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Miracles Die In Doctors’ Office Every Day

Majid Ali, M.D.

I believe in miracles now—I didn't during the 25 years when I practiced mainstream medicine.

I was taught in medical school that miracles are for men of religion, not physicians who practice scientific medicine. For theologists, miracles are events that contradict known scientific knowledge. For lay people, miracles are events that have wondrous consequences but may not be explained or understood. For physicians, miracles are clever deceptions performed by men. Miraclemen, I was further cautioned in medical school, are charlatans from which men of medicine must keep their distance.

As a student, I accepted the party line because I was smug about medicine's scientific foundation—in what I believed was science in medicine. The knowledge that my professors gave I accepted uncritically and mostly mindlessly. Now I have considerable difficulty understanding what scientific knowledge in medicine is and what it isn't.

I have studied medicine for about 38 years. During that time I have read thousands of medical reports discussing great breakthroughs in the drug treatment of immune, degenerative and nutritional disorders. Today we still do not have a single drug that directly repairs damaged antioxidant enzyme systems or reverses chronic degenerative disorders. The scientific "facts" in medicine change daily. Medical journals are replete with facts that are subsequently proven false. In fact, more than one dean of medical school has ruefully told the graduating class that 50 percent of what was taught to them in the classroom will be proven wrong with time, and that he doesn't know which 50 percent will be proven to be wrong.

I could cite many examples to explain why I can't be certain of much medical knowledge that is proclaimed to be scientific. What I do know well is that when a safe, nontoxic, nonmutilating therapy relieves suffering for most of the victims of an illness, it is worth trying. And if such empirical observations are dismissed by some as anecdotes not worthy of the scientists in medicine, so be it!

There is much excitement in the world of physics about predictability and randomness in nature. I am content in letting physicists decide where order in the physical aspects of matter ends and disorder—chaos, as they call it—begins. Until they reach a universal agreement on this most fundamental of all issues in science, I will continue to be guided by empiricism in medicine—namely, what works and is safe in caring for the sick. I am comfortable with ignoring the "science" in drug medicine that suppresses symptoms for some time but leaves sick people sicker with adverse effects in the long run.

The word miracle also has another meaning: a wondrous happening or a marvelous circumstance; as in, she is a miracle of fortitude. Or as in, he made a miraculous recovery. I prefer this definition of miracle in my clinical work because it allows me to put my clinical observations in a proper frame of reference. I believe a miracle occurs when unrelenting suffering caused by a chronic disorder is eased by safe, nontoxic therapies and self-regulation in ways that cannot be explained now by our limited understanding of the healing phenomenon. It is a simple matter of observation, and true observation for me is the purest of all sciences.

There are clearly some observable aspects of healing. I have studied such phenomena with a microscope for almost four decades. I must admit that the essence of the healing process eludes me and my colleagues in pathology alike.

It fascinates me how readily lay people accept the role of hope and spirituality in healing and how resistant to such notions are the majority of physicians. When people outside medicine observe unusual examples of healing, they are excited by such events. When physicians witness a healing they cannot attribute to drugs or scalpels, they are dismayed. Why is it so? This is an important question for us physicians to ponder. Is it because we consider subjects of hope and spirituality threats to our authority? Is it because we see all nondrug and nonscalpel therapies encroachments on our turf? Or, is it that we consider them a threat to our livelihood? Either way it is unfortunate. Why should it matter to us whether we alleviate a patient's suffering with an herb or a drug? Our professional fees remain the same. Why should we find the efficacy of nutrient injections for promoting recovery from viral infections disconcerting? The compensation for our clinical experience is unaffected whether we administer a vitamin injection or an antibiotic injection. Clearly, nutrient and herbal therapies carry a much larger margin of safety than do drugs.

Medicine is not science. It is the artful application of some aspects of human biology to the care of the sick. The application of the knowledge of physics and chemistry to human suffering is confounded by one essential factor: the human spirit.

The more clinical work I do with patients who have devastating conditions such as paralyzing chronic fatigue, multiple sclerosis, AIDS and cancer, the more I realize the enormous healing power of hope and spirituality supported by therapies proven safe and nontoxic by long empirical experience. And I am increasingly disappointed with the fixed notions of my colleagues in mainstream medicine who think all therapies that do not include drugs or surgical scalpels are quackery.

Who more than physicians should understand the complexity of human systems? Yet, while engineers know how dramatically as few as five variables in a system can affect the output even though the input remains the same, physicians seem not to understand this basic concept of system dynamics. We continue to expect that a given drug will have the same effects on everyone, regardless of different genetic makeups, different biologic burdens and different emotional and mental states. This notion, in my view, is the main roadblock in understanding the principles and practice of empirical medicine using natural, nondrug therapies.

The debate about psychosomatic and somatopsychic models of disease, as I wrote in The Cortical Monkey and Healing, is frivolous. The human condition is a mind-body-spirit continuum. It is illogical to attempt to separate states produced by the impact of the mind on body tissues from those in which the mind suffers from injured tissues. Such reductionistic thinking—while it may comfort those who thrive on disease classification—is of no concern to serious students of medicine.

Psychosomatic and somatopsychic models of disease are artifacts of thinking. Diseases are caused by burdens on our internal and external environments.

Who more than physicians should understand the complexity of human systems? Yet, while engineers know how dramatically as few as five variables in a system can affect the output even though the input remains the same, physicians seem not to understand this basic concept of system dynamics. We continue to expect that a given drug will have the same effects on everyone, regardless of different genetic makeups, different biologic burdens and different emotional and mental states. This notion, in my view, is the main roadblock in understanding the principles and practice of empirical medicine using natural, nondrug therapies.

The debate about psychosomatic and somatopsychic models of disease, as I wrote in The Cortical Monkey and Healing, is frivolous. The human condition is a mind-body-spirit continuum. It is illogical to attempt to separate states produced by the impact of the mind on body tissues from those in which the mind suffers from injured tissues. Such reductionistic thinking—while it may comfort those who thrive on disease classification—is of no concern to serious students of medicine.

Psychosomatic and somatopsychic models of disease are artifacts of thinking. Diseases are caused by burdens on our internal and external environments.

 

Spiritual Healing Course Part One

 

k  Spiritual Healing Course

k  What Is Spirituality?

k  The Beginning of the Spiritual Way

k  Healing

k   Being One's Own Healer

k  Energy Healing

k  Healing Miracles

k  Miracle Worker in the Mirror

k Living With and Beyond Disease

k  Spirituality, Not Psychology

k  Miracles Die In Doctors’ Offices Every Day

k Age of Hamlets - Ghosts of Twisted and Tormented Souls

 

 

 

Spiritual Healing Course Part Two

I present information in this part as video seminars in the format of university lectures. Below is a listing of recommended seminars which can be downloaded from www.aliacademy.org:

 

k  Healing - What Is Healing?

k  Healing Knowledge, Healing Sense, and Being One’s Own Healer
k  Healing Literacy
k  Healing Seminar 1 - Introduction
k  Healing Seminar 2 - Cellular Fermentation Forms the Foundation of Disease
k  Healing Seminar 3 - Oxygen Model of Inflammation
k  Healing Seminar 4 - Breakfast Shake
k  Healing Seminar 5 - Top Seven Natural Remedies

 

Spiritual Healing Course Part Three

* Anxiety Is a Matter of Biology, Not of Psychology

* Anxiety, Love, Biology, and Psychology

We Are What We Converse

The Miracles of Directed Pulses

.* A Chalazion of the Eye Heals With Pulses

Pulses for Hives

Pulses in the Shower

* Introduction to Limbic Breathing

* Feather Breathing

* Improved mitochondrial ATP Generation With Limbic Breathing

* Lung-over-mind Healing

* Chemical Sensitivity Heals With Limbic Breathing

What Do Lions Teach About Lactic Acid and Limbic Breathing?

Cortical Breathing

Healing Electromagnetic Profiles with Limbic Breathing

*   Limbic Breathing For Asthma

*  Energy Healing of a Varicose Ulcer

Healing Thyroid With Directed Pulses

Healing Cellulitis With Directed Pulse Energy

Controlling Arthritis Pain with Energy

Cystitis Clears up with Pulses

Asthma Control with Energy

Hives clear up With Pulse Energy

* Children Heal With Own Energy

*  Science, Energy, and Medicine

 

 

 

 

 

 

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