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PubMedDate not supplied

Why the healing gods are twins.

The association of twins with health-giving powers is widespread in mythology, folklore, and religion. The Ashvins of the Rig-Veda, the classical Dioscuri, and the early Christian saints Cosmos and Damian are among the many examples of twins divinely empowered in the area of health and fertility. A characteristic set of attributes of twins recurs in different mythologies of wide distribution. In addition to healing, divine twins are often empowered with the ability to revive the dead, increase the fertility of man, animals, and crops, influence the weather, predict the future, and insure victory in battle. In some traditional societies these special attributes are thought to extend to all of the twins and their parents in the tribe.Ancient and primitive societies supposed that the birth of twins was associated with divine influence, the mother having been visited or otherwise affected by supernatural powers. A frequent explanation was that twins were the result of superfetation, a divine impregnation occurring along with that by the lawful husband. The specific powers of divine twins appear to be a reflection of the particular form of origin of twins through divine interference with the fertilization process. The twins thus share some of the powers of the divine parent, particularly those pertaining to fertility. Their dual paternity and its inherent competition is related to their martial interests as well as their ability to resolve ambivalent or ambiguous situations and predict outcomes.

Asia, Western↗
PubMed1995

[The other heart--pictures and thoughts for a farewell].

This is an attempt to draw attention to the demanding and complementary reality of modern medical doctors by confronting cardiology and cordiology (symbolism and mythology of the heart). After a survey of the symbolic and mythological world of the heart, the question of compatibility between the apparently opposing poles of cardiologic curative technology and cardiologic emotionalism is posed. With respect to a comprehensive medicine of tomorrow, it is crucial whether modern doctors will be capable of a two-fold synthesis, namely the harmonious interaction between a rational basic position (raison de la mathématique) and an emotional standpoint (raison du coeur) and the increasing harmony of male and female norms.

Emotions↗
PubMed1997

From object-relations theory to the theory of alterity: shame as an intermediary between the interpersonal world and the inner world of psychic structure.

Proceeding from a critical discussion of positions adopted in object-relations theory and of recent approaches to the understanding of shame (exemplified with reference to Wurmser's concept of shame), the paper demonstrates that intrapsychic structures should not be regarded as preconditions for shame but as themselves evolving in the first place from contact with experiential forms of the shame affect. The paper takes its theoretical bearings from object-relations theory and the theory of psychic structure, expanding the purview of these approaches by incorporating the reciprocity aspect and thus outlining a comprehensive "alterity theory." "Shame" is presented as an "interface affect," manifesting itself initially in the external interactional dimension and constituting the relational structure of "self-consciousness" via the internalization of the reciprocal relation between subject and object. From the angle of developmental psychology, three characteristic forms of such stages of internalization (identified by mythological figures) are described. (1) Narcissus, characterized by the absence of any reciprocal relation and accordingly termed "unreflected," (2) Tiresias, with a capacity for taking up the position of the vis-à-vis temporarily and looking critically at one's own self from that perspective, yet lacking the faculty of self-objectification without the help of the vis-à-vis. Self-objectification is therefore taking place in the interactional dimension. This stage is thus designated as "externally reflected." (3) Oedipus, who has reached the stage to be termed "self-reflected" or "self-referential." The gaze is directed initially toward the outside in search of external sources of guilt but then falls back upon the subject itself. The gaze "turns inward" (to use an experientially suggestive image) and in the mythology this is represented by Oedipus' self-blinding. The subject is capable of "critical," dissociating functions, in the sense of self-objectification, thus attaining to a capacity for self-recognition, self-criticism and self-judgement. These three stages are seen to be progressive, not mutually exclusive. Self-referentiality in the broadest sense is regarded as being hierarchically stratified.

Humans↗
PubMed2000

Reduplication phenomena: body, mind and archetype.

The many biological and few psychodynamic explanations of reduplicative syndromes tend to have paralleled the dualism of the phenomenon with organic theories concentrating on form and dynamic theories emphasising content. This paper extends the contribution of psychoanalytic thinking to an elucidation of the form of the delusion. Literature on clinical and aetiological aspects of reduplicative phenomena is reviewed alongside a brief examination of psychoanalytic models not overtly related to these phenomena. The human experience of doubles as universal archetype is considered. There is an obvious aetiological role for brain lesions in delusional misidentifications, but psychological symptoms in an individual can rarely be reduced to an organic disorder. The splitting and doubling which occurs in the phenomena have resonances in cultural mythology and in theories from different schools of psychodynamic thought. For the individual patient and doctor, it is a diverting but potentially empty debate to endeavour to draw strict divisions between what is physical and what is psychological although both need to be investigated. Nevertheless, in patients in whom there is clear evidence of an organic contribution to aetiology a psychodynamic understanding may serve to illuminate the patient's experience. Organic brain disease or serious functional illness predispose to regression to earlier modes of archetypical and primitive thinking with concretization of the metaphorical and mythological world. Psychoanalytic models have a contribution in describing the form as well as the content of reduplicative phenomena.

Brain↗
PubMed2005

The Da Vinci code dynamically de-coded.

The novel The Da Vinci Code, by Dan Brown has been on best-seller lists for over two years. An examination of Brown's previous novels reveals a well-designed plot line shared by all four novels that not only makes them good "thrillers" but also creates a mythological structure to the novels that draws on common unconscious fantasies in the same way that fairy tales do. One aspect of this mythological structure is the use of evil conspiracies (and benign ones as well) for the protagonist to overcome. In addition, The Da Vinci Code presents a religious theme involving legends about Mary Magdalene. This theme touches on the role of a feminine aspect to divinity in allowing for an erotic connection with the divine.

Humans↗
PubMed2005

Suicide among animals: clues from folklore that may prevent suicidal behaviour in human beings.

Knowing the most likely reasons for suicide might increase the chances to identify the early signs of suicide. Folkloric tales on suicide among animals are a possible source of such information, since people probably explain animal suicide using the same reasons they would apply to their kin. Modern naturalistic studies ave found little evidence of self-harming conduct among nonhuman species. Nevertheless, mythological accounts often report suicidal behaviour among animals. Claudius Aelian's De natura animalium, a classic in its genre, written in the 2nd century AD, reports 21 cases of suicide among animals. In Aelian's tales, the severing of social ties emerges as an important motive for suicide, together with incest and rage caused by adultery. Paying attention to the mechanisms leading to suicide described in ancient mythology may help us understand unusual and uncommon motives for suicide and the reasons people feel suicidal.

Animals↗
PubMed2002

Snake and staff symbolism, and healing.

Since time immemorial the snake has been venerated as an enigmatic creature with supernatural powers. As a snake and staff symbol it is also traditionally associated with the healing arts, either as the single-snake emblem of Asklepios, or as the double-snake emblem (caduceus) of Hermes. The mythological basis for this symbolism is reviewed. The Asklepian emblem has been associated with health care since the 5th century BC, when Asklepios became accepted by the Greeks as the god of healing. Whether he was also an historical figure as healer in earlier ages is less certain. The origin of the double-snake emblem is shrouded in the mists of antiquity. In classical times it became the herald's wand of Hermes, messenger of the gods who guided departed souls to the underworld, and was seen as protector of travellers, shepherds and merchants. In the latter capacity Hermes also conveyed a negative connotation as protector of thieves. During the Middle Ages the caduceus became a symbol of the healing sciences (pharmacy and alchemy in particular), and today, although mythologically incorrect, it is in common usage in the health care field.

Animals↗
PubMed2001

It's just different in the country: postnatal depression and group therapy in a rural setting.

The treatment of postnatal depression (PND) via group therapy is an accepted practice in Sydney and other metropolitan areas throughout Australia. This article analyses the difficulties faced in the importation of this urban-developed treatment model into a rural setting. In 1995, this program was established in a major rural centre of New South Wales (NSW) and drew participants from the regional centre, surrounding rural properties, towns and villages. Participation in the program resulted in significant lowering or absences of depressive episodes following treatment. But beyond this significant aspect of a positive response to this treatment program is a fascinating aspect of differences between the rural and urban groups in this population. The differences occurred in group formation, group process and attitudes of the participants. We would suggest that group leaders in rural PND programs face more resistance to the idea of groups for therapeutic intervention, need to draw different lines between personal and professional boundaries from their urban counterparts and are confronted with participants who adhere more strongly to the prevailing mythology of motherhood. This mythology may increase the likelihood and intensity of postnatal depression and cause greater resistance to cognitive restructuring skills, which are essential for challenging thoughts that enhance depression.

Depression, Postpartum↗
PubMedDate not supplied

Caesarean section: an historical riddle.

Etymologically, the word 'Caesar' originates from the Latin word 'Caedaere' meaning - 'to cut'. So cutting remains the core point, but little is known about the real origin of the history of Caesarean Section. There is evidence that, the ancient Hindus excelled in surgery and many operations were performed, including caesarean section. This operation was mentioned several times in the Mishnah of Rabbi Judah, the first large commentary on the Hebrew Bible. There are also several mythological anecdotes in Hindu, Buddhist and Greek mythologies. The myth of caesarean section did not even escape the keen eyes of William Skakespeare. The landmarks, treatises and the advancement in this operative procedure are presented in this article.

Cesarean Section↗
PubMed1995

Genetic affinities of Sri Lankan populations.

Mythological and historical sketches of the Sri Lankan population indicate that it is heterogeneous and composed of diverse ethnic groups. Ancient chronicles of Sri Lanka relate the origin of the Sinhalese to the legend of Prince Vijaya, who arrived on the northwest coast of the island in 543 B.C. from northeast or northwest India. Further, because Sri Lanka occupies an important position on seaways, it has received a constant influx of people from various parts of the world (especially from the Middle East and Europe), including India. Taking into consideration mythological, historical, and linguistic records of Sri Lanka, I attempt to study the degree of gene diversity and genetic admixture among the population groups of Sri Lanka along with the populations of southern, northeastern, and northwestern India, the Middle East, and Europe. The genetic distance analysis was conducted using 43 alleles controlled by 15 codominant loci in 8 populations and 40 alleles controlled by 13 codominant loci in 11 populations. Both analyses give a similar picture, indicating that present-day Sinhalese and Tamils of Sri Lanka are closer to Indian Tamils and South Indian Muslims. They are farthest from Veddahs and quite distant from Gujaratis and Punjabis of northwest India and Bengalis of northeast India. Veddahs are distinct because they are confined to inhospitable dry zones and are hardly influenced by their neighbors. The study of genetic admixture revealed that the Sinhalese of Sri Lanka have a higher contribution from the Tamils of southern India (69.86% +/- 0.61) compared with the Bengalis of northeast India (25.41% +/- 0.51), whereas the Tamils of Sri Lanka have received a higher contribution from the Sinhalese of Sri Lanka (55.20% +/- 9.47) compared with the Tamils of India (16.63% +/- 8.73). Thus it is apparent that the contribution of Prince Vijaya and his companions, coming from northwest India, to the present-day Sinhalese must have been erased by the long-standing contribution (over 2000 years) of the population groups of India, especially those from Bengal and Tamil Nadu. Similarly, the Tamils of Sri Lanka are closer to the Sinhalese because they were always in close proximity to each other historically, linguistically, and culturally.

Anthropology, Cultural↗
PubMed1997

Recovery from anorexia nervosa: a sociological perspective.

OBJECTIVE: The focus of this article is on the process of recovery from anorexia nervosa, rather than on its etiology. It seeks for sociological, instead of clinical, reasons for recovery. METHOD: The article begins with a discussion of clinical outcome studies. It then reports on a phenomenological study of 32 former sufferers contacted through a newspaper article which included the author's own recovery story. Participants' narratives were analyzed to elucidate the social sources of recovery. RESULTS: The analysis refers to the coherence and mythological structure of the narratives and to their rituals of recovery and its "spiritual" nature, as understood by participants. DISCUSSION: Anorexia and recovery are conceptualized as two phases in an ascetic rite of passage which involves a confrontation with death and an eventual return to fuller community life. Suggestions are offered concerning the ways this insight can be translated into clinical practice.

Anorexia Nervosa↗
PubMed2006

Odyssey between the constellations and neuromedicine.

The constellations have some connections with neuromedicine. As neurosurgeons, we can learn something from the night sky. Medical terms or descriptions are generously used from mythology or celestial lore. Neurosurgeons spend so much time on their professional careers that they may ignore something wonderful which is worthy of their attention. The puzzling issues between the constellations and neuromedicine can be exciting. Imagination allows neurosurgery to make great strides and progression. With that same imagination we can take an odyssey!

Astronomy↗
PubMed2003

An American hijra: a report of a case of genital self-mutilation to become India's "third sex".

We report a case of male genital self-mutilation related to the subject's desire to become a "hijra," the "third sex" described in East Indian mythology. The patient is the first American hijra of which we are aware. He emasculated himself, performed a penectomy, and created a perineal urethrostomy. This report adds another potential cause for genital mutilation of which the urologist should be aware, along with accidents, gender dysphoria, psychotic self-injurious behavior, and assault.

Adult↗
PubMed2002

Uncertainty by choice: anesthesia and the children of night.

Anesthesiologists sometimes have difficulty discussing uncertainties with patients. The widespread and deeply visceral uncertainty about sleep, dreams, and death--the daily terrain of the anesthesiologist--has its roots in the classical representations of these states as siblings, the children of the goddess Night. The symbolism of mythology can guide the practitioner by recognizing, through allegory, the range of our own and our patients' fears.

Anesthesia↗
PubMed1976

[Twins in myth (author's transl)].

Twins have an important place in mythology and a sacred character appears to be attached to them since the most ancient times. In ancient Egypt, the royal placenta was worshipped, being considered as the Pharao's twin (a conception that is still alive among certain African populations), and actually everyone was considered to possess a spiritual twin, the Ka or astral body, through whom it was supposed to be possible to operate with magic rituals and hit enemies. Twin gods were worshipped by Babylonians and Assyrians (who even introduced them among astronomic constellations), and may be also found in the Persian and Veda religions. In the classic, Greco-Roman world, the examples of twin gods and heroes are innumerable: from the twin sons of Zeus, the Dioscuri, to the opposite-sexed twin gods Apollo and Diana, to Rome's founders, Romulus and Remus, etc. Since the most ancient times, a magic conception is connected to the twins, either in a positive or a negative sense, but often with some kind of a "fatidic" aspect. Such a two-faced approach to the phenomenon of twinning, that variously characterizes near-east, protomediterranean, classic, and other ancient civilizations, may still be found in contemporary primitive societies.

Female↗
PubMed1994

The legend of the European vampire. Object loss and corporeal preservation.

This paper reconsiders the manifold European legends of the vampire in a clinical context. The study of clinical psychoanalytic material that is homologous with these legends reveals that in both myth and clinical work, vampire legends and fantasies may signal experiences of object loss. Vampires are, after all, persons who have died but who are nonetheless immortal or "undead." This study suggests that an important function of vampire mythology may have been to allow the grief-stricken to believe in the continued existence of their loved ones. Likewise, in the clinical analytic situation, and especially within the transference, the appearance of fantasy material related to vampire legends may signal bereavement, especially transference bereavement.

Bereavement↗
PubMed2002

Data collection in clinical toxinology: debunking myths and developing diagnostic algorithms.

Clinical toxinology suffers from a long history of poor data collection. A 20-year review of MEDLINE illustrates the lack of randomized controlled trials and prospective studies in clinical toxinology. Mythology surrounds bites and stings, resulting from the general fear of many creatures such as spiders, which has not been disproved by appropriate well-designed studies. The current focus on necrotic arachnidism in many parts of the world is a good example. Previously, most studies have been retrospective, bites and stings have not been confirmed, and creatures have not been kept or have been incorrectly identified. Prospective observational studies of confirmed bites with correct identification of the creature are required in clinical toxinology. This requires a collaboration between those who can correctly identify the animals (biologists/taxonomists) and those involved in the clinical management (poison information services, emergency departments, and toxicology services). Prospective collection of data pertaining to the circumstances and effects of the bites is essential. Routine follow-up is required to identify delayed effects and the duration of immediate effects. Analysis of databases created from prospective studies will not only answer questions about the effects of different species, but will ultimately allow the development of evidence-based methods to identify animals based on the circumstances and effects of bites, rather than requiring formal identification of the culprit.

Algorithms↗
PubMed2004

Ancient scientific basis of the "great serpent" from historical evidence.

Zoological data and a growing mythology contributed to ancient Western knowledge about large serpents. Yet little modern attention has been paid to the sources, transmission, and receipt in the early Middle Ages of the ancients' information concerning "dragons" and "sea serpents." Real animals--primarily pythons and whales--lie behind the ancient stories. Other animals, conflations of different animals, simple misunderstandings, and willful exaggerations are found to account for the fanciful embellishments, but primitive myths played no significant role in this process during classical times. The expedition of Alexander the Great into India (327-325 B.C.) and the Bagradas River incident in North Africa (256 B.C.) had enormous repercussions on the development of serpent lore. Credible evidence is found for the presence of ancient populations of pythons living along the North African coast west of Egypt and along the coast of the Arabian Sea between the Indus River and the Strait of Hormuz--places where they no longer exist today. The maximum sizes of ancient pythons may have been greater than those of today's specimens.

Africa↗