, and hope to go peacefully, with the help of a physician. On November 5, 2014, barely five months after John died, Patricia Harrison, president and CEO of

As the Christian faith grew, more and more members of the congregation insisted on being buried in and around the church to reap the benefits of saint proximity. This burial practice spread throughout the empire, from Rome to Byzantium and to what is now present-day England and France. Entire towns grew up around these corpse churches. Demand rose and the churches supplied it—for a fee, of course. The wealthiest church patrons wanted the best spots, nearest the saints. If there was a nook in the church big enough for a corpse, you were sure to find a body in it. There were, without hyperbole, dead bodies everywhere. The preferred locations were the half circle around the apse and the vestibule at the entrance. Beyond those key positions, it was a free-for-all: corpses were placed under the slabs on the floor, in the roof, under the eaves, even piled into the walls themselves. Going to church meant the corpses in the walls outnumbered the living parishioners. Without refrigeration, in the heat of the summer months, the noxious smell of human decomposition in these churches must have been unimaginable. Italian physician Bernardino Ramazzini complained that “there are so many tombs in the church, and they are so often opened that this abominable smell is too often unmistakable. However much they fumigate the sacred edifices with incense, myrrh, and other aromatic odors, it is obviously very injurious to those present.

Divorce is distressing. One does need moral support. Divorce lawyers are professionally adept at persuasively taking your side. A good divorce lawyer will have no trouble agreeing that an errant husband’s adultery killed the marriage and that he is, consequently, tyrannical for holding against his wife her own tiny indiscretion, which was a mere meaningless one-time fling with a friend. Divorce lawyers are the professional adepts at proxying for the kind of emotional support often given by best friends. Attorneys are ready and able to provide you with emotional alliance. But let me ask you: are you ready to pay a divorce lawyer’s hourly rate for emotional support? Why not use lawyers for legal work and reach for emotional support elsewhere? Many people are much better suited to comfort you. Most of them work cheaper or even free: therapists, clergy, primary care physicians. Your mother is often a good choice, and always free. Your best friend may be a good choice—unless your spouse is sleeping with your best friend. Facebook is full of “supporting each other in divorce” groups. Talk to your mother. Talk to your friends. Talk to the fellow-sufferers on Facebook (but do be careful not to give out too many personal details). These resources might not heal all of your emotional scars, but unlike your divorce layers, they are cheap or even free. They will cost less even if you become quite a successful practitioner in the art of stiffing an attorney for his fees.

In March, at HHS’s request, several large pharmaceutical companies—Novartis, Bayer, Sanofi, and others—donated their inventory, a total of 63 million doses of hydroxychloroquine and 2 million of chloroquine, to the Strategic National Stockpile, managed by BARDA, an agency under the DHHS Assistant Secretary for Preparedness and Response.56 BARDA’s Director, Dr. Rick Bright, later claimed the chloroquine drugs were deadly, and he needed to protect the American public from them.57 Bright colluded with FDA to restrict use of the donated pills to hospitalized patients. FDA publicized the authorization using language that led most physicians to believe that prescribing the drug for any purpose was off-limits. But at the beginning of June, based on clinical trials that intentionally gave unreasonably high doses to hospitalized patients and failed to start the drug until too late, FDA took the unprecedented step of revoking HCQ’s emergency authorization,58 rendering that enormous stockpile of valuable pills off limits to Americans while conveniently indemnifying the pharmaceutical companies for their inventory losses by allowing them a tax break for the donations. After widespread use of the drug for 65 years, without warning, FDA somehow felt the need to send out an alert on June 15, 2020 that HCQ is dangerous, and that it required a level of monitoring only available at hospitals.59 In a bit of twisted logic, Federal officials continued to encourage doctors to use the suddenly-dangerous drug without restriction for lupus, rheumatoid arthritis, Lyme and malaria. Just not for COVID. With the encouragement of Dr. Fauci and other HHS officials, many states simultaneously imposed restrictions on HCQ’s use.

The blinking message light on the phone screamed at us when we walked into the bedroom of our suite. Marlboro Man audibly exhaled, clearly wishing the world--and his brother and the grain markets and the uncertainties of agriculture--would leave us alone already. I wish they’d leave us alone, too. In light of the recent developments, though, Marlboro Man picked up the phone and dialed Tim to get an update. I excused myself to the bathroom to freshen up and put on a champagne satin negligee in an effort to thwart the external forces that were trying to rob me of my husband’s attention. I brushed my teeth and spritzed myself with Jil Sander perfume before opening the door to the bedroom, where I would seduce my Marlboro Man away from his worries. I knew I could win if only I applied myself. He was just getting off the phone when I entered the room. “Dammit,” I heard him mumble as he plopped down onto the enormous king-size bed. Oh no. Jil Sander had her work cut out for her. I climbed on the bed and lay beside him, resting my head on his arm. He draped his arm across my waist. I draped my leg around his. He sighed. “The markets are totally in the shitter.” I didn’t know the details, but I did know the shitter wasn’t a good place. I wanted to throw out the usual platitudes. Don’t worry about it, try not to think about it, we’ll figure it out, everything will be okay. But I didn’t know enough about it. I knew he and his brother owned a lot of land. I knew they worked hard to pay for it. I knew they weren’t lawyers or physicians by profession and didn’t have a whole separate income to supplement their ranching operation. As full-time ranchers, their livelihoods were completely reliant on so many things outside of their control--weather, market fluctuations, supply, demand, luck. I knew they weren’t home free in terms of finances--Marlboro Man and I had talked about it. But I didn’t understand enough about the ramifications of this current wrinkle to reassure him that everything would be okay, businesswise. And he probably didn’t want me to. So I did the only thing I could think of to do. I assured my new husband everything would be okay between us by leaning over, turning off the lamp, and letting the love between us--which had zero to do with markets or grains--take over.

Physicians of the Soul and Pain. All preachers of morality, as also all theologians, have a bad habit in common: all of them try to persuade man that he is very ill, and that a severe, final, radical cure is necessary. And because mankind as a whole has for centuries listened too eagerly to those teachers, something of the superstition that the human race is in a very bad way has actually come over men: so that they are now far too ready to sigh; they find nothing more in life and make melancholy faces at each other, as if life were indeed very hard to endure. In truth, they are inordinately assured of their life and in love with it, and full of untold intrigues and subtleties for suppressing everything disagreeable, and for extracting the thorn from pain and misfortune. It seems to me that people always speak with exaggeration about pain and misfortune, as if it were a matter of good behaviour to exaggerate here: on the other hand people are intentionally silent in regard to the number of expedients for alleviating pain; as for instance, the deadening of it, feverish flurry of thought, a peaceful position, or good and bad reminiscences, intentions, and hopes, — also many kinds of pride and fellow-feeling, which have almost the effect of anaesthetics: while in the greatest degree of pain fainting takes place of itself. We understand very well how to pour sweetness on our bitterness, especially on the bitterness of our soul; we find a remedy in our bravery and sublimity, as well as in the nobler delirium of submission and resignation. A loss scarcely remains a loss for an hour: in some way or other a gift from heaven has always fallen into our lap at the same moment — a new form of strength, for example: be it but a new opportunity for the exercise of strength! What have the preachers of morality not dreamt concerning the inner 'misery' of evil men! What lies have they not told us about the misfortunes of impassioned men! Yes, lying is here the right word: they were only too well aware of the overflowing happiness of this kind of man, but they kept silent as death about it; because it was a refutation of their theory, according to which happiness only originates through the annihilation of the passions and the silencing of the will! And finally, as regards the recipe of all those physicians of the soul and their recommendation of a severe radical cure, we may be allowed to ask: Is our life really painful and burdensome enough for us to exchange it with advantage for a Stoical mode of living, and Stoical petrification? We do not feel sufficiently miserable to have to feel ill in the Stoical fashion!

I monitored their medications, their often unstable neurological states, but I did my best, too, to see that they had full lives—as full as possible, given their physical limitations. I felt that trying to open up the lives of these patients, who had been immobilized and shut up in hospital for so many years, was an essential part of my role as their physician.

Over the years, I have repeated Eric’s advice to countless people, encouraging them to reduce their career spreadsheets to one column: potential for growth. Of course, not everyone has the opportunity or the desire to work in an industry like high tech. But within any field, there are jobs that have more potential for growth than others. Those in more established industries can look for the rocket ships within their companies—divisions or teams that are expanding. And in careers like teaching or medicine, the corollary is to seek out positions where there is high demand for those skills. For example, in my brother’s field of pediatric neurosurgery, there are some cities with too many physicians, while others have too few. My brother has always elected to work where his expertise would be in demand so he can have the greatest impact. Just

3) Third, is the ability to discontinue medications. Most of you will be able to reduce or eliminate your medications for high blood pressure, type II diabetes, arthritis, indigestion, reflux, and constipation, among other things. Imagine the freedom that will come with being healthy without having to depend on pills, without having to worry about paying for them, without being limited by their schedule, and without having to endure their side effects. (Please note you should NOT alter your medication regimens without physician supervision.) 4) Next, is improvement in vigor, vitality, and overall well-being within DAYS of starting the program. You will shed those feelings of fatigue, heaviness, and mental cloudiness and they will be replaced by energy, agility, and clarity. In addition, rather than crashing after a meal, feeling sluggish at best, you will be invigorated. 5) Finally, you can save thousands of dollars per year in food and health care costs. Sound too good to be true? Let’s take a closer look, beginning with research that has shown that adopting healthier eating habits can save you as much as $2000 to $4500 a year.30 Add to that the thousands of dollars per year you can save just by stopping five of the most commonly used medications (for cholesterol, high blood pressure, osteoporosis, reflux, and arthritis). Moreover, many of you have bought into the need for taking supplements to enhance your diets. Unfortunately, not all of these supplements are necessary

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

Prayer, too, offers many of the same health and stress-relief benefits as meditation. Physicians Larry Dossey (Healing Words), Dale Matthews (The Faith Factor), and others have written books outlining the scientific evidence of the medical benefits of prayer and other meditative states. Some of these benefits include reduced feelings of stress, lower cholesterol levels, improved sleep, reduced anxiety and depression, fewer headaches, more relaxed muscles, and longer life spans. People who pray or read the Bible every day are 40 percent less likely to suffer from hypertension than others.

Here are a few notable things that can spark inflammation and depress the function of your liver: Alcohol overload—This is relatively well-known. Your liver is largely responsible for metabolizing alcohol, and drinking too much liquid courage can send your liver running to cry in a corner somewhere. Carbohydrate bombardment—Starches and sugar have the fastest ability to drive up blood glucose, liver glycogen, and liver fat storage (compared to their protein and fat macronutrient counterparts). Bringing in too many carbs, too often, can elicit a wildfire of fat accumulation. In fact, one of the most effective treatments for reversing NAFLD is reducing the intake of carbohydrates. A recent study conducted at KTH Royal Institute of Technology and published in the journal Cell Metabolism had overweight test subjects with high levels of liver fat reduce their ratio of carbohydrate intake (without reducing calories!). After a short two-week study period the subjects showed “rapid and dramatic” reductions of liver fat and other cardiometabolic risk factors. Too many medications—Your liver is the top doc in charge of your body’s drug metabolism. When you hear about drug side effects on commercials, they are really a direct effect of how your liver is able to handle them. The goal is to work on your lifestyle factors so that you can be on as few medications as possible along with the help of your physician. Your liver will do its best to support you either way, but it will definitely feel happier without the additional burden. Too many supplements—There are several wonderful supplements that can be helpful for your health, but becoming an overzealous natural pill-popper might not be good for you either. In a program funded by the National Institutes of Health, it was found that liver injuries linked to supplement use jumped from 7 percent to 20 percent of all medication/supplement-induced injuries in just a ten-year time span. Again, this is not to say that the right supplements can’t be great for you. This merely points to the fact that your liver is also responsible for metabolism of all of the supplements you take as well. And popping a couple dozen different supplements each day can be a lot for your liver to handle. Plus, the supplement industry is largely unregulated, and the additives, fillers, and other questionable ingredients could add to the burden. Do your homework on where you get your supplements from, avoid taking too many, and focus on food first to meet your nutritional needs. Toxicants—According to researchers at the University of Louisville, more than 300 environmental chemicals, mostly pesticides, have been linked to fatty liver disease. Your liver is largely responsible for handling the weight of the toxicants (most of them newly invented) that we’re exposed to in our world today. Pesticides are inherently meant to be deadly, but just to small organisms (like pests), though it seems to be missed that you are actually made of small organisms, too (bacteria

Though energy fields are invisible, they shape matter. Albert Einstein said that, “The field is the sole governing agency of the particle.” Many studies show that human beings are influenced by the energy fields of others. In a series of 148 1-minute trials involving 25 people, trained volunteers going into heart coherence were able to induce coherence in test subjects at a distance. They didn’t have to touch their targets to produce the effect. Their energy fields were sufficient. When you are in a heart coherent state, your heart radiates a coherent electromagnetic signal into the environment around you. This field is detectable by a magnetometer several meters away. When other people enter that coherent energy field, their heart coherence increases too, producing a group field effect. Not only are we affected by the fields of other people; we’re affected by the energies of the planet and solar system. A remarkable series of experiments, conducted by a research team led by Rollin McCraty, director of research at the HeartMath Institute, has linked individual human energy to solar cycles. McCraty and his colleagues track solar activity using large magnetometers placed at strategic locations on the earth’s surface. Solar flares affect the electromagnetic fields of the planet. The researchers compare the ebbs and flows of solar energy with the heart coherence readings of trained volunteers. They have found that when people are in heart coherence, their electromagnetic patterns track those of the solar system. 8.15. The heart coherence rhythms of a volunteer compared to solar activity over the course of a month. A later study of 16 participants over 5 months found a similar effect. McCraty writes: “A growing body of evidence suggests that an energetic field is formed among individuals in groups through which communication among all the group members occurs simultaneously. In other words, there is an actual ‘group field’ that connects all the members” together. The results of this research confirm a hypothesis McCraty and I discussed at a conference when I was writing Mind to Matter: Not only are these heart-coherent people in sync with large-scale global cycles, they’re also in sync with each other. McCraty continues, “We’re all like little cells in the bigger Earth brain—sharing information at a subtle, unseen level that exists between all living systems, not just humans, but animals, trees, and so on.” When we use selective attention to tune ourselves to positive coherent energy, we participate in the group energy field of other human beings doing the same. We may also resonate in phase with coherent planetary and universal fields. 8.16. The brain functions as receiver of information from the field. The Brain’s Ability to Detect Fields The idea of invisible energy fields has always been difficult for many scientists to swallow. Around 1900, when Dutch physician Willem Einthoven proposed that the human heart had an energy field, he was ridiculed. He built progressively more sensitive galvanometers to detect it, and he was eventually successful.

I was amazed at how expensive economists thought doctors were. They instituted many economic maneuvers—de-skilling medicine onto nurses and physician assistants; computerizing medical decision-making; substituting algorithms for thinking—because they assumed that doctors were such expensive commodities. And yet doctors were not expensive, at least, not the doctors I knew. We cost no more than the nurses, the middle managers, and the information technicians, alas. Adding up all the time I spent with Mrs. Muller, the cost of her accurate diagnosis was about the same as one MRI scan, wholesale. Economists did the same thing with the other remedies of premodern medicine—good food, quiet surroundings, and the little things—treating them as expensive luxuries and cutting them out of their calculations. At Laguna Honda, for instance, while most patients were on fifteen or even twenty daily medications, many of which they didn’t need, the budget for a patient’s daily meals had been pared down to seven dollars, which could supply only the basics. I began to wonder: Had economists ever applied their standard of evidence-based medicine to their own economic assumptions? Under what conditions, with which patients and which diseases was it cost-effective to trade good food, clean surroundings, and doctor time for medications, tests, and procedures? Especially ones that patients didn’t need? Although Mrs. Muller was an impressive example of Laguna Honda’s Slow Medicine, she wasn’t the only one. Almost every patient I admitted had incorrect or outmoded diagnoses and was taking medications for them, too. Medications that required regular blood tests; caused side effects that necessitated still more medications; and put the patient at risk for adverse reactions. Typically my patients came in taking fifteen to twenty-five medications, of which they ended up needing, usually, only six or seven. And medications, even the cheapest, were expensive. Adding in the cost of side effects, lab tests, adverse reactions, and the time pharmacists, doctors, and nurses needed to prepare, order, and administer them, each medication cost something like six or seven dollars a day. So Laguna Honda’s Slow Medicine, to the extent that it led to discontinuing ten or twelve unnecessary medications, was more efficient than efficient health care by at least seventy dollars per day. I

FIELD EFFECTS Emotional contagion is just one explanation for the growth of meditation. Another is field effects. Everything begins as energy, then works its way into matter. Though energy fields are invisible, they shape matter. Albert Einstein said that, “The field is the sole governing agency of the particle.” Many studies show that human beings are influenced by the energy fields of others. In a series of 148 1-minute trials involving 25 people, trained volunteers going into heart coherence were able to induce coherence in test subjects at a distance. They didn’t have to touch their targets to produce the effect. Their energy fields were sufficient. When you are in a heart coherent state, your heart radiates a coherent electromagnetic signal into the environment around you. This field is detectable by a magnetometer several meters away. When other people enter that coherent energy field, their heart coherence increases too, producing a group field effect. Not only are we affected by the fields of other people; we’re affected by the energies of the planet and solar system. A remarkable series of experiments, conducted by a research team led by Rollin McCraty, director of research at the HeartMath Institute, has linked individual human energy to solar cycles. McCraty and his colleagues track solar activity using large magnetometers placed at strategic locations on the earth’s surface. Solar flares affect the electromagnetic fields of the planet. The researchers compare the ebbs and flows of solar energy with the heart coherence readings of trained volunteers. They have found that when people are in heart coherence, their electromagnetic patterns track those of the solar system. 8.15. The heart coherence rhythms of a volunteer compared to solar activity over the course of a month. A later study of 16 participants over 5 months found a similar effect. McCraty writes: “A growing body of evidence suggests that an energetic field is formed among individuals in groups through which communication among all the group members occurs simultaneously. In other words, there is an actual ‘group field’ that connects all the members” together. The results of this research confirm a hypothesis McCraty and I discussed at a conference when I was writing Mind to Matter: Not only are these heart-coherent people in sync with large-scale global cycles, they’re also in sync with each other. McCraty continues, “We’re all like little cells in the bigger Earth brain—sharing information at a subtle, unseen level that exists between all living systems, not just humans, but animals, trees, and so on.” When we use selective attention to tune ourselves to positive coherent energy, we participate in the group energy field of other human beings doing the same. We may also resonate in phase with coherent planetary and universal fields. 8.16. The brain functions as receiver of information from the field. The Brain’s Ability to Detect Fields The idea of invisible energy fields has always been difficult for many scientists to swallow. Around 1900, when Dutch physician Willem Einthoven proposed that the human heart had an energy field, he was ridiculed. He built progressively more sensitive galvanometers to detect it, and he was eventually successful.

There were many such in the American Revolution. Thomas Paine spent much of his career designing a new form of iron bridge to aid transportation and communication. Dr. Joseph Priestley, another man who fled royalist and Anglican persecution and who removed himself from England to Philadelphia after a “Church and King” mob had smashed his laboratory, was a chemist and physician of great renown. Benjamin Franklin would be remembered for his deductions about the practical use of electricity if he had done nothing else. Jefferson, too, considered himself a scientist. He studied botany, fossils, crop cycles, and animals. He made copious notes on what he saw. He designed a new kind of plow, which would cut a deeper furrow in soil exhausted by the false economy of tobacco farming. He was fascinated by the invention of air balloons

Different Dissatisfactions. — The feeble and as it were feminine dissatisfied people have ingenuity for beautifying and deepening life; the strong dissatisfied people — the masculine persons among them, to continue the metaphor — have the ingenuity for improving and safeguarding life. The former show their weakness and feminine character by willingly letting themselves be temporarily deceived, and perhaps even by putting up with a little ecstasy and enthusiasm on a time, but on the whole they are never to be satisfied, and suffer from the incurability of their dissatisfaction; moreover they are the patrons of all those who manage to concoct opiate and narcotic comforts, and just on that account averse to those who value the physician higher than the priest, — they thereby encourage the continuance of actual distress! If there had not been a surplus of dissatisfied persons of this kind in Europe since the time of the Middle Ages, the remarkable capacity of Europeans for constant transformation would perhaps not have originated at all; for the claims of the strong dissatisfied persons are too gross, and really too modest to resist being finally quieted down. China is an instance of a country in which dissatisfaction on a grand scale and the capacity for transformation have died out for many centuries; and the Socialists and state-idolaters of Europe could easily bring things to Chinese conditions and to a Chinese 'happiness,' with their measures for the amelioration and security of life, provided that they could first of all root out the sicklier, tenderer, more feminine dissatisfaction and Romanticism which are still very abundant among us. Europe is an invalid who owes her best thanks to her incurability and the eternal transformations of her sufferings; these constant new situations, these equally constant new dangers, pains, and make-shifts, have at last generated an intellectual sensitiveness which is almost equal to genius, and is in any case the mother of all genius.

Different Dissatisfactions. — The feeble and as it were feminine dissatisfied people have ingenuity for beautifying and deepening life; the strong dissatisfied people — the masculine persons among them, to continue the metaphor—have the ingenuity for improving and safeguarding life. The former show their weakness and feminine character by willingly letting themselves be temporarily deceived, and perhaps even by putting up with a little ecstasy and enthusiasm on a time, but on the whole they are never to be satisfied, and suffer from the incurability of their dissatisfaction; moreover they are the patrons of all those who manage to concoct opiate and narcotic comforts, and just on that account averse to those who value the physician higher than the priest, — they thereby encourage the continuance of actual distress! If there had not been a surplus of dissatisfied persons of this kind in Europe since the time of the Middle Ages, the remarkable capacity of Europeans for constant transformation would perhaps not have originated at all; for the claims of the strong dissatisfied persons are too gross, and really too modest to resist being finally quieted down. China is an instance of a country in which dissatisfaction on a grand scale and the capacity for transformation have died out for many centuries; and the Socialists and state-idolaters of Europe could easily bring things to Chinese conditions and to a Chinese 'happiness,' with their measures for the amelioration and security of life, provided that they could first of all root out the sicklier, tenderer, more feminine dissatisfaction and Romanticism which are still very abundant among us. Europe is an invalid who owes her best thanks to her incurability and the eternal transformations of her sufferings; these constant new situations, these equally constant new dangers, pains, and make-shifts, have at last generated an intellectual sensitiveness which is almost equal to genius, and is in any case the mother of all genius.

The scream reached the ears of Simon Fronwieser along with the sound of pounding downstairs at the front door. The physician’s house in the Hennengasse was just a stone’s throw from the river. Earlier, Simon had looked up from his books several times, distracted by the shouting of the raftsmen. Now that the screams were resounding through the narrow lanes of the town, he knew that something must have happened. The knock at the door grew more urgent. With a sigh he closed one of his hefty anatomy volumes. Like all the others, this book never went below the surface of the human body. The composition of the humors, bleeding as a universal remedy…Simon had read these same litanies far too many times, but they hadn’t really taught him anything about the inside of the body. And nothing would change today, as along with the knocking there was now shouting downstairs.

The following year, she quit. Several things were bothering her. Safety protocols seemed to have no bearing on actual practice; she saw too many women induced or wheeled to the operating room, she felt, because the floor needed a bed free or because the physician had to be somewhere...

When they left behind all houses and the stink of too many people and stopped for an especially lavish breakfast cooked by the side of a noisy stream, each agreed that a city was not the finest place to breathe God’s air and enjoy the sun’s warmth.

They were given one candle each and then a monk led them into the Caves of Saint Anthony and the Caves of Theodosius. They saw the relics of the Venerable Anthony and Theodosius. There were many other saints there, too, some of whom Arseny knew about, and occasionally some he did not know about… Arseny drew a candle toward the inscription near one of the shrines. Salutations, O beloved Agapit, Arseny quietly uttered. I had so hoped to meet you. To whom are you wishing health? asked Ambrogio. This is the Venerable Agapit, an unmercenary physician. Arseny dropped to his knees and pressed his lips to Agapit’s hand…

It's a huge hole in the ground. No reported casualties. Not humanoids, anyway. Did vampires die?" Karzac lifted the boiling kettle off the flame and poured hot water over tea leaves in both cups. "A few," I said, watching him calmly make tea. He set a cup in front of me and we both waited for it to steep. "The bad ones," I continued when Karzac didn't say anything. "I got the rest out." "And how many was that?" "More than five hundred, I think." Karzac is a good physician, even if he is a little on the curmudgeonly side. "Are you well? Do you need assistance?" he asked, doing his best to give me a visual once over without appearing too obvious about it. "I'm okay," I said, sipping my tea. "There were a few broken bones among the others, but there were enough vamps there that had experience with that, so the injured vampires were taken care of. They'll heal with a good sleep." "How did you get that many out?" "By turning them to mist.

Young people need looking after,” she said. “Think of that beautiful boy Galois. People felt there was something secret in his character. They were right. The secret was mathematics. His father a suicide. His own death a horrible farce. Dawn in the fields. Caped and whiskered seconds. Sinister marksman poised to fire.” I need all my courage to die at twenty. “Then there was Abel, not much older, desperately poor, Abel in delirium, hemorrhaging. So often mathematical experience consists of time segments too massive to be contained in the usual frame. Lives overstated. Themes pursued to extreme points. Adventure, romance and tragedy.” I will fight for my life. “Look at Pascal, who rid himself of physical pain by dwelling on mathematics. He was just a bit older than you when he constructed his mystic hexagram. The loveliest aspect of the mystic hexagram is that it is mystic. That’s what’s so lovely about it. It’s able to become its own shadow.” Keep believing it. “The tricky thing about mathematical genius,” she said, “is that its sources are so often buried. Galois for one. Ramanujan for another. No indication anywhere in their backgrounds that these boys would one day display such natural powers. Figures jumping out of sequence. Or completely misplaced.” (...) “Numbers have supernatural harmonies, according to Hermite. They exist beyond human thought. Divine order through number. Number as absolute reality. Someone said of Hermite: ‘The most abstract entities are for him like living creatures.’ That’s what someone said.” “People invented numbers,” he said. “You don’t have numbers without people.” “Good, let’s argue.” “I don’t want to argue.” “Secret lives,” she said. “Dedekind listed as dead twelve years before the fact. Poncelet scratching calculations on the walls of his cell. Lobachevski mopping the floors of an old museum. Sophie Germain using a man’s name. Do I have the order right? Sometimes I get it mixed up or completely backwards. (...) “Tell me about your mathematical dreams.” “Never had one.” “Cardano did, born half dead, his inner life a neon web of treachery and magic. Gambler, astrologer, heretic, court physician. Schemed his way through the algebra wars.” “Can I see the baby?” “Ramanujan had algebraic dreams. Wrote down the results after getting out of bed. Vast intuitive powers but poor education. Taken to Cambridge like a jungle boy. Sonja Kowalewski wasn’t allowed to attend university lectures. We both know why. When her husband died she spent days and days without food, coming out of her room only after she’d restored herself by working on her mathematics. Tell me, was it Kronecker who thought mathematics similar to poetry? I know Hamilton and many others tried their hands at verse. Our superduper Sonja preferred the novel.

So we look at a state of the brain in response to a trigger, and in my personal work, this area, cingulate 25, becomes the nexus of the problem. How the rest of the brain responds to a trigger, as a function of your early life experience, your genes, and your temperament, indicates that what the brain is showing us is not the illness, but what the brain is trying to do to restore balance. We can enhance that through different teachings or different kinds of treatment. Consider the metaphor of heart disease. We all know that you shouldn’t smoke and that high cholesterol is a bad risk factor. You should exercise; you shouldn’t eat too many cheeseburgers. But at the point when you have the heart attack, it’s really easy to make the diagnosis that your heart muscle has died. At that point, you are no longer dealing with probabilities. Instead, a specialized test is done to determine the nature of your problem and to match it to the appropriate treatment. For example, if you have one heart vessel clogged, you need to have that single heart vessel opened. Somebody else, who has five heart vessels blocked, will need a different kind of treatment. The heart itself is telling us how it should be treated. Of course, you would like to promise to exercise more and eat fewer cheeseburgers—but only after you survive and have had whatever surgery you need. In cardiology, there is no problem with doing a test to identify how to optimize the short-term and longer-term return to health. We have to take the same approach to the brain, since we are reaching a point where knowing the signal in the brain is potentially very helpful. The state of the brain is really the response, not the cause. It is giving us a signal as to how we might optimize its return to normality. That’s a set of experiments that we are now trying to do. Jack Kornfield: A similar diagnostic process is needed both in meditation teaching and in insight therapy. When people come in to see a teacher, they present specific and unique difficulties, traumas, problems with circumstances in their life, or struggles with their mind and personality. Skillful teaching requires a subtle evaluative process to sense what particular intervention out of the many practices will be most helpful to a given individual. For example, for people with powerful self-critical and judgmental thoughts, a necessary part of meditation instruction will be teaching them how to work with these thoughts. If we don’t attend to this problem, they can do all kinds of other practices, but those self-critical patterns will keep repeating, “You’re not doing it right,” and as a consequence, the other practices they are engaging in may be quite ineffective. Jan Chozen Bays: I want to suggest that we study an intervention that I call media fasting. As I said, we’re not designed as an organism to take in the suffering of the whole world.

So we look at a state of the brain in response to a trigger, and in my personal work, this area, cingulate 25, becomes the nexus of the problem. How the rest of the brain responds to a trigger, as a function of your early life experience, your genes, and your temperament, indicates that what the brain is showing us is not the illness, but what the brain is trying to do to restore balance. We can enhance that through different teachings or different kinds of treatment. Consider the metaphor of heart disease. We all know that you shouldn’t smoke and that high cholesterol is a bad risk factor. You should exercise; you shouldn’t eat too many cheeseburgers. But at the point when you have the heart attack, it’s really easy to make the diagnosis that your heart muscle has died. At that point, you are no longer dealing with probabilities. Instead, a specialized test is done to determine the nature of your problem and to match it to the appropriate treatment. For example, if you have one heart vessel clogged, you need to have that single heart vessel opened. Somebody else, who has five heart vessels blocked, will need a different kind of treatment. The heart itself is telling us how it should be treated. Of course, you would like to promise to exercise more and eat fewer cheeseburgers—but only after you survive and have had whatever surgery you need. In cardiology, there is no problem with doing a test to identify how to optimize the short-term and longer-term return to health. We have to take the same approach to the brain, since we are reaching a point where knowing the signal in the brain is potentially very helpful. The state of the brain is really the response, not the cause. It is giving us a signal as to how we might optimize its return to normality. That’s a set of experiments that we are now trying to do.

Too many physicians continued their adherence to grand philosophical systems,

A physician whom I was treating for depression had guided his life by traditional rules and conformed to the roles he felt he was expected to play in life. He had learned at an early age to submerge his own desires as he tried to earn approval and love from his parents. His father, especially, had expressed definite ideas about the career his son should pursue and essentially had planned his son’s life. In doing everything “right,” in becoming what his parents wanted, this man had never developed a strong identity of his own. In retrospect, it seemed to him that he had spent the major part of his life giving up activities at the “appropriate age.” For instance, he had been a fine athlete and had loved sports, yet he had stopped actively participating in his late twenties and was now only a spectator. He and his wife kept close watch over each other’s health and physical endeavors by helpful reminders such as, “Remember your back, dear.” The couple had once been avid theatergoers, but lately were content to “stay at home and watch television.” Whenever he threatened to step out of this mold and become more involved in a project that was physically taxing, he became anxious about the possible consequences and frequently discontinued the activity. At forty-eight, this man looked 10 years older than his actual age and had successfully deadened himself to most of the activities that had once excited him. His friends and associates supported his withdrawal from life by their own retreat. They, too, had stopped doing many of the things they had once enjoyed, yet they all accepted this condition as the normal course of events.

Among patients who file a suit for medical malpractice in the United States, nearly 40 percent say they might not have done so had the attending physician explained and apologized for the mishap. The trouble is that many in the medical profession are too proud or too scared to say sorry.

When there are too many physician-patient interactions, the amplitude gets turned up on everything,” he says. “More people with non-fatal problems are taking more medications and having more procedures, many of which are not really helpful and a few of which are harmful, while the people with really fatal illnesses are rarely cured and ultimately die anyway.” So it may be that going to the hospital slightly increases your odds of surviving if you’ve got a serious problem but increases your odds of dying if you don’t. Such are the vagaries of life.