Yousuf Raza – PsychBaithak QnA Session 2
AI: Summary ©
The speakers discuss the potential reasons for stress and depression in Pakistan, including certain circumstances that can cause stress and depression. They stress the importance of identifying and breaking bad habits to avoid problems and finding a way to grow in all areas of life. They also discuss the need for professional help for mental health issues and the importance of addressing psychological challenges and addressing emotions. The conversation ends with a discussion of the use of psychological challenges and the need for people to take action on them.
AI: Summary ©
Yes, in the name of Allah, peace and
blessings of Allah be upon the Messenger of
Allah, peace and blessings of Allah be upon
you, and peace and blessings of Allah be
upon everyone.
Walaikum Assalam Yusuf Bhai, how are you?
I am fine, how are you?
Alhamdulillah, I am fine.
So, are you ready for another Q&A?
Yes, have you drowned or are you still
fine?
No, I have not drowned.
How are the people of Lahore?
The people of Lahore are also fine.
The people of Lahore are also fine.
The problems are more on the Karachi side.
So, may Allah make it easy for them.
We are pretty okay in this part of
Pakistan.
Yes, our internet gets drowned every now and
then.
That may be a problem even today.
But anyway, that's what it is and we
are ready for our questions and answers.
There's a lot of questions that people have
sent in.
And since we could not get a hold
of our guest for this time, so why
not another Q&A?
Right?
Yeah, right.
Okay, let's start with the first question.
If you can identify the factors contributing to
your stress and depression, but it's practically impossible
to remove those factors from your life, then
how can you deal with depression?
So, Yusuf Bhai, this is a typical dilemma
that we see in our practice.
That I have these problems that cannot be
solved.
They have to stay like this.
What do I do now?
So, the first thing to understand is that
yes, there can be such problems.
There can be such circumstances that we cannot
change them.
But we can change our attitude towards them.
How do we manage those problems?
And we should also say that yes, you
may think that you cannot change it.
But with the help of someone else, you
can see a different perspective.
And those circumstances which are causing stress, that
can become a source of your growth also.
But it's not always like that.
And sometimes we have to learn to ignore
them, to distance ourselves from them.
So, there can be no one answer.
Those circumstances can also become an opportunity.
But it can also happen that you are
not able to find a solution to all
your resources.
And we should also acknowledge that it also
happens that we would have to live with
them.
Right.
So, as you said, when we are talking
about a situation where we have come to
a conclusion that these are problems.
There can be nothing about depression because of
them.
That judgment in itself is, there is a
question mark on it.
That judgment may be right.
But it is important that we involve someone
else.
Someone that is capable, someone that we trust.
Ideally, professional help.
If not, then whoever is capable, wise, trustworthy
that you can fall back on.
With them, we get, we discuss and we
see that is it not that there is
one thing that lies in my area of
freedom.
But I have categorized it in an area
of fate.
And I can change it and I am
not doing it.
And maybe someone else can open a door
for me, show me a way to make
changes in them.
And then, like you said, our IT.
Yes, tell me.
And this is also possible.
And I have seen this thing many times
that we also see such people who verbally
say that yes, we want to change them.
But somewhere or the other, unconsciously, they are
the source of those circumstances.
That he is also making his own cause
from there.
So there are subtle ways of sabotaging our
own selves, subtle self-sabotage that we may
be doing without recognizing them.
So even in this, in conversation, ideally, in
this case, with a professional, we may get
a chance to identify those areas.
And when we identify it, let's say that
yes, it is really an area of fate.
It's a terminal illness, incurable problem, death of
somebody close to us.
Something that is, yes, it is irrevocable loss,
right?
It cannot be changed.
It is really an area of fate.
But then, like you said, we have to
positive our attitude towards it.
We have to look beyond that.
And perhaps the different dimensions of our life,
we have to try to compensate them.
There is a physical dimension, there is a
spiritual dimension, there is a psychological dimension, there
is a social dimension.
We try to compensate, try to develop and
grow in all of those areas.
Whilst with that particular problem area, by making
our attitude more positive, that's going to be
the source of growth.
Absolutely.
There can be another situation in this.
Another situation can be like this, that if
we didn't do that work, didn't distinguish fate
and freedom.
There was an area of freedom, we could
do something about it.
We considered it to be fate.
And then when we are trying to compensate
through other areas, then that may be maladaptive.
That may be, I mean, we are distracting
or brushing the issue under the carpet and
it's just growing.
And it's possible that later on, it will
create more problems.
So we have to be very careful on
that first of all.
And if there is such a compensation, which
is out of necessity or out of compulsion,
then apart from that area, it will also
start distorting your functioning there.
Because the proper locus of stress is not
being addressed yet.
And as we know that all these dimensions
are very intricately interconnected.
If there is a problem in one, then
in the other, it is going to be
encroaching on it necessarily.
Okay, so we hope that addresses the question
somewhat.
Azam, there is a comment for you.
Azam bhai, legend of psychiatry, Mashallah.
So how much money did you have?
Zain was my house officer.
And now, Mashallah, Zain's surgery training is over,
which he has also put his picture.
So he keeps doing this to me.
Okay, sir, is this a joke to you?
There is no truth in it?
It's a habit of lying.
Okay, fine.
Zain, you contact Legend of Psychiatry.
This habit will also be treated by him.
Okay, so moving right along, next question.
There's a sin I've practically fought with my
entire life since early childhood, but I keep
falling back into it.
I feel guilty, and it has to do
with those close to me.
Could you please guide as to how I
could break a bad habit like this?
Yes, Azam bhai.
Again, it's something very broad.
What is the specific area where the problem
is?
Well, since we don't really know that.
But generally speaking, how do we break bad
habits?
First of all, identify what is that bad
habit?
How is it damaging you and those close
to you?
Right?
And really sit down with yourself and have
that conversation.
You have to properly sit down with yourself
and think, why do I continue to do
this?
First of all, there's a disclaimer in this
that we often call things a bad habit
or addiction and say, I can never leave
this.
We're undermining ourselves.
We are telling ourselves, we're already evading freedom.
We've already made an excuse for ourselves that
I have no control over this.
And once we have given ourselves that, then
what we call a self-fulfilling prophecy, when
we understand that I can't change this, then
I don't even change.
Right.
So first up, just understanding is that as
humans, we're not animals, we're not cats or
pigeons.
We have been programmed in a way.
And now do whatever you want.
That programming cannot change whatsoever.
What we have to recognize is one integral
part of what makes us human is this
ability to grow, to change.
That we can change ourselves, which means we
can leave bad habits and bring in good
habits.
Right.
So first we address that mindset.
Because in this mindset, then these sentences come,
that I have tried everything.
Nothing works.
Whatever I tried, I tried it with this
mindset that it's not going to happen, but
I'll still do it.
We also see that there's a lot of
people who come to us for consultations, for
therapy, for treatment.
And they're convinced.
They come with that conviction that we can't
be right.
We have these flaws, these flaws will remain.
You can also do what you can.
Do what you can.
Why?
Because then, after that, the excuse goes to
the next level that I did it with
every psychiatrist.
I took that long therapy session.
This problem can't be fixed.
Right.
So if this is the underlying attitude, then
the habit will not change.
Which is why people love to call these
things addictions.
And in that, the underlying implicit habit, or
implicit ulterior motive is that addiction is not
good.
So first up, know that change is possible.
Second thing, see what you have done to
get rid of it so far.
And if you are repeating the same failed
methods again and again, then are you really
sincerely looking to change?
Right.
So are you genuinely addressing the issue or
are you deceiving yourself?
The method that has failed repeatedly yet is
being tried again and again.
That is typical of neurosis.
And many Jamaats.
But that's a side story.
We have to be real with ourselves.
What have I tried?
To what extent did I succeed?
To what extent did I fail?
What else can I try?
If I'm out of ideas, then yes, I
go and seek help.
I explicitly sit down with another person, tell
them what that problem is and what I
have tried, what has failed, what I want
to achieve.
I'm out of ideas.
Give me more.
Does that make sense?
Hmm.
For me, yes.
But in this question, one thing that we
should appreciate is that the person has the
insight that this is a bad habit and
I want to get rid of it.
So that's practically the first step.
If you want to change any habit.
Absolutely.
Right.
So there's a related question to a follow
up question to just what we have responded
to, if you want to address that.
I don't have the exact percentage in my
mind right now.
But yes, we have experience of Yes.
there the percentage of improvement is also less
and there the need for biological treatment is
more.
Absolutely right.
Moving right along to the next question.
If you are being forced by the society
or family pressure but are not actually happy
at heart, then there is no point in
getting married and you feel like you are
better off without it.
So, the question ends here.
I think we answered a similar question last
time as well.
There can't be just one answer for this.
Because there are many variables in this as
well.
Your family, your larger culture, and what you
want to do with your life.
In our culture, there are many people who
prefer to get married when their parents are
willing to do so.
And there are many people who prefer to
meet them in person, talk to them, see
if they have the same mentality, the same
attitude, or not.
And there are many people who say that
they want to go further than this.
So, there is no such answer that we
can say that this is how it should
be.
In our cultural environment as well as our
psychological environment, if we look at it that
way, we cannot choose one of these possibilities
over the others.
There can't be just one answer for this.
And from the looks of the question, Yes,
go ahead.
I was saying that from the looks of
the question, this is a sign that the
question is looking for validation.
In the sense that my heart is not
into it, it's not going to work, I'm
better off without it.
In the sense that there is no question,
it's an outright statement.
Definitely, the attitude with which the question has
been put out does need to be addressed
before a particular commitment takes place.
If there is a lot of discontent, a
lot of apprehension, with a particular situation, with
a relationship, or with a possibility, and a
lot of insecurities about what will happen next,
then it cannot be completely dispelled.
But yes, as far as possible, we should
try to address them as much as possible.
With this recognition that you will not get
100% certainty, like we said last time
as well, every relationship, every choice for that
matter, is a risk.
And we cannot but move with the best
knowledge that we have.
We need to get the best knowledge that
we can, we need to consult, we need
to do as much as we can, but
with the recognition that 100% will never
happen.
Right?
And Yusuf, this need that I will not
go forward until I am sure, until I
know exactly, I will not go forward.
So this should also be analysed as to
why this happened.
Because it will affect the relationship in the
future too.
Not only will this affect, if you have
to choose a degree, if you have to
choose a specialisation, if you have to choose
a business investment, if you go in search
of 100% certainty in all those things,
that's a wild goose chase, because that doesn't
exist.
You are talking about the future which is,
which hasn't happened yet.
All its variables are not in front of
you, you can do whatever you want.
Right?
So if you have made that certainty a
criteria, that until I don't get it, I
will not make a decision, and I will
not move forward, then there will be two
things, either you will not make a decision,
and you will sit in indecision, neither here
nor there, you miss 100% of the
shots that you do not take.
Right?
That's the very standard recommendation for soccer players.
If you didn't hit towards the goal, then
that's a definite miss.
If you hit, then it can also be
a miss.
Right?
So if you have kept that certainty criteria,
then it's a certain miss.
Because you know, or else you will deceive
yourself, that I have 100% certainty.
Then that fanaticism attitude will be created, and
when it doesn't turn out the way you
want to, then there is incredible despair.
Then there is a very difficult depression to
deal with.
Right?
So that's something important.
Okay, moving right along.
My husband has several mental health issues.
Paranoia, personality disorder, socially awkward, somewhat bipolar as
well.
Basically needs professional help, but refused to even
acknowledge the mental problems.
Yes, Azam.
I would say that if the husband is
not taking mental health help, then the spouse
should go and give at least a second
-hand history, a proper history.
Because the words you are using, they make
a lot of sense.
And at the same time, they may, they
confuse us a lot.
Because they
are somewhat bipolar and all that.
So it makes a lot of sense.
But proper history and proper investigation
is necessary.
I will just say this.
We cannot answer this in Q&A, what
you should do.
So it's important that you, because if any
of us during training, would have given such
a differential, that our patient has paranoia, personality
disorder, socially awkward, somewhat bipolar, it would have
made a lot of sense.
That practically when you are saying everything, that
means it's nothing, right?
So just saying all of this, yes, it
expresses what, emotionally where you are right now
and looking to address all of these situations.
But you want a more accurate understanding of
what's going on.
Or that accurate understanding, when you give a
detailed history, then you need help.
How is it that you can manage the
entire situation in that scenario, then it will
have to be tailored help.
Okay.
Azam, next question.
My husband wants to remarry because Allah has
recommended men to have multiple wives.
He is totally insensitive towards my emotions because
for him I am trying to encroach his
liberty.
Whereas I genuinely cannot tolerate this one thing.
What do I do?
Am I guilty?
Daso ji.
First of all, Allah does not recommend it
at all.
Second of all, you are not guilty at
all.
Thirdly, maybe it's not the job of a
psychiatrist to talk to your husband whether he
should remarry or not.
That's something that is out of the domain
of a psychiatrist or psychologist.
But what we can do is to manage
the conflict between the two of you and
the stress that is developing because of that.
But that stress, that conflict, until this issue
is addressed, which a psychiatrist should not do,
it will remain there.
Would you like to add anything, Yusuf bhai?
I will just...
Again, with all our questions, this is a
unique situation.
Everyone has their own situation.
What is the domain of a psychiatrist?
But just as a matter of making a
comment on the typical cases that we have
seen in our society, when we see such
cases, the emotional insensitivity that you pointed out,
that and other issues mean that the first
marriage didn't really work out.
That the first marriage or whatever their relationship
is, it's not all that successful.
They didn't really, you know, ace that.
And usually, the understanding is that it's someone
else's fault.
And if I do it a second time,
I'll get it right.
And that doesn't work.
Typically, in front of us, every day in
our practice, second wives, first wives, husband with
all the wives are coming in completely at
a loss what to do now.
Because of the issue, because of the insensitivity,
because of the ignorance, because of the insensitivity,
the first relationship didn't work out successfully.
Without identifying it, without acknowledging it, without fixing
it, going into another relationship, going into another
marriage with the complication of the first marriage.
It's for the most part, for the majority
of the cases that I've seen, pretty suicidal.
It is pretty suicidal.
And this is something that I've been with
someone last week.
The guy wanted to marry another time and
he was * bent that I'll get it
right the second time.
I'm trying to convince him that listen, you
want to make a choice.
You have the complete freedom to make that
choice.
We're not going to encroach that.
But if you are unable to see what
happened, what went wrong in the previous relationship,
then write that the second relationship is not
going to be an automatic success.
There's going to be a lot of challenges
that you are going to be faced with.
And understanding it culturally means that our society
is not polygamous.
Culturally, there is more monogamy here than most
parts of the world.
Keeping that in mind, the people who opt
for a second marriage, there is a lot
of baggage.
There is a lot of difficulty.
There is nothing wrong in having baggage and
difficulties, but they are unacknowledged.
They are unidentified, therefore they create a lot
of issues, more issues, further complications.
So we have to take that into consideration.
Dr. Yusuf, in the question she asked, she
says that my husband says that Allah recommends,
the Quran recommends.
And by asking the question, she also believes
that the Quran recommends.
Because when she says that I am not
being guilty because I am stopping him.
That I am stopping him by giving him
a religious obligation.
By fulfilling the recommendation of God, I am
stopping him.
So what about this?
As psychiatrists, it is not our domain to
say anything explicitly.
We will definitely say that as far as
religious scholars are concerned, you will definitely find
people who will echo this sentiment or this
opinion and will do it with a lot
of passion.
Okay, but you will also find a majority
of them who will never represent this opinion
in this way.
At best, they will keep it as an
option and not as a recommendation.
And anyway, there will be no one who
will say that you ignore your cultural conditions,
you ignore your social setup, you ignore its
repercussions, including the emotional repercussions that your spouse
will have to go through and just jump
into this.
I don't think anyone in their right mind
will say that.
And on one hand, they have told us
that the Quran recommends and on the other
hand, a very large number of Muhaddeseen never
got married.
That is wrong polygamy.
There is that dimension as well.
Absolutely right.
And we know that the Quran recommends emotional
sensitivity.
So, how do you, where do you give
preference to one supposed recommendation over the other
recommendation?
How is that going to be?
How is that working out?
By the way, in the Quran, which ayat
mentions Taqwa the most?
Which ayat mentions Taqwa the most?
Surah At-Talaq.
Surah At-Talaq.
Which ayat is that?
Why is it used?
Why is it used?
The ayat that are used in the Nikah
sermon are different.
There is like a set of three ayat
or three sets of ayat which are three
ayat.
One is of Surah Nisa, one is of
Surah Al-Imran, one is of Surah At
-Talaq.
And then Surah At-Talaq itself mentions Taqwa
repeatedly.
So, as far as human relationship is concerned,
adopting Taqwa of God within that, that's the
highest recommendation.
That's what the Quran strongly recommends.
And there won't be any disagreement on that.
There won't be any difference on that.
That there is no need with your wife
or your husband.
No one is going to say that.
No one is going to say that.
And then suppose it as if, as if,
that the rest of the Quran has fulfilled
all the obligations.
It has fulfilled all the responsibilities in the
best way.
One is left, and the second, third and
fourth are half.
That's all there is to it.
One is not left.
If all are finished, there is a need
to invent a new one.
What a joke!
So, that's it.
Guys, don't get us started.
Our political correctness is already in question.
Let's move on.
Can a doctor facing any neurotic disorder, anxiety
himself become a good psychiatrist?
Also, is being sensitive in general a bad
trait to have?
So, doctors Yes, I know you.
I know myself.
So, it can be and it could not
be.
It can be just like an insider that
the way he knows a business, an outsider
cannot know it.
So, yes, doctors can be and if his
issues are not resolved, then if he comes
here and his own anxieties, his own conflicts
are not resolved, so he can be very
dangerous or even lethal for his patients too.
So, it can be.
Right.
So, we have a wounded healer that they
make better healers.
They have to empathize.
So, we don't want people who cannot empathize
to come to this profession because we know
what they have to do.
They're going to be serving pharmaceutical companies rather
than the patients that they vowed to serve.
So, if your psychological experiences give you, empower
you with that sensitivity and empathy, then this
is something of a meaning in your suffering.
What you've learned, pass on.
Yes, we do know that a lot of
people who go towards psychology and psychiatry, they
have suffered psychologically, anxiety, depression, and all kinds
of crises, but never sought professional help.
And they came into the field that they
would be treated while studying.
So, you cannot expect that you read all
the books on read all the books on
and see all the patients.
So, the old problems that you don't want
to talk to anyone about, they'll get better
on their own.
That's dangerous.
That's a very big risk to take.
Like Azam said, unidentified and unaddressed issues.
It may well be that your distorted lenses
are due to psychological problems.
You start seeing people through them.
You're seeing problems which are your problems and
not their problems.
And now you're looking to address that in
them.
So, that's going to be a huge complication.
So, at one level, a definite recommendation at
another level, a strong warning to who and
who are unaddressed.
So, recommend that you all the I
that you read all PGR as a patient.
Okay, I've been living at home in a
mentally and physically abusive family for the past
couple of months because of the pandemic and
my mental health has gotten really bad.
I can't leave but staying is toxic and
unbearable and I don't know how to cope.
So, first of all, my advice is that
if that family is definitely mentally or physically
or emotionally abusive, then you should leave and
the second possibility is that, for example, I'll
give you an example of a patient.
There was a patient who used to drink
and he came to me and he told
me his whole story that my father beats
me, my mother doesn't abuse me, my siblings
say bad things to me, all this happens
and the whole day they don't give me
money at home, they don't let me sit
in their shop, they do all this work
and the story goes like this that he
is a victim.
But when I involved the family, I found
out that he sits at home and drinks.
So, because of this, we do all this.
So, there is a possibility, I am not
saying that this is in this question, but
there is a possibility that someone is considering
it as abuse, the reason for considering it
is that he is not thinking properly about
it.
So, it can happen, but most of the
time it doesn't happen.
How to cope with it will depend on
the case-to-case basis.
I think this is similar to the first
question that we addressed when we said that
if a person identifies his depression or anxiety,
what are the triggers, what are the sources,
but he cannot do anything about them, then
how do they go about managing that depression
or anxiety.
So, whatever principles we laid down there that
what all you have to see, I think
this is one concrete situation of the same.
From the looks of it, a very severe
concrete situation, but we would definitely suggest that
you fall back to the answer to the
first question and see if you can find
something there.
Why do we have to be so suspicious
in reading all of these questions?
Because we have to explore all the dimensions,
we have to explore.
And psychiatrists are by training suspicious.
And when we find out what kind of
work we are doing, then at one point
in time, we definitely think that the boss
is scolding us.
Absolutely right.
And our being suspicious is obviously due to
such experiences.
The second is the self-deceptive potential in
every person's personality.
How can we deceive ourselves?
If as a human being, I have not
come to terms with that potential, then or
come to identify how do I deceive myself?
Where do I deceive myself?
Where are my good qualities?
Where are my bad qualities?
If I am not able to identify that,
then there is going to be a serious
challenge in my growth.
There is going to be a serious, and
what I am considering as growth, it may
well be cancer.
It may well be a cancerous neoplastic growth.
Right, so that's why we have that suspicion.
Ali is saying, is it suspicion or curiosity?
Is it suspicious versus curious?
Thank you, Ali.
This is like FCPS part 2 Vivek's question.
Kindly elaborate treatment of OCD.
So, that depends upon,
primarily on the severity.
There is a mild or even moderate severity.
So, we can go only for the psychological
management.
But we know there are cases where we
need medical treatment.
In fact, very aggressive medical treatment is also
required.
So, it won't be like that.
Ali, in simple words, somewhere it is from
psychotherapy and somewhere from medicines.
And somewhere from both.
Right.
And keeping all these things in mind, medicines
and psychotherapy will also be tailored.
As you have seen, when Azam or I
answer, the reason we say it depends upon,
is because every situation is going to be
unique.
Every OCD is not like other OCDs.
There are multiple, not multiple, every OCD is
unique.
Every OCD is different.
So, step 1, step 2, step 3, step
4.
This, this, this, this, this.
And that's it, OCD will be treated.
It doesn't happen like that.
We have to be, we have to understand
that the one in front of us is
a human.
Not a machine.
Whose one limb is damaged or the other
limb is damaged.
And until you bring the uniqueness of a
human to your attention, you can't cure it.
You can't cure it.
And specifically, this word, obsessive, I am obsessive
about this or that.
The way we use obsession in psychiatry, and
the way it is used in the local
language, it is very different.
Because of this, one of my standard recommendations
to most of the people that I am
working with who have OCD is don't Google.
It's God's name.
Even if you don't have an obsession, it
will start coming.
So, please, OCD and a lot of other
anxiety issues in particular, don't Google.
Do something else.
Don't Google.
Ask the ready person.
Don't Google.
Thank you very much.
All right.
Second last question.
How to develop the habit of consistency and
hard work when you have severe anxiety issues?
And I stop doing effort after some time
because it becomes so overwhelming and exhausting and
tiring, both physically and mentally, especially when I
don't see results coming soon.
When you have anxiety issues, when you have
any psychological challenge, that deserves to be understood
for what it is and where it's coming
from.
Right.
And first look at it.
Where?
Which kind of anxiety is it?
Where is it in your particular person arising
from?
Why?
We simply can't say that I have anxiety.
Why?
I don't know.
But there is.
I would be very skeptical of any idiopathic
explanation.
And I would agree with Dr. House in
saying that means they were idiots because we
don't know where it's coming from.
We have to try to understand.
Where is it coming from?
Try to address it first.
Right.
If it is being addressed in parallel, then
you have to cut yourself some slack whilst
continuing with the rest of your life.
Keep those expectations from yourself that were there
in the days before anxiety or in healthier
times.
You won't do this in any physical illness.
So you have to be a little, give
yourself some cushion that I have.
It's not that I'm going to take a
complete, give myself a clean shit, that I
don't do anything.
Nevertheless, expecting yourself to do exactly what you
were doing before that.
That's unfair.
That's unfair.
Right.
At the same time, we don't go towards
the other extreme.
Like I just said, I'm going to take
a clean shit.
I don't want to do anything.
Because I'm sick.
Self-victimization.
So we negotiate with whatever psychological challenges we're
dealing with.
Psychological challenge.
A lot of times.
You have to negotiate.
Come somewhere in the middle, depending on the
severity of the problem that we're dealing with.
Rather than.
That would be a better attitude to have
in meeting these challenges.
It may be performance anxiety.
Precisely.
So how would we address that?
Joe, Joe complexes.
Yes.
Please.
Yes.
Every.
Every intelligent person is afraid of stupidity.
And quite honestly, I had a case study,
a 16-year-old.
He came to me he was 3 years
old severe debilitating anxiety such anxiety that he
left his studies at the age of 16
he was sick when he came to me
he was 20 years old he left his
studies, left his job he doesn't do anything
nothing and he comes to me with a
list of I have this, I have this
I have this, I have this and I
am afraid that I will have this, I
will have this I will have this completely
copy-pasted checklists of what happens in anxiety
of what happens in obsession pseudo-psychotic kind
of phenomena as well everything the primary intervention
the one hour I spent with him the
first step you have to do is stop
reading about this stuff stop reading about this
stuff and gradually we worked so that he
could develop a positive routine and that's all
it took somebody who had not studied in
4 years was able to start his education
again he was able to start work parallel
with that he was able to start an
income source this is what Google can do
to people with anxiety now take medicines and
start reading its side effects this can happen,
this can happen, this can happen see the
way anxiety operates the way fear operates that
fear has the ability to realize its object
our psychological fear will be because psychological fear
our bodily functions to be more jargon jargon
sympathetic nervous system jargon jargon
jargon jargon jargon jargon jargon jargon jargon
jargon jargon jargon
jargon jargon jargon jargon jargon jargon
jargon jargon jargon jargon jargon jargon jargon jargon
jargon jargon jargon jargon jargon
jargon jargon jargon jargon jargon
jargon because of being an atheist everybody told
me that I have void in stress because
I am an atheist that's what it is
without being politically correct other
than there is or is not an atheist
what I think is more connected to what
kind of universe you think you are living
in if you are living in a universe
okay that is inherently meaningless and in
which every human life is as meaningless or
even the even more meaningless than the universe
itself then no matter you are an atheist
or even you are a Muslim even I
would say you are a learned Muslim chances
for towards sadness
that that you are
being is yeah are you you're being could
be purposeful or meaningful in this universe Jai
war universe inherently meaningful here you are less
but having a sense of
afterlife that definitely helps you in finding meaning
in this life and by having meaning having
a sense of meaning in this life it
prevents you against hopelessness helplessness worthless right so
I'm at a religious constructs religious beliefs a
coffee adaptive or coffee positive influences hang Amari
life Cooper Amari psychological health Cooper which if
you opt to be an atheist though most
are positive influences meaningfulness related and otherwise which
have cohabits which was major thing which routine
man and you can go on and on
and on about how different religious practices and
religious beliefs influence mental health positive job was
out of which now that void and that
gap has been created right so again to
our atheism on sorry Jisum alternative up or
kissy level pay the high then yes perhaps
you will have a defense or an adaptation
towards better mental health against sadness but again
having said that it has to be providing
all of those alternatives yes I recognition is
really a religion positive influences that particular kinds
of religiosity and that also leads to psychological
pathologies as well psychological problems as well we
know which
is where we are guessing this question is
coming from making this choice of becoming an
atheist is not without antecedents emotionally traumatic experiences
who a hotel a traumatic now he emotionally
troubling experiences who a hotel a that leads
for people to make this choice he can
see intellectual explanations a puny jaga pay the
choice is preceded by a lot of emotional
crises so just because of that to choose
to be an atheist and have the effect
of all of those emotional crises at the
same time will have to be addressed it
will have to be addressed right though in
a nutshell there's a lot more to be
said on that question itself but yeah that's
that's something that we have to consider seriously
I mean it's easy to be seriously after
life consensus meaning a by a sense of
anxiety we create a quick salvation anxiety of
the epoch either came in a bucket and
unless that anxiety is properly appraised understood channeled
it can be very debilitating as well did
not have a scope practically channeled can make
a meal home game was quite risk of
banging into me right so there is both
sides to it atheism can have benefits psychologically
as well but it will have a lot
of challenges that it opens the doors to
religious practice it protects yes but it has
its baggage it has issues that we have
seen and also need to be addressed like
mature level of religious practice will want to
address those psychological challenges along the way thank
you very much for your questions everyone
we hope we were able to shed some
light on your questions and obviously to apply
that into your concrete situations that's that takes
some doing that's not always that's not always
easily done right so but we do the
best we can we're trying to create this
psychological mindedness we're trying to create this awareness
to take these issues more seriously than they
are generally taken right so it is a
cautious every key we keep at it and
we're going to continue at it next week
as well right Azam and it was it
was a lot of people did not get