If you come to me and say, ‘I’ve got an addiction to… whatever,’ I could say three things to you. One is that you have a genetic disease, which is the mantra in most of the medical world. Or I could tell you, ‘You are an idiot, you made a bad choice, you are morally degenerate, you are lacking will power,’ or I could say, ‘Hmm, what is that addiction doing for you? Oh, it’s soothing your pain, is it? So how did you develop that pain? What happened to you? And how can we help you heal that pain and handle it in ways that are not self-destructive?’ So, the role of the therapist is in helping people understand that what happened to them has a role in what happens inside them, so they don’t see themselves as deficit, bad or stupid, or as diseased; they see that how they are functioning is actually a fairly reasonable and understandable response to what happened to them.
Hungarian-Canadian physician (1944–)
Gabor Maté CM (born January 6, 1944) is a Hungarian-Canadian physician and author. He has a background in family practice and a special interest in childhood development, trauma and potential lifelong impacts on physical and mental health including autoimmune disease, cancer, attention deficit hyperactivity disorder (ADHD), addictions and a wide range of other conditions.
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"Throughout the human life span there remains a constant two-way interaction between psychological states and the neurochemistry of the frontal lobes, a fact that many doctors do not pay enough attention to. One result is the overreliance on medications in the treatment of mental disorders. Modern psychiatry is doing too much listening to Prozac and not enough listening to human beings; people’s life histories should be given at least as much importance as the chemistry of their brains. The dominant tendency is to explain mental conditions by deficiencies of the brain’s chemical messengers, the neurotransmitters.
As Daniel J. Siegel has sharply remarked, “We hear it said everywhere these days that the experience of human beings comes from their chemicals.” Depression, according to the simple biochemical model, is due to a lack of serotonin — and, it is said, so is excessive aggression. The answer is Prozac, which increases serotonin levels in the brain. Attention deficit is thought to be due in part to an undersupply of dopamine, one of the brain’s most important neurotransmitters, crucial to attention and to experiencing reward states. The answer is Ritalin. Just as Prozac elevates serotonin levels, Ritalin or other psychostimulants are thought to increase the availability of dopamine in the brain’s
prefrontal areas.
This is believed to increase motivation and attention by improving the functioning of areas in the prefrontal cortex. Although they carry some truth, such biochemical explanations of complex mental states are dangerous oversimplifications — as the neurologist Antonio Damasio cautions: "When it comes to explaining behavior and mind, it is not enough to mention neurochemistry... The problem is that it is not the absence or low amount of serotonin per se that “causes” certain manifestations.
Serotonin is part of an exceedingly complicated mechanism which operates at the level of molecules, synapses, local circuits, and systems, and in which sociocultur
(about Occupy Wall Street) among the many inequities in a society are the ones that this protest has brought to light, the inequitable distribution of wealth and power. But what is not so generally realized, that this society also makes people sick. Fifty percent of American adults have a chronic medical illness, and much of that has to do with stress. And if you look at the literature on what causes stress, it’s uncertainty and lack of information and loss of control and lack of expression of self. And the uncertainty that has been forced upon the American population by the recent economic crisis, the loss of control as power has flown into the hands of very, very few people, and the absolute powerlessness of the many in the face of all that, and the lack of expression through the ordinary political process, people are totally disempowered and deprived of their voice. This protest addresses all those issues. So I can only say that this is an extraordinarily healthy thing to happen. People who participate here will be healthier for it as a result, and maybe society, in general, as well. And one more thing, as well. There was a study just this morning that parents who are stressed, they’re not as tuned in to their kids. They’re not as connected to their kids. So when society stresses people, like the current economic uncertainty and crisis does, children are not getting what they need. So this protest, as well, speaks to the needs of children as much as to the needs of adults in general. So that’s why I’m so gratified to see all this.
A society that fails to value communality — our need to belong, to care for one another, and to feel caring energy flowing toward us — is a society facing away from the essence of what it means to be human. Pathology cannot but ensue. To say so is not a moral assertion but an objective assessment. (p288)
It is time to realize, then, addiction is neither a choice nor an inherited disease, but a psychological and physiological response to painful life experiences. It can take many forms, but whatever form it takes:
• it employs the same neurological pathways and emotional patterns;
• the damage it does extends well beyond the suffering imposed by drug use specifically;
• to ostracize the drug addict as somehow different from the rest of us is arrogant and arbitrary;
• to criminalize certain substances, say heroin, while allowing the profitable distribution of more deadly products such as cigarettes is irrational and harmful—yes, though it may be a startling assertion it is medically a simple fact: heroin use, short of overdose, is far less lethal than cigarette smoke;
•to treat the addiction, which is a symptom, without treating the pain that underlies it is to deal in effects rather than in causes, and therefore dooms many to ongoing cycles of suffering.
The hardcore drug addicts that I treat, are, without exception, people who have had extraordinarily difficult lives. The commonality is childhood abuse. These people all enter life under extremely adverse circumstances. Not only did they not get what they need for healthy development; they actually got negative circumstances of neglect. I don’t have a single female patient in the Downtown Eastside of Vancouver who wasn’t sexually abused, for example, as were many of the men, or abused, neglected and abandoned serially, over and over again. That’s what sets up the brain biology of addiction. In other words, the addiction is related both psychologically, in terms of emotional pain relief, and neurobiological development to early adversity.
People far-flung have told me that it saved their lives, it changed their view of addiction or it made a big difference to their families... the book addresses — the origins of addiction and a sane and humane way of treating addiction of all kinds — has not become mainstream practice or awareness yet... When the book came out, we still had a federal government that was completely against supervised injection sites, for example, or the provision under observed circumstances of prescribed heroin to dependence users who needed it. We had a completely retrograde federal policy which has opened up quite a bit under the current administration.
And here is where I’m humbled. I’m humbled by my feebleness in helping this person. Humbled that I had the arrogance to believe I’d seen and heard it all. You can never see and hear it all because, for all their sordid similarities, each story in the Downtown Eastside unfolded in the particular existence of a unique human being. Each one needs to be heard, witnessed, and acknowledged anew, every time it’s told. And I’m especially humbled because I dared to imagine that Serena was less than the complex and luminous person she is. Who am I to judge her for being driven to the belief that only through drugs will she find respite from her torments? Spiritual teachings of all traditions enjoin us to see the divine in each other. Namaste, the Sanskrit holy greeting, means, “The divine in me salutes the divine in you.” The divine? It’s so hard for us even to see the human. What have I to offer this young Native woman whose three decades of life bear the compressed torment of generations? An antidepressant capsule every morning, to be dispensed with her methadone, and half an hour of my time once or twice a month.