Quando e Como a Meditação Vipassana Entrou na Minha Visão de Mundo: Uma História Pessoal

Quem nunca ouviu falar da Ilha de Páscoa e dos lendários Moai? Devido ao seu isolamento extremo, viajar para lá não é fácil. Tive a sorte de visitar a ilha quatro vezes desde 2003 e, ao longo dessas viagens, formei amizades com algumas famílias Rapa Nui.

Os japoneses têm um grande fascínio pela Ilha de Páscoa, e o governo do Japão tem contribuído ativamente para a restauração dos Moai.

Durante uma das minhas visitas, fiquei na casa de um guia local e sua esposa Rapa Nui, Fátima. Juntos, exploramos a ilha em sua van, mergulhando em sua história — embora ele já a conhecesse de cor.

As plataformas onde os Moai estão posicionados são chamadas de Ahu, e é estritamente proibido pisar nelas. No entanto, apesar das placas de aviso, vi muitos turistas subindo nessas estruturas sagradas, especialmente nas áreas mais isoladas.

Certa vez, notei uma jovem japonesa com uma mochila andando perto de um Ahu. Aproximei-me rapidamente e disse em inglês: "Por favor, essas plataformas são sagradas, não suba nelas."

Constrangida, ela desceu imediatamente e respondeu: "Se quiser, pode falar comigo em espanhol."

Fiquei surpreso. Aqui estava uma jovem, com espanhol básico e sem inglês, viajando sozinha pelo mundo. Ela me contou que estava indo para a Europa e, depois, para a Índia.

Uma das experiências que planejava ter na Índia era a Meditação Vipassana. Já havia ouvido falar sobre Vipassana em Mianmar e no Camboja, mas até então não tinha dado muita atenção ao assunto.

Meu Interesse pela Meditação Vipassana

Minha curiosidade sobre a meditação Vipassana se aprofundou depois de ler os trabalhos de Yuval Noah Harari, o intelectual público israelense. Ele fala muito bem da prática, que iniciou a pedido de um amigo. Harari encontrou na Vipassana um método poderoso para clarear sua mente e melhorar seu pensamento. Tornou-se um praticante fervoroso, viajando anualmente à Índia e incorporando a meditação em sua rotina diária.

Harari teve o privilégio de aprender Vipassana diretamente com S. N. Goenka, um professor birmanês de ascendência indiana que foi treinado por um monge birmanês.

Sempre que posso, gosto de ouvir a introdução de Anapana por Goenka, uma meditação guiada de apenas 10 minutos.

Recentemente, encontrei o livro "A Arte de Viver: Meditação Vipassana, conforme ensinada por S. N. Goenka". Ele está disponível como PDF online, mas preferi escutar seu resumo no Blinkist, que apresenta os principais conceitos da obra.

Entendendo o Budismo Além da Teoria

Nenhuma quantidade de estudo substitui a experiência prática. O mesmo se aplica ao Budismo: ele só terá um impacto positivo na sua vida se for praticado diariamente.

Da mesma forma, praticar ioga sem compreender sua filosofia é apenas alongamento. Assim como a filosofia iogue não pertence exclusivamente ao hinduísmo, os ensinamentos de Buda são universais e não estão ligados a nenhuma religião específica.

A principal mensagem aqui é: só é possível obter benefícios do Budismo através da aplicação prática.

Lembro-me do monge budista vietnamita Thích Nhất Hạnh, que enfatizava a importância da atenção plena — estar totalmente presente no momento.

Nos Estados Unidos, vejo muitas pessoas que se consideram espirituais, vão à igreja aos domingos, mas não aplicam os ensinamentos religiosos no restante da semana. A fé deve ser vivida, não apenas pregada.

Nunca me impressionei com pessoas que citam textos religiosos enquanto levam vidas hipócritas — especialmente certos pastores que voam em jatinhos particulares. Nunca li as escrituras do cristianismo, judaísmo, islamismo ou hinduísmo, mas sempre valorizei bondade, empatia, generosidade, humildade e integridade — qualidades que meu amigo catari, Ahmed, certa vez me lembrou serem muito mais importantes do que dinheiro, títulos ou diplomas.

Desapego: O Caminho para a Liberdade do Sofrimento

Muitas vezes ouvimos a frase: "Liberte-se do sofrimento." Mas quais são suas origens? O sofrimento vem da sociedade, da cultura ou da nacionalidade?

Quando era médico residente em Melbourne, refleti profundamente sobre o desapego e fiz uma lista das coisas das quais precisava me libertar, nesta ordem:

1. Nacionalidade – Muitas vezes, a importância de um passaporte se resume à cor da capa.
2. Profissão – Muitas pessoas se definem pelo que fazem, e não por quem são.
3. Identidade física – Nossa pele, corpo, gênero e aparência.

Nos últimos anos, as divisões baseadas em raça, casta e identidade só aumentaram. Não busco privilégios nem sofro com apego a essas classificações.

Ao abrir mão do apego, também se abre mão da aversão, que é o outro lado da mesma moeda.

Uma vez, ouvi um imigrante bósnio dizer: "Eu amo a América." Senti pena dele. Seja uma boa pessoa, independentemente de estar na Argentina ou no Iêmen. Se quiser emigrar para a Austrália ou o Canadá, vá, se puder — mas não deixe que a identidade defina seu valor.

Para muitos, desapegar-se da família é difícil. No meu caso, minha própria família tomou essa decisão ao me enviar para a Austrália. No fim, foi a melhor coisa que me aconteceu — permitiu que eu me tornasse meu próprio indivíduo, em pensamento e ação.

Ame, mas sem apego.

A Descoberta de Buda: A Mente em Fluxo

Buda percebeu algo que os físicos modernos só descobririam séculos depois: nada é permanente.

Ele concluiu que o universo é composto por kalāpas, partículas indivisíveis que surgem e desaparecem constantemente. Isso significa que nossos corpos estão em fluxo contínuo, assim como a física moderna revela que somos feitos de partículas subatômicas sempre em movimento.

Além disso, Buda identificou quatro processos fundamentais da mente:

1. Consciência
2. Percepção
3. Sensação
4. Reação

Vipassana nos ensina a observar as sensações sem reagir, interrompendo o ciclo do sofrimento.

Para aliviar o sofrimento, torne-se menos apegado — a si mesmo e ao mundo.

O Declínio do Budismo na Índia

Um capítulo pouco conhecido da história intelectual da Índia é como o Budismo, apesar de ter nascido lá, foi quase completamente erradicado do país.

Recomendo fortemente o livro "O Fim do Sofrimento", de Pankaj Mishra, para quem deseja entender melhor essa questão.

O Budismo se tornou popular na Índia, ameaçando a ordem bramânica, que dependia de rituais religiosos para manter sua influência. Centros de aprendizado budista, como Tanjore (Thanjavur) no sul da Índia, atraíram monges do Sri Lanka, Mianmar e Sudeste Asiático. Curiosamente, as escritas birmanesa, laociana, tailandesa, khmer e balinesa se assemelham ao tâmil — talvez não por coincidência.

Conclusão

Vipassana nos ensina que libertar-se do ego e do apego é a chave para a verdadeira paz.

Espero que este ensaio seja útil para aqueles que desejam iniciar sua jornada na meditação. O mestre só aparece quando o aluno está pronto.

Escrevi este texto pensando em MCA, do Brasil. Sou grato a MCY, de Kuala Lumpur, minha melhor amiga na Ásia, e seu companheiro, Fernando.

E, claro, no meu mundo mágico, sempre há outros:
Maqroll. La petite poète de côte sauvage. Sr. Carlos em seu terno de linho e óculos Ray-Ban.

GAMES VS PLAY. I NEVER LIKED ANY SORT OF GAMES SUCH AS VIDEO GAMES BUT ALWAYS LOVED INNOVATIVE PLAY

David Graeber, an anthropologist and social theorist, offered profound insights into the concepts of play and games, distinguishing between their roles in human creativity and societal structures.

Play vs. Games

Graeber emphasized a fundamental distinction between play and games:

Play: Represents unstructured, open-ended creativity. It's a spontaneous activity without fixed rules, embodying freedom and the generation of new possibilities.

Games: Are structured activities with specific rules and boundaries. They provide a controlled environment where participants engage in problem-solving within set parameters.

He encapsulated this contrast by stating, "A game is a bounded, specific way of problem-solving. Play is more cosmic and open-ended. Gods play, but man unfortunately is a gaming individual." 

Bureaucracy and the Appeal of Games

In his work "The Utopia of Rules," Graeber explored how modern bureaucratic systems resonate with the structured nature of games. He suggested that bureaucracy offers an "appeal" because it presents a world where rules are clear and outcomes predictable, much like games. This clarity provides a sense of security and order, contrasting with the ambiguity and spontaneity inherent in pure play. 

The Role of Play in Nature and Society

Graeber also delved into the presence of play in the natural world, challenging the notion that all animal behaviour is driven solely by survival and reproduction. He highlighted observations of animals engaging in activities for sheer enjoyment, suggesting that play is a fundamental aspect of life itself. This perspective implies that the capacity for play is intrinsic to living beings, serving as a foundation for creativity and freedom. 

Implications for Human Existence

By distinguishing between play and games, Graeber shed light on the tension between structured systems and creative freedom in human societies. While structured activities and clear rules (games) provide order and predictability, unstructured play fosters innovation and personal expression. Recognizing the value of both can lead to a more balanced and fulfilling human experience.

In essence, Graeber's insights encourage a reevaluation of how societal structures might balance the need for order with the inherent human drive for creative play.

UN CAMINO SIMPLE HACIA LA FELICIDAD

EL YO Y LA SOCIEDAD: UN ANTROPÓLOGO MÉDICO ENTRE LOS INDIOS

EL YO Y LA SOCIEDAD
A lo largo de la historia, ha habido profetas y falsos profetas. Mientras que nuestros ancestros a menudo no pudieron distinguir a los falsos, algunos profetas fundaron grandes religiones: el budismo y el jainismo, ambos surgidos del hinduismo; el cristianismo, enraizado en el judaísmo; y el islam, con conexiones tanto al judaísmo como al cristianismo.

No me atraen particularmente los profetas que atribuyen sus palabras a Dios. Las biografías de dichos profetas fueron escritas siglos después de sus muertes, dejándonos inciertos sobre quiénes fueron realmente, qué pensaban o cómo vivieron.

Lo que me cautiva, en cambio, es la filosofía de algunos de estos profetas, y ninguno más que Buda. Él se diferencia de los demás al no atribuir sus enseñanzas a una fuente divina. En su lugar, ofreció su propia interpretación de la realidad que lo rodeaba.

He estado revisando el libro de Pankaj Mishra El fin del sufrimiento: El Buda en el mundo. Mishra proporciona un relato de la vida de Buda, no como una serie de eventos, sino como una narrativa de evolución filosófica. Las ideas de Buda no fueron revelaciones repentinas; fueron el resultado de años de meditación y reflexión.

Buda cuestionó la supremacía de quienes decían tener autoridad divina: los brahmanes, cuyo poder institucional aseguró que el budismo, irónicamente, casi desapareciera de la tierra de su nacimiento. Grupos similares de guardianes religiosos existen en todas las sociedades y religiones, oponiéndose a individuos libres pensadores que desafían su autoridad.

Buda creía que solo la mente podía comprender y analizarse a sí misma. Para observar y comprender la naturaleza de los pensamientos, uno debe cultivar la quietud en la mente. Sin embargo, lograr esta quietud no es una tarea sencilla. La mente es como un arroyo de montaña: constantemente activa, con pensamientos que fluyen y cambian sin cesar.

Los científicos y psicólogos modernos negaron durante mucho tiempo la posibilidad de dominar la mente, retrasando su potencial emancipador. Incluso hoy, muchos descartan este camino hacia la libertad interior.

Lo que hace que el enfoque budista sea tan atractivo es su crítica a las prácticas modernas de "meditación", que a menudo son comercializadas a occidentales ansiosos por yoguis charlatanes. Estas prácticas ofrecen un alivio efímero, similar a encender fósforos para disipar momentáneamente la oscuridad. Buda enseñó que es mejor comprender la naturaleza de la oscuridad que depender de una luz pasajera.

Como escribe Mishra, Buda observó que muchos de sus contemporáneos que predicaban doctrinas sobre un yo eterno e inmutable carecían de conocimiento directo de sus afirmaciones. Sus primeros maestros, Kalama y Ramaputra, admitieron que sus enseñanzas se basaban en suposiciones y no en experiencia directa.

La filosofía de Buda tiene un inmenso valor práctico para la vida diaria y nuestras relaciones. Al analizar nuestras propias experiencias y explorar a pensadores contemporáneos, podemos llegar a conclusiones significativas. Uno de estos pensadores es Jiddu Krishnamurti, cuyo libro La primera y última libertad ofrece esta profunda reflexión:

"¿Cuál es la relación entre tú y la miseria, la confusión, dentro y alrededor de ti? Seguramente esta confusión, esta miseria, no surgió por sí sola. Tú y yo la hemos creado... lo que eres dentro se proyecta hacia afuera en el mundo. Si estamos miserables, confundidos, caóticos por dentro, esa proyección se convierte en el mundo... La sociedad es el producto de nuestra relación".

Entre los nativos americanos, la relación entre el yo y la sociedad es mucho más armoniosa que en muchas otras culturas. Para ellos, el yo es una parte integral del universo. Los rasgos valorados incluyen valentía, paciencia, autocontrol emocional, honestidad, respeto propio y respeto por los demás. La libertad individual es apreciada, pero solo cuando está en armonía con la naturaleza. A esta lista, añadiría gratitud y autosacrificio.

APLICANDO ESTAS LECCIONES

Anoche, durante una cena celebrando el Año Nuevo Judío 5774, noté que mi mente se volvía irritable. La cena era deliciosa, con aromas de lavanda flotando sobre la mesa, acompañada de vinos franceses y sudafricanos galardonados. Sin embargo, algo no estaba bien.

Reflexionando, identifiqué la fuente de mi malestar. Al crecer en Australia y cenar en mesas formales en Jamaica, estaba acostumbrado a comidas ininterrumpidas y llenas de conversaciones enriquecedoras. En cambio, anoche estuvo marcada por interrupciones frecuentes, distracciones tecnológicas y personas levantándose y regresando a la mesa.

Mi amigo, el Sabio de Sioux City, suele citar de El cerebro de Buda: "Hay 10.000 razones por las que las personas sienten y actúan como lo hacen. No te molestes; trata de entender". Una vez identifiqué mi irritación, me di cuenta de que el comportamiento de los invitados no era el problema. Eran mis expectativas.

Esta mañana, desperté con un profundo sentido de calma. En lugar de asistir a la sinagoga, decidí realizar actos aleatorios de bondad.

En el aeropuerto de Bruselas, ayudé a una mujer que llegaba de Toronto a ahorrar en el taxi organizando un viaje compartido. También ayudé a un indígena Otavalo a encontrar a su hermano en medio del concurrido terminal.

UN CAMINO SIMPLE HACIA LA FELICIDAD

Hace años, mientras cenaba en Piedras Negras, Coahuila, un profesor visitante me preguntó: "¿Cuál es tu consejo para alcanzar la felicidad en una frase?"

Respondí: Disminuye tus deseos.

Esto refleja la sabiduría de Dr. Chia, un historiador de Singapur, quien una vez comentó: "Las tiendas caras de Orchard Road no me tientan. No tengo deseos por ellas".

A este principio, añadiría dos etapas:

1.   Busca Perspectiva Filosófica: Lee pensadores como Jiddu Krishnamurti o Gilles Deleuze, quien decía: "Dime tus deseos y te diré quién eres". Comprender el deseo es clave para comprenderse a uno mismo.

2.   Sirve a los Demás: Haz más por los demás de lo que haces por ti mismo. Aquí, los nativos americanos son ejemplos destacados, ofreciendo sacrificios y oraciones por el bienestar de otros.

Al disminuir los deseos, buscar sabiduría y ayudar a los demás, cultivamos un yo y una sociedad armoniosos: una lección atemporal para el nuevo año.

I MISS MY GOOD FRIEND PAK JOE, THE HUMBLE BOSS OF BOGOR OF ASIA PROTEIN AND JOE'S TRAVEL BOGOR. PLEASE LET HIM KNOW I MISS HIM

Peer-to-Peer Health Promotion in the Workplace: Zheng He’s Method of Collaboration

The Humble Boss of Bogor

An old Indian parable tells of a group of blind men encountering an elephant. Each man touches a different part and describes what he believes the elephant to be. One, feeling the trunk, insists it's a snake; another, touching a leg, declares it a tree trunk; yet another, handling the ear, concludes it’s a fan. Their observations, though individually reasonable, are incomplete. Had they combined their insights, they would have understood the elephant as a whole.

Understanding complex systems, including the human body, requires a similar approach. For years, medical science has been compartmentalized, with specialists treating individual organs and ailments in isolation. While focusing on specific dysfunctions is necessary, a more holistic perspective—one that integrates prevention and well-being—is essential for long-term health.

"To truly understand complex biological systems, an integrated approach must be taken."
— Leroy Hood, M.D., Ph.D., President, Institute for Systems Biology, Seattle, WA, USA

The Fragmented Approach to Health

Much of modern healthcare is dictated by a fragmented approach, where the body is treated as separate components rather than as a unified whole. Physicians, nutritionists, and alternative medicine practitioners often prescribe treatments—pharmaceutical or herbal—without addressing the root causes of disease.

The emphasis is on treating conditions after they appear, rather than preventing them in the first place. Blood pressure, cholesterol, and blood sugar levels are measured and treated, but little attention is given to lifestyle factors that lead to these issues. This reactive model of healthcare benefits industries that profit from medications and treatments, but it fails to address the fundamental question:

Why wait for illness to strike when prevention is within reach?

A Shift Towards Preventative Healthcare

I firmly believe that the future of healthcare must shift toward proactive, individualized prevention. Instead of doctors waiting in their offices to patch up failing bodies, health professionals should guide individuals toward healthier lifestyles that reduce the risk of chronic disease.

Of course, we will always need doctors for acute medical needs—injuries, infections, genetic disorders, and unforeseen illnesses. But the vast majority of suffering today stems from chronic conditions, which are largely preventable.

Consider these leading causes of death worldwide:
✔ Obesity
✔ Heart Disease
✔ Diabetes
✔ High Blood Pressure
✔ Preventable Cancers

Add to that the burdens of depression, substance abuse, suicide, and lifestyle-related conditions, and the case for prevention becomes undeniable.

A recent study published in BMJ Open on April 29, 2013, highlights this issue. Researchers tracked 6,500 Danish men from age 22 to 55 and found that nearly half of those who were obese in their early 20s had developed serious health conditions—diabetes, hypertension, heart disease, stroke, or even premature death. Compared to their normal-weight peers:

• Obese young men were 8 times more likely to develop diabetes.
• They were 4 times more likely to experience a life-threatening blood clot.
• They were twice as likely to suffer a heart attack, high blood pressure, or premature death.
• For every unit increase in BMI, the risk of heart attack increased by 5%, high blood pressure by 10%, and diabetes by 20%.

The message is clear: prevention is key.

Among Asians, the risk begins at a BMI of 22–23, much lower than in Western populations. Preventing obesity at this stage can dramatically lower the risk of diabetes, heart disease, and stroke.

A Case Study: Health Promotion in a Workplace in Bogor, Indonesia

Health promotion doesn’t need to be complicated. A remarkable example comes from a medium-sized business in Bogor, Indonesia, where a unique leadership philosophy has transformed the workplace culture into one of well-being.

HP, a 52-year-old Indonesian businessman, has built his company on the principle of helping others without expecting anything in return. He supplies non-ruminant animal feed to farms across Southeast Asia and collaborates with partners in Malaysia, Cambodia, Thailand, Italy, Sweden, Poland, and Spain. Despite his busy schedule, he prioritizes both personal health and the well-being of his employees.

A Morning Ritual of Wellness

On days when HP is in town, he begins his morning at Sentul Lake at 6 AM, inviting anyone from his company to join. Up to ten people—mostly his managers—participate in running, jogging, stretching, and walking. The atmosphere is relaxed and lighthearted, filled with jokes and laughter.

Afterward, they return to the office, where a fresh Nespresso coffee awaits (HP stocks up on capsules during trips to Europe). A healthy breakfast from his restaurant, Gunung Mas, is often shared. The meals are prepared with a focus on nutrition—less grease, more balance.

The workday officially begins only after this three-hour investment in well-being. When asked whether he gives employees this time off to boost productivity, HP replies:

“I am already satisfied with their work. But by giving them this freedom to exercise and socialize, I hope they will be happier, their families healthier, and their communities more vibrant. They can take these lessons home and inspire others.”

Zheng He’s Art of Collaboration

The leadership philosophy HP employs closely mirrors that of Admiral Zheng He, the legendary Chinese explorer who led the largest fleet of his time. Unlike colonial conquerors, Zheng He traveled with a mission of peace, diplomacy, and mutual benefit. His approach to leadership was based on four pillars:

✔ Communication
✔ Capacity Building
✔ Coordination
✔ Continuity

HP embodies these same values in his workplace. He fosters open communication, invests in his team’s long-term growth, ensures smooth coordination, and leads by example, participating in morning wellness activities daily.

The Results Speak for Themselves

The workplace wellness program has led to tangible improvements in employees’ health:
✔ Over 100 kg of collective weight loss
✔ Lower blood pressure among participants
✔ No cases of diabetes or prediabetes in regular attendees

HP himself maintains ideal health markers, which serve as a “gold standard” for his team:

🩺 Blood Pressure: 98/68 mmHg
💓 Pulse: 62 bpm
⚖️ Weight: Same as his university days

A Personal Transformation

During one of my visits, HP encouraged me to adopt daily walking. He gifted me a pair of Asics shoes and shorts, instructing me to start slowly—no running, no exhaustion, just consistency.

For the first three months, I walked only 2 km daily. But with time, my endurance improved. By the fourth month, I was able to walk 10 km effortlessly. Walking became a habit, and now, no matter where I am in the world, I make time for it.

HP’s motivational style follows the principles of behavioral change, much like Motivational Interviewing in medicine. He adjusted his advice to my needs, ensuring sustainability and enjoyment rather than pressure.

Final Thoughts: Health as a Gift

True leadership is not about power or wealth, but about uplifting others. Just as Zheng He’s voyages left a legacy of diplomacy and peace, HP’s philosophy leaves a lasting gift of health and well-being to those around him.

His approach—holistic, proactive, and community-driven—is a model for workplace health promotion worldwide.

And for that, I am deeply grateful.

The Rise of Charlatans: Frustrated Wannabe Doctors and Their Capitalistic Exploitation

The Rise of Charlatans: Frustrated Wannabe Doctors and Their Capitalistic Exploitation

Throughout history, there has been a persistent presence of individuals who, despite lacking proper medical training, position themselves as healers, gurus, or "alternative" health experts. Many of these figures are frustrated wannabe doctors—people who either failed to enter the medical profession or rejected its rigorous scientific approach. While they present themselves as anti-establishment, challenging modern medicine’s supposed corruption and rigidity, their practices often reveal an even more exploitative and capitalistic agenda.

The Psychology of the Charlatan

Many of these self-styled health experts share a common psychological trait: resentment toward the medical profession. Some may have attempted to enter medical school and failed; others may have once been a part of the system but struggled with its demands or ethical constraints. Rather than accept their limitations, they reframe their exclusion as a moral victory, painting themselves as brave outsiders fighting against a corrupt and impersonal medical establishment. This allows them to justify their lack of credentials and turn their frustration into a personal brand.

Additionally, there is an inherent appeal in being seen as a revolutionary or a truth-teller, especially in an era where skepticism toward institutions is at an all-time high. These individuals position themselves as mavericks who expose the “secrets Big Pharma doesn’t want you to know,” leveraging public distrust to gain followers.

The Capitalist Reality Behind Their Claims

Despite their claims of rejecting mainstream medicine and capitalism, these figures often engage in some of the most extreme forms of profit-driven exploitation. They sell unproven treatments, exaggerated wellness plans, and overpriced supplements, often preying on the vulnerable—people with chronic illnesses, those disillusioned with traditional medicine, or individuals desperate for alternative solutions. Unlike regulated medical professionals, they are not held accountable for their claims, allowing them to operate in an unchecked marketplace of deception.

A prime example is the proliferation of online health influencers who promote pseudoscientific diets, detoxes, or "natural cures" while charging exorbitant fees for consultations, seminars, or exclusive products. Their model thrives on perpetual skepticism—if a client does not improve, it is never the fault of the treatment, but rather due to personal failure or an even deeper conspiracy against “true healing.”

The Allure of Anti-Establishment Rhetoric

One of the most effective tools in their arsenal is the rhetoric of rebellion. By attacking conventional medicine as bureaucratic, money-driven, or controlled by hidden elites, they attract people who already feel alienated by modern healthcare systems. This anti-establishment stance makes them appear altruistic, even as they extract large sums of money from their followers. Ironically, many of these so-called rebels amass fortunes rivaling those of the pharmaceutical executives they claim to oppose.

Their popularity is further fueled by the broader cultural distrust of expertise. In an age where misinformation spreads rapidly, many people are drawn to alternative voices, particularly those who seem to validate their preexisting fears. By wrapping themselves in the language of empowerment—urging people to “think for themselves” and “break free” from traditional medicine—they create an illusion of choice while carefully steering followers toward their own products and services.

Conclusion

Charlatans who present themselves as anti-establishment figures are not truly fighting for the public good; they are capitalizing on distrust, fear, and desperation. What drives them is not a noble rejection of the medical establishment but rather a deep-seated resentment, a desire for recognition, and, most importantly, financial gain. Their business model is one of unregulated capitalism masquerading as liberation. While mainstream medicine has its flaws, the answer is not found in those who offer false hope at a premium price. Instead, society must strengthen scientific literacy, promote accountability, and recognize that not all rebels are acting in our best interests

HEALING AND CARING RATHER THAN CURING AMONG THE INDIGENOUS PEOPLES

An exceptional day spent surrounded by the wisdom of indigenous people.

Once a month, we invite some of our patients to take advantage of the medical facilities that are available to them every day. However, on this special day, we pamper them with a range of services—medical, psychological, and social. A massage therapist is on standby for those who need relaxation and care. I move around like a butterfly, socializing with both the patients and the specialist service providers.

I take pride in the fact that we offer a catered healthy lunch—not from fast food restaurants, but lovingly prepared by our catering staff.

Native people make a clear distinction between healing and curing. In contrast, doctors typically focus on curing. As both an anthropologist and a specialist physician, I find this distinction fascinating—it is like a theater of care, with healing as the ultimate outcome.

This is a particularly rewarding day at work for me, enriched by interactions with these ancient, philosophical people. To express our gratitude, we give a small gift to each participant. Around 20 people attend, and we also invite our colleagues to share in the lunch, making the day a true gathering of Dining, Talking, and Healing.

The native community functions as a communal organization where monetary exchange is never a consideration. They are well cared for, and those of us who participate derive immense joy from it. This communal approach would not be possible under a capitalist system, offering a valuable lesson about the healthcare crisis in the United States and other societies that follow a similar model.

Thank you, dear friends, some of whom are also my patients.

Un día excepcional rodeado de la sabiduría de los pueblos indígenas.

Una vez al mes, invitamos a algunos de nuestros pacientes a aprovechar las instalaciones médicas que tienen a su disposición todos los días. Sin embargo, en este día especial, los consentimos con una variedad de servicios: médicos, psicológicos y sociales. Un terapeuta de masajes está disponible para quienes necesitan relajación y cuidado. Yo me muevo como una mariposa, socializando tanto con los pacientes como con los proveedores de servicios especializados.

Me enorgullece que ofrezcamos un almuerzo saludable y preparado por nuestro equipo de catering, no de restaurantes de comida rápida.

Los pueblos indígenas hacen una clara distinción entre sanar y curar. En cambio, los médicos suelen enfocarse en curar. Como antropólogo y médico especialista, encuentro esta distinción fascinante; es como un teatro de cuidado, donde el resultado final es la sanación.

Este es un día especialmente gratificante para mí, enriquecido por las interacciones con estas personas antiguas y filosóficas. Para expresar nuestra gratitud, les damos un pequeño obsequio a cada participante. Asisten unas 20 personas, y también invitamos a nuestros colegas a compartir el almuerzo, haciendo de este día una verdadera reunión de Comer, Hablar y Sanar.

La comunidad indígena funciona como una organización comunal donde el intercambio monetario nunca es una consideración. Están bien atendidos, y quienes participamos obtenemos una inmensa alegría de ello. Este enfoque comunal no sería posible bajo un sistema capitalista, lo que nos brinda una valiosa lección sobre la crisis del sistema de salud en Estados Unidos y otras sociedades que siguen un modelo similar.

Gracias, queridos amigos, algunos de los cuales también son mis pacientes.

یک روز استثنایی در میان خرد و دانش مردم بومی.

ماهانه یک‌بار، برخی از بیماران خود را دعوت می‌کنیم تا از امکانات پزشکی که هر روز در دسترسشان است بهره‌مند شوند. اما در این روز ویژه، با مجموعه‌ای از خدمات پزشکی، روان‌شناسی و اجتماعی به آن‌ها رسیدگی می‌کنیم. یک ماساژور نیز در دسترس است برای کسانی که به آرامش و مراقبت نیاز دارند. من همچون پروانه‌ای در میان بیماران و ارائه‌دهندگان خدمات تخصصی حرکت می‌کنم و با آن‌ها معاشرت می‌کنم.

به خود می‌بالم که برای آن‌ها یک ناهار سالم و تهیه‌شده توسط کارکنان تهیه غذا فراهم می‌کنیم، نه از رستوران‌های فست‌فود.

مردم بومی تفاوت آشکاری بین شفا و درمان قائل هستند، در حالی که پزشکان اغلب بر درمان تمرکز می‌کنند. به‌عنوان یک انسان‌شناس و پزشک متخصص، این تفاوت برای من بسیار جالب است؛ گویی یک تئاتر مراقبت است که نتیجه نهایی آن شفا است.

این روز برای من یک روز کاری بسیار لذت‌بخش است که با تعاملات با این مردم کهن و فیلسوف‌گونه غنی می‌شود. برای ابراز قدردانی خود، به هر شرکت‌کننده یک هدیه کوچک می‌دهیم. حدود ۲۰ نفر حضور پیدا می‌کنند، و ما همکاران خود را نیز دعوت می‌کنیم تا در ناهار شرکت کنند، که این روز را به یک گردهمایی واقعی از غذا خوردن، صحبت کردن و شفا یافتن تبدیل می‌کند.

جامعه بومی به‌عنوان یک سازمان جمعی عمل می‌کند که در آن هیچ‌گاه بحث تبادل مالی مطرح نمی‌شود. آن‌ها به خوبی مراقبت می‌شوند و ما که در این کار شرکت می‌کنیم، از آن لذت بسیاری می‌بریم. این رویکرد جمعی در یک نظام سرمایه‌داری امکان‌پذیر نیست و به ما درسی ارزشمند درباره بحران سیستم سلامت در ایالات متحده و دیگر جوامعی که مدل مشابهی را دنبال می‌کنند می‌دهد.

سپاسگزارم، دوستان عزیز، که برخی از شما نیز بیماران من هستید.

Yerel halkın bilgeliğiyle çevrili olağanüstü bir gün.
Ayda bir kez, bazı hastalarımızı her gün yararlanabilecekleri tıbbi tesislerden faydalanmaya davet ediyoruz. Ancak bu özel günde, onlara tıbbi, psikolojik ve sosyal hizmetlerden oluşan bir dizi imkan sunarak kendilerini şımartıyoruz. Masaj terapisti, rahatlamaya ve bakıma ihtiyaç duyanlar için hazır bekliyor. Ben ise bir kelebek gibi hastalar ve uzman hizmet sağlayıcılar arasında dolaşıyorum ve sohbet ediyorum.

Onlara sağlıklı bir yemek sunduğumuz için gurur duyuyorum; bu yemek fast food restoranlarından değil, özel olarak catering ekibimiz tarafından hazırlanıyor.

Yerel halk, şifa ve tedavi arasında net bir ayrım yapar. Buna karşılık, doktorlar genellikle tedaviye odaklanır. Hem bir antropolog hem de uzman bir hekim olarak, bu ayrım benim için büyüleyici; adeta bir bakım tiyatrosu gibi, nihai sonuç ise şifa oluyor.

Bu, benim için özellikle ödüllendirici bir iş günü; bu eski, felsefi insanlarla etkileşimlerden zenginleşiyorum. Minnettarlığımızı göstermek için her katılımcıya küçük bir hediye veriyoruz. Yaklaşık 20 kişi katılıyor ve biz de meslektaşlarımızı öğle yemeğine katılmaya davet ediyoruz. Böylece bu günü gerçek bir Yemek, Sohbet ve Şifa toplantısı haline getiriyoruz.

Yerel halk, herhangi bir maddi alışverişin söz konusu olmadığı, topluluk odaklı bir organizasyon olarak işlev görüyor. Onlara iyi bakılıyor ve bu işi yapan bizler de bundan büyük bir keyif alıyoruz. Bu topluluk yaklaşımı kapitalist bir sistemde mümkün olmazdı ve bu, ABD'deki ve benzer bir modeli izleyen diğer toplumlarda sağlık sistemi krizine dair değerli bir ders veriyor.

Teşekkür ederim sevgili dostlar, bazılarınız aynı zamanda benim hastamsınız.

I enjoyed bringing food to the various colleagues working in the same building ..

T SHIRT FROM THE HARD ROCK CAFE IN PORTO AND ELVIS COSTELLO. WHAT HAS ONE TO DO WITH ANOTHER ? WE ARE ALL RELATED

As a physician anthropologist working with Indigenous peoples, I recently visited Porto. Upon learning of my trip, an Indigenous patient requested a Hard Rock Café T-shirt from Porto. Fortunately, the café was within walking distance of my hotel, and with the assistance of the friendly manager, I selected a suitable T-shirt.

This morning, my medical colleague and I traveled to their camp. After a warm reunion, I presented them with the gifts. Enthusiastic fans of rock music, they shared photographs from an art exhibition featuring works by none other than Elvis Costello, the iconic British singer-songwriter.

As a jazz enthusiast, I recalled attending a concert at the Dewan Filharmonik Petronas in Kuala Lumpur, where Diana Krall delivered a captivating performance. Krall, renowned for her unique interpretations of jazz melodies, is married to Elvis Costello.

This series of events underscores the profound interconnectedness of our world, often in ways we cannot anticipate. The Lakota expression "Mitakuye Oyasin" aptly reflects this sentiment, reminding us that we are all related.

Como médico antropólogo que trabaja con pueblos indígenas, recientemente visité Oporto. Al enterarse de mi viaje, un paciente indígena me pidió una camiseta del Hard Rock Café de Oporto. Afortunadamente, el café estaba a poca distancia de mi hotel, y con la ayuda del amable gerente, seleccioné una camiseta adecuada.

Esta mañana, mi colega médico y yo viajamos a su campamento. Después de una cálida reunión, les entregué los regalos. Entusiastas del rock, compartieron fotografías de una exposición de arte con obras de nada menos que Elvis Costello, el emblemático cantautor británico.

Como aficionado al jazz, recordé haber asistido a un concierto en el Dewan Filharmonik Petronas en Kuala Lumpur, donde Diana Krall ofreció una actuación cautivadora. Krall, reconocida por sus interpretaciones únicas de melodías de jazz, está casada con Elvis Costello.

Esta serie de eventos subraya la profunda interconexión de nuestro mundo, a menudo de maneras inesperadas. La expresión lakota "Mitakuye Oyasin" refleja acertadamente este sentimiento, recordándonos que todos estamos relacionados.

به‌عنوان یک پزشک انسان‌شناس که با مردمان بومی کار می‌کنم، اخیراً به پورتو سفر کردم. پس از اطلاع از سفرم، یکی از بیماران بومی از من درخواست کرد که یک تی‌شرت از هارد راک کافه پورتو برایش بیاورم. خوشبختانه، کافه در فاصله‌ی کمی از هتلم قرار داشت و با کمک مدیر مهربان، تی‌شرت مناسبی انتخاب کردم.

امروز صبح، با همکار پزشکی‌ام به اردوگاه آن‌ها رفتیم. پس از دیداری گرم، هدایا را به آن‌ها تقدیم کردم. آن‌ها که علاقه‌مندان به موسیقی راک هستند، عکس‌هایی از نمایشگاه هنری با آثار الویس کاستلو، خواننده و ترانه‌سرای برجسته بریتانیایی، به من نشان دادند.

به‌عنوان علاقه‌مند به جاز، به یاد آوردم که در کنسرتی در سالن فیلارمونیک کوالالامپور، جایی که دایانا کرال اجرای جذابی داشت، شرکت کرده بودم. کرال، که به‌خاطر تفسیرهای منحصربه‌فردش از ملودی‌های جاز شناخته می‌شود، همسر الویس کاستلو است.

این سلسله رویدادها به‌طور عمیقی به هم‌پیوندی دنیای ما را نشان می‌دهد، اغلب به روش‌هایی که انتظارش را نداریم. عبارت لاکوتا "Mitakuye Oyasin" به‌خوبی این احساس را منعکس می‌کند و به ما یادآوری می‌کند که همه ما به هم مرتبط هستیم.

WHAT IS INTERNATIONAL MEDICINE ? MY DEFINITION.. IN ENGLISH AND THEN TRANSLATED INTO SPANISH

WHAT IS INTERNATIONAL MEDICINE?***

You can either romanticize it, such as rushing off to another country—usually a poor one or, better still, an African country with barefoot children stomping around—using the bare minimum of equipment to perform life-saving surgery, or planning water supply or latrine hygiene to improve the health of some isolated community.

It is usually headed by someone from a Western country, many of whom have Christian affiliations, and are of short duration. This is the most common variety.

Médecins Sans Frontières (Doctors Without Borders) go in for the long haul. Founded by French doctors, it is an incredibly valuable asset in crisis-torn places and mostly focuses on acute medicine.

When I was a student in Melbourne, Australia, or Miami, USA, I used to go around the region and participate in some medically oriented activity. Not being dexterous and not wanting to face acute medicine, I was drawn to my own "Doctors Without Borders"—running clinics for common conditions in poor, underdeveloped countries, financed by me and small donations from different sources.

"You will die a pauper," said my colleagues.

"But happily," I would prophetically add.

Today, like most days of my life, whether I am traveling or not, there was an element of International Medicine. I attended to some members of the Indigenous peoples of the Americas—a very culturally oriented medical practice and extremely satisfying.

In the international medical circuits, you very seldom see immigrant doctors to Western countries, as they had migrated to better their circumstances. I very clearly remember a well-known endocrinologist saying to me, "You embody the Christian spirit." When I told him I was Jewish, he said, "Jews don’t normally do this," with a laugh.

I am tired, but I think of my friends in Iran, Turkey, Cuba, Mexico, Colombia, Portugal …you give me strength.

My Definition of International Medicine***

¿QUÉ ES LA MEDICINA INTERNACIONAL?

Puedes romantizarla, como apresurarte a otro país—generalmente uno pobre o, mejor aún, un país africano con niños descalzos corriendo por ahí—utilizando lo mínimo en equipo para realizar cirugías que salvan vidas, o planificando el suministro de agua o la higiene de letrinas para mejorar la salud de alguna comunidad aislada.

Generalmente está encabezada por alguien de un país occidental, muchos de los cuales tienen afiliaciones cristianas y son de corta duración. Esta es la variedad más común.
Médecins Sans Frontières (Médicos Sin Fronteras) se comprometen a largo plazo. Fundada por médicos franceses, es un recurso increíblemente valioso en lugares devastados por crisis y se enfoca principalmente en medicina aguda.

Cuando era estudiante en Melbourne, Australia, o en Miami, Estados Unidos, solía viajar por la región y participar en algunas actividades médicas. No siendo muy hábil manualmente y sin querer enfrentar la medicina aguda, me sentí atraído por mi propia versión de "Médicos Sin Fronteras": administrar clínicas para condiciones comunes en países pobres y subdesarrollados, financiadas por mí y pequeñas donaciones de diversas fuentes.

“Morirás pobre”, decían mis colegas.
“Pero feliz”, respondía proféticamente.

Hoy, como la mayoría de los días de mi vida, ya sea que esté viajando o no, hubo un elemento de Medicina Internacional. Atendí a algunos miembros de los pueblos indígenas de las Américas, una práctica médica muy orientada culturalmente y extremadamente satisfactoria.

En los circuitos de la medicina internacional, rara vez se ven médicos inmigrantes en países occidentales, ya que migraron para mejorar sus circunstancias. Recuerdo claramente a un endocrinólogo muy reconocido decirme: "Encarnas el espíritu cristiano". Cuando le dije que era judío, respondió: "Los judíos normalmente no hacen esto", con una risa.

Estoy cansado, pero pienso en mis amigos en Irán, Turquía, Cuba, México, Colombia… ustedes me dan fuerza.

Mi definición de Medicina Internacional