Best 199 quotes in «psychiatry quotes» category

We study humans to give them a healthier and happier life.

What daily life is like for “a multiple” Imagine that you have periods of “lost time.” You may find writings or drawings which you must have done, but do not remember producing. Perhaps you find child-sized clothing or toys in your home but have no children. You might also hear voices or babies crying in your head. Imagine that you can never predict when you will be able to have certain knowledge or social skills, and your emotions and your energy level seem to change at the drop of a hat, and for no apparent reason. You cannot understand why you feel what you feel, and, if you are in therapy, you cannot explore those feelings when asked. Your life feels disjointed and often confusing. It is a frightening experience. It feels out of control, and you probably think you are going crazy. That is what it is like to be multiple, and all of it is experienced by the ANPs. A multiple may also experience very concrete problems, even life-threatening ones.

What I do know is that when a person is first asked to explain what is wrong, they may find it almost impossible to articulate exactly what the problem is. They may not yet have matched words to the feelings they can sense in the hidden rooms of their mind. They may still have no clear ideas about the "what", "why" or "how" relating to the origins of their difficulties. Instead of words, their angst may be expressed in behaviour which may be hard for them, or anyone else, to make sense of and can manifest itself as irritability, anger or withdrawal. Sometimes they will delay seeking help until they are in a state of crisis. It's not easy to ask; I struggled at first, too.

What’s more insane? Hearing imaginary voices? Or not hearing the real ones?

When faced with the specter of hundreds of clinicians diagnosing thousands of multiple personality cases in the 1980s-when in the 1970s there were but a few dozen cases, and before that, many years separated individual case reports - skeptics who have not followed the development of the field closely have naturally been suspicious. But instead of following up on their suspicions, many have resorted to authoritarian rhetorical denial... I have overheard grumbling private conversation in my many travels to professional meetings which translate generically into "they are all dupes," referring to clinical researchers in the field. What, one might ask, does that make of those who have written off the research without reading it?

When treating their first few DID cases, therapists typically focus too much attention on the alters. This focus tends to distract from what is fundamental–the patients’ pervasive dissociative/posttraumatic distress and maladaptation. Has something similar occurred in psychiatry’s view of DID? Have the compelling phenomena of alters distracted us from the matrix of dissociative and posttraumatic symptoms in which alters are embedded? - Dell, P. F. (2001). Why the Diagnostic Criteria for Dissociative Identity Disorder Should Be Changed, Journal of Trauma and Dissociation, 2 (1).

While psychiatry is concerned with the question of why some people become insane, the real question is why most people do not become insane.

You see, people in the depressive position are often stigmatised as ‘failures' or ‘losers'. Of course, nothing could be further from the truth. If these people are in the depressive position, it is most probably because they have tried too hard or taken on too much, so hard and so much that they have made themselves ‘ill with depression'. In other words, if these people are in the depressive position, it is because their world was simply not good enough for them. They wanted more, they wanted better, and they wanted different, not just for themselves, but for all those around them. So if they are failures or losers, this is only because they set the bar far too high. They could have swept everything under the carpet and pretended, as many people do, that all is for the best in the best of possible worlds. But unlike many people, they had the honesty and the strength to admit that something was amiss, that something was not quite right. So rather than being failures or losers, they are just the opposite: they are ambitious, they are truthful, and they are courageous. And that is precisely why they got ‘ill'. To make them believe that they are suffering from some chemical imbalance in the brain and that their recovery depends solely or even mostly on popping pills is to do them a great disfavour: it is to deny them the precious opportunity not only to identify and address important life problems, but also to develop a deeper and more refined appreciation of themselves and of the world around them—and therefore to deny them the opportunity to fulfil their highest potential as human beings.

Wilhelm Reich identified "armor" as the sum total of typical character attitudes, which an individual develops as a blocking against his emotional excitations, resulting in rigidity of the body, lack of emotional contact, "deadness". Functionally identical to muscular armor (chronic muscular spasms)

Your imaginary friend isn’t the problem, Amanda. The problem is that you don’t seem to have any real friends.

You think she's got a personality disorder?" "No, she's just a nasty bitch. An unpleasant personality isn't a medical condition. Just a symptom of not being slapped around the head enough.

Why do families blame themselves? If so many of the family theories have been discredited why spend so much time on the issue here? Family theories in mental illness continue to exercise a remarkably powerful hold over us despite the evidence. And not just in schizophrenia but in depression, anorexia nervosa, personality disorder, drug and alcohol abuse, etc. Parents seem to have an endless capacity to blame themselves for what happens to their children (and perhaps children to blame their parents). This is probably because we need to believe it. Just as we need to believe in free will and our influence on the outside world, family members need to believe that they influence each other. If we didn’t why would we bother? The evolutionary psychologists would say that parents need to believe it to invest years and years bringing up their children. We’re biologically programmed to look after our children so we need some belief system to support it (just as they might say we’re biologically programmed to mate and need to believe in love to support it). It is proposed that such a belief is a mechanism for sustaining our attention to our biological task. The downside is, of course, guilt and blame. If we believe we have an influence we feel we have failed if things do not work out well. It is inescapable. Even in expressed emotion work where therapists insist emphatically that no one is to blame and that the aim is solely to find more effective coping strategies, families do feel blamed. ‘If only we weren’t so over-involved he would not have so many relapses.’ ‘Other families must have dealt with it better otherwise how would the therapist know what to advise?’ For some families feeling responsible, despite the guilt, is preferable. It implies the logical consequence that there must be something they can do to influence the outcome. Cultures which value resignation are less likely to blame themselves (high expressed emotion is less common in India than in Europe).

Yet, I believe that my experience of depression has helped me to be a more humane and understanding therapist. Psychiatrists get depressed too, more often than other doctors. Being an expert in depression doesn't confer any immunity from it and I am aware that I don't have all the answers.

You know how they say that if you think you might be going crazy, it’s proof that you’re not? Well, it’s a lie. One of many they tell you about mental illness.

You tell them one real thing and then the doctor thinks he knows you. He starts getting arrogant and overfamiliar, making insulting suggestions left and right. You have to protest constantly just to set the record straight. Finally he makes offensive assumptions and throws them in your face. A stranger in a bar could do the same…

You tried so hard to give your kid food that was healthy, she thought. The soy cheese pizza. The organic peas and broccoli and baby carrots. The smoothies. The hormone-free milk. The leafy greens. You kept processed food to a minimum, threw Halloween candy out after a week. Never let him eat the icies they sold in the park, because they had red and yellow dye in them. And then you gave him this?

I gleaned more practical psychology and psychiatry from the Bible, than from all other books!

Child psychology and child psychiatry cannot be reformed. They must be abolished.

I don't like psychiatry. I don't believe it works. I believe psychiatrists are neurotic or psychotic, for the most part.

I had been introduced to psychotherapy, in which the doctors let you talk, talk, talk, until you find the source of your problem or find another doctor.

Psychiatry is a pseudoscience.... You don't know the history of psychiatry. I do...Matt, Matt, Matt, Matt, Matt, Matt, you don't even -you're glib. You don't even know what Ritalin is.

Love-incomparably the greatest psychotherapeutic agent-is something that professional psychiatry cannot of itself create, focus, nor release.

miracles occur in psychoanalysis as seldom as anywhere else.

My mom had the breakdown for the family, and I went into therapy for all of us.

Religion (is) a universal obsessional neurosis.

The American temptation is to believe that foreign policy is a subdivision of psychiatry.

A little later, when breakfast was over and I had not yet gone up-stairs to my room, I had my first interview with Doctor Brandon, the famous alienist who was in charge of the case. I had never seen him before, but from the first moment that I looked at him I took his measure, almost by intuition. He was, I suppose, honest enough -- I have always granted him that, bitterly as I have felt toward him. It wasn't his fault that he lacked red blood in his brain, or that he had formed the habit, from long association with abnormal phenomena, of regarding all life as a disease. He was the sort of physician -- every nurse will understand what I mean -- who deals instinctively with groups instead of with individuals. He was long and solemn and very round in the face; and I hadn't talked to him ten minutes before I knew he had been educated in Germany, and that he had learned over there to treat every emotion as a pathological manifestation. I used to wonder what he got out of life -- what any one got out of life who had analyzed away everything except the bare structure.

The psychiatrist must become a fellow traveler with his patient.

Where I come from these days, anybody who isn't seeing a therapist needs to.

Advances in biological knowledge have highlighted the potential chronicity of effects of childhood maltreatment, demonstrating particular life challenges in managing emotions, forming and maintaining healthy relationships, healthy coping, and holding a positive outlook of oneself.

…all that goes under the name of science is not necessarily scientific, and that all that goes under the name of health-care will not necessarily care for your health.

The language of psychiatry, which is a monologue by reason about madness, could only have come into existence in such a silence.

The science of psychiatry is now where the science of medicine was before germs were discovered.

After college, I went through my own shit and decided that all physical suffering in the world couldn't compare to mental anguish. And when I got myself, I decided to help other people.

All scientific theories, even those in the physical sciences, are developed in a particular cultural context. Although the context may help to explain the persistence of a theory in the face of apparently falsifying evidence, the fact that a theory arises from a particular context is not sufficient to condemn it. Theories and paradigms must be accepted, modified or rejected on the basis of evidence.

All the repressed emotions and subconscious desires in time lead to some kind of psychological or physiological breakdown, if kept unchecked.

A more fundamental problem with labelling human distress and deviance as mental disorder is that it reduces a complex, important, and distinct part of human life to nothing more than a biological illness or defect, not to be processed or understood, or in some cases even embraced, but to be ‘treated’ and ‘cured’ by any means possible—often with drugs that may be doing much more harm than good. This biological reductiveness, along with the stigma that it attracts, shapes the person’s interpretation and experience of his distress or deviance, and, ultimately, his relation to himself, to others, and to the world. Moreover, to call out every difference and deviance as mental disorder is also to circumscribe normality and define sanity, not as tranquillity or possibility, which are the products of the wisdom that is being denied, but as conformity, placidity, and a kind of mediocrity.

Among DID individuals, the sharing of conscious awareness between alters exists in varying degrees. I have seen cases where there has appeared to be no amnestic barriers between individual alters, where the host and alters appeared to be fully cognizant of each other. On the other hand, I have seen cases where the host was absolutely unaware of any alters despite clear evidence of their presence. In those cases, while the host was not aware of the alters, there were alters with an awareness of the host as well as having some limited awareness of at least a few other alters. So, according to my experience, there is a spectrum of shared consciousness in DID patients. From a therapeutic point of view, while treatment of patients without amnestic barriers differs in some ways from treatment of those with such barriers, the fundamental goal of therapy is the same: to support the healing of the early childhood trauma that gave rise to the dissociation and its attendant alters. Good DID therapy involves promoting co­-consciousness. With co-­consciousness, it is possible to begin teaching the patient’s system the value of cooperation among the alters. Enjoin them to emulate the spirit of a champion football team, with each member utilizing their full potential and working together to achieve a common goal. Returning to the patients that seemed to lack amnestic barriers, it is important to understand that such co-consciousness did not mean that the host and alters were well-­coordinated or living in harmony. If they were all in harmony, there would be no “dis­ease.” There would be little likelihood of a need or even desire for psychiatric intervention. It is when there is conflict between the host and/or among alters that treatment is needed.

Although it is important to be able to recognise and disclose symptom of physical illnesses or injury, you need to be more careful about revealing psychiatric symptoms. Unless you know that your doctor understands trauma symptoms, including dissociation, you are wise not to reveal too much. Too many medical professionals, including psychiatrists, believe that hearing voices is a sign of schizophrenia, that mood swings mean bipolar disorder which has to be medicated, and that depression requires electro-convulsive therapy if medication does not relieve it sufficiently. The “medical model” simply does not work for dissociation, and many treatments can do more harm than good... You do not have to tell someone everything just because he is she is a doctor. However, if you have a therapist, even a psychiatrist, who does understand, you need to encourage your parts to be honest with that person. Then you can get appropriate help.

And all our gods are not lies. They existed. All our gods, from the beginning of time, have been men with psychiatric conditions. And their delusions were so deep, they passed them on.

Are not the sane and the insane equal at night as the sane lie a dreaming?

A refusal on the part of psychiatrists and therapists to validate the horrors of their patients' tortured past implies a refusal to take seriously the unconscious psychological mechanisms that individuals need to use to protect themselves from the unspeakable. Such a denial is, however, no longer ethical, for it is in the human capacity to dissociate that lies part of the secret of both childhood abuse and the horrors of the Nazi genocide, both forms of human violence so often carried out by 'respectable' men and women.

A question that always makes me hazy is it me or are the others crazy' Albert Einstein

a psychiatrist without compassion is a terrifying thing indeed

As it stands, the diagnostic criteria for depression are so loose that two people with absolutely no symptoms in common can both end up with the same unitary diagnosis of depression. For this reason especially, the concept of depression as a mental disorder has been charged with being little more than a socially constructed dustbin for all manner of human suffering.

As a boy, Picasso struggled with reading, writing, and arithmetic. Einstein was slow to talk and would apply picture thinking to complex problems in the field of physics. The dividing line between psychiatric disorders and great gifts is often a very narrow one and strongly depends on how someone is viewed by their surroundings.

Delusions Dissociative disorders, even those created by mind controllers, are not psychosis, but this program will create the most common symptom used to diagnose schizophrenia. The child is hurt while on a turntable, with people and television sets and cartoons and photographs all around the turntable. New alters created by the torture are instructed that they must obey their instructions and become the people around them, people on television, or other alters when they are told to. When this program is triggered, the survivor will hear “voices” of the people whom the "copy alters” are imitating, or will have many confused alters popping out who think they are actually other people or movie stars. The identities of the copy alters change when the survivor's surrounding change.

Can you smell his sweat? That peculiar goatish odor is trans-3-methyl-2 hexenoic acid. Remember it, it's the smell of schizophrenia.

DENIAL Defense mechanism in which the existence of unpleasant realities is disavowed; refers to keeping out of conscious awareness any aspects of external reality that, if acknowledged, would produce anxiety.

As mandatory reporting laws and community awareness drove an increase its child protection investigations throughout the 1980s, some children began to disclose premeditated, sadistic and organised abuse by their parents, relatives and other caregivers such as priests and teachers (Hechler 1988). Adults in psychotherapy described similar experiences. The dichotomies that had previously associated organised abuse with the dangerous, external ‘Other’ had been breached, and the incendiary debate that followed is an illustration of the depth of the collective desire to see them restored. Campbell (1988) noted the paradox that, whilst journalists and politicians often demand that the authorities respond more decisively in response to a ‘crisis’ of sexual abuse, the action that is taken is then subsequently construed as a ‘crisis’. There has been a particularly pronounced tendency of the public reception to allegations of organised abuse. The removal of children from their parents due to disclosures of organised abuse, the provision of mental health care to survivors of organised abuse, police investigations of allegations of organised abuse and the prosecution of alleged perpetrators of organised abuse have all generated their own controversies. These were disagreements that were cloaked in the vocabulary of science and objectivity but nonetheless were played out in sensationalised fashion on primetime television, glossy news magazines and populist books, drawing textual analysis. The role of therapy and social work in the construction of testimony of abuse and trauma. in particular, has come under sustained postmodern attack. Frosh (2002) has suggested that therapeutic spaces provide children and adults with the rare opportunity to articulate experiences that are otherwise excluded from the dominant symbolic order. However, since the 1990s, post-modern and post-structural theory has often been deployed in ways that attempt to ‘manage’ from; afar the perturbing disclosures of abuse and trauma that arise in therapeutic spaces (Frosh 2002). Nowhere is this clearer than in relation to organised abuse, where the testimony of girls and women has been deconstructed as symptoms of cultural hysteria (Showalter 1997) and the colonisation of women’s minds by therapeutic discourse (Hacking 1995). However, behind words and discourse, ‘a real world and real lives do exist, howsoever we interpret, construct and recycle accounts of these by a variety of symbolic means’ (Stanley 1993: 214). Summit (1994: 5) once described organised abuse as a ‘subject of smoke and mirrors’, observing the ways in which it has persistently defied conceptualisation or explanation.