Thursday, February 21, 2008

Integrative Approaches to Bipolar Disorder

Here's my paper/essay on bipolar disorder. Hope you like it.

Lewis

The contemporary concept of bipolar disorder provides fertile ground for exploring the interfaces among mind, brain, body, relationship, environment, spirit, and culture. But what is bipolar disorder? Is it a thing, like a rock or a liver? Is it a convenient word? Is it a firm biological reality or is it a cultural construct riding upon the waves of an uncertain biological sea? Is it more plot than condition; strategy, than a thing; verb, than a noun?
The conventional story about bipolar disorder. The conventional story about bipolar disorder is a consensual one, forged by psychiatrists and other mental health professionals in collaboration with patients, the media, and the pharmaceutical companies. It developed through communication and dialogue. People learned to recognize the signifiers of bipolar disorder within themselves and to present them to professionals. Whatever the underlying biology of bipolar disorder is, the communication about it and the development of its signifiers and the learning by the population to assume that label and present themselves to professionals, and the response by professionals – all of that is highly cultural laden. Given the predominant cultural concept that genetic or biological illnesses require pharmaceuticals, then that is what is offered. But there are alternate strategies for all conditions and modes of suffering – traditional Chinese medicine, for example, uses needles, herbs, massage, diet, and counseling. Traditional North American healing uses ceremony, prayer, massage, herbs, and more, whether for arthritis or for excessive and prolonged sadness.
In the conventional story bipolar disorder is a chronic disease affecting over 2 million Americans at some point in their lives. The American Psychiatric Association's "Diagnostic and Statistical Manual of Mental Disorders" describes two forms of bipolar disorder, type I and type II.[1] In type I, there has been at least one full manic[*] episode.* In type II, periods of "hypomania" involve less severe manic symptoms that alternate with at least one major depressive episode. People who suffer from bipolar disorder are thought to have pathological mood swings from mania to depression, with cyclic patterns of exacerbation and remission.
The Social Construction of Mood. Culture enters when we encounter mood. Mood is not an object like a table. We must learn how to describe the emotions that characterize mood. Cultures recognize and enact emotions differently. Mood varies from family to family and from culture to culture.
The developmental psychologist Vygotsky believed that we learn to reflect upon our emotional state by internalizing conversations with others and conversations that others have about our emotional states. Through repeating these conversations to ourselves we come to think of them as our own.
I suspect that the youngest children feel without words. They live an unbroken stream of experience. When they exhibit behavior that significant adults in their lives can interpret, a pointing or labelling process begins. A significant adult says, “Oh, so you’re sad.” Now a category appears and the unbroken experience becomes organized into a concept called sadness. As children learn words and language, they learn to label their internal states in some correspondence with the way “they appear to be feeling” to the adults who care for them. Families define sadness in different ways as do cultures. Some languages even lack words for sadness. Similarly, behavior can become labelled as excitement or as irritability in a sophisticated exercise in pointing. The adult points at the child and says a word to label what the child is doing and experiencing. The child learns to equate the word with his internal experiences associated with the word and begins to say that he feels sad or excited or irritable. A major project in negotiating love relationships is the collaborative mapping of what words for emotions mean in one family with what the same words mean in another family. My sadness may bear little resemblance to yours.
All the thoughts we "can think and the mental operations [we] can perform have their source in some … interpretive community."[2] The range, com­plexity, and subtlety of our thought, its power, the practical and conceptual uses to which we can put it, and the issues we can address result from the degree to which we have been initiated into the knowledge communities to which we belong. "Human thought is consummately social: social in its origins, social in its functions, social in its form, social in its applications.[3] The thoughts and feelings that come to be labelled as bipolar disorder are initially social.
Values, habits, emotions, manners of behaving at the table, and spitting are transmitted through social interaction. Erasmus[4] wrote manuals of good behavior to codify social interaction. Conversely, social interaction produces patterns of behavior.
Throughout our childhood, and even before birth, we are a lifelong process of negotiation. Even infants engage in conversations with their mothers and other caretaking adults through crying, smiling, and through their eyes. Because their well-being depends on understanding their mother's language, both verbal and gestural, infants are interpreting these conversations with their mothers (and other caretaking adults) as soon as they can register and distinguish changes in physical attitude and gesture, tone of voice, and facial expression. And because a mother's well-being depends in part on understanding and adapting to her infant's needs, infant and mother are, to that extent, knowledgeable peers. Together they compose a unique but culturally crucial knowledge com­munity whose members are learning from each other as they go.
Vygotsky[5] wrote a classic description of this process of community com­position and collaboration that involved a six-month-old infant. The infant saw an attractive object—a shiny spoon—and extended his hand to grasp it. The spoon was out of reach. For a moment, Vygotsky said, the infant's "hands stretched toward that object, remaining poised in the air. His fingers made grasping movements." The infant appeared to be trying, at the most elemental level, to establish contact with a bit of physical reality. Shoved around by the physical world, he shoved back. He wanted a response from the object or a relationship with it that corresponded to his reaching out for it. But the object did not cooperate in the effort to be known. Objects never do. For a moment, then, the infant reached and nothing happened.
“Then something did happen. The object still didn't cooperate, but mother did. The infant's mother moved the object closer, so that the infant could feel it, look at it, and put it into his mouth.”
This brief, mundane scene provides a key to understanding knowledge and collaborative learning. When infants reach for an object, they do not merely reach. They send a message. When a caretaker gets the message and responds, infants learn indelibly the importance of this seemingly irrelevant side effect. Our first effort to grasp an object, Vygotsky tells us, is the first step we take in learning to point. Pointing, Vygotsky argues, “is an unsuccessful attempt to grasp something, a movement aimed at a cer­tain object which designates forthcoming activity. . . . When the mother comes to the child's aid and realizes that his movement indicates something, the situation changes fundamentally. Pointing becomes a gesture for oth­ers. The child's unsuccessful attempt engenders a reaction not from the ob­ject he sought but from another person[6].
Vygotsky tells us that knowing is not an unmediated, direct relationship between us and an object. We need other people’s involvement in order to know something. Other people are always involved in our learning processes. The infant in Vygotsky's illustration eventually learns to know and master the shiny spoon through learning how to make an adult respond to give it the spoon. Infants begin to "understand [their grasping] movement as pointing," Vygotsky says, when they understand that their "object-­oriented movement" has really become "a movement aimed at another person, a means of establishing relations."[7] Learning always involves relationships with other people. The experience is collaborative because, when they finally get the message and respond, the caretakers have understood the infant. They have learned a gestural word or phrase with which the infant is now able to converse. They have learned to expect forthcoming activity from the infant. From the infant's point of view, they have learned to obey orders.
These moments in the lives of six-month-old infants contend seriously for the attention of college and university teachers, because the process implied can be traced from infancy through childhood to the learning of adults. Infant and mother learn what they need to know about each other by internalizing the language that constitutes their community, encapsulating the results of their ongoing conversations in conventions and rou­tines. As infants grow and learn, becoming children and then adolescents and adults, they incrementally nest membership in that first, small, closed knowledge community of mother and child, expanding toward communities with which to pledge allegiance.[8]
Vygotsky described the actions of a four or five-year-old child trying to take possession of a piece of candy by figuring out how to use some basic tools to advantage, in this case a stick and a stool. As the child worked, she talked through her solution to the problem. But she did not talk in a state of fantasy involvement with the objects that concerned her. She talked about them, and about herself, to someone. Sometimes she talked to another person at hand. Most of the time, she talked to herself as if she were another person.
Vygotsky said that the child was using social speech instrumentally, to get something done. By the time she was four or five, much of her "socialized speech (which had previously been used to address an adult) had turned inward.” Rather than appealing to the adult, she appealed to herself.[9]
Vygotsky observed children talking to themselves as if they were talking to someone else. Eventually, they did talk to themselves silently and private thoughts emerged. He wrote that "every function in [our] cultural development appears twice: first, on the social level, and later, on the individual level; first, between people . . ., and then inside."
Children and adults interact to shape and change each others’ responses. Learning and understanding emerge as individuals create and accomplish interactive tasks in everyday conversations. Bamberg calls this talk-in-interaction. We learn as we go. In this same spirit, people learn to recognize their emotions and to talk about their emotions through interactive dialogue with each other. Knowledge about sadness cannot be separated from the conversation going on between the people in­volved. "Knowledge" is not separate from "so­ciety." Instead, we see "trials of strength"1 in which knowledge, conversation, emotional involvement, and social relationships are inseparable. By exercising her native talent for linguistic improvisation, a young child translates and retranslates until she gets it "correct."
Intuitively we know this. In a classic Gunsmoke episode, a mother has run away from her gunslinger husband when she discovers that she is pregnant. This is so her child will not grow up to be like his father. The drama unfolds when the gunslinger rides into town and recognizes his wife and realizes he has a child. He leaves when he realizes that she is right – the child will grow up to be just like him if he stays or if he takes his family with him. Vygotsky’s insights show us how we learn our emotional strategies as we grow up within our families. This argument suggests that the emotional strategies and negotiations that come to be labeled as bipolar are socially learned through ongoing interactive processes in families and shape the brain and its connections as they go. Genetic susceptibility may also play a role that remains to be determined (twins separated at birth help us to tease this out), but the observation that the bipolar strategy runs in families is not evidence for its genetic basis but for its existence in social learning. (We will shortly consider biology and genetics.)
A correct response or emotion is what is acceptable to the community in which the child lives. Membership in a community means that everything we do is unhesitatingly correct or incorrect according to specific criteria within that local community.
The child interacts with the important adults in her community to learn how to correctly point to sad, angry, irritable, mad, and all the other labels available in that community. Eventually she internalizes these conversations. At first, she talks to herself. Soon she thinks to herself without the need for talking. She learns about emotions and their proper expression.
As we mature, we internalize conversations about emotions as thoughts. The fact that we tend to re-externalize thought under stress as direct or indirect conversation (talk and writing) demonstrates the continuing re­lationship of thought and conversation in adult learning, even when that relationship ceases to be readily apparent. It is stress that occasions our talking to ourselves ("Don’t let yourself feel so sad.”). It is stress that oc­casions the rap sessions and endless dorm-room talk typical of adolescence and early adulthood."[10]
Having made that digression into how children learn to categorize emotional experience, to carve it up from the unbroken whole, and how they learn to be emotional and express emotions, returns us to the possibility that being manic (which is defined as elevated mood, hyperactivity, over-involvement in activities, inflated self-esteem, a tendency to be easily distracted, and little need for sleep) may be learned. We may learn how to enact mania as a strategy for communication. Perhaps it is a partially successful strategy that gets carried away with itself? Once learned, perhaps we cannot stop. Depression typically follows mania, with its accompanying loss of self-esteem, withdrawal, sadness, and even risk of suicide. I suspect we also learn how to do depression – when to label ourselves as depressed. We learn what useful functions depressive actions play in social life, and how to be depressed. Mania and depression may also be like light and darkness, the opposites that must co-exist.
Modern psychiatry's recognition of bipolar disorder comes from Kraepelin's 1921 application of the term “manic-depressant insanity” to cyclic episodes of mania alternating with depression, a syndrome which has been recognized in various forms for over 2000 years [Barclay RM (trans), Robertson GM (ed). (1921). Manic-Depressive Insanity and Paranoia. Edinburgh, E & S Livingstone.]The profession introduced the term “bipolar disorder” in the mid-1970s in a largely unsuccessful attempt to lessen confusion between this condition and schizophrenia [Kupfer DJ. Epidemiology and clinical course of bipolar disorder. In Kupfer DJ (ed.) Bipolar Disorder: The Clinician’s Reference Guide. Montvale, NJ: Clinical Psychiatry LLC, 2004.]
In the conventional story, bipolar disorder appears between the ages of 15 and 25, affecting men and women equally. From 1.2 percent13 to 1.6 percent [Kessler RC, McGonagle KA, Zhao S, et al: Lifetime and 12-month prevalence of DSM-III-R psychiatric disorders in the United States. Arch Gen Psychiatry 51:8-19, 1994.]14 of the US population is diagnosed as bipolar with prevalence increasing. The recognized incidence is thought to be an underestimate because of underreporting and under-recognition of manic and hypomanic episodes. The dominant discourse of modern psychiatry recognizes pharmacological treatment as the mainstay for bipolar disorder.
The symptoms consist of alternating episodes of mania and depression. In the manic phase, we see an increase in goal-directed activities (either socially or at work), increased energy, distractibility, flight of ideas or subjective experience that thoughts are racing, an inflated self-esteem or grandiosity, an increased involvement in activities that may be pleasurable, but may have dire consequences (e.g., spending sprees), a decreased need for sleep (person feels rested after 3 hours of sleep). The patient may be more talkative than usual or may feel pressured to speak. He may be easily agitated or irritated and may lack self-control
Hypomanic episodes are similar but less intense. Delusions, if present, are congruent with mood (such as delusions of grandeur, or a sense of special powers and abilities).
In the depressive phase people experience persistent sadness and depressed mood; feelings of hopelessness, worthlessness, pessimism, and "emptiness"; loss of interest or pleasure in activities that were once enjoyed, including sex; sleep disturbances; motor slowing or agitation; withdrawal; feelings of guilt and worthlessness; fatigue; overwhelming sluggishness; difficulty concentrating, remembering, or making decisions; loss of appetite and/or weight loss, or overeating and weight gain; and thoughts of death or suicide.
If delusions are present, they are typically congruent with mood (such as delusions of worthlessness or accusing voices). In "atypical depression," people sleep more than usual and have increased appetite.
Conventional medicine usually hospitalizes people who are having acute symptoms so that medications may be started to control the symptoms. These medications include neuroleptics (antipsychotics), antianxiety agents (such as benzodiazepines), anticonvulsants, and antidepressant agents. The conventional story involves other people only as support group members or in educational sessions about the illness.
Biological models for bipolar depression have focused largely on the effects of uncontrollable stressors [Swann AC. (2006). Neurobiology of Bipolar Depression in El-Mallack RS, Ghaemi SN.(eds.) Bipolar Depression: A comprehensive guide. Washington, DC: American Psychiatric Publishing, Inc., pp. 37 – 68.] These models have moderate pharmacological validity but lack any specificity for distinguishing types of depression (routine or unipolar depression from bipolar depression, for example) [Machado-Vieira R, Kapczinski F, Soares JC. (2004). Perspectives for the development of animal models of bipolar disorder. Prog Neuropsychopharmacol Biol Psychiatry 28: 209-224; Nestler EJ, Gould E, Manji J. (2002). Preclinical models: status of basic research in depression. Biol Psychiatry 52: 503-528.] The core depressive symptoms are indistinguishable between bipolar depression and unipolar depression [Mitchell P, Parker G, Jamieson K. (1992). Are there any differences between bipolar and unipolar melancholia? J Affective Disorders 25:97-105.] On average people with bipolar depression are more slowed down and experience more lack of energy than people with unipolar depression [Katz et al 1982; Kupfer et al 1974] though some studies contradict this [Mitchell et al, 1992]. These differences are not diagnostic, and, in fact, the two depressions cannot be distinguished by symptoms [Benazzi 2003b; Katz et al, 1982]
Another emerging type of depression is called a mixed depression in which the symptoms of depression are accompanied by two or more symptoms of mania [Benazzi 2003a]. The presence of manic symptoms does help to distinguish somewhat, with two manic symptoms present in 78.1% of people with bipolar depression and 41.5% of people with unipolar depression. Three manic symptoms were present in 46.6% of bipolar depressed people compared to 7.6% of unipolar depressed people [Benazzi 2001]. Contrary to popular belief, the presence of anxiety and inner tension is ubiquitous in all depressions [Benazzi et al 2004; Katz et al 1982; Wolff et al 1985]. What does suggest bipolar depression is the presence of the other manic symptoms, such as increased goal-directed activity, grandiosity, hypersexuality, or true racing thoughts [First et al 1996; Frank et al 2002; Swann et al 1993], Increased norepinephrine function has been found in predominantly manic mixed states compared with pure depressive episodes [Swann et al 1994].
All studies considered, it has been impossible to determine if depression, bipolar or otherwise, stems from too little or too much of any neurotransmitter [Maas et al 1991]. A second generation of unsuccessful hypotheses implicated imbalances between neurotransmitters, such as norepinephrine versus serotonin [Prange et al 1974] or norepinephrine versus acetylcholine [Janowsky et al 1972]. A third generation of unsuccessful hypotheses held that second messenger function associated with neurotransmitter receptors with increased activity during mania [Lachman and Papolos, 1995; Stewart et al 2001].
There is a state-dependent elevation of norepinephrine in manic and mixed states, but no reliable changes in norepinephrine or it metabolites during depression [Swann et al 1987; Koslow et al 1983]. Norepinephrine is apparently metabolized differently during depression with lower relative concentrations of its intracellular metabolites, consistent with increased pulsatile releases [Maas et al 1987; Swann et al 1987] in mania. A mathematical calculation (the D-score) of different amine metabolite levels does discriminate between bipolar I depression, bipolar II depression, and other depressions [Grossman and Potter, 1999; Schatzberg et al 1989]
People with bipolar depression appear to have increased reactivity to norephinephrine. Moreso in bipolar than in unipolar depression, norepinephrine is related to mood and “slowing down” [Swann et al 1990], treatment response [Maas et al 1984] and relationship to stressful events [Swann et al 1990]. People with bipolar depression have increased sensitivity to the subjective effects of stimulants [Anand et al 2000]. Pharmacologically increased norepinephrine precipitates mania in people with bipolar depression [Price et al 1984] and may selectively improve bipolar depression [Osman et al 1989]. People with bipolar disorder have a greater noradrenergic response to orthostasis [Rudorfer et al 1985], having more noradrenergic neurons in the locus coeruleus [Baumann and Bogerts, 2001].
3-met04 hoxy-4-hydroxyphenylene glycol (MHPG), the major metabolite of norepinephrine, is low among patients with bipolar depression, suggesting a role for central norepinephrine in this disorder.[iv]. One-fourth to one-half of MHPG is derived from the central nervous system and the remainder from the adrenal medulla and the sympathetic nervous system. The most common endocrine finding is excess cortisol, resulting from excess secretion of corticotrophin releasing hormone, which is stimulated by norepinephrine and acetylcholine, and inhibited by GABA. Hypercritical, exploitative and emotionally unresponsive environments can feature as important precursors. Chronic stress early in life in vulnerable persons is thought to predispose them to both bipolar and ordinary depression.
Studies of serotonergic function are consistent with reduced functional capacity but are not specific [Price et al 1991; Sher et al 2003; Sobczak et al 2002]. Indepependent of all else, lower serotinergic function may be related to potential suicidality [Goodwin and Post, 1983; Mann, 1999], though the relationship may be stronger in unipolar than in bipolar depression [Stokes et al 1984]. Corticospinal fluid cortisol concentrations and degree of dexamethasone suppression test nonsuppression are related to depressed mood, especially in mixed states, among people with bipolar depression [Swann et al 1992]. Sensitivity to norepinephrine does appear to differentiate bipolar from unipolar depression along with blunted responses to 5-hydroxy-tryptophan in non-depressed people and abnormal behavioral responses to tryptophan depletion in relatives of people with bipolar depression.
Recent studies suggest that the disturbances in bipolar depression may relate to systems involved in neuronal adaptations to changes in activity or second messenger systems, including the nitric oxide system [Akyol et al 2004]. One indirect study showed lower blood arginine levels and higher nitrite levels among people with bipolar depression [Van Calker and Belmaker 2000; Yanik et al 2004]. Cell-signaling systems, particularly involving inositol and protein kinase C may be involved in the action of so-called mood stabilizing drugs [Harwood and Agam 2003]. Systems involved membrane lipids, such as the arachidonic acid cascade, may be important [Rapoport 2001].
Subtle abnormalities in arousal, lateralization, and susceptibility to impulsivity have been found among people with bipolar depression[Buchsbaum et al 1977; Brocke et al 2000; Hegerl et al 2001; Dubal et al 2000]. Abnormalities in arousal or in sensitivity to neurotransmitters may be related to abnormal regulation of ion distribution [Whybrow and Mendels, 1969]. Active transport is reduced per sodium pump site in cultured, lymphoblastoid cells from Old Order Amish people with bipolar depression compared with nonaffected relatives or controls [Cherry and swann, 1994]. The response of the active transport of sodium to increased sodium influx maintains membrane potential over time in excitable cells, provides the cation gradient that drives uptake processes for neurotransmitters and other compounds and is the major cause of activity-dependent energy utilization [Stahl 1986]. This process is diminished in cells from people with bipolar disorder [Li and El-Mallakh 2004]. Inhibition of the active transport of sodium by ouabain leads to abnormal hippocampal cell excitability [El-Mallakh et al 2000] and increased motor activity in ras [El-Mallakh et al 1995, 2003].
Several studies have found alterations in glial density in people with bipolar depression when compared with normal controls, including reductions in the subgenual part of the anterior cingulate cortex [Chana et al 2003] and the subgenual part of the prefrontal cortex [Ongur et al 1998]. Glial cells are responsible for glutamate clearance. A build-up in glutamate from reduced clearance could result in overexcitation of neurons [Schurr 2002; Schurr et al 1997a] with consequent excitotoxicity [Lipton, 2004]. Neuronal loss has been found in layer III of the dorsolateral prefrontal cortex [Rajkowska et al 2001]. Glial cell loss in the amygdala was only evident in people who had not been treated [Bowley et al 2002]. A glial specific protein, the alpha2 subunit of the sodium potassium ATPase pump, has been found to be reduced in the temporal cortex of people with bipolar depression [Rose et al 1998].
Impairments in fine motor function are found in all depressions, but are more closely linked to noradrenergic function and to severity of the depression among people with bipolar depression [Swann et al 1999]. Treatment response [Maas et al 1984] and sensitivity to stressful life events [Swann et al 1990] are more strongly related to norepinephrine among people with bipolar depression.
In the story of neuroimaging, we are seeking replicable findings associated with specific behavioral states. To date few neuroimaging findings have been replicable from laboratory to laboratory. [Neuroimaging Studies of Mood Disorder Effects on the Brain. Yvette I. Sheline. Biol Psychi­atry 2003;54:338–352.]

Diagnoses
Associated with Size of Temporal Lobe Other
Depression Ventricles changes Changes
Bipolar depression
Reduced size of prefrontal cortex
(Coffman et al 1990; Schlaepfer et al 1994; Strakowski et al 1993)

Reduced prefrontal grey matter independent of treatment of mood state, bipolar or unipolar
(Drevets et al 1998 in Swann)

Reduction in total cortical volume (DelBello et al 2004)


Increased size of amydgala (Altshuler et al 1998); Decreased size of amydgala (Pearlson et al 1977)



No cortical grey matter loss
Dupont et al 1995; Harvey et al 1994; Pearlson et al 1997; Schlaepfer et al 1994; Zipursky et al 1997.

No change in amygdala size (Swayze et al 1992)






Decrease in cortical grey matter, intermediate betweel control and schizophrenics
(Lim et al 1999)
Increased lateral ventricle size
Swayze et al 1990; Figiel et al 1991; Strakowski et al 1993




Mixed results for size changes in thalamus
(Dupont et al 1995; Strakowski et al 1993)






Reduced volume of amygdala in adolescents (DelBello et al, 2004 in Swann)


Reduced signal intensity in the corpus callosum consistent with neuropsychological reports of switching (Pettigrew and Miller, 1998) (Branbilla et al 2004 in Swann)
Reduced temporal lobe size
(Altshuler et al 1991)





Decreased Hippocampal size (Altshuler et al, 1991)







No difference
Harvey et al 1994; McDonald et al 1991

Mixed results for size changes for hippocampus
(Altshuler et al 1998; Hauser et al 1989; Swayze et al 1992)

Increased right hippocampal volume correlated with poor cognitive functions (Ali et al 2000 in Swann)

Loss of normal asymmetry
Swayze et al 1992






Increased size on left and in size of amygdale and striatum:
Harvey et al 1994

No difference in size
Johnstone et al 1989). Strakowski et al (1999)

Chronic lithium treatment prevents volume loss
(Manji et al 2000)

Enlarged cortical sulci (fissures on the surface of the brain) found in middle aged (Lim et al 1999)




Decreased numbers of glial cells in the prefrontal cortex
(Ongur et al 1998)






Larger caudate nucleus size in males
(Aylward et al 1994)


Larger globus pallidum volume with no change in striatal volume
(Strakowski et al 1999)






No differences in caudate, putamen, lenticular nuclei (Dupont et al 1995; Strakowski et al 1993; Swayze et al 1992)



Increased white matter hyperintensities, decreased cerebellar size, and increased sulcal and third ventricular volumes (Stoll et al 2000 in Swann)

No relationship with hyperintensities (Brown et al 1992; Sassi et al 2003 in Swann)
Bipolar with multiple episodes of mania

Lateral ventricular enlargement
Strakowski et al 2002


Post-Stroke Syndromes
Decreased size of Hippocampus, amygdala, basal ganglia, frontal cortex associated with depression
(Starkstein and Robinson 1989)




Parkinson’s Disease

Decreased size of Hippocampus, amygdala, basal ganglia, frontal cortex associated with depression
(Cummings 1992)



Epilepsy
Decreased size of Hippocampus, amygdala, basal ganglia, frontal cortex associated with depression
(Sawrie et al 2001)



Alzheimer’s Dementia
Decreased size of Hippocampus, amygdala, basal ganglia, frontal cortex associated with depression
(Burns et al 1990)
Decreased size of parietal cortex
(Kanne et al 1998)


Huntington’s Disease
Decreased size of Hippocampus, amygdala, basal ganglia, frontal cortex associated with depression
(Folstein et al 1983)




Major unipolar depressoin

7% overall reduction in frontal lobe volume (Coffey et al 1992)














48% reduction in volume in the subgenual prefrontal cortex (Drevets et al 1997)











Subgenual prefrontal cortex glial cell loss (Ongur et al 1998)

Rostral orbitofrontal cortex de­creases in cortical thickness, neuronal size decrease, and loss of glial cells in layers II to IV (Rajkowska et al 1999)

Reductions in glial and neuronal cells throughout all layers, as well as reduction in cell size, were reported in dorsolateral pre­frontal cortex
(Rajkowska et al 1999)

Increased volume in the right amygdala (Bremner et al 2000)















Increased volume in bilateral amygdala in first episode subjects (Frodl et al 2002b)













Loss of normal amygdalar asymmetry (Mervaala et al 2000)


Reduction in the bilateral core nuclei of the amygdale (Sheline et al 1998)

Decreased volumes of basal ganglia structures in major depression, especially in late-onset depression (Greenwald et al 1997; Husain et al 1991; Krishnan et al 1992; Steffens and Krishnan 1998)

No changes in caudate and putamen volume in depressed subjects who were otherwise physically healthy (Lenze and Sheline 1999), a criterion not clearly present in other studies.


Hippocampal volume loss
(Bell-McGinty et al 2002; Bremner et al 2000; MacQueen et al 2003; Shah et al 1998; Sheline et al 1996, 1999), but not in bipolar depression (Geuze et al 2004)







No change in hippocampal volume
(Ashtari et al 1999; Axelson et al 1993; Mervaala et al 2000; Swayze et al 1992)











Reductions in hip­pocampal volumes
(Vakili et al 2000)
Early-onset depression
Hippocampus, amygdale, basal ganglia, frontal cortex














Late-life depression
cortical and subcortical atrophy
(Pantel et al 1997; Rabins et al 1991; Rothschild et al 1989; Soares and Mann 1997)











Diffuse and ventricular enlargement
(Pantel et al 1997; Rabins et al 1991; Rothschild et al 1989; Soares and Mann 1997)












Higher rates of neuropsychological impairment and greater treatment refractoriness
(Alexopoulos et al 2002; Simpson et al 1998)
Hypertension
Associated with brain atrophy
(Kobayashi et al 1991)



Cushing’s disease
Associated with brain atrophy
(Starkman et al 1992)



Diabetes
Associated with brain atrophy
(Aron­son 1973)



Alcohol abuse
Associated with brain atrophy
(Charness 1993)




Overall the structural imaging studies described above suggest that there are anatomical abnormalities that may exist relatively early in bipolar depression, but their functional and diagnostic significance is uncertain (Kanner 2004 in Swann).
The prefrontal cortex plays a key role in thinking, also modulating emotional centers of the basal ganglia and limbic regions. A two-armed circuit of brain areas has been proposed as being involved with depression. One arm consists of a limbic-thalamic-cortical branch and is composed of the amygdala, the hippocampus, the dorsomedial nucleus of the thalamus, and the medial and ventrolateral prefrontal cortex. A second limbic-striatal-pallido-­thalamic branch is proposed as the other arm of this circuit. The caudate and putamen (striatum) brain areas along with the globus pallidus are organized in parallel to connect with limbic and cortical regions.
One hypothesis (Swerdlow and Koob 1987) about the depressive symptoms of bipolar disorder says that it results from disinhibition of the limbic striatum from underactive forebrain dopamine activity, thereby producing overinhibition of the ventral pallidum with decreased inhibitory connection with the dorsomedical thala­mus, which, in turn, results in disinhibition of the excitatory loop involving the mediodorsal thalamus, prefrontal cor­tex, and amygdala. This is thought to underlie the guilty ruminations, motor slowing, and recurrent thoughts of death found in depression. It does not relate to decreased atten­tion and impairment in executive functioning (Degl’Innocenti et al 1998). The brain story is fascinating and can be seen parallel to the cultural story. What we quickly forget is how biological understanding does not restrict us to biological causality. Biology is inseparable from culture – the major point of this work.
The neurological diseases associated with depression involve damage to brain structures critical in emotional functioning -- namely the frontal cortex, hippocampus, thalamus, amygdala, and basal ganglia. These same brain structures are involved in classical and early-onset major depression (Jellinger 1999). Deoxyglucose metabolism studies using positron-emission tomography (PET) have demonstrated selectively decreased activity in the caudate and orbital-inferior frontal lobe (Mayberg et al 1990). Ischemic lesions located in the anterior frontal cortex were associ­ated with more severe depression (Robinson et al, 1983 and Lipsey et al, 1983). Subsequently, inconsis­tent results have been reported on the relationship between infarct site and depression after stroke, with systematic review of the numerous studies not supporting the hypoth­esis that stroke lesion location predicts depression (Carson et al 2000). A strong correlation has been found between lesions affecting the prefrontosubcor­tical circuits, particularly on the left, and with subsequent depression (Vataja et al 2001).. Among individuals with cognitive impairment, baseline depres­sion was associated with a threefold increased risk of dementia. In vivo MRI studies (Steffens et al 2002) have shown that small left hippocampal size predicts later dementia.
Late-age depression is charac­terized by a lower prevalence of affective disorders in other family members (Baron et al 1981), greater medical morbidity and mortal­ity (Jacoby et al 1981), and higher rates of neuroradiologi­cal abnormalities, particularly white-matter hyperintensi­ties (Coffey et al 1988; Figiel et al 1991).
Any condition which produces neuronal ischemia or neurotox­icity can potentially contribute to brain atrophy.
Some of the MRI volumetric findings in frontal cortex could be accounted for by neuropathological changes such as these. The prefrontal cortex is particularly important as a target of monoamine projections and abnormalities in monoamine receptors, transporters, and second messenger systems (Arango et al 1995; Biver et al 1997; Duman 1998; Mintun et al 2000; Price 1999) are reported to occur in major depression. Another possibility is that overactivation in one part of the interconnected LCSPT neuroanatomical circuit may lead to overexcita­tion in the other components, resulting in excitotoxic damage. The orbitomedial prefrontal cortex has high concentrations of glucocorticoid receptors, potentially ren­dering it vulnerable to stress-mediated damage
Hippocampal volume loss appears to have functional significance with an association be­tween acute depression and abnormalities of declarative memory (Burt et al 1995) and recollection memory (Mac-Queen et al 2003), as well as an association between depression in remission and lower scores on tests of verbal memory (Sheline et al 1999). In one study (Shah et al 1998), hippocampal atrophy was found in patients with chronic depression but not in patients with remitted depression. Vakili et al (2000) also observed correlations between depression severity and hippocampal volumes, although no group differences between depressed and control subjects. In one study (Frodl et al 2002a), white matter changes were noted but no overall differences in hippocampal volume. In most of these studies that as­sessed depression severity in unipolar subjects and used high-resolution MRI techniques, depression was associ­ated with hippocampal volume loss, ranging from 8% to 19%. Studies which only measured the hippocampus/ amygdala complex found no differences. A recent post­mortem study (Bowley et al 2002) has found glial cell loss in the dentate gyrus of the hippocampus as well as in the amygdala in major depression. In addition, a recent study has found increased neuronal and glial cell packing den­sity (Stockmeier et al, unpublished data), suggesting a decrease in the hippocampal neuropil in MDD.
Potential Mechanisms for Volume Loss in Recurrent Depression. Approximately half of depressive episodes are associated with elevated cortisol levels. Hypothalamic-pituitary-ad­renal (HPA) axis dysfunction can produce repeated epi­sodes of hypercortisolemia in depression. Volume studies do not routinely include measures of cortisol and cannot determine past episodes of hypercortisolemia. In addition to elevated cortisol levels, several different mechanisms could potentially explain volume loss, including neuronal loss through exposure to repeated episodes of hypercorti­solemia, stress-induced reduction in neurotrophic factors, stress-induced reduction in neurogenesis, and glial cell loss, resulting in increased vulnerability to glutamate neurotoxicity. Glucocorticoid (GC)-mediated neurotoxic­ity (Sapolsky 2000) with repeated hypercortisolemic epi­sodes of depression giving rise to atrophy of affected structures is a mechanism that could potentially account for hippocampal, amygdala, and prefrontal cortex volume loss, all areas which have high concentrations of GC receptors; however, it is also well known that the hip­pocampus has structural plasticity, driven by excitatory amino acids and facilitated by glucocorticoids. In animal studies (Watanabe et al 1992), hippocampal apical den­drites shortened by a single GC exposure or restraint stress returned to normal after 3 weeks. In Cushing’s disease, following successful surgery and a return to normal for GC levels, previously smaller hippocampal volumes re­turned to normal (Starkman et al 1992; Bourdeau et al 2002). Thus, up to a point, plasticity may be at least partially reversible. Early life stress may produce a per­manent hypersensitivity to stress, with the production of ongoing HPA axis dysregulation, particularly in subjects who develop depression (Heim et al 2000). With repeated episodes, plasticity may give way to permanent damage. Inverse correlations between the total amount of time patients have been depressed and hippocampal volume found in some studies (Bell-McGinty et al 2002; Mac-Queen et al 2003; Sheline et al 1996, 1999) but not all (Bremner et al 2000) support recurrent depressive epi­sodes having an antecedent or causal relationship. In addition, a study by Lupien et al (1998) demonstrated a correlation between higher cortisol levels measured longi­tudinally and greater hippocampal volume loss in normal human aging. A study of first episode patients identified memory impairment on neuropsychological testing but no hippocampal volume loss, whereas multiple episode pa­tients in the same study had both memory impairment and volume loss (MacQueen et al 2003). Thus, while neuro­toxic damage may occur, plasticity would permit return of function if the right intervention were used in time.
Excitatory connections between the amygdala and hip­pocampus (White and Price 1993) raise the possibility that damage in one structure could produce damage in the connected structure. Also, interconnections between pre­frontal cortex and hippocampus (Carmichael and Price 1995) could produce excitotoxic damage. Glial cells se­quester glutamate, maintain metabolic and ionic ho­meostasis, and produce trophic factors, including brain derived neurotrophic factor (BDNF) (Ransom and Sontheimer 1992; Szatkowski and Attwell 1994). Thus, loss of glial cells could increase vulnerability to neuro­toxic damage, supporting the idea that glutamate neuro­toxicity may be involved in the volume loss in the limbic-cortical-striatal-pallidal circuit.
Either directly or indirectly, glial cell loss is another potential mechanism for producing volume loss. Gray matter atrophy has been reported in the prefrontal cortex in an area ventral to the genu of the corpus callosum (Drevets et al 1997), an area associated in postmortem studies with glial cell loss (Ongur et al 1998). Glial cell loss has been found in two different areas of prefrontal cortex (Rajkowska et al 1999), as well as in the amygdala and the hippocampus (Bowley et al 2002) in postmortem studies of major depression.

Stress-induced inhibition of neurogenesis (Gould et al 1997) may also explain depression-related volume loss. Psychosocial stress has been shown to suppress neurogen­esis in the tree shrew (Gould et al 1997). Corticosterone treatment in adult rats also produced suppression of neurogenesis, which was reversed by removal of the adrenal gland (Cameron and Gould 1994). It is also possible (Gould et al 1999) that neurogenesis may occur in the frontal cortex in addition to the hippocampus and subventricular zone.
PET Scan studies in bipolar depression


Mood Induction Studies
Anhedonia
Elicited emotion
Prefrontal cortex

Dorsolateral pre-frontal cortex







Frontal poles



Ventral cortex


Reduced glucose metabolism (also unipolar depression)
Ketter et al 2001; Strakowski et al 2000, in Swann)



Negative correlations (Dunn et al 2002)



Reduced N-acetylaspartate levels (Winsberg, et al 2000) (correlated with reduced neuronal integrity.





Correlates negatively with 2-deoxyglucose uptake in unipolar depression (Dunn et al 2002)
Increased responses to both positive and negative stimuli compared to unipolar and controls (Lawrence et al 2004 in Swann)



Increases responses to both positive and negative stimuli (Lawrence et al, 2094
Cerebellar vermis
Increased activity
(Ketter above in Swann)



Ventral cingulated-cortical-limbic activity

Changes found similar to those of controls, especially those with depressive temperaments (Keightley et al 2003 in Swann)

Mobilizing additional subcorticla and limbic areas (Malhi et al 2004).
Insula and claustrum


Negatively correlated with 2-deoxyglucose uptake (Dunn et al 2002 in Swann)

Anterior cingulated cortex


Positively correlated with 2-deoxyglucose uptake (Dunn et al 2002 in Swann)

Supracallosal cingulated gyrus


Negative correlation with 2-deoxyglucose uptake (Dunn et al. 2002)


Basal ganglia


Abnormal choline metabolism (Strakowski et al 2000)

Anterior cingulate gyrus


Abnormal choline metabolism (Moore et al 2000 in Swann)


PET studies suggest three levels of specificity: subjects with negative affective states regardless of diagnosis (Keightley et al 2003 in Swann), depressive subjects regardless of polarity (Dunn et al, 2002; Ketter et al 2001 in Swann), and bipolar subjects regardless of affective state (Ketter et al. 2001 in Swann). The studies suggest poorly regulated affective responses, possibly resulting from the failure of the prefrontal cortex to modulate subcortical and temporal signals (Strakowski 2004, 2005 in Swann). While some abnormalities can be found early (Delbello et al 2004), others develop later (Strakowski et al 2004).
While physiological and receptor imaging abnormalities in bipolar disorder are less well established, noteworthy findings that await replication include elevated resting amygdala activity which correlates with stress related plasma cortisol levels (Drevets, Ann Rev Med 49:331-361; 1998); abnormal blood flow responses to viewing facial expressions of emotion in the amygdala, basal forebrain and inferotemporal cortex; reduced dopamine D1 receptor radioligand binding in the frontal cortex (Suhara et al. 1992); increased striatal uptake of [11C]- N-methylspiperone, a dopamine D2 receptor ligand among psychotic bipolar people relative to controls and non-psychotic bipolar subjects (Pearlson et al. 1995).
Bipolar depression has a more recurrent course (Angst et al 2003; Kessing and Andersen, 1999) with earlier onset (Akiskal et al 1994; Benazzi 2002, 2004; Kessing, 1999), and more frequent episodes (Angst et al 2003; Goldberg and Harrow, 2004; Kessing, 1999; Kessing and Andersen, 1999; Winokur and Wesner, 1987). Rapid fluctuations between high and low can occur in either form of depression, but is more common in bipolar depression (Wolpert et al 1999).
Kindling and sensitization models have been proposed to account for the recurrent nature of bipolar depression (Antelman et al 1998), implying that early episodes would be more likely to be associated with environmental stressors and later episodes becoming progressively more autonomous. This turns out to be true for both unipolar and bipolar depression (Swann et al 1990).
Top of Form
The The rates of concordance in monozygotic twins ranges from 47% to 70% (Craddock N, Jones I. 1999. Genetics of bipolar disorder. J Med Genet. Aug;36(8):585-94) compared to only 14 percent of dyzygotic twins.11 [NEJM Aug 11 1988; 319(6 part 1)348-53, Aug 18 1988; 319(7 part 2):413-20.] The approximate lifetime risk of bipolar disorder in relatives of a person with bipolar disorder are: monozygotic co-twin, 40-70 percent; first degree relative, 5-10 percent (Craddock and Jones, 1999); and unrelated person , 0.5-1.5 percent.12 [Psychiatric Ann Jul 1989; 19(7):354-59]. Among offspring of a parent with bipolar disorder, 51% were found to have a psychiatric disorder and the risk for bipolar was increased with earlier onset in the parent (Chang et al 2000). The age of onset appears to get earlier in successive generations ( Rice et al 1987). Unipolar depression is increased in families with bipolar depression (Gershon et al 1982). An epidemiological study found an association of mania and major depression in twins, and only a small effect on heritability of major depression if a history of mania was removed, consistent with a continuum model for inheritability for unipolar and bipolar depression (Karkowski and Kendler, 1997). In a study of 67 bipolar (30 monozygotic) and 176 unipolar (68 monozygotic) twin pairs, heritability of bipolar depression was reported to be 85%, with 71% of the genetic risk for mania not shared for depression (McGuffin et al 2003).
Genetic Studies. No clear area has emerged for heritability for bipolar depression, and multiple alleles have been proposed – in fact, several on every chromosome (Hayden and Nurnberger, 2006) The search for genetic anomalies in the alleles regulating neurotransmitter systems has larger been negative (Swann, 2006). A form of the serotonin transporter gene appears to be related to response to SSRIs in both unipolar and bipolar depression (Lerer and Macciardi, 2002; Serretti et al 2004). Neither tryptophan hydroxylase alleles nor serotonin receptor 1A, 2A, and 2C were related to lithium responsivity (Serretti et al 1999, 2000). The incidence of a form of the %5-HT2C receptor was reported elevated in both unipolar and bipolar depression (Lerer et al 2001). No differences were found between controls, people with unipolar depression, and people with bipolar depression in alleles of the 5-HT1B receptor (Huang et al 2003), 5-HT2A (Massat et al 2000; Ni et al 2002), 5-HT5A (Arias et al 2001), serotonin transporter (Cusin et al 2001; Mansour et al 2005) and tryptophan hydroxylase (Cusin et al 2001).
No genetic differences have been found between unipolar and bipolar depressed people (or normal controls) in any of the catecholamine enzyme or receptor systems genes (Swann, 2006). One study associated the LL allele of the COMT (catechol-O-methyl transferase) gene (which has low activity, leading to reduced extracellular breakdown of catecholamines) with rapid cycling (Papolos et al 1998). The A1 allele of the D2 dopamine receptor gene was associated with increased risk for substance abuse (Noble 2000). A form of the D4 dopamine receptor gene was associated with delusions in either unipolar or bipolar depression (Serretti et al 1998b).
Genetic investigations of GABA-A receptors (Coon et al 1994; Serretti et al 1998a), corticotrophin releasing hormone synthesis (Stratakis et al 1997) and proneurotensin synthesis (Austin et al 2000) have all yielded no results.
A dinucleotide repeat of the brain-derived neurotrophic factor (BDFN) is associated with increased risk for childhood-onset mood disorders (Wood et al 2003). BDFN is important in neural adaptations to stress and also has antidepressant properties in animal models (Hashimoto et al 2004). In family based studies the val66met allele was associated with bipolar disorder (Neves-Perreira et al 2002; Sklar et al 2002) and childhood onset bipolar disorder (Geller et al 2004), but it did not distinguish bipolar, unipolar, or normal controls in case-control studies (Nakata et al 2003; Neves-Pereira et al 2002; Oswald et al 2004)or identify children with childhood-onset mood disorders in case control studies (Wood et al 2003). This form of BDNF was also associated with childhood obsessive compulsive disorder (Hall et al 2003) which may be related to risk for bipolar disorder (Chen and Dilsaver, 1995; Thomsen, 1992).
Clock genes have been associated with increased recurrence in bipolar depression (Benedetti et al 2003) and with age at onset (Benedetti et al 2004). A form of GSK-3-beta may be protective, but has a low frequency (Benedetti et al 2004).
Brain tissue studies show evidence of abnormal regulation of receptor second messenger signaling, but not in the receptor binding sites themselves for thalamic glutamatergic systems (Clinton et al 2004). Reductions have been found in a group of synaptic proteins called complexins in schizophrenia and bipolar depression, but not in unipolar depression (Eastwood and Harrison, 2000). Expression of the CREB gene was increased in suicide victims, regardless of diagnosis (Young et al 2004).
Conventional Treatments. Various texts have been written about conventional therapies [El-Mallakh RS, Ghaemi SN. (2006) Bipolar Depression: A comprehensive guide. Washington, DC: American Psychiatric Association Press.] so that it is not necessary to repeat that information here. For conventional therapies, I am partial to the Texas Medication Algorithm [ref], which has been shown effective in a number of studies and superior to psychiatrists working without an algorithm. The only addition I personally make to that Algorithm is to use quietapine (Seroquel) also as monotherapy for bipolar depression related to recent studies showing its efficacy [ref]. I prefer lamotrigine due to its fewer side effects, but recognize that quietapine is thought to have a more rapid onset of actions. For the purposes of this book, I would prefer to focus on the uncertainties which remain in treatment and the potential role that alternatvec could play as either adjuncts to conventional treatment or replacements. \
What must be emphasized about conventional treatments is that success is often partial, non-responders are common, treatments wear off, and side effects can be serious and debilitating. Depression and depressive cycling remains a substantial problem for about two-thirds of intensively treated bipolar outpatients (Post [Post RM, Leverich GS, Nolan WA. (2003). A re-evaluation of the role of antidepressants in the treatment of bipolar depression: data from the Stanley Foundation bipolar network. Bipolar Disorder 5: 396-406.]
For example, in a study on the use of aripiprazole for acute bipolar mania [Keck PE, Marcus R, Tourkodimitris S, Ali M, Liebeskind A, Saha A, Ingenito G, Aripiprazole Study Group (2003). A Placebo-Controlled, Double-Blind Study of the Efficacy and Safety of Aripiprazole in Patients with Acute Bipolar Mania. Am J Psychiatry 160: 1651-1658], an agent which I do use in conventional settings when the need arises, the response rate was only 40% (compared to a 19% response rate for the placebo). The trial was only three weeks, which leaves open the question of medication wearing off. The reduction in symptom severity on the Young Mania Scale when from 8.2 to 3.4, which means that people were, on average, still symptomatic, albeit less so. Only 42% of patients studied completed the three week trial (compared to 21% with placebo), meaning that the majority of the patients did not or could not remain on this medication. Of course, the exclusion criteria eliminated the more severe patients (as drug studies usually do). For example, anyone with mania lasting more than 4 weeks was excluded. Anyone who might need another medication was excluded (how this could be known in advance puzzles me). Anyone who was contemplating suicide or had taken illicit drugs or drank too much alcohol was excluded. As usual, the majority of the patients I see would be ineligible for inclusion in this study. Only 31% of total patients completed the trial, meaning that over two-thirds of patients discontinued double blind treatment. Twenty-one percent of patients were switched to open label treatment (13% of those receiving drug and 28% of those receiving placebo), 10% discontinued because of an adverse reaction (11% for drug, and 10% for placebo). Eleven percent discontinued for lack of efficacy (10% with drug; 12% with placebo), and 27% were lost for “other” reasons, including withdrawing consent, disappearing, or being deemed unreliable.
The adverse events in the drug group consisted of three people becoming more manic, one decompensating, one overdosing on sedatives, and one becoming hypertensive. People receiving placebo reported agitation, accidental injury, chest discomfort, syncope, and urticaria. The list of adverve events appears below, and is typical for these types of studies:
Adverse Event
Placebo
N (127)
Group
%
Aripiprazole
N (127)
Group
%
Headache
40
31
46
36
Nausea
13
10
29
23
Dyspepsia
13
10
28
22
Somnolence
6
5
26
20
Agitation
24
19
25
20
Anxiety
13
10
23
18
Vomiting
6
5
20
16
Insomnia
11
9
19
15
Lightheadedness
10
8
18
14
Constipation
7
6
17
13
Accidental Injury
3
2
15
12
Diarrhea
11
9
15
12
Akathisia
3
2
14
11
Tremor
3
3
7
6

We can also conclude from the above study that placeboes are certainly powerful, which speaks to the power of the mind.
A second placebo-controlled study addressed aripiprazole in the treatment of acute manic or mixed episodes in patients with bipolar type I disorder with similar results [Sachs G, Sanchez R, Marcus R, Stock E, McQuade R, Carson W, Abou-Gharbia N, Impellizzeri C, Kaplita S, Rollin L, Iwamoto T, The Aripiprazole Study Group. (2005). Aripiprazole in the treatment of acute manic or mixed episodes in patients with bipolar I disorder: a 3-week placebo-controlled study. J. Psychopharmacology (Pre-print)]. This study excluded the same types of patients and started with 272 hospitalized patients. This time, 53% of subjects completed the three week study. Reasons for discontinuation were similar. The response rate to the drug was 39% by the end of the first week (compared to 27% with placebo) and 53% by the end of the third week (compared to 32% with placebo). Apparently most placebo responders, respond within the first week, while medication responders continue to accumulate after the first week. Drug treated patients did improve more than placebo treated patients on a number of measures, including the Clinical Global Inventory (CGI), the Young Mania Scale, and the Positive and Negative Symptom Scale, but not the Montgomery-Asburg Depression Scale.
Divalproex15 [Sachs G, Collins M. A placebo-controlled trial of divalproex sodium in acute bipolar depression. Paper presented at: 40th annual meeting of the American College of Neuropsychopharmacology.; December 9-13, 2001.] and other anticonvulsants are used as single agents in the treatment of mania, but have bot been shown as effective for bipolar depression with the exception of lamotrigine.1 An 8-week, multi-center study assigned 22 people to divalproex and 22 to placebo. At the study’s end, drug and placebo were similar in reducing depressive symptoms.
While the data for lamotrigine17 as a single agent for bipolar depression is convincing, many people are still left out in the cold. studying one study comparing low dose (50 mg/day), high dose (200 mg/day)and placebo with over 60 people in each group,18 [Calabrese JR. Bowden CI, Sachs GS. Ascher JA, Monaghan E, Rudd GD. A double-blind, placebo controlled study of lamotrigine monotherapy in outpatients with bipolar I depression. Lamictal 602 Study Group. J Clin. Psychiatry 1999; 60(2):79-88.] 44 to 50% of people taking lamotrigine improved compared to 36% of people taking placebo on the Hamilton Rating Scale for Depresson. On another rating scale – the Montgomery Asburg Depression Rating Scale, 50 to 54 % of people taking lamotrigine improved compared to 28 percent of people taking placebo, similar to what was seen on the Clinical Global Impressions Scale, on which 42-50 percent of people taking lamotrigine improved compared to 28% (again) taking placebo. The high percentage of non-responders and the high percentage of placebo responders again, suggests to me, that more alternatives are needed for treatment and that internal, environmental, and other poorly understand factors are subsumed under the heading of placebo. The presence of a placebo response shows that people improve despite medical treatment, and we should study these people to understand why.
A second study found lamotrigine to be equivalent to placebo in treating a mixed group of people with both bipolar I and II depressions. It was more effective than placebo only for people with bipolar I depression.19 [Bowden CL. Novel treatments for bipolar disorder. Expert Opinion Invetig Drugs 2001;10(4): 661-671.] In a third study, people with “treatment resistant, rapid-cycling” bipolar depression improved more with lamotrigine than with placebo.
Combining an antidepressant with an anticonvulsant is common for bipolar depression. A study of 27 people compared two anticonvulsants with an anticonvulsant plus an antidepressant (most commonly, an SSRI like Prozac). People tolerated the second combination better than the first, with a 0 percent drop-out rate compared to a 38 percent drop out rate for anticonvulsants alone. The effectiveness was similar with half the people unresponsive.
Lithium alone or with an anticonvulsant or with a third drug, an SSRI or a tricyclic antidepressant is another common combination.. [Nemeroff CB, Evans DL, Gyulai L. Double-blind, placebo-controlled comparisons of imipramine and paroxetine in the treatment of bipolar depression. Am J Psychiatry 2001; 158(6): 906-12.] In a study of paroxetine (Paxil)20, imipramine, or placebo with lithium, the highest response rate barely topped 50 percent.
Psychotherapy. Psychotherapy is effective with bipolar depression [Colom F, Vieta E. Psychological interventions in bipolar depression. In El Mallack RS, Ghaemi SN. (2006). Bipolar Depression: A comprehensive guide. Washington, DC: American Psychiatric Association Press, pp. 215-226.] though I would draw a distinction between psychotherapy and healing, which will be discussed under alternative therapies. My particular approach to healing with bipolar depression involves (in addition to medications or nutrients, either of which addresses the underlying mood instability) involves the use of narrative therapy, energy medicine, and spiritual healing. I find this much more effective than psychotherapy alone, which we all do, since, as Colom and Vieta point out, much of cognitive-behavior therapy is just plain common sense.
A number of conventional psychotherapeutic approaches have achieved statistical significance in randomized, controlled trials, including family focused interventions,[Miklowitz DJ, George EL, Richards AJ. (2003). A randomized study of family focused psychoeducation and pharmacotherapy in the outpatient management of bipolar disorder. Arch Gen Psychiatry 60: 904-912.], training in prodromal identification [Perry A, Tarrier N, Morris R (1999). Randomised controlled trial of efficacy of teaching patients with bipolar disorder to identify early symptoms of relapse and obtain treatment. Br Med J (418: 149-153.], cognitive-behavioral therapy [Lam DH, Watkins ER, Hayward P. (2003). A randomized, controlled study of cognitive therapy for relapse prevention for bipolar affective disorder. Outcome of the first year. Arch Gen Psychiatry 60: 145-152.], and psychoeducation [Colom F, Vieta E, Martinez-Aran A. (2003a). A randomized trial on the efficacy of group psychoeducation in the prophylaxis of recurrences in bipolar patients whose disease is in remission. Arch Gen Psychiatry 60: 402-407; Colom F, Vieta E, Reinares M. (2003b). Psychoeducation efficacy in bipolar disorders beyond compliance enhancement. J Clin Psychiatry 4: 1101-1105.].In Canada, 85% of psychiatrists include psychotherapy in their management of bipolar disorder in addition to medications (Sharma V, Masmanian DS, Persad E. (1997). Treatment of bipolar depression: A survey of Canadian psychiatrists. Can J Psychiatry 42: 298-302.].
Alternative therapies.
Nutrient therapies. Several studies have demonstrated that psychiatric symptoms such as depression, mood swings, and aggression may be ameliorated by supplementation with broad-based nutrient formulas containing vitamins, minerals, and sometimes essential fatty acids. [Kaplan BJ, Fisher JE, Crawford SG, Field CJ, Kolb B. Improved mood and behavior during treatment with a mineral-vitamin supplement: an open-label case series of children. J Child Adolesc Psychopharmacol. 2004 Spring;14(1):115-22.]

Eleven patients were studied to determine the therapeutic benefit of a nutritional supplement (Empower Plus) for bipolar depression. The study consisted of 11 people with DSM-IV-diagnosed bipolar disorder who were aged 19 to 46 years and taking a mean of 2.7 psychotropic medications each at entry into the study. The supplement was a broad-based combination of chelated trace minerals and vitamins administered in high doses. At study entry and periodically thereafter, people’s symptoms were assessed with the Hamilton Rating Scale for Depression, the Brief Psychiatric Rating Scale (BPRS), and the Young Mania Rating Scale (YMRS). For those who completed the minimum 6-month open trial, symptom reduction ranged from 55% to 66% on the outcome measures. The need for psychotropic medications decreased by more than 50%. Benefit was shown on all the outcome measures with a reduction in the mean HAM-D score at entry from 19.0 to 5.4, in the BPRS mean score from 35.3 to 7.4, and in the YMRS mean score at entry from 15.1 to 6.0, all statistically significant. The effect size for the intervention was large (> .80) for each measure. The number of psychotropic medications decreased significantly. In some cases, the supplement replaced psychotropic medications and the patients remained well. The only reported side effect (i.e., nausea) was infrequent, minor, and transitory. [Kaplan BJ, Simpson JS, Ferre RC, Gorman CP, McMullen DM, Crawford SG. (2001). Effective mood stabilization with a chelated mineral supplement: an open-label trial in bipolar disorder. J Clin Psychiatry. Dec;62(12):936-44.]
A study of 11 children (7 boys and 4 girls) with mood and behavioral problems participated in an open-label trial of the role of a nutritional supplement (Empower Plus) in treating their symptoms. [Kaplan BJ, Fisher JE, Crawford SG, Field CJ, Kolb B. Improved mood and behavior during treatment with a mineral-vitamin supplement: an open-label case series of children. J Child Adolesc Psychopharmacol. 2004 Spring;14(1):115-22].Parents completed the Child Behavior Checklist (CBCL), Youth Outcome Questionnaire (YOQ), and theYoung Mania Rating Scale (YMRS) at entry and following at least 8 weeks of treatment. The YOQ and the YMRS improved significantly from the baseline to the final visit. Improvement was significant on seven of the eight CBCL scales, the YOQ, and the YMRS. The effect sizes for all the outcome measures were relatively large.

The biological narrative has even infiltrated the field of literary criticism as one would expect since we are all embedded in the same larger culture and share a common history, whether psychiatrists or English professors. In writing about Virginia Woolf's mood swings (which we are now calling bipolar disorder), Thomas Caramagno21 [Caramagno, Thomas. The flight of the mind: Virginia Woolf's art and manic-depressive illness. Berkeley: University of California Press, 1992] demonstrated the effect of the psychiatric narrative on literary criticism. He says, “[We must reconsider Virginia Woolf’s] fiction in light of recent medical discoveries about the genetic and biological nature of manic-depression—findings allied with drug therapies that today help nearly one million American manic-depressives live happier and more productive lives. In the real world of the clinic, treatments using lithium, anti-depressants, and anti-psychotics have revolutionized psychiatric care for mood swings and produced miracle remissions for cases that thirty years ago would have been considered hopeless. But in the rarefied atmosphere of literary academia, many critics still cling to the Freudian model of this disorder as a neurotic conflict that the patient is unwilling (either consciously or unconsciously) to resolve.”
Proponents of the biological story argue superiority over the previous Freudian story in that it describes people as unable to change instead of unwilling to change. What hasn’t changed is the assignation of the “problem” to the individual with an implicit judgment of inferiority. Freud’s movement stole “mental problems” from the Church as moral inferiority to create psychological inferiority. Biological psychiatry transforms this to genetic inferiority. Caramagno has characteristically little to say about non-responders and placebo responders.
The costs of conventional psychiatric treatment of bipolar disorder are large. A 1991 report from the National Institutes of Mental Health estimated total U.S. costs for bipolar illness at $45 billion annually. It is growing exponentially.
The construction of bipolar disorder as a biological-genetic disorder allows psychiatry to flourish. The accompanying idea that bipolar disorder can only be treated with medication allows the pharmacology industry to flourish. People diagnosed with bipolar disorder who subscribe to the biological story can relinquish all need to participate in any conversations except about which medications to take. Larger communities are excluded from dialogue except to educate family about “how to live with a mentally ill member,” as one class is described at the hospital where I work. If bipolar is entirely biological and is entirely treated biologically, then no value comes from conversations among affected parties except to educate them from the expert paradigm.
Gergen writes that “enormous problems inhere in distinctly psychological modes of explanation.”22 [Gergen KJ. Realities and Relationships: Soundings in Social Construction. Cambridge, MA: Harvard University Press, 1994, p. 276.] The same can be said for distinctly biological modes of explanation. We could say that privileged explanations are usually inadequate.
What do non-responders do within the biological narrative. Their lives are rarely studied. I have observed that they pursue a variety of courses, common ones included chronic alcohol and/or drug abuse as a self-medication strategy. Some use hidden talents and resources to excel in communities were their mood swings become attractive eccentricities. The stereotype of the leading lady of the 1940’s had this kind of moodiness. Some pursue other types of healing, spontaneously loose their bipolarity, die, become soldiers, have spiritual transformations, and otherwise remain hidden from the dominant discourse. I want to tell several of their stories in the next section.
I have tried to find references to what could be considered bipolar like symptoms in writings about post-Columbus indigenous people, only to have failed. The closest I have come is to the visionary healer or spiritual leader and the fabled warrior. Descriptions exist of those who have had days of ecstatic visions only to collapse and sleep for days. This behavior was honored and supported. If it was “manic” or “psychotic”, the person was protected during the ecstasy since the visions were expected to be portentous, of great importance to the tribal group. When spirit left the person, as these descriptions commonly report, and the person collapsed, the community was present to nurse them back to health. If this was bipolar disorder, it had a completely different meaning and context in tribal society.
Perhaps the tendency of indigenous cultures to see problems in terms of whole communities and not individuals renders the bipolar label unintelligible. Perhaps bipolar requires reduction to individualism in order to appear or to exist. Within traditional communities, I suspect that affect is regulated differently than among members of modern Euro-American culture. When people live tribally, women menstruate at the same time, and probably other biological cycles synchronize. I suspect that the community modulates affect and provides regulation when the individual is unable to do so. Biological psychiatry’s genetic drift hypothesis states that the more severe bipolar people would be isolated and alone, since they are too bizarre to maintain normal social relations. Of course, they would say this from their individualistic, biological story. An indigenous explanation might reverse this and say that isolation and loneliness without community is harmful.
People’s Alternative Stories
Mary, like many people who have acquired the bipolar label, was fascinating. She was articulate, talkative, intelligent, and suffering. I begin by asking people to tell their story. Inevitably the story revolves around what they think is wrong with them. Mary thought bipolar was wrong with her. Almost always the story focuses on a defect within the person.
Mary constructed lives and destroyed them on a regular basis. Each life lasted about 3 years. A life would entail a new job, new relationship, new location—everything new. As time passed and frustration mounted, a threshold was reached in which Mary would quit her job, end her relationship, move—change everything. Often these tumultuous periods were associated with hospitalizations. During these periods of change, she would forget to sleep, eat, or rest. She would receive divine inspiration that would launch her new life. In the hospital, she would be calmed with medication, which she would gradually eliminate.
Mary wanted to focus upon her incredible visions and insights. I was more interested in the moments before she lost control. She described these moments as resembling Alice standing before the mirror, deciding whether or not to walk through. Mary recounted that walking through meant that she was gone. It meant complete commitment to upheaval. I suspected that we had a chance to address that moment of decision making, the moment before she decided to walk through the mirror.
Mary taught me how repetition can bring forth transformation. I asked her to watch The Wizard of Oz everyday for one month. She lived some distance away and could only come once monthly. She wondered why. I answered that I suspected that she and Dorothy had the same dilemma, and that she could learn from Dorothy’s choices and mistakes. Mary accepted this explanation and resolved to watch the movie.
When Mary returned, she reported a transformation. She had realized how wasteful and destructive her actions had been, that she hadn’t really needed to overthrow her life so frequently. She had realized this from watching Dorothy night after night. I could have walked away from the wicked witch, she said, clicked my heels, and stayed in Kansas after all. I didn’t need to go find the wicked witch of the West or struggle with the wizard on his terms. I could have just done something else.
Then we focused on compassionate self-acceptance—the idea that we are here today as a historical creation of all that has come before, that Mary’s past struggles, even her hospitalizations, had contributed to making her the awesome person that she was today.
Mary has stabilized without medication. She has broken her three-year habit and is in her fifth year, now, of work within the same field, with the same boyfriend, without upheaval. She watches Dorothy periodically and continues her daily practice of aikido. She credits this practice and The Wizard of Oz, with changing her life.
*********
Betty Running Bear came to see me in the heights of medications despair. She had been prescribed so many different medications for her bipolar disorder, that it was confusing. She took Thorazine, Lithium, Haldol, Depakote, Prozac, and Klonopin. I wondered how anyone could get so many drugs. Betty was half-Cherokee; half-African in origin. That weekend a yuwipi ceremony was scheduled with a local Native healer from the nearby reservation. Yuwipi means “they tie him up” in Lakota. The ceremony was given to Horn Chips in a vision on the top of Bear Butte (South Dakota) in 1868. It’s purpose was to cure “white people disease.”
In the yuwipi ceremony, a ceremonial space is created in the center of an empty room. A rug is laid upon the floor, covered by a star quilt. Number 10 tin cans are placed at each corner holding enough earth to support a stick carrying a flag for each of the four directions (yellow, red, white, and black). Strung like the ropes of a boxing ring are 405 prayer ties – small pieces of fabric in which tobacco is placed, tied upon a cotton string. The windows of the room and the doors are covered with black plastic until no light can be seen. The ceremony begins with the healer’s hands being tied behind his back, then together, then his arms are tied, and then he is wrapped in a star quilt which is tied around him. When he is completely tied up, the lights go out, the singing and drumming begins, and somehow, sometime during the darkness, the spirits untie him. When the lights go on and he is revealed to be untied, the healing of the sick commences. Lakota people joke that the ceremony must have worked because smallpox has vanished.
Betty presented herself to be healed in the yuwipi ceremony, and the medicine man took her home. He recognized her suffering and had her move in with his sister whose husband had just died. Perhaps he recognized that Betty’s pressured loquaciousness would offset the silent loneliness of a bereaving widow. Being a client of the mental health system, Betty had no where better to go. She lived in a group home in which the major activity was television watching. Connectedness among residents was minimal. She stayed.
The moment Betty moved in, she became part of a large extended kinship network in which life could be completely contained. Between healing ceremonies, family obligations, and social activities, Betty needed no planning for any aspect of her life. She did help the sister with her household activities and was an avid cleaner, which was appreciated in that family. Like a schizophrenic who was taken in by Melvin Grey Fox in Coyote Healing, Betty became another family member. Her life was regulated. One year later, she was on half the medication she had used previously. Two years later it had been reduced to about a fourth. Four years later she was off medication.
An alternate story for healing had been substituted for psychiatry’s biological narrative. In this story, embeddedness in community and participation in ceremony regulates mood quite effectively. The participants in this story would not even be able to enunciate it, for it is their life. Now a member of the medicine man’s family, Betty’s life revolved around ceremony, social obligations, reciprocal family relationships, and service to others. She had learned skills for self-soothing – notably ceremony and ritual, all of which serve to induce the kind of trance state found in hypnosis or meditation. The physical work of housecleaning, cooking for post-ceremony feasts, and the comraderie of Native American women, transformed Betty’s life experience. When life experience changes, I argue, so does genetic expression and physiology. What a different story from the medication for life narrative.
*************
Lauren came with a diagnosis of bipolar II disorder, currently depressed. Her mood alternated between being depressed and feeling mildly euphoric (what some people would call happy). Lauren had been participating in the medication story for more than 15 of her 45 years, but was becoming increasingly unhappy with the side effects of the drugs. She was taking Prozac, Zyprexa, and Depakote, though she had already started to reduce doses on her own.
I worked with Lauren, along with Will (an osteopathic physician) and Amy (a yoga teacher). My perspective with Laura was that other daily practices need to replace the daily practice of taking pills. Yoga is an effective daily practice. My colleague, Amy Weintraub23 has written about yoga for depression and has reviewed its positive benefits. I offered Laura the Chinese point of view that you couldn’t very well evaluate something’s benefit to you until you have done it 100 consecutive days.
Lauren came to us from Louisiana with plans to stay for 10 days. Each day would focus on skill-building, her learning practices (tools) to take home with her and use on a daily basis. We had collectively decided that her tools would be yoga, ceremony, and visualization. Will would help this process along through facilitating structural change in the body (craniosacral therapy, neuro-muscular realignment, and whatever else emerged as potentially useful). I would teach visualization and ceremony.
I began by suggesting we banish the “bipolar word,” as I often do. I suggested we enter into an altered state of consciousness and let “what we were dealing with” define itself. Laura agreed and I began to lead her through (and teach her) meditation/visualization techniques. I begin with focusing on breathing and mindfulness of the present moment and lead into relaxing more and more and letting go of thoughts and preconceptions. After about 15 minutes of this, I suggested that the things that had brought her to me could organize themselves into their own entity. In the dreamtime (trance, altered state, etc.) they could even take form and shape. That form and shape could have a voice and the voice could communicate.
The ensemble of everything tied to the bipolar label, and probably other things, too, began to coalesce into a shape of a character who called himself “Take It Easy.” I double checked for gender, and he was definitely male.
I gave suggestions to go backward on the river of time, using Lauren’s desired mode of river travel—steam, raft, canoe, powerboat, whatever—until the driver of her craft landed her at the place in the stream of time in which “Take It Easy” had been conceived. We journeyed backward by seven generations to Lauren’s ancestral home in Scotland. Images arose of children being beaten to conform. The Scoth Protestant ethic was to “beat it out of them.” A story emerged of the many generations for whom “taking it easy” meant conforming, stuffing originality, protest, opposition, and other undesirable traits. Overthrowing “Take It Easy” meant rebelling against self-criticism for the perspective from which the criticism could be made was a family culture of conformity which didn’t match the story Laura wanted to tell about herself. She wanted to be more outlandish, more outspoken, even flamboyant. Being hypomanic allowed her to flirt with these qualities, but always in a way in which she could feel shame later and be criticized.
We developed a series of practices to use to oppose self-deprecation. These included the daily yoga, daily ceremony, and daily meditation. My theme for her was, “It’s all good. It’s all fine. You don’t have to change. In fact, don’t do anything.” This was a recipe against the self-critical perspective.
~~~~~~~~~~~~~~~~~~~
Mary had found a healing temple to join for community. Laura was encouraged to gather together everyone she knew who was interested in healing and to meet on a weekly basis to form a healing community. She has done this and it has been an important part of her maintaining her harmony and balance.
This is in stark contrast to the SMI (seriously mentally ill) clients who populate the mental health care system and who remain isolated without support, despite their plethora of medications.
In these three stories, people have broken free from the biological psychiatric narrative. They spend no money on drugs. Their daily “meds” include yoga, meditation, prayer, all embedded within community. They have alternate stories which would be unnoticed by the dominant paradigm. If noticed these stories would be dismissed as “quacky,” so rare as to be unimportant and ungeneralizable to any significant number of people, or evidence of misdiagnosis (since bipolar disorder is, by definition, life-long).

These stories represent an “underbelly” of American psychiatry, but perhaps also a repository of potential transformation, and help for the 50 percent of non-responders – an alternative that has other solutions in addition to medication or besides medication, as the case warrants. This solution would perplex modern psychiatry, for it is post-modern. Each individual has his or her own path to less suffering. The solution comes develops from the affected community and not the professional expert.

[*] Mania is operationally defined in the DSM-IV-TR in terms such as grandiosity, hyper-religiosity, lack of need for sleep, boundless energy, excessive spending, suspension of good judgment over the consequences of one’s actions, loquaciousness, inability to stop a behavior once started, and an inability to modify one’s plans based on feedback from the environment. Hypomania is defined more as persistent irritability or mild euphoria—in other words, a lessened and harder to recognize form of mania that oscillates with periods of depression. Both types of bipolar patients spend more time being depressed than high or irritable.
[1] American Psychiatric Association. Practice Guidelines for the treatment of patients with bipolar disorder (revision), Available at www.psych.org/psych_pract/treatg/pg/prac_guide.cfm. Accessed August 12, 2004.
[2] Literature in the Reader: Affective Stylistics, Stanley Fish, New Literary History, Vol. 2, No. 1, A Symposium on Literary History (Autumn, 1970) , pp. 123-162
[3] Interpretation of Cultures, Clifford Geertz, New York: Basic Books, 2000.
[4] Fanthum E, Rummel E. The Collected Works of Erasmus. Toronto: University of Toronto Press, 1989
[5] Hall M, Ratner C, Riebner R. The Collected Works of L.S. Vygotsky, Volume 5. Child Psychology. Boston: Kluwer Academic/Plenum Publishing, 1999
[6] Vygotsky, op. cit., pp 169-174
[7] Zrehen S, Kitano H, Fujito M. Learning in Psychologically Plausible Conditions: The Case of the Pet Robot. In Pfeiffer, Blumberg, Meyer, Wilson. From Animals to Animats 5: Proceedings of the Fifth International Conference on Simulation of Adaptive Behavior. Cambridge, MA: MIT Press, 1998
[8] Champandard A. AI Game Development: Synthetic Creatures with Learning and Reactive Behavior. New York: New Riders, 2003.
[9] Williams M. Wittgenstein, Mind, and Meaning: Towards a Social Conception of Mind. New York: Routledge, 2002, pp. 265-274.
[10] Burns WD, Klawunn W. The Web of Caring: An approach to accountability in alcohol policy. http://phoenix.edc.org/hec/pubs/theorybook/burns.pdf, Last accessed 19 July 2006.

Tuesday, February 19, 2008

Exceptional Survivors who work with aboriginal healers

Here's my paper on this topic, to be published in the Journal of Complementary and Alternative Medicine.



Narratives of Exceptional Survivors who work with Aboriginal[*] Healers

Lewis Mehl-Madrona, MD, PhD
Departments of Family Medicine and Psychiatry
University of Saskatchewan College of Medicine
Saskatoon, SK, Canada

Address communication to Dr. Mehl-Madrona at narrativemedicine@gmail.com or West Winds Primary Health Centre, 3311 Fairlight Dr., Saskatoon, SK S7M 3Y5, Canada, telephone 306-655-4249 and fax 306-655-4894.

Abstract

The commonalities are described of 47 people who sought traditional aboriginal healers for help with their cancer. All has 10% or less chance of survival at 5 years given the site and stage of their cancer from actuarial table calculations. They were compared to a similar group of people also working with aboriginal healers who did not survive past 5 years. Narratives were obtained from the people before and after their work with the healer. These stories were enriched through interviews with family members, friends, health care providers, and the healers themselves, whenever possible. Panels of naïve medical students, graduate students, patients, and health care providers were used to evaluate the stories and to pick themes that consistently emerged (dimension analysis). Once stable dimensions emerged, scenarios were developed to rate patients along these dimensions from “1” to “5”. New panels did the ratings with at least three panels of three people per narrative. Comparisons were made between these two groups of people and differences emerged on the dimensions of Present-centeredness; Forgiveness of others; Release of blame, bitterness, and chronic anger; Orientation to process vs. outcome; Sense of Humor; Refusal to accept death as immediate prognosis; Plausible (to the patient, his or her family, and the healers) explanation for why he or she got well, including a story reflecting a belief about how he or she can stay well; Supportive community who believes in the person's cure and protects the person from outsiders who think the person will die; People experience a quantum change, in which a major improvements in self-esteem and quality of relationships occurs; and Spiritual transformation. The two groups of people reported equal increases on the dimensions of Sense of Meaning and Purpose and Faith and Hope, which may be intrinsic to the style of healing of aboriginal elders.
Gotay et al. (2004) have defined exceptional survivors as people who have survived at least 5 years with less than 25% actuarial probability of doing so, given their site and stage of cancer at diagnosis. She compared exceptional survivors of cancer to non-exceptional survivors with the same cancers and sites (but with greater than 25% actuarial probability of living 5 or more years), and with normative data for the instruments used from the general population. She found that both types of survivors had high levels of well-being compared to the normative populations, cancer survivors exhibited higher levels of coherence and resiliency, but not optimism with few differences between the two types of survivors.
Widespread interest exists in “exceptional survivors” and how they come to be so. The conventional oncological argument holds that they are merely the end of the bell-shaped curve and are not different psychologically or spiritually from any other survivor. O’Regan and Hirshberg (1993) documented more than 1000 cases in which cancer apparently went into spontaneous remission. Some of these fascinating cases and others were described in a best selling book two years later (Hirshberg & Barash, 1995). While it is difficult for some to understand how non-medical healing might affect an organic disease like cancer, these intriguing reports suggest this possibility. Survival is not necessarily of more importance than quality of life, but clear demonstrations of such an effect might compel us to consider changing our management of cancer patients. The potential of the mind to influence the course of cancer is of theoretical interest, and any effects might apply to other chronic diseases.
Work with animal models has clearly shown a relationship between psychological determinants and tumor growth (La Barba, 1970: Sklar and Anisman, 1981: Visintainer et all, 1983). Research on the relationship of human personality to cancer has not yielded clear correlations (reviewed by Garssen and Goodkin, 1999). Prospective studies have implicated a number of possible risk factors, the most consistent finding being repression of emotion or depression (Shekelle et al, 1981; Daftore et al,, 1980: Hislop et al. 1987: Jensen, 1987: Kaasa et al.: 1989 Temoshok: 1987; Gross, 1989), a conclusion disputed by Kreitior et. al (1993). Other, larger studies have failed to show a connection between cancer and depression (Kaplan and Reynolds, 1988: Hahn and Petifti, 1988; Zonderman et al., 1989). Factors which some have found to be protective include social support (Eiii et al., 1992; Waxier-Morrison et al., 1991; Maunsell et al., 1995) disputed by Funch et al. 1983 Cassileth et al,. 1988), greater expression of distress (Derogatis et al 1979), smaller numbers of severe or difficult life events (Ramierez 1989), and fighting spirit" (Pettingale et al, 1985). Other investigators, however, have not found these relationships (Cassileth et al., 1988. Jamison et al., 1987). Fighting spirit, measured psychometrically, did not affect survival in a recent analysis of 578 patients done by Watson et al., (1999).
Evidence from controlled trials of psychological interventions is mixed. At the time of writing, there are 9 published trials with randomized, case control or sequential cohort designs. Four showed a positive effect of an intervention on survival. In the best-known of these, Spiegel et al. (1 989) demonstrated an 18 month average prolongation of life in women with metastatic breast cancer who attended a weekly support group for up to 1 year. However, the control group in this experiment may have been anomalous, since as pointed out by Fox (1998), its members died more rapidly than similar populations of patients who were not in therapy. Richardson et al., (1990), using a sequential cohort design, found significant effects of a psychological intervention in patients with hematological malignancies. Fawzy et al. (I 993), in a randomized trial, similarly demonstrated a significant survival advantage to patients with malignant melanoma who had taken a brief, group, psycho-educational course 6 years before. Ratcliffe et al., (1995) found a small but marginally significant difference in survival of patients with lymphoma who received training in relaxation compared with randomized controls who did not.
All trials specifically designed to test effects on survival have given negative results. The first of these, by Linn et al (1982), was a randomized comparison of the lifespan of patients with a variety of late-stage cancers who either received or did not receive individual counseling (for an unspecified time). The second, by Morganstern et al. (1984), was a case controlled study, which showed a non-significant trend in favor of longer survival in patients in group therapy. Two more recent studies were RCT's using interventions simiIar to those of Spiegel and of Fawzy, respectively. Cunningham et al., (1988) gave 35 sessions of group supportive and psycho-educational therapy to women with metastatic breast cancer: these subjects did not live significantly longer than controls. Edelman et al.(l 999) used a brief, 11 session, cognitive behavioral intervention which also failed to prolong the life of patents with metastatic breast cancer, by comparison with controls. One further published study, not designed to test for survival and with a weaker design, has also given negative results in a post hoc analysis (Ilnyckyl et al., 1994).
Further RCTs may eventually yield a consensus about the mean effects of psychotherapy on survival, although adequate experiments are likely to be large and expensive, especially since we don't know how to stratify subjects for such trials. We don't know the characteristics of patients who are susceptible to remarkable healing, psychological, social, or genetic. Others have argued that qualitative data may be needed to detect a mind/cancer link (Morris et al., 1985; 1992; Temoshok et al., 1985; Temoshok, 1987; Somerfield. and Curbow, 1992). This qualitatively based approach, although labor intensive, has a further advantage, in that it facilitates assessing complex constellations of variables (e.g., " Application to self help work," which requires more than just listing behaviors, e.g., the individual's dedication or intensity of self help work must also be captured).
The study of exceptional survivors could also shed some light on possible connections between efforts at mental self help and cancer remission or prolonged survival and has a literature (Ikemi et al, 1975; Kennedy et al, 1976; Achterberg et al, 1977; Roud, 1986; Pennington, 1988; Huebscher, 1922a and b, Berland, 1995). The picture emerging from these studies is consistent with findings from Cunningham's (2000) pilot work; patients who lived longer than expected were flexible, self-motivated, and usually reported significant changes in behaviors and attitudes. However, in all these accounts, patients were selected retrospectively, so that there was no way of knowing how many patients showed similar characteristics but failed to survive. All have other serious methodological defects as well: medical documentation was almost nonexistent, and in some cases subjects who had medically curable cancers were included? Most collected data was from a single interview only, usually years after recovery; and only 2 used standard qualitative methods. In recent years, there have been a number of randomized, controlled trials, which have yielded mixed results on psychological interventions and cancer survival In particular, all trials specifically designed to test the hypothesis that psychological change prolongs survival have so far given negative results, suggesting that any effect that exists is likely to be small. Yet there is an accumulation of clinical experience pointing to the existence of a minority of cancer patients who make strong efforts to help themselves psychologically and appear to live longer than expected (e.g., lkemi et al, 1975: Kennedy et al. 1976; Achterberg et al. 1977; Meares 1980; Newton, 1982; Roud, 1986; Berland, 1995). How can we reconcile this divergence between the inconsistent results of these trials and the clinical observations, or are the latter simply the result of therapists' desire to attribute efficacy to their interventions?
While there is still little known about the detailed mechanisms of cancer regulation, we can put forward a logical hypothesis. Any effects of the mind would necessarily act through neurological or endocrine pathways on biological response modifiers, such as immune mechanisms or cytokine activity that might, in turn, influence tumor progression (Schipper et al.. 1995). It would follow that the size of effect on the regulators of cancer growth would reflect the degree of change at higher levels of the pathway, and ultimately, the degree of initial psychological change. We might therefore expect to see a relationship between the extent of work and change patients exhibit, and effects on tumor retarding mechanisms, and hence lifespan.
This line of reasoning leads to a conclusion that is potentially important for studies on the possible prolongation of life by psychological therapies in cancer patients. If only a small proportion of the patients in therapy group become strongly involved in trying to help themselves psychologically (as we observe), and theirs are the only lives substantially prolonged, this effect may be "diluted out" when group means are calculated. An RCT would thus need to be large to produce a reliable treatment effect (all so far published have been small).
In order to detect any sub-population of patients whose psychological work leads to longer survival, we need to ask: "is the way patients respond to therapy or treatment of any kind, particularly in their degree of involvement with proposed self-help strategies, related to duration of survival?" To know what to ask, we need to find long-term survivors who attribute their survival to non-medical means and who would not be predicted to survive on medical grounds alone.
Because of the author’s position as a connector between traditional aboriginal healers and people who wished to consult traditional aboriginal healers, his clinical practice provided a unique opportunity for accumulating stories of exceptional cancer patients who used aboriginal healing as part of their path to wellness. This paper reports on some of these patients.

Methods

Since 1980, the author has been helping people who wish to work with traditional healers to find them. He has also done his own “neo-traditional” healing work in the manner of traditional healers, but in a more modern context (Mehl-Madrona, 1998, 2003, 2005). Stories from this work are not included in this series. Rather, the author reports upon stories collected from patients in his practice for whom his primary role was supportive and to facilitate the patients finding a traditional healer. Forty-seven stories were selected of patients who met the definition of exceptional survivor. These people’s stories were matched (for comparison purposes) with 47 patients who had cancers of the same site and stage, but who did not live 5 years.

A more stringent definition of exceptional patients was used than provided by Gotay et al. (2004) in that people included had less than 10% actuarial likelihood of surviving 5 years given the site and stage of their cancer at diagnosis. This prediction was confirmed by three oncologists. Stories from the people themselves were enriched by the parallel accounts of family members and friends. Whenever possible, local health care providers were also contacted for further details of the story. Some of these exceptional patients were legendary in their community, often called upon as examples of healing.

Qualitative studies such as these cannot speak to the prevalence of such patients. When the author gives lectures, he finds that 25% to 40% of audiences know at least one person who has had a "miracle cure" from cancer. The author suspects that the so-called "outliers" --which these patients clearly represent -- are more common than conventional medicine expects. Outliers may be especially more common outside mainstream culture, where beliefs in the wisdom of conventional physicians are not so strong. The purpose of this paper is to commonalities among these patients, understanding that this methodology provides no support for the argument of causality.

Questions asked to compile people’s stories included (and were not limited to):
1)Why do you think you developed cancer?
2)Do you think working with the medicine man (woman) helped you?
3)What do you think allowed you to get well?
4)What did the healer tell you to do?
5)What did the healer do with you?
6)Did you think it would work?
7)How do you explain your wellness?
8)What do members of your family think?
9)What do members of your community think?
10) What was your prior experience with Native American spirituality and ceremony before your work with the healer?
11) What has been your past exposure to spirituality? Religion? Ceremony?
12) How would you describe your past spiritual experiences? Have they been positive, neutral, or negative?
13) What role does spirituality and/or religion play in your life? What is your religion? How do you define spirituality?
14) Have you had any extraordinary or unusual spiritual experiences?
15) Have you ever had a period of intense suffering? When? How did you get over it?
16) When people talk about spiritual transformation, what do they mean?
17) Have you ever had a spiritually transforming experience? How about a peak experience? When was that? What happened?
18) Do you have a daily spiritual practice? What do you do?
19) What are your important relationships? Who do you love? Who loves you? Do you feel loved?
20) What do people mean when they talk about spiritual growth? In what areas would you like to grow?
21) Have you had any particular sensory experiences that seemed remarkable (visual, kinesthetic, olfactory, smell, etc.)?
22) How did your mental state change from when you were first diagnosed until today?
23) How did your sense of self change from diagnosis until now?
24) What did you think the healer was intending to do when he or she worked with you?
25) What was your favorite part of your work with the healer? Your least favorite part?
26) Did your sense of the sacred and what is sacred change? If so, how? How much?
27) Did your sense of how to pursue the sacred (your own particular path toward the sacred) change? If so, how? How much?

All people were followed at least five years after diagnosis or until the time of death, though in an important sense, the focus of this paper is upon the stories told and not the actual people themselves, for the raters had no access to the people, only to their stories.

Qualitative Methods.

(a). Analytic Method: Schatzman’s (1991) grounded method of “dimensional analysis,” as interpreted by Kools, et al. (1996) and Cunningham, et al. (2000) was used. The first 5 to 8 stories were used to develop a “vocabulary” of concepts or categories encompassing issues important to subjects from interviews. The key process in dimensional analysis is naming the main components and describing their various attributes (“dimensionalizing”). The goal is to cluster the final number of categories into a smaller number of dimensions. Prior knowledge is acknowledged as an important part of theory building in dimensional analysis, unlike the “blank slate” approach assumed in some grounded methods (Strauss & Corbin, 1990).

The author wished for more of a “Wittgensteinian ordinary people” rating. Thus, stories were distributed at retreats, trainings, and workshops (with Proper Nouns changed so that the people could not be identified). Participants were invited to read the stories and identify what they thought were the major themes present. We discussed methods and prior work that had been done in the field, since we did not believe anyone could actually be a blank slate. Assessment was done by groups of 3-5 people with each story having at least three groups rate them. The work was done by cancer patients, health practitioner students, and health practitioners meeting in workshops or retreats as part of the learning about the mind and cancer process. Twenty-four such sessions were held. The twelve categories listed below appeared at least 70% of the time in different sessions and appeared stable. Other categories which appeared less than 70% of the time are not reported in this paper, though some were quite interesting. Consensus was reached in each session about the categories that the entire group believed to be relevant.

(b). Rating of categories: Once 12 stable dimensions had emerged, the same procedure was used to develop a quantitative rating of, following examples in the text on qualitative data analysis by Miles & Huberman (1994). For each of the themes that emerged and that were suitable for quantitation, scenarios were written describing the patterns of behavior and thought that qualified for a score of “1”, “3”, or “5” on a five-point scale. The scenarios were developed in the same manner as the dimensions. Ratings of “2” and “4” were applied when data fell between scenarios. Once consensus had been reached on rating scenarios, then they were applied in future sessions by participants until all stories had been rated on all 12 dimensions with at least three groups rating the stories at least three times.

(c). Reliability and validity of the process: Reliability: Once scenarious were developed, inter-rater reliability by members of each team remained above 0.7 for each dimension and between teams above 0.75. This happened readily without training and was related to the scenarios being clear and being developed by ordinary people over multiple passes. The rating scenarios are available upon request.

Results

The modal age range of the patients interviewed was the fifth decile of life (ages 40 to 49; Table 1). Patients came from a wide range of cancers (Table 2).

The theoretical categories that emerged as potential candidates for explanatory factors for these patients dramatic outcome are:

1.Present-centeredness.
2.Forgiveness of others.
3.Release of blame, bitterness, chronic anger.
4.Acceptance of death.
5.Humor.
6.Reduced attachment to outcome versus commitment to a process of life change, with resulting increase in sense of life-meaning and dignity.
7.Faith and hope in something.
8.Refusal to accept death as immediate prognosis.
9.Plausible (to the patient, his or her family, and the healers) explanation for why he or she got well, including a story reflecting a belief about how he or she can stay well.
10.Supportive community who believes in the person's cure and protects the person from outsiders who think the person will die.
11.People experience a quantum change, in which a major improvements in self-esteem and quality of relationships occurs.
12. Spiritual transformation
Review of the life stories of 50 cancer patients who died, did not reveal anywhere near the same degree of these qualities, lending possibility to the hypothesis that these may be attributes of the "states of mind" that are most compatible with "miracle cures."

Table 1. Age Ranges of people finding "miracle cures."

Age Range Number of Exceptional
Survivors
20 - 29 12
30 - 39 23
40 - 49 30
50 - 59 29
60 - 69 2
70 - 79 1
80 - 89 2


Table 2. Summary of Cancer Patients:
Number Ave. Years Ave. Years to Death
Type of Cancer Patients Disease Free Non-survivors
Lymphoma 4 9 3
Metastatic Breast Cancer 12 9 3
Prostate Cancer 4 5 3
Metastatic Ovarian Cancer 4 17 1
Malignant Melanoma 1 5 4
Colon Cancer 9 14 4
Brain Cancers 7 6 1
(glioblastoma, astrocytoma)
Esophageal Cancer 1 13 2
Lung Cancer 2 11 1
Pancreatic Cancer 1 21 1
Multiple myeloma 1 6 4
Non-Hodgkin's Lymphoma 1 12 3

Total Cancers 47


Table 3. Comparisons between Exceptional Survivors and Non-Survivors for Rating Scenarios of Identified Dimensions in their stories (* denotes statistical significance of at least p < 0.05 and standard deviations are included in parentheses):

Identified Dimension Rating for Rating for
Exceptional Survivors Non-Survivors
1.Present-centeredness.* 3.8 (0.8) 2.8 (0.9)
2.Forgiveness of others.* 4.1 (0.9) 2.0 (0.4)
3.Release of the past.* 2.7 (0.7) 1.6 (0.6)
4.Process orientation.* 4.4 (2.0) 3.4 (2.5)
5.Humor.* 3.4 (0.8) 1.9 (0.3)
6.Life-meaning and dignity. 3.6 (1.0) 3.2 (0.5)
7.Faith and hope. 3.0 (0.9) 3.1 (1.0)
8.Refusal to accept death.* 4.3 (0.3) 3.3 (0.7)
9.Plausible explanation.* 3.2 (1.0) 1.9 (1.1)
10.Supportive community.* 3.1 (0.9) 2.0 (0.9)
11. Quantum Change.* 3.0 (0.8) 1.8 (1.0)
12. Spiritual Change.* 3.2 (1.0) 1.8 (0.8)

Dimensions were identified that were different between the two groups. Two dimensions were not different among the two groups and are probably at the heart of aboriginal healing regardless of outcome – meaning and dignity and faith/hope. The survivors seemed more present-centered, forgiving, disconnected from their past, and humorous. They had more plausible explanations to both self and community for why they healed, had more supportive communities, changed more, and had more spiritual change. That naïve raters could identify these differences is important.

Conclusions

These results are preliminary and constitute more of a pilot study to guide further investigation than a definitive answer to the mind-body problem in cancer. These findings suggest that raters can read stories and identify differences between exceptional survivors and non-survivors, all of whom were working with traditional aboriginal healers. This suggests that exceptional survival could involve a change in these attributes that could be called healing and could be non-random, though the frequency cannot be assessed. Further research should be undertaken to determine if stories and their qualitative analysis could be used prospectively to identify longer-term survivors and discriminate them from shorter term survivors.

These data provide preliminary support for the argument that states of mind/relationship are associated with lengthened survival. The actual dimensions identified, however, may not be as important as the gestalt impressions which the raters made and assigned to the dimensions as the best way they new to convey their impressions. In other words, the stories may contain more richness that the raters intuitively used than the dimensions identified would suggest.

Belief in the plausibility of the explanation for survival seemed particularly important. Roberts (1983, 1993, 1995) concluded that if both patient and physician believed in the effectiveness of a treatment, outcomes closely approximate one third excellent results, one third good results, and one third poor results. Belief in treatment and plausibility of the story about how the cure occurred, are both important preliminary proposed variables for the state of mind associated with healing. Roberts studies of biologically ineffective treatments in which patients and doctors believed showed combined average reported effectiveness of 40% excellent results, 30% good results, and only 30% poor results, for a mean total of 70% positive outcomes.

Miller and deBaca (1994) have proposed that quantum change is important for dramatic physiological changes. Quantum changes are sudden, permanent, major shifts that sweep through the whole life of a person. Native American healing philosophy teaches that such quantum changes are often necessary to change the tide in a patient who is deteriorating. Participation in ceremony can be one catalyst of quantum change.

The faith and hope of most persons covered in this study rested in spiritual resources and supernatural beings, along with their faith in the skill of the traditional healer. Spiritual healing has remained an untapped resource in our health care even though research has begun to document its effectiveness (Larson & Larson, 1994).

One could call the treatment that took place, spiritual healing. Spiritual approaches are not completely foreign to the American mainstream. They are frequently used in the treatment of addiction disorders. Among patients suffering from depression, those receiving a spiritually-oriented therapy had better scores on measures of post-treatment depression and life adjustment than did those whose treatment did not include a religious content (Propst et al, 1992). Patients' religious commitment has been shown to improve their treatment outcomes and recovery rates, decreasing their length of stay in hospitals and reducing the need for costly drugs or follow-up care. Recovering schizophrenics who attended church or were given supportive aftercare by religious caregivers had lower overall rates of rehospitalization (Chu & Klein, 1985; Katkin et al, 1975). Patients with hip fracture who are religiously committed have been found to suffer from less depression after their injury and recover more rapidly than patients with lower levels of religious commitment (Larson & Milano, 1997).

Among 232 patients undergoing elective heart surgery, six months later, 9% had died (Oxman et al, 1995). None of the 37 who described themselves as deeply religious before surgery had died. Whereas only 5% of those who attended church as infrequently as every few months died after the operation, 12% of those who rarely or never attended church died during the same 6 months after their operation.

Thus, traditional spiritual healing could have played a role in helping these people to become exceptional survivors. Further study is indicated.

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[*] The term aboriginal is used (instead of “Native American” or “American Indian”) since the author works in Canada where the term is used for the original inhabitants of a place (as it is similarly used in Australia, New Zealand, and other British Commonwealth countries). This term is preferred by the people themselves, as is also the term First Nations people. “Native North American” would be clumsy and would have a different meaning within the British Commonwealth as a person born in North America, and not necessarily a descendent of one of the original inhabitants of North America.

Friday, February 8, 2008

Psychiatry for the 21st Century

I'm sitting in the cold in Saskatchewan. It's been mild, only -20 this week. Last week one night hit -51 with the wind chill I think. That was miserable. Cars never warm up. I find it hard to make it to work on time in this cold. No one else seems to have that trouble. I've been late several times in the last two weeks. It's too cold. Too much to do to start the car, shovel the snow, etc. Anyway, here's an article that originally appeared in the Herbalist Guild that I wanted to share.

Lewis


Herbalist Guild article.

Mental Health for the New Millennium

All too common in psychiatry is the reliance upon pharmacology as the primary or only treatment for mental disorders and even strong emotions, themselves. Throughout history, the healing arts have included so much more. Cherokee medicine, for example, included seven major categories of healing, each reflecting a separate level of intervention. These levels included 1) dietary therapies and herbs, 2) water cures (hydrotherapy), movement, and lifestyle, 3) energy medicine (acupuncture with porcupine quills and thorns, crystal healing, hands-above-the-body healing), 4) psychological therapies, 5) body therapies (manipulative medicine), 6) family and community therapies, and 7) spiritual therapies, including ritual and ceremony.

The psychiatry of indigenous cultures used interventions from all of these categories, distinctly different from current academic psychiatry which strives to treat only on the molecular level, with single pure substances. Today, patients appear who are receiving as many as 8 different psychiatric medications, suggesting that the realities of psychiatric and the science of psychopharmacology do not mesh as closely as desired. Herbal medicine can also become lost in chasing symptoms with herbs, rather than exploring the broader meaning and purpose of symptoms.

The Cherokee believed that mild illnesses could be treated with an intervention from any one of the seven levels, that moderate illness required addressing three or four different levels, and that a serious illness required all seven levels delivered simultaneously. Their practice reflected a basic understanding of the concept of synergy, that addressing separate levels simultaneously may produce results beyond the simple sum of the effects of each level taken independently. Synergy is implicit in the understanding that humans are systems and are embedded in larger systems called families and communities. The behavior of systems cannot be predicted from an understanding of the parts. The very definition of a system is a “whole that is greater than the sum of its parts.”

Rather than treat specific diseases, more often, Cherokee medicine treated imbalances. Disease was thought to arise from disturbances in relationships – with food, with plants (herbs), with the animals (breaking hunting taboos, for example), with self, with body, with other family members, with the community, with the tribe, with the land itself, with the soul or energy body, and with the Creator and the spiritual realm. Treatment focused upon the relationships that were most disturbed, regardless of the specifics of the illness. Plant medicine arose from discussions with the spirits of the plants and requests for their help, rather than an allopathic cookbook of specific herbs for specific conditions. The same herb could be used very differently for the same illness, because of the idiosyncrasies of the person being treated and the desires of the spirit of the plant being used.

Integrative psychiatry is the treatment of systems – humans, families, and communities. The molecular level is important, but so are the others. Of equal importance, even on the molecular level, is the need to discover what works and causes the least side effects.

For example, the administration of omega-3 fatty acids improves both schizophrenia and its accompanying membrane abnormalities.[i] Two literature reviews on the use of fish oils found the data to be encouraging.[ii] Important for our principles of integrative psychiatry, omega-3-fatty acids improved both tardive dyskinesia (the abnormal, involuntary movements provoked by the neuroleptic medications given to schizophrenics) as well as also improving the emotional symptoms of schizophrenia.[iii] The patients received 10 gm of Max-EPA daily for 6 weeks.

These kinds of findings stimulate other research, though this work remains far from a conventional psychiatric audience. Thus, a group from Sheffield, UK,[iv] treated schizophrenics who were still symptomatic, despite stable antipsychotic medication, with eicosapentaenoic acid (EPA), docohexaenoic acid (DHA), or placebo for three months. Improvement on EPA was statistically significantly superior to DHA or placebo using changes in symptom score on the Positive and Negative Syndrome Scale (PANSS). Important was the fact that this improvement occurred over and above the maximum improvement that could be obtained with conventional medications alone. EPA was statistically superior to DHA. In a subsequent study, EPA was used as a sole treatment, though the use of antipsychotic drugs was still permitted if clinically imperative. By the end of the study, all 12 patients on placebo were taking antipsychotic drugs, compared to 8 out of 14 taking EPA. The group receiving EPA were significantly better than the control group.

Another group from the University of Stellenbosch (South Africa)[v] treated patients with persistent symptoms after six months of antipsychotic medication. Again the study design permitted us to see that add-on effects of nutritional therapies. The patients received either 3 grams per day of ethyl-EPA or placebo, in addition to their usual treatment over 12 weeks. The EPA group had significant improvement in symptoms along with less abnormal, involuntary movement.

Integrative psychiatry also calls for the study of the process of care. These factors are often called the non-specific factors of the treatment situation, since they are not unique to a particular illness. As such, integrative psychiatry has much to say to the other medical specialties. Our concern is how these non-specific factors affect physical disease and its healing. Does the intent of the doctor affect the action of drugs? And what about the quality of the doctor-patient relationship, the patient’s expectations for results, the culture within which the treatment takes place – and all the more important when different cultures meet in the treatment room, and the role the illness plays in solving family problems?

Future research efforts may need to be re-directed toward discovering what it is that patients and clinicians do when they experience large improvements, comparing these findings to what can be observed about relationships and interventions when small or no improvements occur. Current research methods differ greatly from being able to study what actually happens in clinical practice. Research aims at short studies of single therapies, while practice invokes multiple therapies over periods of years. More prospective, observational studies are needed for us to discover the wisdom of clinicians who help patients and to understand the mysteries of clinical improvement.

Existent studies are meager compared to what is available for medication trials. Many are pilot and descriptive studies. Research funding follows profitability. Many of the therapies we will review cannot be patented or mass produced. Nevertheless, the available studies point to trends and directions that do seem promising, and may yield important future results.

Psychiatry’s Attempts to be Integrative

Psychiatry has long attempted methods beyond the use of just medication. For example, a group from the Institute of Community and Family Psychiatry at McGill University reviewed six high quality studies for major depression, among 883 patients, finding that psychotherapy (from 10 to 34 weeks, median of 16 weeks) achieved similar results as medication, with both active treatments substantially better than placebo. Psychotherapy had the lowest drop-out rate (24%), compared to medication (37%) and placebo (54%).

Other studies in the conventional psychiatric literature have criticized models that fragment care and dilute the doctor-patient relationship. In one representative study, depressed patients receiving split care in which pharmacotherapy was provided by a psychiatrist and psychotherapy by a non-physician psychotherapist did not do as well as patients receiving integrated care, in which both psychotherapy and pharmacotherapy were provided by the same psychiatrist.[vi] Patients receiving integrated treatment used significantly fewer outpatient sessions and had significantly lower treatment costs, on average, than those in split treatment. Integrated treatment was associated with a pattern of utilization characterized by frequent treatment episodes in contrast to that of split treatment, which was characterized by more sessions with fewer breaks of 90 days or more. The authors concluded that the results did not support the prevailing assumption that integrated treatment is more costly than split treatment in a managed care network. This study also suggested a value in a more concentrated relationship than a fragmented relationship.

The prevailing assumptions of managed care and of modern psychiatry have been that medication is more cost-effective than relationship-based therapies. While collaborative care in which patients received both psychotherapy and medication costs more for treating depression, it was also more cost-effective. [vii] Collaborative Care included brief cognitive-behavioral therapy and enhanced patient education. Other studies underscore this, with often savings seen in medical visits.

Conventional psychiatry presents the rest of medicine with an important example of synergistic therapies when it shows that the addition of psychotherapy helps patients who are not responding to antidepressant medications.[viii]

Holism and Inseparability
Key to our understanding of psychiatry is the concepts of systems medicine. A system is a whole that is more than a simple sum of its parts. The behavior of systems cannot be predicted by studying the behavior of each of its component parts. The behavior of a person cannot be predicted by studying the function of each organ. Similarly, the behavior of a family cannot be understood by studying each individual member in isolation from other family members. The family will always surprise us because the interaction of members produces a complexity not contained in the study of each individual member.
Non-separability is another property of whole systems. It means that the state of the whole is not determined by simply adding up the states of its individual parts. Systems theory states that the best way to study the behavior of a complex system is to treat it as a whole, and not merely to analyze the structure and behavior of its component parts. The natures of some wholes or systems are not simply determined by the nature of their parts.
In the practice of psychiatry, this means that the behavior of a person cannot completely be predicted. All of our assessments look at parts of the person, but none can completely grasp the whole. Non-separability means that action at any one level of the person will be taken up and processed by all the other levels and may produce changes that cannot be anticipated. As an example, giving St. John’s Wort is more than just the effects of an herb. The act of giving activates other areas of the person, as does the context of giving, and the patient’s past experiences with treatment. Even simple matters as the appearance of the practitioner or what perfume she might have worn on that day can elicit associations that influence treatment. The concept of an inner healer (Mehl-Madrona, 2003), suggests that people do internalize and work with what they experience to move toward healing in ways that cannot be predicted or anticipated.
Classical science breaks wholes down into parts, believing that the states and properties of those parts completely determine the whole that they comprise. The state of some systems or wholes resists these kinds of reductive analyses. The suffering human being is one such system that is lost when broken into parts. The inner healer is mysterious and not completely predictable.
In physics the quantum state of a system describes the probability that it will take specific actions upon interaction with a measuring device. The human corollary is to think about the likelihood for people to take one action or another when they interact with a healer, an herb, or even a homeopathic remedy. Assessing someone changes them. Pure diagnosis is never possible. Systems theorists call this “perturbing” the system. When we interact with people, the nature of our being interacts with theirs to change the future. We are the measuring device. Our interaction with the patient forever changes the future.
The most complete specification for probability of behavior of a system is called the pure state in physics. Having a pure state means that we can predict all of the possible responses of a system. Even when systems have pure states, some of their components may not. This means that just because we know all the possible choices that the system can make when an interaction with an external system occurs (this is what a measurement is), we do not necessarily know anything about what will happen to the components of a system. For example, we can be certain that a family will go on, though we cannot be certain which members will die and when. Schrödinger describes these components as "entangled". This means, for example, that people who live in families are entangled; they can’t be teased apart and their responses predicted.
The Einstein-Podolsky-Rosen effect helps us to understand this notion of entanglement. In this phenomenon, particles that have been paired (meaning that they have opposite or complementary spins) are separated. When a magnetic field is used to reverse the spin of one particle, the other particle’s spin reverses simultaneously to maintain symmetry even though there is no known mechanism for the physical transfer of information from the reversed particle to the one making the reversal. Additionally, the reversal happens at faster than light speed. This means that information transfer occurs faster than the speed of light.
Remarkable is the lack of “normal world” explanatory mechanism by which the second particle can know that the first particle has changed, and the fact that the change is instantaneous. The two particles are non-separable, despite our ordinary ideas that we have separated them. Non-separable connections are maintained in ways that cannot be explained by everyday physics. In psychiatry, it means that we can know things that we are not supposed to know. Some call this kind of knowledge, paranoia, and, indeed, it can be exaggerated and distorted through pain and intense suffering to the point at which this knowledge seems insane. Others call it intuition. Nevertheless, the notion of inseparability is important, for it offers a way of having information that is outside of our ordinary concepts of space and time.
What this means for mental health is that information flows in ways we cannot anticipate. Information can transcend our usual perceptions of barriers. We can know things that we are not supposed to know and we can act on those things without being crazy. I suspect that schizophrenics are attuned to this reality but without any filtering capacity.
Methodological Holism represents the idea that certain systems are best understood at the level of principles governing the behavior of the whole system, and not at the level of the structure and behavior of the component parts. This is the kind of research and understanding we are trying to promote. Methodological Reductionism represents the way science currently thinks about systems as component parts that can simply be added together. Methodological reductionism guides most current research and treatment. A reductionistic study typically randomly assigns subjects to one of two treatment groups, comparing one very specific, single treatment to a control group. Reductionism assumes that the intent of the researcher will not affect the study. Consistently, researchers find what they expect to find. Even particle physicists find what they postulate. Reductionism ignores the possibility that we are all point-phenomenon in a spacetime field and privy to each others’ information whether we know it or not. Holism would deny the possibility of ever randomizing, since the assignment of a subject to one group (like making a measurement in quantum physics) affects all the other subjects, consistent with the Aharonov-Bohm effect. Symmetry must be maintained, and even of things that we can’t begin to suspect. Additionally, one treatment may only work when part of a suite of related treatments. This is the concept of synergy. Treatment may be non-linear. Any one of three potential treatments (herbs, psychotherapy, acupuncture) may be ineffective alone because each operate in a flat, linear area of the response curve. Taken together and applied simultaneously, they could push the response into the rapidly rising part of the curve. Then a major effect could be seen.

Psychiatric treatment also operates in methodological reductionism. We hear doctors (and even herbalists) counseling patients to do one treatment at a time, so that they will know what works. The systems perspective is that we can never know with certainty what works, because what is done is not independent from the state of the system to which it is done to. That state changes constantly (fluctuates or oscillates) in response to many environmental triggers that we can only guess. Treatment on one day could produce completely opposite results from treatment on other days. Homeopathic research has begun to suggest this. The remedy increases the oscillatory behavior of the system, making the change in energy state more likely (crossing over from illness to wellness), but not actually causing the healing.

In social science, societies are the systems, composed of individuals; while in biology, the systems are organisms, composed of cells, and ultimately of proteins, DNA and other molecules. A methodological individualist maintains that the right way to approach the study of a society is to investigate the behavior of the individual people that compose it. A methodological holist, on the other hand, believes that such an investigation will fail to reveal the nature and development of society as a whole. There is a corresponding debate within physics. Methodological reductionists favor an approach to (say) condensed matter physics which seeks to understand the behavior of a solid or liquid by applying quantum mechanics (say) to its component molecules, atoms, ions or electrons. Methodological holists think this approach is misguided. We need to understand how whole systems operate, which sometimes requires ignoring the parts.
The properties of a system depend upon the relations among its parts as well as upon the properties of the individual parts. But if we are permitted to consider all properties and relations among all parts, then these trivially determine the properties of the whole they compose.
The Aharonov-Bohm effect changed physicists’ conception of reality. Aharonov and Bohm (1959) drew attention to the quantum mechanical prediction that an interference pattern due to a beam of charged particles could be produced or altered by the presence of a constant magnetic field in a region from which the particles were excluded. This effect was then experimentally demonstrated. At first sight, the Aharonov-Bohm effect seems to involve action at a distance. It seems clear that the electro-magnetic field acts on the particles since it affects the interference pattern they produce; and this must be action at a distance since the particles pass through a region from which that field is absent. The same argument has been made for how distant energy healing or prayer works.

But, just as for distance healing, an explanation is possible which portray it rather as a manifestation of nonseparability [Healey (1997)]. There need be no action at a distance if the behavior both of the charged particles and of electromagnetism are nonseparable processes. Such treatment of electromagnetism is increasingly common in physics -- to treat the motion of the charged particles as a nonseparable process.
An interpretation of quantum mechanics that ascribes a nonlocalized position to a charged particle on its way through the apparatus is committed to a violation of spatiotemporal separability, since the particle’s passage constitutes a nonseparable process.
When we open ourselves to the implications of the Einstein-Podolsky-Rosen Effect or the Aharonov-Bohm Effect, we realize that fields may be more important than events, and that points in a field may be privy to all the information possessed by the field. Particles may traverse paths in space-time, interacting with electromagnetism where it is defined.
Quantum theory is interesting because it presents us with examples of physical events that defy our common assumptions about the universe. Perhaps these events are similar to what happens with distant prayer. An action and an effect occur outside of any known physical mechanisms and with not just faster than light speeds, but instantaneously! What this means for psychiatry is that people are connected at deeper and more profound levels than we ever imagined. Consider these examples: A spouse awakens in a cold sweat with chest pain at the exact moment that her husband has a heart attack 3000 miles away. A young woman at college sees her grandmother standing at the foot of her bed at the exact moment of the grandmother’s death. Less striking and more subtle examples happen all the time. The subtle energy shifts that occur during family therapy defy all explanations as post-hoc rationalizations. I see the family of an 84 year old man with prostate cancer. I don’t have a clue what I do for these people. Their family is so chaotic and disorganized as are their sessions. Essentially I sit with them as a witnessing presence. They leave feeling better, appreciating my help, and the man’s behavior dramatically improves for a week or so. When it starts deteriorating again, they call for another session. What do I do for him? Is it all explainable psychologically, or should we evoke quantum effects? Are subtle energy shifts occurring among us that defy rational characterization?
Physics is more about measurements than psychology. Yet what physics has recognized is how measurement changes the system that is being measured. We are less aware of this in psychology. Quantum theory predicts statistical correlations between measurements that are impossible by our ordinary conceptions of reality! Yet careful observation shows that these predictions are correct, despite their violation of ordinary laws of physics. Even the law of time only running forward can be violated. The inevitable conclusion is that spacetime itself and all that it contains represents a system.
The result of all these technical speculations is the simple Native American understanding that everything is connected. Not just people or animals, but every particle, however small. Every rock, molecule of water, packet of sunlight, are all connected to everything else. What this points to is the concept of field. Field is an elusive concept. We can see fields of energy only by their effects. We interpret the presence of a magnetic field by the patterns made by iron filings laid between magnets. What quantum theory suggests is that we are embedded in a very complex field that has the properties we are discovering from quantum theory.
Physicists (Wayne, 1998; Redhead, 1995) speak of field operators that operate at various spacetime points. The field operators produce the properties we are describing: non-separability, holism, instantaneous transformation, symmetry, and synergy. They say that the field is constructed out of products of all of these field operators.
At the turn of the 21st century, string theory (or its descendant, M-theory) has emerged as a speculative candidate for unifying much of fundamental physics, including quantum mechanics and general relativity. String theories operate in one or more dimensions of a space that has 6 or 7 tiny compact dimensions in addition to the three spatial dimensions of ordinary geometry. If these additional dimensions are appropriately considered spatial, then it is natural to extend the concepts of spatial and spatiotemporal separability to encompass them. In that case, processes involving classical strings (or p-branes with p > 0) would count as (spatiotemporally) nonseparable, even though all particles and their properties conform to spatial separability.

The idea is familiar (particularly to Lego enthusiasts!) that if one constructs a physical object by assembling its physical parts, then the physical properties of that object are wholly determined by the properties of the parts and the way it is put together from them. The principle of spatial separability tries to capture that idea.

Classical physics presents no clear examples of nonseparability. The assumption that all physical processes are separable forms the metaphysical background to classical physics. In Newtonian spacetime, the boiling of a kettle of water constitutes an example of separability. It represents the behavior of a system of point particles under the action of finite forces -- a separable physical process depending upon particular values of position and momentum of the particles along their trajectories during the collisions.
The boiling of a kettle of water is an example of a more complex separable physical process. It consists in the increased kinetic energy of its constituent molecules permitting each to overcome the short range attractive forces which otherwise hold it in the liquid. It thus supervenes on the assignment, at each spacetime point on the trajectory of each molecule, of intrinsic physical properties to that molecule (such as its kinetic energy), together with intrinsic physical properties representing the magnitude and direction of the fields that give rise to the attractive force acting on that molecule at that point.
Outcome independence-dependence is another important concept of systems theory. In outcome independence (Howard, 1989, 1992), given two entangled systems, the results of one set of measurements on one of the systems will not affect another set of measurements on the other system. Outcome independence is related to parameter independence, the idea that the relevant variables are unrelated. Quantum theory, however, predicts outcome dependent events, in which measurements made upon one system affect the measurements that will be made on the second system. I think of this as two families “joined” through the marriage of two children. An interview of one family will affect the results of an interview with the second family. Physicists think more in terms of statistical correlations of properties like spin and momentum. 4176
Properties of systems may only exist in the context of well-defined ways of making measurements of the property. This was Bohr’s (1934) view. He thought that the properties arose through interaction of the system being studied with the measurement system. Bohm (1980, 1993) took this further to assert that the system being studied and the measuring system constitute an indivisible whole. Bohm (1952) further developed the concept of the “undivided universe,” or the largest possible whole.
Albert Einstein said, “A human being is part of the whole, called by us ‘universe,’ a part limited in time and space. He experiences his thoughts and feelings as something separate from the rest – a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal decisions and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.”[ix]
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[i] BK Puri, AJ Richardson, DF Horrobin, T Easton, N Saeed, A Oatridge, JV Hajnal, GM Bydder. 2000. Eicosapentaenoic acid treatment in schizophrenia associated with symptom remission, normalisation of blood fatty acids, reduced neuronal membrane phospholipid turnover and structural brain changes. International Journal of Clinical Practice, , Vol 54, Iss 1, pp 57-63.

[ii] Joy CB, Mumby-Croft R, Joy LA. (2000). Polyunsaturated fatty acid (fish or evening primrose oil) for schizophrenia. Cochrane Database Syst Rev 2: CD001257.
[iii] Laugharne JD, Mellor JE, Peet M. Fatty acids and schizophrenia. Lipids Mar 1996; 31(suppl):5163-65.

[iv] Peet M, Brind J, Ramchand CN, Shah S, Vankar GK. (2001). Two double-blind, placebo-controlled pilot studies of eicosapentaenoic acid in the treatment of schizophrenia. Schizophrenia Research 49: 243-251.
[v] Emsley RA, Myburgh CC, Oosthuizen PP, van Rensburg SJ. (2002). Omega-3 fatty acids and schizophrenia: a randomized trial of ethyl-eicosapentaenoate (EPA) versus placebo as add-on treatment. Am J Psychiatry, in press; abstract in Schizophrenia Research 2002; 53: Supplement 9.
[vi] Goldman W. McCulloch J. Cuffel B. Zarin DA. Suarez A. Burns BJ. Outpatient utilization patterns of integrated and split psychotherapy and pharmacotherapy for depression. Psychiatric Services. 1998; 49(4):477-82.
[vii] Von Korff M. Katon W. Bush T. Lin EH. Simon GE. Saunders K. Ludman E. Walker E. Unutzer J. Treatment costs, cost offset, and cost-effectiveness of collaborative management of depression. Psychosomatic Medicine. 1998; 60(2):143-9.
[viii] Thase ME. Psychotherapy of refractory depressions. Depression & Anxiety. 1997; 5(4):190-201.
[ix] Einstein A. Quoted in Bloomfield H. Transcendental meditation as an adjunct to therapy. Boorstein S. (ed.). Transpersonal psychotherapy. Palo Alto, CA: Science and Behavior Books, 1980, p. 136.

Sunday, February 3, 2008

APACAM Caucus

I'm sitting next to a fire at my friend's house in Carmel. I learned that no one heats their homes in Carmel because heat is too expensive. That wouldn't work in Saskatchewan. It's been raining alternating with hail outside, though it doesn't seem like much of a storm to me, compared to the 12 cm or more of snow that falls in Sask. with temperatures dropping to less the -40. Nevertheless, Monterey is beautiful. Today, we drove down Highway 1 to Big Sur and hiked with James' and Nicole's dogs until we were soaked. Then the rain stopped and we tried Pfeiffer Beach State Park, but as soon as we had ventured out far from the trail, the rain started again. So we were left with a potato frittata as the only food left at the Big Sur Inn and Lapsang Suchong tea. I slowly warmed up.

James has created the Caucus on Complementary and Alternative Medicine for the American Psychiatric Association, and I am going to align my efforts with him and join his Steering Committee. You will see linkages forming from my web site to theirs and vice versa in the next few weeks. His site is at www.apacam.org. We're going to move my discussion group on aboriginal mind and mental health to that site slowly but surely.

The question is, how to change psychiatry. How do we change the underlying assumptions upon which it is based. James and I have arrived at similar conclusions -- him through philosophy and hermeneutical analysis; me through studying with elders. But we have reached the same place through different methods, which seems powerful. I hope that some of you will start to join our discussions on this new website since you don't have to be anyone to discuss -- not a psychiatrist, not a member of APA, not a mental health worker, etc.

The rain and the hail have stopped. It's almost midnight in Saskatchewan and I am dreading my return to my cold bedroom from where I am sitting in front of the roaring fire. Wood heat in a near mansion in Carmel Valley! Oh, well. It's post-modern America, and anything goes.

Thursday, January 10, 2008

Trickster

Here's another workshop I'd like to do.

The Power of Trickster: Coyote, Raven, Rabbit, and more.

Coyote is the modern world’s most famous trickster, though his colleagues run through every culture, from Maui in Hawai’i, to Raven in the Northwest of North America, to rabbit in Southeast North America and Southeast Asia, and more. Coyote will help us to understand the power and importance of Trickster, especially since (S)he was present from the beginning of creation. Coyote features prominently in sacred, creation stories as a character providing survival advice to the people as well as helping to set up the rules. Outside of Coyote’s sacred roles, (s)he has a collection of trickster stories, which, as one elder put it, are not about Coyote, but are about topics that are otherwise difficult to discuss. Trickster stories allow access to taboo topics. They include humorous behavior but they are not humorous per se. Europeans often focus upon Trickster instead of seeing the topics that Trickster allows us to discuss. More importantly, Trickster is the impetus for transformation and change, and has the job of protecting people from man-eating monsters and more importantly, from themselves. Trickster’s job is to monitor the people and to intervene when they become complacent and secure; in other words, stuck in their ways.

Following these considerations of Trickster (Coyote), we will explore how Coyote works within our own lives and stories. What are the times when we have been tricked for our own good? How did that feel? Who tricked us? Was it cosmic or spiritual forces, or was it our friends?

3. 50-word conference description (to be part of brochure – please keep it at 50 words or we’ll have to edit it down):

Tricksters (Coyote, Raven, Rabbit) have been with us since Creation began. They provide advice, help set rules, challenge rules when the rules become stifling, and make sure that the people do not become complacent. We will consider Trickster’s roles within our lives and Trickster’s influences upon the stories we live.

Wednesday, January 9, 2008

Narratives and the Workplace

Here's a workshop I'd like to do somewhere. It connects narrative to the workplace. Any takers?


Introduction: Regardless of our life’s purpose and activities, health is important. Current research suggests that physicians today address only 15% of the determinants of health. These other determinants lie within areas not typically addressed by physicians and are crucial for wellbeing.
Work is an important part of health. We spend most of our waking hours at work. We have more time with our co-workers than our families. Feelings of social injustice and powerless in the workplace have been linked to the occurrence and speed of progression of heart disease. Stress-related conditions are primarily work-related, including the injuries occurring when people are stressed and less cautious in their safety protocols.
Illness matters to company, even in Canada where the public bears the brunt of costs for sickness care. Absenteeism is costly. Loss of key personnel is difficult to compensate. Costs rise with more workmen’s compensation claims. Lawsuits can occur.
Overview: We will explore how the culture of the workplace creates stories that become a local culture of practice and knowledge. We will explore the role of leadership and workers in implementing, maintaining, and evolving that story and will see how the story is associated with feelings of powerlessness or empowerment. We will link this to our own personal health and disease. We will use lessons from indigenous cultures to see how stories evolve and achieve power. We will apply these methods of inquiry to our own personal health (or disease). We will ask how company and personal stories can be changed to achieve better health in the workplace. We will explore the role of meaning and purpose in health and disease and the need for people to find meaning and purpose through their daily work activities, to feel part of a community, and to feel valued.
Learning Outcomes:
Participants will:
Understand the concepts of story, plot, narrative, meaning, value, and how these inter-relate.
Be able to enunciate their own personal story, describe what its plot is, discuss the strategies through which the plot unfolds, say what gives them meaning and purpose, and relate this to their own personal health.
Be able to state the company’s story, describing its creation, vitalization and re-vitalization, and relate this to the workers’ experience of meaning and purpose in the workplace, of valuation, and of belongingness, exploring how these factors can increase or decrease health, absenteeism, injuries, and workmen’s compensation claims.
We will explore how to collaborative re-author personal and company stories to pursue greater health, wellness, meaning, and functionality in our personal lives and at work.
We will consider how these developing stories compare to traditional stories, classical themes from literature and movies, and popular cultural stories.
We will practice how to develop a plot line or theme that shows us where the story will travel as it is enacted and to explore how to change story to maximize the movement toward health and wellness.
Conclusion: Participants will learn about the power of personal and corporate stories for health and disease.