Hey, our heros make the news!

News of our heros makes the front page of USA Today!

A large number of these men and women suffer from mental health challenges. They are our special brothers and sisters. Let's ask why they are without adequate treatment.

I AM . . .

My spiritual work is my message

Push Back Against Stigma
Steve Brannon
I identify myself as "spiritual but not religious". And one of my core beliefs is that we are spiritual beings having a human experience. We enrich this experience by remembering/acknowledging/honoring our oneness with the Source and with each other. To do this, we must embrace our neighbor as an individual, regardless of their state of their physical or mental health, the size of their wallet, the "correctness" of their religious views. For the past ten years, my work as Founder and President of DBSA Jackson has focused on the "consumers" (individuals utilizing mental health services for depression and bipolar disorder), as well as their family and friends. Together, we have created a supportive "understanding family" comprised of a plurality of belief systems.
As "progressive" as we like to think we've become, there is still an enormous stigma attached to mental illness. We all have our problems and worries, and we all have coping mechanisms—some healthy, and some, not so much—that we use to deal with them. However, what about those among us that need help managing their mental health challenges? Faced with the very real prospect of rejection, they are silenced and cut off from the world. Unfortunately, many religious institutions reflect this societal view, and this has only further isolated those dealing with mood disorders.
Mother Teresa did not shy away from those facing challenges. On the contrary, she gravitated not to the pillars of society, but to those considered less fortunate and even, by some, undesirable, most notably the poor and infirm. It is with a desire to serve that I have based my organization's community outreach: first, to in-patients in a behavioral health facility and, secondly, to a population of consumers in the larger community. My inspirational support meetings provide spiritual encouragement to in-patients and other consumers suffering from mood disorders, regardless of the person's faith (or lack thereof). The aim is to create a supportive, trustworthy, respectful, non-judgmental, and nurturing atmosphere where these individuals can safely explore and strengthen their desire for wellness and contributing to society.
I begin these meetings with a moment of silence in which we remember "those members of our family that we have yet to meet." A central message of our work is that everyone needs time to be alone and go within: what I refer to as visiting the "inner sanctuary". In my book, The Two Agreements, I discuss the importance of entering the "stillness" and the "Silence" to find one's own connection with the Source, on their own terms, rather than those imposed upon them by any person, organization, or religious dictates.
I am also sensitive to the fact that mental illness does not only affect the consumer, but their loved ones as well. That's why I hold a second meeting each week that's open to friends and family in need of support. Many focus all of their energy and attention trying to help the diagnosed person. Others are frightened away, and remain distant from the person experiencing the illness. Still others report feeling hurt, helpless, overwhelmed, confused, sad, guilty and ashamed because of their loved one's illness. I believe that no matter the reaction, these family members and friends need support and comfort as they walk the often-challenging road to wellness alongside their loved one. To this end, my work includes special events that build a family atmosphere and promotes healthy relationships between people with illnesses, family and friends from different walks of life.
I believe that bringing consumers out of isolation helps push back against stigma. Both of the groups that meet weekly, our understanding family, are part of a larger mosaic. Within that mosaic, our family demonstrates the necessity of unity not only to these individuals and to their loved ones but also, on a deeper level, the human family, and our connection with one another. Spiritually speaking, the esoteric teachings of major religions speak of an underlying unity in all of creation, an eternal oneness.
In these most trying of times, our inspirational support group and network creates a safe place, in space and time, for these vulnerable individuals and their loved ones. The result is that they maintain their treatment plan and likely avoid hospitalization. There are a number of fully-employed consumers who regularly attend our meetings and events. These individuals claim they gain the strength to work and contribute to the community because of the support and encouragement they receive. In helping every consumer in our organization to "be well and live well", we are pushing back against stigma in a most profound way.

S.L. Brannon on DBSA Life Unlimited web site -- http://bit.ly/1kEBzlZ
The Two Agreements fb page -- http://bit.ly/the2agree

www.DBSATennessee.org

What's Roy Herron got to do with it? Medicaid Expansion.

Expanding Medicaid is to choose life
By Roy Herron
Special to The Commercial Appeal, Thursday, August 8, 2013

At 13, I found my father on the floor. He’d had a heart attack.
What passed for an ambulance back then in rural Tennessee rushed him to the hospital. The doctor told Mother if Dad had gotten to the hospital 10 minutes later, the doctor could not have saved him.

If the hospital had not been there, the doctor could not have saved him.
Now that hospital — like many others — is at risk. More than 50 hospitals in Tennessee are struggling financially, and we are told that some will close.
And when hospitals close, other children’s fathers and other loved ones will die.


Why is this happening? Because the Republican officeholders controlling this state have refused to cash a federal check.

Tennessee could extend health insurance coverage to as many as 330,000 people in working families, if state officials accept the federal funds that would pay 100 percent of the costs of expanding the state’s Medicaid program for the first three years.

And if, but only if, we wanted to continue the expansion beyond three years, Tennessee would not have to pay more than 10 cents on the dollar. Hospitals providing millions of dollars in uncompensated care to uninsured patients could be paid for their services, and stay open.

But so far, Tennessee’s Republican governor and Republican legislators have refused to accept $1 billion a year of federal funding to cover 330,000 working poor. This is money that hospitals, doctors and nurses need to serve patients in rural areas and even in urban centers such as Nashville, where at least one major hospital is now releasing hundreds of employees.

The New England Journal of Medicine last year published research dealing with “Mortality and Access to Care” that documents how access to health care saves lives. The study, conducted by researchers from Harvard’s School of Public Health, analyzed data from states that did and states that did not expand their Medicaid programs to cover low-income adults without children or disabilities.

The researchers found that when more people have access to health care, more people live — “particularly those between the ages of 35 and 64 years, minorities, and those living in poorer areas.”

In fact, they found that for every 500,000 adults included in state Medicaid programs, deaths declined by 6.1 percent. In other words, Medicaid expansion for 500,000 saved about 2,840 lives per year.

In the words of the study: “This finding suggests that 176 additional adults would need to be covered by Medicaid in order to prevent one death per year.”

Officials say 180,000 more Tennesseans could receive Medicaid coverage next year if the state accepts the federal funding. If they are not served, according to the Harvard study, more than 1,000 could die.

Deuteronomy 30:19 recounts Moses proclaiming God’s Word: “I have set before you life and death, the blessing and the curse; therefore choose life that you and your children may live.”

None of our neighbors and loved ones should have to die because politicians rejected Deuteronomy 30 and the Golden Rule.

Any Republicans denying Tennesseans lifesaving health care ought never again call themselves “pro-life,” not if they condemn thousands of uninsured Tennesseans to die.

Fortunately, there is still time to choose life. Pray that they will.

S.L. Brannon on DBSA Life Unlimited web site
http://bot.ly/1kEBzlZ

Can you find me? I was there! Mental Health Day 2013!

A BIG Thank You to everyone for a very successful Hill Day.  Over 700 people attended the event this year – 25 of them representing DBSA.   See if you can find yourself in this fantastic picture!

This was DBSA’s first year partnering with the National Council for Behavioral Health and we certainly made our presence known.  Our goal was to make sure the Peer voice was heard.  And heard it was!  We received recognition at the closing reception as the state and/or organization with the most peers in attendance.  And we were listed among the top ten tweeters for the event.

 Give yourself a big pat on the back, soak your tired feet, but don’t rest on your laurels, because this is just the beginning.  Look for e-mails from me in the very near future outlining how you can grow your advocacy efforts on the local, state and national level.

I am honored and proud to be part of such a dedicated and enthusiastic group of people.  Let’s keep the momentum going.

 Phyllis Foxworth
Advocacy and Communications Manager
Depression and Bipolar Support Alliance

Your religious life can cause you mental health problems

I enjoy my spiritual life in every respect. To reach the place in my life of living in the liberty I enjoy, I first worked through a lot of "stuff" others taught me about the Creator. That stuff kept getting in my way of living in the natural harmony that I was born with. In fact, we are all born with a natural relationship with the Creator, a relationship of harmony.

Many of my friends enjoy a religious life. Our different paths to God do not get in the way of our friendship. However, I caution anyone seeking a spiritual life in organized religion to use wisdom. For years, I have supported folk in finding a better life as they suffered with mood disorders. Many of them are seeking a place of peace and acceptance with the power they believe gave them life. It is not their belief in a Creator God that causes them pain. It is the judgement they direct at themselves. They feel like they must be spiritual failures for God to punish them with a mental illness.

I came across the following article that brings a very interesting perspective to the situation I just described. In my book, I share my story of learning a new way of understanding God and interpreting Christianity's wisdom book. Since, I began living from the interpretation in my book, my life is one with peace and assurance and a wonderful absence of self judgement.

Peacefulness to you and yours . . .

Religious Trauma Syndrome: How Some Organized Religion Leads to Mental Health Problems

Posted on March 26, 2013

by Valerie Tarico

At age sixteen I began what would be a four year struggle with bulimia.  When the symptoms started, I turned in desperation to adults who knew more than I did about how to stop shameful behavior—my Bible study leader and a visiting youth minister.  “If you ask anything in faith, believing,” they said.  “It will be done.” I knew they were quoting the Word of God. We prayed together, and I went home confident that God had heard my prayers.

But my horrible compulsions didn’t go away. By the fall of my sophomore year in college, I was desperate and depressed enough that I made a suicide attempt. The problem wasn’t just the bulimia.  I was convinced by then that I was a complete spiritual failure. My college counseling department had offered to get me real help (which they later did). But to my mind, at that point, such help couldn’t fix the core problem: I was a failure in the eyes of God. It would be years before I understood that my inability to heal bulimia through the mechanisms offered by biblical Christianity was not a function of my own spiritual deficiency but deficiencies in Evangelical religion itself.

Dr. Marlene Winell is a human development consultant in the San Francisco Area. She is also the daughter of Pentecostal missionaries. This combination has given her work an unusual focus. For the past twenty years she has counseled men and women in recovery from various forms of fundamentalist religion including the Assemblies of God denomination in which she was raised. Winell is the author of Leaving the Fold – A Guide for Former Fundamentalists and Others Leaving their Religion, written during her years of private practice in psychology. Over the years, Winell has provided assistance to clients whose religious experiences were even more damaging than mine. Some of them are people whose psychological symptoms weren’t just exacerbated by their religion, but actually caused by it.

Two years ago, Winell made waves by formally labeling what she calls “Religious Trauma Syndrome” (RTS) and beginning to write and speak on the subject for professional audiences. When the British Association of Behavioral and Cognitive Psychologists published a series of articles on the topic, members of a Christian counseling associationprotested what they called excessive attention to a “relatively niche topic.” Onecommenter said, “A religion, faith or book cannot be abuse but the people interpreting can make anything abusive.”

Is toxic religion simply misinterpretation? What is religious trauma? Why does Winell believe religious trauma merits its own diagnostic label?  I asked her.

Let’s start this interview with the basics. What exactly is religious trauma syndrome?

Winell: Religious trauma syndrome (RTS) is a set of symptoms and characteristics that tend to go together and which are related to harmful experiences with religion. They are the result of two things: immersion in a controlling religion and the secondary impact of leaving a religious group. The RTS label provides a name and description that affected people often recognize immediately. Many other people are surprised by the idea of RTS, because in our culture it is generally assumed that religion is benign or good for you. Just like telling kids about Santa Claus and letting them work out their beliefs later, people see no harm in teaching religion to children.

But in reality, religious teachings and practices sometimes cause serious mental health damage. The public is somewhat familiar with sexual and physical abuse in a religious context. As Journalist Janet Heimlich has documented in, Breaking Their Will, Bible-based religious groups that emphasize patriarchal authority in family structure and use harsh parenting methods can be destructive.

But the problem isn’t just physical and sexual abuse. Emotional and mental treatment in authoritarian religious groups also can be damaging because of 1) toxic teachings like eternal damnation or original sin2) religious practices or mindset, such as punishment, black and white thinking, or sexual guilt, and 3) neglect that prevents a person from having the information or opportunities to develop normally.

Can you give me an example of RTS from your consulting practice?

Winell: I can give you many. One of the symptom clusters is around fear and anxiety. People indoctrinated into fundamentalist Christianity as small children sometimes have memories of being terrified by images of hell and apocalypse before their brains could begin to make sense of such ideas. Some survivors, who I prefer to call “reclaimers,” have flashbacks, panic attacks, or nightmares in adulthood even when they intellectually no longer believe the theology. One client of mine, who during the day functioned well as a professional, struggled with intense fear many nights. She said,

I was afraid I was going to hell. I was afraid I was doing something really wrong. I was completely out of control. I sometimes would wake up in the night and start screaming, thrashing my arms, trying to rid myself of what I was feeling. I’d walk around the house trying to think and calm myself down, in the middle of the night, trying to do some self-talk, but I felt like it was just something that – the fear and anxiety was taking over my life.

Or consider this comment, which refers to a film used by Evangelicals to warn about the horrors of the “end times” for nonbelievers.

 I was taken to see the film “A Thief In The Night”. WOW.  I am in shock to learn that many other people suffered the same traumas I lived with because of this film. A few days or weeks after the film viewing, I came into the house and mom wasn’t there. I stood there screaming in terror. When I stopped screaming, I began making my plan: Who my Christian neighbors were, who’s house to break into to get money and food. I was 12 yrs old and was preparing for Armageddon alone.

In addition to anxiety, RTS can include depression, cognitive difficulties, and problems with social functioning. In fundamentalist Christianity, the individual is considered depraved and in need of salvation. A core message is “You are bad and wrong and deserve to die.” (The wages of sin is death.) This gets taught to millions of children through organizations like Child Evangelism Fellowship and there is a group organized  to oppose their incursion into public schools.  I’ve had clients who remember being distraught when given a vivid bloody image of Jesus paying the ultimate price for their sins. Decades later they sit telling me that they can’t manage to find any self-worth.

After twenty-seven years of trying to live a perfect life, I failed. . . I was ashamed of myself all day long. My mind battling with itself with no relief. . . I always believed everything that I was taught but I thought that I was not approved by God. I thought that basically I, too, would die at Armageddon.

I’ve spent literally years injuring myself, cutting and burning my arms, taking overdoses and starving myself, to punish myself so that God doesn’t have to punish me. It’s taken me years to feel deserving of anything good.

Born-again Christianity and devout Catholicism tell people they are weak and dependent, calling on phrases like “lean not unto your own understanding” or “trust and obey.” People who internalize these messages can suffer from learned helplessness. I’ll give you an example from a client who had little decision-making ability after living his entire life devoted to following the “will of God.” The words here don’t convey the depth of his despair.

I have an awful time making decisions in general. Like I can’t, you know, wake up in the morning, “What am I going to do today? Like I don’t even know where to start. You know all the things I thought I might be doing are gone and I’m not sure I should even try to have a career; essentially I babysit my four-year-old all day.

Authoritarian religious groups are subcultures where conformity is required in order to belong. Thus if you dare to leave the religion, you risk losing your entire support system as well.

I lost all my friends. I lost my close ties to family. Now I’m losing my country. I’ve lost so much because of this malignant religion and I am angry and sad to my very core. . . I have tried hard to make new friends, but I have failed miserably. . . I am very lonely.

Leaving a religion, after total immersion, can cause a complete upheaval of a person’s construction of reality, including the self, other people, life, and the future. People unfamiliar with this situation, including therapists, have trouble appreciating the sheer terror it can create.

My form of religion was very strongly entrenched and anchored deeply in my heart. It is hard to describe how fully my religion informed, infused, and influenced my entire worldview. My first steps out of fundamentalism were profoundly frightening and I had frequent thoughts of suicide. Now I’m way past that but I still haven’t quite found “my place in the universe.

Even for a person who was not so entrenched, leaving one’s religion can be a stressful and significant transition.

Many people seem to walk away from their religion easily, without really looking back. What is different about the clientele you work with?

Winell: Religious groups that are highly controlling, teach fear about the world, and keep members sheltered and ill-equipped to function in society are harder to leave easily. The difficulty seems to be greater if the person was born and raised in the religion rather than joining as an adult convert. This is because they have no frame of reference – no other “self” or way of “being in the world.” A common personality type is a person who is deeply emotional and thoughtful and who tends to throw themselves wholeheartedly into their endeavors. “True believers” who then lose their faith feel more anger and depression and grief than those who simply went to church on Sunday.

Aren’t these just people who would be depressed, anxious, or obsessive anyways?

Winell: Not at all. If my observation is correct, these are people who are intense and involved and caring. They hang on to the religion longer than those who simply “walk away” because they try to make it work even when they have doubts. Sometime this is out of fear, but often it is out of devotion. These are people for whom ethics, integrity and compassion matter a great deal. I find that when they get better and rebuild their lives, they are wonderfully creative and energetic about new things.

In your mind, how is RTS different from Post Traumatic Stress Disorder?

Winell: RTS is a specific set of symptoms and characteristics that are connected with harmful religious experience, not just any trauma. This is crucial to understanding the condition and any kind of self-help or treatment. (More details about this can be found on my Journey Free website and discussed in my talk at the Texas Freethought Convention.)

Another difference is the social context, which is extremely different from other traumas or forms of abuse. When someone is recovering from domestic abuse, for example, other people understand and support the need to leave and recover. They don’t question it as a matter of interpretation, and they don’t send the person back for more. But this is exactly what happens to many former believers who seek counseling. If a provider doesn’t understand the source of the symptoms, he or she may send a client for pastoral counseling, or to AA, or even to another church. One reclaimer expressed her frustration this way:

Include physically-abusive parents who quote “Spare the rod and spoil the child” as literally as you can imagine and you have one fucked-up soul: an unloved, rejected, traumatized toddler in the body of an adult. I’m simply a broken spirit in an empty shell. But wait…That’s not enough!? There’s also the expectation by everyone in society that we victims should celebrate this with our perpetrators every Christmas and Easter!!

Just like disorders such as autism or bulimia, giving RTS a real name has important advantages. People who are suffering find that having a label for their experience helps them feel less alone and guilty. Some have written to me to express their relief:

There’s actually a name for it! I was brainwashed from birth and wasted 25 years of my life serving Him! I’ve since been out of my religion for several years now, but i cannot shake the haunting fear of hell and feel absolutely doomed. I’m now socially inept, unemployable, and the only way i can have sex is to pay for it.

Labeling RTS encourages professionals to study it more carefully, develop treatments, and offer training. Hopefully, we can even work on prevention.

What do you see as the difference between religion that causes trauma and religion that doesn’t?

Winell: Religion causes trauma when it is highly controlling and prevents people from thinking for themselves and trusting their own feelings. Groups that demand obedience and conformity produce fear, not love and growth. With constant judgment of self and others, people become alienated from themselves, each other, and the world. Religion in its worst forms causes separation.

Conversely, groups that connect people and promote self-knowledge and personal growth can be said to be healthy. The book, Healthy Religion, describes these traits. Such groups put high value on respecting differences, and members feel empowered as individuals.  They provide social support, a place for events and rites of passage, exchange of ideas, inspiration, opportunities for service, and connection to social causes. They encourage spiritual practices that promote health like meditation or principles for living like the golden rule. More and more, nontheists are asking how they can create similar spiritual communities without the supernaturalism. An atheist congregation in London launched this year and has received over 200 inquiries from people wanting to replicate their model.

Some people say that terms like “recovery from religion” and “religious trauma syndrome” are just atheist attempts to pathologize religious belief.

Winell: Mental health professionals have enough to do without going out looking for new pathology. I never set out looking for a “niche topic,” and certainly not religious trauma syndrome. I originally wrote a paper for a conference of the American Psychological Association and thought that would be the end of it. Since then, I have tried to move on to other things several times, but this work has simply grown.

In my opinion, we are simply, as a culture, becoming aware of religious trauma.  More and more people are leaving religion, as seen by polls showing that the “religiously unaffiliated” have increased in the last five years from just over 15% to just under 20% of all U.S. adults. It’s no wonder the internet is exploding with websites for former believers from all religions, providing forums for people to support each other. The huge population of people “leaving the fold” includes a subset at risk for RTS, and more people are talking about it and seeking help.  For example, there are thousands of former Mormons, and I was asked to speak about RTS at an Exmormon Foundation conference.  I facilitate an international support group online called Release and Reclaim  which has monthly conference calls. An organization called Recovery from Religion, helps people start self-help meet-up groups

Saying that someone is trying to pathologize authoritarian religion is like saying someone pathologized eating disorders by naming them. Before that, they were healthy? No, before that we weren’t noticing. People were suffering, thought they were alone, and blamed themselves.  Professionals had no awareness or training. This is the situation of RTS today. Authoritarian religion is already pathological, and leaving a high-control group can be traumatic. People are already suffering. They need to be recognized and helped.

—-  Dr. Marlene Winell is a human development consultant in the San Francisco Bay Area and the author of Leaving the Fold – A Guide for Former Fundamentalists and Others Leaving their Religion. More information about Marlene Winell and resources for getting help with RTS may be found at Journey Free.  Valerie Tarico is a psychologist and writer in Seattle, Washington.  She is the author of Trusting Doubt: A Former Evangelical Looks at Old Beliefs in a New Light and Deas and Other Imaginings, and the founder of www.WisdomCommons.org.  Her articles can be found atAwaypoint.Wordpress.com.

Stigma stops people from getting help

How Stereotypes Stop the Mentally Ill from Getting Help

Piper Hoffman

• Dec 6, 2013
• 6:00am
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Contending with a mental disorder is hard enough, but people who have one face another hurdle: the stigma associated with their illness. There is a widespread aversion to the mentally ill that is made up of “ignorance, fear, and discrimination.”

Catherine Zeta-Jones, who has bipolar disorder, says that the things people say about it “can be painful.” Those things include the belief that people who are depressed are indulging themselves and should snap out of it. Dolly Parton subscribes to this notion and says it worked for her: she claims she ended a bout of depression by telling herself, “Right, get off your fat butt, or if you really are suicidal, then go and shoot your brains out.’” She doesn’t take into account that she probably could not have done that if her depression hadn’t been running its course on its own.

Another popular conception is that successful people don’t get depressed. Winona Ryderbelieved this herself, but at a time in her life when she had it all, she was hit with depression. “I remember feeling, ‘I can’t complain about anything, because I’m so lucky, I’m so lucky,”” she says.

Depression isn’t the only mental disorder weighted with misconceptions. For instance, some other disorders are believed to make everyone who experiences them violent.

It is not an overstatement to say that this stigma, though it exists only as abstract attitudes in other people’s minds, has devastating health consequences for people who are mentally ill. The United States Surgeon General wrote in a 1999 report that the stigma

reduces patients’ access to resources and opportunities (e.g., housing, jobs) and leads to low self-esteem, isolation, and hopelessness. It deters the public from seeking, and wanting to pay for, care. In its most overt and egregious form, stigma results in outright discrimination and abuse. More tragically, it deprives people of their dignity and interferes with their full participation in society.

The worst news there in terms of medical outcomes is that people do not seek help because they do not want to admit to themselves or for others to learn that they have a mental disorder. Zeta-Jones wants that to change. By talking publicly about her condition, she says, “I hope I can help remove any stigma attached to it, and that those who didn’t have it under control will seek help with all that is available to treat it.”

The audience for her message is large. More than a quarter of the American population suffers from a mental disorder in any one year, according to the National Institute of Mental Health. Looking just at depression, the American Medical Association reports that up to 12% of men and 26% of women in the United States will experience it at some point in their lives.

That means that a whole lot of people are affected when the stigma prevents people from seeking treatment, especially considering the impact on the family, friends and colleagues of people with untreated disorders.

That is not to say that people are always affected by an afflicted relative’s or friend’s failure to seek care. With some illnesses, a person may be able to hide her condition despite devastating symptoms. A sampling of celebrities who have been or are mental ill shows that it is possible to conceal the suffering, at least part of the time. Dolly Parton, Jim Carrey, and Rosie O’Donnell all say they have had depression, belying their cheerful public personas. O’Donnell says that she had lived under “a dark cloud” since childhood, but didn’t get help until she was 37.

The stigma is particularly pronounced in certain sub-cultures. One of these is the military, which expects members and veterans to tough things out. Acknowledging and nurturing emotions probably isn’t that institution’s strong suit. That leaves veterans whose experiences in combat caused post-traumatic stress disorder (PTSD) isolated, sometimes shamed, and usually quietabout their suffering. In an article featuring the words of several veterans with PTSD, theMontreal Gazette notes that a “stubborn stigma…is rife in all ranks of the Canadian military.”

Sometimes religious communities also have trouble acknowledging mental illness in their leaders. A North Carolina Baptist minister’ssuicide, which shocked his congregation in 2009, was “a rare outcome to a common problem” among the clergy. One expert said, “We set the bar so high that most pastors can’t” reach it, leading to depression. An organization called CareNet operates 21 counseling centers for pastors in North Carolina alone. Its president, Steve Scoggin, said isolation and loneliness are the “greatest occupational hazards” for clergy. The fact that one state has 21 counseling centers just for pastors hints at the problem’s prevalence.

Another particularly vulnerable group isteenagers, who often do not seek help for fear of their families’ reactions.

The growing number of celebrities speaking publicly about their mental illnesses may help reduce the stigma that hurts so many. Education can help too. Informative resources include theNational Alliance on Mental Illnesses and Mental Health America.