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Monday, January 28, 2013

Successful and Schizophrenic


By ELYN R. SAKS
Published: January 25, 2013
LOS ANGELES
Angie Wang
THIRTY years ago, I was given a diagnosis of schizophrenia. My prognosis was “grave”: I would never live independently, hold a job, find a loving partner, get married. My home would be a board-and-care facility, my days spent watching TV in a day room with other people debilitated by mental illness. I would work at menial jobs when my symptoms were quiet. Following my last psychiatric hospitalization at the age of 28, I was encouraged by a doctor to work as a cashier making change. If I could handle that, I was told, we would reassess my ability to hold a more demanding position, perhaps even something full-time.
Then I made a decision. I would write the narrative of my life. Today I am a chaired professor at the University of Southern California Gould School of Law. I have an adjunct appointment in the department of psychiatry at the medical school of the University of California, San Diego, and am on the faculty of the New Center for Psychoanalysis. The MacArthur Foundation gave me a genius grant.
Although I fought my diagnosis for many years, I came to accept that I have schizophrenia and will be in treatment the rest of my life. Indeed, excellent psychoanalytic treatment and medication have been critical to my success. What I refused to accept was my prognosis.
Conventional psychiatric thinking and its diagnostic categories say that people like me don’t exist. Either I don’t have schizophrenia (please tell that to the delusions crowding my mind), or I couldn’t have accomplished what I have (please tell that to U.S.C.’s committee on faculty affairs). But I do, and I have. And I have undertaken research with colleagues at U.S.C. and U.C.L.A. to show that I am not alone. There are others with schizophrenia and such active symptoms as delusions and hallucinations who have significant academic and professional achievements.
Over the last few years, my colleagues, including Stephen Marder, Alison Hamilton and Amy Cohen, and I have gathered 20 research subjects with high-functioning schizophrenia in Los Angeles. They suffered from symptoms like mild delusions or hallucinatory behavior. Their average age was 40. Half were male, half female, and more than half were minorities. All had high school diplomas, and a majority either had or were working toward college or graduate degrees. They were graduate students, managers, technicians and professionals, including a doctor, lawyer, psychologist and chief executive of a nonprofit group.
At the same time, most were unmarried and childless, which is consistent with their diagnoses. (My colleagues and I intend to do another study on people with schizophrenia who are high-functioning in terms of their relationships. Marrying in my mid-40s — the best thing that ever happened to me — was against all odds, following almost 18 years of not dating.) More than three-quarters had been hospitalized between two and five times because of their illness, while three had never been admitted.
How had these people with schizophrenia managed to succeed in their studies and at such high-level jobs? We learned that, in addition to medication and therapy, all the participants had developed techniques to keep their schizophrenia at bay. For some, these techniques were cognitive. An educator with a master’s degree said he had learned to face his hallucinations and ask, “What’s the evidence for that? Or is it just a perception problem?” Another participant said, “I hear derogatory voices all the time. ... You just gotta blow them off.”
Part of vigilance about symptoms was “identifying triggers” to “prevent a fuller blown experience of symptoms,” said a participant who works as a coordinator at a nonprofit group. For instance, if being with people in close quarters for too long can set off symptoms, build in some alone time when you travel with friends.
Other techniques that our participants cited included controlling sensory inputs. For some, this meant keeping their living space simple (bare walls, no TV, only quiet music), while for others, it meant distracting music. “I’ll listen to loud music if I don’t want to hear things,” said a participant who is a certified nurse’s assistant. Still others mentioned exercise, a healthy diet, avoiding alcohol and getting enough sleep. A belief in God and prayer also played a role for some.
One of the most frequently mentioned techniques that helped our research participants manage their symptoms was work. “Work has been an important part of who I am,” said an educator in our group. “When you become useful to an organization and feel respected in that organization, there’s a certain value in belonging there.” This person works on the weekends too because of “the distraction factor.” In other words, by engaging in work, the crazy stuff often recedes to the sidelines.
Personally, I reach out to my doctors, friends and family whenever I start slipping, and I get great support from them. I eat comfort food (for me, cereal) and listen to quiet music. I minimize all stimulation. Usually these techniques, combined with more medication and therapy, will make the symptoms pass. But the work piece — using my mind — is my best defense. It keeps me focused, it keeps the demons at bay. My mind, I have come to say, is both my worst enemy and my best friend.
THAT is why it is so distressing when doctors tell their patients not to expect or pursue fulfilling careers. Far too often, the conventional psychiatric approach to mental illness is to see clusters of symptoms that characterize people. Accordingly, many psychiatrists hold the view that treating symptoms with medication is treating mental illness. But this fails to take into account individuals’ strengths and capabilities, leading mental health professionals to underestimate what their patients can hope to achieve in the world.
It’s not just schizophrenia: earlier this month, The Journal of Child Psychology and Psychiatry posted a study showing that a small group of people who were given diagnoses of autism, a developmental disorder, later stopped exhibiting symptoms. They seemed to have recovered — though after years of behavioral therapy and treatment. A recent New York Times Magazine article described a new company that hires high-functioning adults with autism, taking advantage of their unusual memory skills and attention to detail.
I don’t want to sound like a Pollyanna about schizophrenia; mental illness imposes real limitations, and it’s important not to romanticize it. We can’t all be Nobel laureates like John Nash of the movie “A Beautiful Mind.” But the seeds of creative thinking may sometimes be found in mental illness, and people underestimate the power of the human brain to adapt and to create.
An approach that looks for individual strengths, in addition to considering symptoms, could help dispel the pessimism surrounding mental illness. Finding “the wellness within the illness,” as one person with schizophrenia said, should be a therapeutic goal. Doctors should urge their patients to develop relationships and engage in meaningful work. They should encourage patients to find their own repertory of techniques to manage their symptoms and aim for a quality of life as they define it. And they should provide patients with the resources — therapy, medication and support — to make these things happen.
“Every person has a unique gift or unique self to bring to the world,” said one of our study’s participants. She expressed the reality that those of us who have schizophrenia and other mental illnesses want what everyone wants: in the words of Sigmund Freud, to work and to love.
A law professor at the University of Southern California and the author of the memoir “The Center Cannot Hold: My Journey Through Madness.”
A version of this op-ed appeared in print on January 27, 2013, on page SR5 of the National edition with the headline: Successful and Schizophrenic .
 
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Known By Her Qualities



Sita holding flower“This is Sita, who is firmly dedicated to her husband and is the daughter of the great soul Janaka, who is the King of Mithila and strictly adherent to religious principles.” (Hanuman, Valmiki Ramayana, Sundara Kand, 16.15)
iyam sā dharma śīlasya janakasya mahātmanaḥ |
sutā maithilarājasya sītā bhartṛdṛḍha vratā ||


For those who are not familiar with the Ramayana and its characters, who are real-life historical personalities, from this verse they can learn about one of them: Sita Devi. The ancient scriptural texts of India were composed by sages out of a desire to spread the glories of the Supreme Lord to others. The act itself is known as kirtanam, or describing, and it is a way to simultaneously realize God at the personal level. Due to the influence of Kali Yuga, the dark age of quarrel and hypocrisy, fools and cheaters give their own interpretations to the texts while ignoring the authentic message. Here Shri Hanuman gives us another definitive truth from the Ramayana, leaving no room for doubt.
What are some of the misinterpretations?
The Ramayana gets its name from the lead character, Shri Rama. As a Sanskrit word, His name means one who gives transcendental pleasure or one who holds all transcendental pleasure. This word Rama is one way to address God, and Shri Rama the historical figure is a non-different expansion of the Supreme Lord. These facts aren’t concocted by the author. They are presented clearly in the Ramayana itself. Indeed, we only know of Rama’s existence from the Vedic texts, which all speak to His being God. Any other interpretation of Rama is therefore incorrect.
One of the bogus interpretations says that the Ramayana refers to the “Rama” within all of us. Following that, Sita, Rama’s wife, represents something else about us, and Lakshmana, Rama’s younger brother, again something else. Shri Hanuman, the greatest servant of the trio, represents another personal aspect. This is the result of mental speculation, as nowhere in the Ramayana is any of this said, and indeed all the verses speak to real personalities, who travelled to real places that one can locate to this day inside of India and neighboring areas. In other Vedic texts the same pastimes are described in varying levels of detail, and in all of those texts Rama’s divinity is confirmed.
Sita RamaIn this verse from the Ramayana Shri Hanuman confirms to himself that he has spotted Sita. Hanuman is in a grove of Ashoka trees inside of the kingdom of Lanka, which was presided over at the time by the Rakshasa king Ravana. Hanuman doesn’t say that he has found the material body or the “Sita” within. He refers to Sita by her identifiable features, which are perceivable and understandable to the sober person who has no intention of twisting the truth to suit their personal needs.
It was custom in ancient times for a person to be identified by their parents. Today when someone asks for identification, they look at a government approved card that has our picture on it. The driver’s license and passport have our picture, our address, and our name. They also have our date of birth. The relationship to the parents is not required; as the approved form of id is enough for the authenticating party to verify identity.
In times past, the form of identification was the relationship to the parents. In this instance, Sita is identified through her relation to Janaka. And who is Janaka? Hanuman says that Janaka is a great-soul, or mahatma. The word “mahatma” is a compound word consisting of “maha” and “atma”. “Maha” means great and “atma” means soul. Atma can also mean body or mind, but in this context it means soul. Of course we can say that anyone is a great soul. No one has any real authority in this matter, as what we call someone else is completely up to us.
Hanuman gives evidence for why Janaka is a mahatma. Hanuman says that Janaka is strictly adherent to religious principles, or dharma. The material and subtle bodies are maintained through action in dharma, or religious principles, for the purpose of reaching the pinnacle of action, which is devotional service. Every soul’s constitutional position is lover of God, but in the conditioned state one is unaware of this fact. As Lord Krishna, the same Rama but in His original form, says in the Bhagavad-gita [7.19], it takes many, many lifetimes for a person to finally surrender to God in earnest and become a devotee.
Bhagavad-gita, 7.19“After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” (Lord Krishna, Bhagavad-gita, 7.19)
In the meantime, the principles of dharma allow one to progress to that rare state of love for God in full surrender. The king is the upholder of dharma; he maintains adherence to religious principles in society by first following them himself. His occupational duties as a kshatriya, or one in the royal order, include protecting the innocent against aggressors, following the advice of the priestly class, and collecting taxes in order to maintain a good government. Janaka was known throughout the world as a king who followed dharma. He ruled over the kingdom of Mithila, a factual area that still exists to this day.
Sita is the daughter of that great-soul, giving us one way to identify her. The relationship to Janaka is one based on body, and next Hanuman identifies Sita based on action. She is unswerving in her devotion to her husband. This has double significance here. For a woman who follows Vedic principles, her primary duty in adult life is to serve her husband with dedication. This is her dharma, which is just below devotional service. Following dharma for the sake of abiding by duty is action in the mode of goodness, which eventually turns into bhakti, or love for God, when the attachment to the results is discarded. When lacking bhakti, the wife’s fate is tied to the husband; she goes wherever he goes in the afterlife.
In Sita’s case, however, the husband was the Supreme Lord. This automatically made her dharma fall into the category of bhakti. In devotional service, the end result is always association with God in some way. Sita is always with Rama, though the two might not always be within the same physical proximity. In this case Sita was separated from Rama, and Hanuman was sent to find her on Rama’s behalf. Upon first sight Hanuman accurately identified her for both himself and the future generations who would delight in the sacred nonfictional tale that is the Ramayana.
In Closing:
From Hanuman’s words get a feel,
For Sita, character from Ramayana real.

Not a figment of the imagination,
Or aspect of body representation.

By relationship to father Janaka she is identified,
With respect for dharma over kingdom he did preside.

Also known as Shri Rama’s beloved wife,
Service to Him her dharma in life.

From the speculating cheaters stay away,
And instead listen to what Hanuman does say.