Chapter 1 - Suggested Approach to Patient

IMAGINE a lecture room in a medical teaching university. You are as one with the audience. These presentations are solely to aid psychiatrists in coming to grips with the events of 2004 that led to a new type of situation emerging that might begin to bother Australian police, soldiers, magistrates, judges, tribunal members, barristers, some lawyers, possibly others. These in turn may become your patients. Content Chapter 1 - Suggested Approach to Patient Chapter 2 - Role of Dimensional Energy in Fixations and Delusions Chapter 3 - Signs and Symptoms of Judicial Corruption Chapter 4 - Reality-in-Law Chapter 5 - Force of Will Chapter 6 - Sexual Clues

1.1 Ladies and Gentlemen. Greetings. These presentations are intended for psychiatrists. Medical students are welcome too. These presentations are given under a "medical oath" meaning "do no harm". In other words, my focus is to do my best not to cause any permanent damage to any aspect of the fragile human psyche.

1.2 What is truth? A patient comes to you with an anxiety complex. What is truth? Surely the cause of that anxiety is the truth you seek as a clinician? It rarely makes much difference what the patient believes about their mental disease, what matters is truth as you have learnt to understand such truth.

1.3 Say an Australian police officer or magistrate comes to you with some fanciful story that a Revelation is at at hand, or that some psychic community claims to have used some kind of weapon that attacked their brain.

1.4 What is truth? Why is that person coming to see you in the first place is the beginning of truth for us. Is the ID tension, for some reason, peaked and the Ego can no longer restrain this?

1.5 The Australian legal system at the local court level, from my research and observations, is completely corrupt, offensive, and disgusting. Court orders are literally purchased for a price through legal firms. Young police officers or lawyers may not be able to pin point why this is, but their subconscious may begin learning this tragic fact of life early on in their career.  Most adjust to making lots of money while ignoring ethics and morals of any kind - but some will not adjust so easily. Probably depends on the family background. A young man or woman from a middle class background especially when one parent had a very prestigious position in the child's head, that parent's Ego rather big, is likely to easily fit into the mold of the corrupt judiciary and accept it as is.

1.6 Due to the fact that the legal system in Australia is that corrupt, in my book it is a culture of greed and corruption, and the sale of court orders as common as purchasing an item from a shelf in a supermarket, one possible reason a patient may come to you is because they themselves have been involved in such corruption, however subtle, and perhaps their high ethical and morals standards while repressed for a while, suddenly can no longer contain that guilt.

1.7 Now, if I am a practising psychiatrist and a patient comes to me with tale, no matter how credible or persuasive or lack thereof, my first and foremost concern is to be very clear why that patient has come to my office. I am inclined to presume the tale is part of their belief system - or hopes to be. The first aspect may not present that much difficulty for me - if such a tale is already a part of the belief system then perhaps shifting some of the ID energy into the Ego may be all that is required. The second, the "hoped for" situation, is of concern to me even a worry. Why would any person unable to understand a particular situation, no matter how true it may be, want it to be true in the sense of including such in their belief system? Which belief system exactly may become a critical component of the differential diagnosis.

1.8 Our medical oath, at least the one I am personally using includes "do no harm." I am sure this is a part of your oath. What is harm? What if the belief system the patient wants to improve is their spiritual belief system? What are the benefits? Reduction of stress, more ethics and morals, greater compassion, mercy, tolerance, such positive things - or negative effects? Consider your oath - "do no harm". If you deny the patient assistance in improving this belief system when an opportunity presents itself, are you not in fact doing harm? Surely that depends on the patient. A person prone to beating or screaming at their young children is unlikely to be assisted by improving their religious belief system. I would refrain in such cases from trying. On the other hand a reasonably timid individual with a family and a steady temperament might gain an awful lot, so might his or her family, if their religious belief system was strengthened a touch. This is a professional decision and only you, knowing your patient in a better way, can make it.

1.9 Now, when I am presenting these presentations to you, I am projecting myself in the state of mind of a medical professional. Hence, I will speak as if I am like you in many ways. This may not be the case in ordinary life of course but during these presentations I am trying to think like you naturally think.

1.10 Say a soldier comes to you saying he read this information on Internet and it persuaded him that all soldiers will go to hell and this has kept the soldier from sleeping. He is getting headaches; is becoming jumpy and easily distracted; is not eating well, and his wife became very worried and talked to her local physician who in the end, after asking the wife to bring her husband with her on the next visit, referred this person to you. Now, as a medical expert I am not presuming to be some kind of expert on heaven and hell. My concern is not the truth of this in any way, even when I have a personal opinion, my interest is why is my patient so affected by this? Soldiers can be called upon to do all kinds of secret tasks, some of these may be brutal in some sense, and such can easily shock a young soldier. While I don't know the details at this time, I would be inclined to think that something that soldier was asked to do or had seen, perhaps during war exercises when something went wrong, has caused a shock, perhaps even a serious repressed memory or emotion, that was buried in the Id until a certain time and it began to barge out.

1.11 My point being, probably something each one of you knows and does - truth that we seek has little to do with truth as others may seek it. Ours is a clinical search for that "truth" which together builds a profile of a person's mental or emotional well being.

1.12 My point is also that the Australian local court system is so corrupt that guilt may become too strong in some individuals, and a situation that arose in 2004 may begin to bring these to the surface.

1.13 My point also is that while it is possible to begin the study of what takes place when a person is executed the psychic way, and the science of psychoanalysis can position itself to begin to lift the veil of what happens after death, even if you have 100 patients chances are low that you can get anywhere near the core psychoanalysis you may need. Chances are hundreds of other reasons are the true reason for why a person becomes your patient for a time. Is it possible to, with the odd patient, satisfy a personal curiousity at the same time as maintaining ethical and proper professional conduct? My suggestion is, even if you are interested and a patient comes along who is suitable, that when in doubt, refrain.

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