Here we touch on delicate ground. We will discuss feelings that are
unacceptable to the self, but are common to Central Pain patients. If you haven't had such
feelings, consider yourself fortunate. Also consider the possibility you don't really have
Central Pain in its full form. Displays of human weakness by some in the face of pain
while others seem brave doesn't necessarily mean the faltering person is a loser, it may
simply mean their pain is more severe, possibly much more severe. All pain is not
the same, so to brag of overcoming one level of pain risks a misperception about
ourselves. We must admit that we are like other people. Pain endurance certainly
doesn't guarantee that we will not fly apart like broken glass if the level of pain is
turned up a few notches. Would we really be stronger or would we become a burned out hulk
if the pain were maintained another decade or so. We are all pain weaklings at some
level.
All pain hurts, so there is a tendency for the super-brave pain sufferer
to congratulate himself at "overcoming" his pain. But the truth is that everyone
has his breaking point. Pain is an undefeatable foe. As bad as our pain is, we must
remember that it may be more severe in others. We should take neuropathic pain patients at
their word, that they really must have help, and demand that research efforts are pursued.
We should never view neuropathic pain like a hazing, to be endured as others have endured
it. Of course, no Central Pain patient would ever view it that way, and those who haven't
had neuropathic pain are unqualified to judge. Central Pain is a threat to life. It is an
obscenity against humanity. It is a degrading torture. The person is being taken apart,
for the nervous system is the person. When the nervous system is a mortal enemy, how can
the self survive? Only with the right kind of help. Censure has no place in relating to
those whose individuality is dying.
Fully developed Central Pain can be the worst pain known to man. No doubt many would be
shocked to learn that spinal injured patients with some motor ability often indicate they
would sacrifice any remaining motor ability if the pain could only be stopped (see studies
by Davidoff, Nepomuceno, and Britell). If observers will stop and think about that for a
while when gauging the severity of Central Pain, they may be inclined to pontificate less
about "keeping a stiff upper lip" and start saying, "We simply must devote
the needed funds for research. To do less would be inhuman."
Those whose Central Pain is less severe or partial, especially ones at levels which
permit effective functioning, should quit trying to preach the gospel of silent suffering
and start getting the message out. They are probably the only ones well enough to become
spokesmen for the really tragic cases of overwhelming Central Pain who can only lay in
isolation and agony, praying Lazarus-like for someone to give them a drop of relief from
their terrible state. Many Central Pain patients spend most of their lives in sedation,
emerging from it only long enough to perform the bare minimum of life functions. This is
not really living.
The was a famous man who had neuropathic pain, a great and good man, who had great
influence nationally, at the very highest levels. He pursued the philosophy of not
speaking of his pain, "so as not to burden others", until his death. Undoubtedly
he perceived this as the proper way to suffer. But after reflecting on the fact that Dr.
John Bonica (the father of American Pain Research, inventor of the epidural block)
attributed all his success against pain to being unwilling to accept
graciously what Nature had dealt him, I wonder if the tradition of keeping quiet
about pain is not as shameful as keeping quiet about any tyranny over the human race.
Is silence courtesy or cowardice? Is silence beneficial or does it merely reflect
brainwashing by a society which wishes to devote its resources elsewhere? Aren't the pain
philosophies of our society about normal pain, rather than neuropathic pain?
I wonder about this because of the death of people like Bette Lou Hamilton, who seem to
feel they cannot measure up to expectations about pain behavior, who cannot work to
sustain themselves, and who therefore cannot maintain life. I wonder if my
acquaintance might not have taken the different route of revealing his suffering and
becoming a pain activist if he had looked at it this way. These are not decisions one may
make for another, and one must not judge, but my own observations convince me that Bonica
had the right idea.