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"What is Neurotoxicity?

"What is Neurotoxicity?

Neurotoxicity occurs when the exposure to natural or manmade toxic substances (neurotoxicants) alters the normal activity of the nervous system. This can eventually disrupt or even kill neurons, key cells that transmit and process signals in the brain and other parts of the nervous system. Neurotoxicity can result from exposure to substances used in chemotherapy, radiation treatment, drug therapies, and organ transplants, as well as exposure to heavy metals such as lead and mercury, certain foods and food additives, pesticides, industrial and/or cleaning solvents, cosmetics, and some naturally occurring substances. Symptoms may appear immediately after exposure or be delayed. They may include limb weakness or numbness; loss of memory, vision, and/or intellect; headache; cognitive and behavioral problems; and sexual dysfunction. Individuals with certain disorders may be especially vulnerable to neurotoxicants.

Is there any treatment?

Treatment involves eliminating or reducing exposure to the toxic substance, followed by symptomatic and supportive therapy.

What is the prognosis?

The prognosis depends upon the length and degree of exposure and the severity of neurological injury. In some instances, exposure to neurotoxicants can be fatal. In others, patients may survive but not fully recover. In other situations, many individuals recover completely after treatment.

What research is being done?

The NINDS supports research on disorders of the brain and nervous system such as neurotoxicity, aimed at learning more about these disorders and finding ways to prevent and treat them. Scientists are investigating the role occupational or environmental toxicants have on progressive neurodegenerative disorders such as Parkinson's disease, amyotrophic lateral sclerosis, multiple sclerosis, and dementia. Also being studied are the mechanisms that trigger neuroimmune responses in the central nervous system and the possibility that some brain disorders in children may occur when environmental triggers interact with genes.

NIH Patient Recruitment for Neurotoxicity Clinical Trials
At NIH Clinical Center
Throughout the U.S. and Worldwide
Organizations

National Institute of Environmental Health Sciences (NIEHS)
National Institutes of Health, DHHS
111 T.W. Alexander Drive
Research Triangle Park, NC 27709
webcenter@niehs.nih.gov
http://www.niehs.nih.gov
Tel: 919-541-3345

Food and Drug Administration (FDA)
U.S. Department of Health and Human Services
5600 Fishers Lane, CDER-HFD-240
Rockville, MD 20857
http://www.fda.gov
Tel: 301-827-4573 888-INFO-FDA (463-6332)


Prepared by:
Office of Communications and Public Liaison
National Institute of Neurological Disorders and Stroke
National Institutes of Health
Bethesda, MD 20892

NINDS health-related material is provided for information purposes only and does not necessarily represent endorsement by or an official position of the National Institute of Neurological Disorders and Stroke or any other Federal agency. Advice on the treatment or care of an individual patient should be obtained through consultation with a physician who has examined that patient or is familiar with that patient's medical history. "

All NINDS-prepared information is in the public domain and may be freely copied. Credit to the NINDS or the NIH is appreciated.

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Do no harm!

Christianity – “All things whatsoever you would that man should do to you, do you so to them; for this is the law and the prophets.” Mathew 7, (12)
Buddhism – “Hurt not others in ways that you yourself would find hurtful.” (Udana-Varga 5, 8)
Confucianism – “Is there no maxim which ought to be acted upon throughout one’s whole life? Surely, it is the maxim of loving-kindness: Do not unto others what you would not have them do unto you.” (Analects 15, 23)
Hinduism – “This is the sum of duty: do naught unto others which would cause you pain if done to you.” (Mahabharata 5, 1517)
Islam – “No one of you is a believer until he desires for his brother that which he desires for himself.” (Sunnah)
Judaism – “What is hateful to you; do not to your fellowman. That is the entire Law; all the rest is commentary.” (Talmud, Shabbat 3 id)
Taoism – “Regard your neighbor’s gain as your own gain, and your neighbor’s loss as your own loss.” (Tai Shang Kan Yin P’ien)
Zoroastrianism – “That nature alone is good which refrains from doing another whatsoever is not good itself.” (Dadisten-I-dink, 94, 5)
Treating others the way we want to be treated ensures that this can help our soul to reach spiritual maturity. We must teat the other sentient being as though we are that being. What treatment can you expect from a worm you are about to step on, or a tree that is about to be cut down? Instead, view that other being as though you are it, and then treat it the way you expect to be treated from that standpoint. We lay out the events along our own journey to spiritual completeness through the practice of our humanness.
More and more, especially in the Western world, people are becoming dependant on others for one or another thing. A person may blame his therapist for the lack of progress, another may blame his lawmakers for the way their decisions have affected his life directly or indirectly. Another may blame his childhood and his parents by seeing them as the contributors to the flaws in his character today. A criminal may blame the justice system for not providing enough comfort while in prison; the list goes on. In fact, we are responsible for all of our emotions, thoughts and behaviors. Yes, we do not live an isolated life and come in contact with others all of the time, but eventually we are the ones that are fully responsible for our own moral and spiritual attitude. In the New Testament, we read that Jesus healed a man who had been sick for thirty-eight years. After he was healed, Jesus instructed him “Listen, you are well now; so stop sinning or something worse may happen to you” John 5-14. This example shows us that we ourselves can hurt our physical, mental, and spiritual well-being through the nature of our actions.
A person that is spiritually mature realizes that no one is to blame for the unpleasant events in his life. Such a person acknowledges that everything in nature is connected and that sooner or later as the popular layman’s saying goes: “What goes around comes around.” The law of cause and affect does not apply only to our actions towards others, but it holds true regarding our thoughts, feelings, and behavior in general.

Excerpt from: Guru in Jeans: Inward Journey to Psychospiritual Awakening.

"US Patent 7094435 - Method for treating meat products with carbon monoxide"

"SUMMARY OF THE INVENTION

The present invention provides a method for treating meat products with carbon monoxide to obtain especially the microbe inhibiting benefits associated with carbon monoxide treatment while reducing or eliminating the problems associated withunnatural color in the uncooked and cooked meat product. The invention also encompasses apparatus for treating meat products with carbon monoxide. It is noted that the term "meat product" is used here and throughout this disclosure and the accompanyingclaims to refer to meat alone, including lean portions, fat, and related materials of beef, pork, poultry, or seafood, and to refer to meat that has been mixed with, or includes, additives such as flavorings, extenders, tenderizing agents, and othermaterials.

According to the invention, carbon monoxide is injected into the interior of the meat product along with other materials to produce a desired carbon monoxide saturation or content in the meat product. The amount of carbon monoxide in the addedfluid is controlled to produce a desired carbon monoxide saturation level distributed substantially evenly throughout the volume of the meat product. This desired saturation level may vary depending upon the nature of the meat product being treated,however, the saturation level will generally remain at less than 100% or complete saturation for most meat products. The fluid added to the meat product may be added simultaneously with the carbon monoxide or may be added as a pre-treatment beforeapplication of carbon monoxide or as a post-treatment after the application of carbon monoxide. Regardless of the order in which the fluid is added in relation to the carbon monoxide, the added liquid or gas dilutes the carbon monoxide and helpsfacilitate the substantially even distribution of the carbon monoxide throughout the volume of the meat product. In preferred forms of the invention, the amount of carbon monoxide added to the meat product compared to the total volume of added fluid isequal to an amount of carbon monoxide to produce a desired carbon monoxide saturation level in the volume of the meat product being treated.

As used in this disclosure and the accompanying claims, complete or 100% carbon monoxide saturation in a meat product refers the case where all of the available hemoglobin and myoglobin in meat product has been reacted with carbon monoxide toproduce carboxyhemoglobin and carboxymyoglobin respectively. It will be noted that this does not necessarily mean that all hemoglobin and all myoglobin has been reacted since some hemoglobin and myoglobin in a meat product may reside in a state in whichthe reaction with carbon monoxide may not occur and may thus not be available to react with the carbon monoxide. Carbon monoxide saturation levels less than complete saturation may be described in this disclosure and the following claims as a percentagerelative to complete saturation. For example, as used in this disclosure and the accompanying claims, 50% carbon monoxide saturation means that one-half of the available hemoglobin and myoglobin in the meat product has been converted tocarboxyhemoglobin and carboxymyoglobin, respectively.

Carbon monoxide and added liquid is injected according to the invention through one or more injection conduits that are inserted into the meat product being treated. Meat products comprising relatively large cuts of meat may require a number ofinjection conduits inserted at spaced apart locations throughout the volume of the meat product to evenly distribute the carbon monoxide. Otherwise, a single injection conduit or relatively few injection conduits may be moved to various locationsthroughout in the meat product to inject the carbon monoxide and added gas and/or liquid so as to produce the desired even carbon monoxide distribution.

Post-treatment according to the invention may include the application of a vacuum to draw off excess carbon monoxide from the meat product, both from the surface of the meat product and from the interior volume of the meat product. Alternativelyor in addition to applying a vacuum, a flushing or rinsing fluid may be applied to the surface of the carbon monoxide treated meat product to remove excess carbon monoxide. This flushing or rinsing may remove excess carbon monoxide from the surface ofthe meat product and may also help remove unbound carbon monoxide from the interior of the meat product. After carbon monoxide treatment and any post-treatment, the treated meat product may be packaged or stored in a carbon dioxide atmosphere or othersuitable atmosphere.

Some forms of the invention may include injecting a pH modifying material, especially ammonia based pH modifying materials such as ammonium hydroxide solution or ammonia gas. Forms of the invention that include injecting a pH modifying materialmay inject the pH modifying material as a pre-treatment fluid, post-treatment fluid or in a treatment mixture with the carbon monoxide. Also, different pH modifying materials at different points in the treatment process to either raise the pH or lowerthe pH of the meat product. Carbon monoxide treatment according to the invention is particularly beneficial when combined with pH modifying treatments because it believed that the carbon monoxide affects the manner in which pH modifying materials areabsorbed into the meat products. In particular, it is believed that the carboxy forms of hemoglobin and myoglobin formed from carbon monoxide treatment does not allow certain constituents in the pH modifying material to be absorbed with the hemoglobinand myoglobin. These constituents of the pH modifying material are beneficially absorbed elsewhere in the meat product. It is also believed that when pH modifying material is used together with carbon monoxide, the pH modifying material may prevent thecarbon monoxide from binding strongly with the meat product thereby reducing the effect of the carbon monoxide on the color of the meat product and/or making the color change less permanent. Thus, carbon monoxide treatments according to the presentinvention may produce the desired microbe inhibiting effect without unduly maintaining the red color in the treated product which might mask spoilage or affect the appearance of the cooked product. "

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Spiritual Abundance

Different spiritual and religious theories raise the question of the nature of man and his journey through life. Whatever the theory, there is an in agreement that a person is more than mere bones, brain, and flesh. Based on your personal understanding and faith, you probably often wonder the same question as everyone else. What else is there in life? In the face of suffering, despair, and depression this question pops up in our minds habitually. Life is not a cup of instant coffee and neither is self-discovery and inner growth. It requires work. Just as a gardener tends to his garden, a person must tend to his soul – with care, patience and anticipation for his fruits.

My grandparents used to always say to me during my childhood that: “life has big teeth and it bites.” When I was a child, I did not really understand what this meant, nor did I think much about it. I went on with my childhood carefree. Later, in our adulthood we actually comprehend the meaning of this. Yes, life is full of struggles, disappointments and heartbreaks.

Eastern religions view life as a constantly turning wheel of birth after birth, pain after pain with some brief moments of laughter and peace. Others believe that this is our only life here on earth and that afterwards we move to another plane of existence such as heaven or hell. Sometimes I think that these are only technicalities. Whatever the case is, we are here Now.

None of us are immune to the pains of life. Then again, we are also able to savor sweet moments basking in the sun, getting kisses from our dogs, smelling the salty ocean air just because we are here and alive. It is natural for all beings to strive towards pleasure and the escape of pain. This is when the art of living comes into play. We are all alive, but some of us move through life as though we are in a spiritual limbo. That is when depression, disappointment, and hopelessness set in.

Hinduism identifies three problems to suffering. The first one is the desire for wealth, fame, and power. As we acquire each of these, we realize that we cannot hold on to material wealth forever because everything has its limitations. The second is the drive for success that plunges us into overworking ourselves and missing the little pleasures of everyday life such as quiet walks, beautiful sunsets or the scent of flowers. Our drive to succeed washes away our objectivity and we become enslaved by our desires. The more power we place on worldly possessions, the more hungry and dissatisfied we are. We become discontent and want more and more. One car or a decent income is no longer enough. We crave to have more of what we think we do not possess. This leads to the last problem identified by Hinduism – the issue of hedonism. The more we busy ourselves with seeking pleasures and avoiding struggles to meet deadlines, escaping traffic jams, pleasing bosses and corporations, the less we please our inner spiritual self and the less energy we have to give genuinely to other beings. In the Essene Gospel of Peace Book I, we read: “And Jesus answered: Seek not the law in your scriptures, for the law is life, whereas the scripture is dead. I tell you truly, Moses received not his laws from God in writing, but through the living word.” The law refers to our lifestyle and relations with other sentient beings. The living word refers to the life source present in us and all around us. The further we get away from acknowledging our inner self, the unhappier we become. Even when we have things in abundance, we feel spiritually poor. When we feel that we are swimming up the stream in our life, we are most likely out of balance with the Tao or the ever-present God within.

Excerpt from: Guru in Jeans: Inward Journey to Psychospiritual Awakening.

Karma

More and more, especially in the Western world, people are becoming dependant on others for one or another thing. A person may blame his therapist for the lack of progress, another may blame his lawmakers for the way their decisions have affected his life directly or indirectly. Another may blame his childhood and his parents by seeing them as the contributors to the flaws in his character today. A criminal may blame the justice system for not providing enough comfort while in prison; the list goes on. In fact, we are responsible for all of our emotions, thoughts and behaviors. Yes, we do not live an isolated life and come in contact with others all of the time, but eventually we are the ones that are fully responsible for our own moral and spiritual attitude. In the New Testament, we read that Jesus healed a man who had been sick for thirty-eight years. After he was healed, Jesus instructed him “Listen, you are well now; so stop sinning or something worse may happen to you” John 5-14. This example shows us that we ourselves can hurt our physical, mental, and spiritual well-being through the nature of our actions.

A person that is spiritually mature realizes that no one is to blame for the unpleasant events in his life. Such a person acknowledges that everything in nature is connected and that sooner or later as the popular layman’s saying goes: “What goes around comes around.” The law of cause and affect does not apply only to our actions towards others, but it holds true regarding our thoughts, feelings, and behavior in general. When we are too busy arguing, craving, hating and blaming, our mind becomes predisposed to this destructive pattern. We become consumed with the task of justifying our behavior because of our ignorance in recognizing that we create our own reality. Therefore, when we experience something without recognizing its roots, we will continue to reinforce its presence in our daily life. We may mistakenly assume that once a certain condition has passed away that it has vanished forever. For example, if we get angry with someone, we feel anger due to a specific event that triggered it at that specific time. What we fail to realize is that all of our emotions and behavior will manifest continuously in our life if we do not learn how to control them. Anger will come again, triggered by someone or something. In return, we develop psychological and physical ailments such as anxiety, depression, substance abuse, high blood pressure, ulcers and headaches to name just a few. Karma refers to the existence of cause and effect over a period of time, as well as the quality of our well-being, and our state of mind during every moment of our existence. I think that we can only learn from our mistakes if we are truly conscious of them. I believe that if a person is unaware of the afflictions his behavior has caused to another sentient being, that he or she will continue to hurt others.

If someone believes in the analogy that a man can be saved by the grace of an external God, then by this same analogy his own wrongdoings have condemned him in the first place. A person will not grow spiritually as long as he is ignorant. God permeates everything. The Divine is limitless. God is a live energy source. It is neither holy nor evil nor wrathful. It is neutral. Man gives it a quality based on his human versus spiritual views of reality. How can man then say that God caused him to suffer or that God was testing him through trials and tribulations? Man creates his own fate and then experiences the outcome of his own actions. Man has freewill to choose whatever he wants to do or not to do within the limitations of external circumstances. This is what it means to be like God - to have the ability to know that actions cause reactions and that there is no one, not even a deity, to hold responsible for our experiences.
Eastern thought tells us that karma pertains to the laws of cause and affect, which means that actions have outcomes and that we experience all of the fruits of our own behavior throughout many lifetimes. This notion goes even further to postulate that actions in a past life carry consequences into the present one. Karma does not mean that the wrongdoer should be wronged. Man has freewill to decide how to react to an affliction and there are many, many possible reactions. Our freewill, within the power of circumstantial limitations, allows us to look at events and to choose how to interpret and remember them. The discord I have with the Eastern interpretation of karma is that if one is unaware of his past mistakes, how can one change? I do not think that a person has to endure suffering at the hands of those whom he had oppressed in a past life in order to learn a lesson. Jesus said: “turn your other cheek.” Karma is not set in stone.

Excerpt from: Guru in Jeans: Inward Journey to Psychospiritual Awakening.

Water