NEUROLOGICAL DISORDERS: CAUSES, TYPES, AND MODERN APPROACHES TO TREATMENT
Abstract
This article analyzes the causes, main types, clinical manifestations, and modern diagnostic and therapeutic approaches to neurological disorders. Diseases of the nervous system significantly affect human health and reduce quality of life. Therefore, early diagnosis and a comprehensive treatment approach are essential for preventing complications and improving patient outcomes.
The nervous system is one of the most complex and vital systems of the human body, responsible for regulating and coordinating the functions of all organs. Disorders of the central and peripheral nervous systems lead to various neurological diseases. In recent years, increased stress levels, environmental factors, unhealthy lifestyles, and excessive information load have contributed to the growing prevalence of neurological disorders worldwide.
Causes of Neurological Disorders
The development of neurological disorders may be associated with the following factors:
chronic psychological stress and emotional tension;
genetic predisposition;
traumatic injuries to the brain and spinal cord;
infectious diseases such as meningitis and encephalitis;
impaired blood circulation;
toxic exposure and harmful habits;
hormonal and metabolic imbalances.
These factors negatively affect neuronal function and disrupt the transmission of nerve impulses.
Main Types of Neurological Disorders
Neurological disorders present in various clinical forms. The most common include:
Neuroses – functional disorders of the nervous system, often related to stress;
Neuritis and neuralgia – inflammatory conditions of nerve fibers;
Epilepsy – a chronic disorder characterized by abnormal electrical activity in the brain;
Parkinson’s disease – a neurodegenerative condition associated with tremors and slowed movements;
Stroke – an acute disruption of cerebral blood circulation.
Clinical Manifestations
Neurological disorders may present with the following symptoms:
headaches and dizziness;
sleep disturbances and chronic fatigue;
decreased memory and concentration;
numbness or tremors in the limbs;
rapid mood changes;
speech and motor impairments.
The severity and combination of symptoms depend on the type and stage of the disease.
Diagnosis and Treatment Methods
Diagnosis of neurological disorders involves clinical examination supported by laboratory and instrumental methods such as electroencephalography (EEG), magnetic resonance imaging (MRI), and computed tomography (CT). Treatment is based on a comprehensive approach, including:
Early diagnosis and appropriate treatment significantly reduce the risk of complications.
Conclusion
Neurological disorders remain a significant medical challenge in modern society. Preventive measures such as stress management, balanced nutrition, regular physical activity, and routine medical check-ups play a crucial role in maintaining nervous system health. Timely intervention and proper care contribute to improved physical and mental well-being.
Phraseological units such as idioms, proverbs, and fixed expressions represent culturally embedded linguistic phenomena whose meanings often extend beyond literal interpretation through intertextual references. This study investigates the problem of intertextual equivalence in the translation of phraseological units between English and Uzbek, two languages belonging to distinct linguistic and cultural traditions. Drawing on theories of intertextuality and translation equivalence, the research adopts a comparative modeling approach to examine how intertextual meanings encoded in phraseological units are preserved, transformed, or lost in translation. The empirical material consists of a qualitative corpus of English and Uzbek literary texts, media discourse, and public speeches alongside their translations.
Phraseological units were identified, contextually analyzed, and classified according to translation strategies, including literal equivalence, substitution, paraphrase, and explicitation. The findings demonstrate that intertextual equivalence is largely achieved when direct idiomatic counterparts exist in both languages, allowing for the preservation of metaphorical imagery and cultural references. However, culture-specific phraseological units frequently undergo semantic shifts, resulting in partial or complete loss of intertextual resonance.
Genre-based differences were also observed: literary translations tend to preserve intertextual imagery more consistently than media texts, where adaptation and creative transformation prevail. The study concludes that successful translation of phraseological units depends on the translator’s ability to balance semantic accuracy with cultural adaptation, positioning translation as an inherently intertextual and intercultural act. The results contribute to phraseology, translation studies, and contrastive linguistics by offering a systematic model for assessing intertextual equivalence in English–Uzbek translation practice.
Keywords: phraseological units, idioms, proverbs, fixed expressions, culture, cultural adaptation, equivalence, translation, metaphor, public speeches.
Introduction
Phraseological units (PUs) – idioms, proverbs, fixed expressions – enrich language with vivid imagery and culture-specific meaning. Unlike free word combinations, their meanings are not deducible from individual words. Translators often face challenges with PUs because these units are deeply rooted in the source culture’s context. As Jumayeva (2024) notes, idioms “contain layers of meaning that are not easily transferred between languages,” making it hard to retain their emotional and cultural resonance in translation. Intertextuality theory highlights that texts inherently reference other texts or cultural artifacts.
Many PUs carry such intertextual links (for example, allusions to historical events or literature). Thus, intertextual equivalence in translation means preserving these cross-textual references when rendering PUs in another language. Schӓffner (2012) describes translation as a form of intercultural intertextuality, where a translator must re-create references from one culture within another. In our case, English and Uzbek belong to different cultural spheres, so achieving intertextual equivalence is particularly demanding. We therefore examine how phraseological units in English are translated into Uzbek (and vice versa), focusing on whether and how their intertextual meanings survive the transfer.
Drawing on phraseology and translation studies, we adopt a comparative modeling approach: we analyze corpora of English and Uzbek texts (literary works, news media, speeches) to identify patterns in how PUs are rendered. We ask: when an English idiom or proverb appears, does the Uzbek version preserve its cultural reference and effect, or is the meaning lost or transformed? Theoretical frameworks include intertextuality theory (explaining how texts echo one another) and translation theory (e.g. dynamic/communicative equivalence). As Newmark (1988) emphasizes, idioms and metaphors must be understood in their cultural and situational contexts, and direct equivalents are often unavailable. We supplement these ideas with Ravshanova’s (2025) analysis of semantic transformations in PUs, which shows how shifts (metaphorical extension, narrowing, irony, etc.) create intertextual links. By comparing English–Uzbek PU pairs across genres, we model how intertextual content is preserved or adapted.
Methods
We conducted a qualitative comparative analysis of English and Uzbek phraseological units in context. Our research material comprised diverse genres: contemporary English literary texts (novels, short stories, poetry), media discourse (newspaper and online news articles), and public speeches; and their published Uzbek translations. Following Ravshanova (2025), we treated each text as a source of PUs and noted their usage and any intertextual references. In parallel, we collected the corresponding Uzbek renditions (or English renditions of Uzbek PUs) to form bilingual examples.
The analysis proceeded in several steps. First, identification: we manually extracted phraseological units from the source texts and recorded them with context. Then, semantic and contextual analysis: we examined each PU’s meaning and cultural background (drawing on lexicographic definitions). Next, intertextual analysis: we noted whether a PU alluded to external texts or cultural artifacts. Finally, comparative modeling: for each PU, we compared the English and Uzbek versions, classifying the translation strategy and assessing intertextual equivalence. We categorized cases where meaning was fully preserved versus partially or fully changed.
Examples were coded by strategy type (literal equivalent, substitution, paraphrase, etc.) following frameworks in translation studies. For instance, Ravshanova’s comparative method of matching English PUs with Uzbek translations guided our approach. In summary, we built a mini-corpus of PU pairs and analyzed patterns of semantic shift and strategy usage across genres.
Individualism and Collectivism:
Uzbek Culture: Uzbek society leans heavily towards collectivism. Decisions are often made considering the family’s or community`s welfare rather than individual preferences. Public image, or obro’, halollik (honesty) is crucial, affecting personal choices (Saidov, 2010).
English Culture: England exemplifies individualism, promoting personal freedom, self-expression, and privacy (Hofstede, 2001). Success is often measured through personal achievements rather than collective recognition.
Difference: This divergence creates contrasting approaches to career choices, marriage, and in Uzbekistan, decisions in these areas frequently familial input, whereas in England, individuals often act independently.
Results
The analysis revealed clear patterns in how phraseological units transfer between English and Uzbek. Some PUs have direct equivalents in both languages, thus preserving intertextual meaning. For example, “burn bridges” (meaning cut off relations) is rendered literally as ko‘prikni yoqmoq (“to set the bridge on fire”) in Uzbek; “time is money” becomes vaqt — pul (“time is money”), also preserving the original sense. These cases reflect universal concepts (social ties, time value) and allow idiomatic translation that maintains the same metaphorical imagery. In such cases, intertextual equivalence is high: the target PU invokes the same idea or reference as the source.
However, many idioms are culture-specific and lack one-to-one counterparts. For instance, the English “spill the beans” (reveal a secret) has no native Uzbek idiom. Translators typically paraphrase the meaning: for example, using Uzbek gapni ochmoq (“open the talk”). This conveys the idea of revealing information but drops the original bean metaphor. Similarly, the Uzbek idiom “qo‘lidan kelmay qolmoq” (literally “it doesn’t come from one’s hands,” meaning someone is incompetent) has no English equivalent; an English translator might explain it rather than use an idiom. In these cases, intertextual resonance is partially lost: the metaphorical image is replaced with a more literal expression.
Some translations rely on literal equivalents when available. For example, “break the ice” is rendered as muzni sindirmoq (“break the ice”). This preserves the idiomatic form, so the meaning and the implied reference to easing tension remain. When no idiomatic match exists, translators employ substitution or paraphrase. For example, English “kick the bucket” (die) is often translated into Uzbek as neutral o‘lamoq (“to die”) or by using a euphemism like “dunyo o‘zgargan” (“the world changed,” i.e., someone has passed away). Here the literal bucket image is dropped, and the focus is on conveying the core meaning.
The following table summarizes representative examples:
English PU (meaning)
Uzbek Equivalent or Translation
Intertextual/Strategy Notes
“Burn bridges” (sever ties)
ko‘prikni yoqmoq (“burn the bridge”)
Direct equivalent; metaphor retained.
“Time is money” (value time)
vaqt — pul (“time is money”)
Direct equivalent.
“Spill the beans” (reveal secret)
gapni ochmoq (“open the talk”)
Paraphrase; original metaphor lost.
“Kick the bucket” (die)
o‘lamoq (“to die”) or dunyo o‘zgargan
Substitution/euphemism; idiom dropped.
“Break the ice” (start convo)
muzni sindirmoq (“break the ice”)
Literal equivalent.
Uz qo‘lida tutqich yo‘q (no control)
“lack control (over the situation)”
Paraphrase in English (no idiom).
“A burning noonday sun” (scorching)
bir kuni jazirama mahali (“a scorching day”)
Literary translation example preserving imagery.
References (e.g. Shahnamah, Rumi)
Often left untranslated or footnoted
Cultural references are preserved or explained.
In literary texts, translators carefully preserved imagery. For instance, in the Uzbek translation of García Márquez’s One Hundred Years of Solitude, the phrase “a burning noonday sun” was rendered as bir kuni jazirama mahali (“a scorching day”), which maintains the intense visual effect. An idiomatic description of a character wandering through a house “without paying attention to anyone” was similarly rendered in a vivid, culturally resonant Uzbek phrase. In media discourse, however, PUs are often creatively adapted. Ravshanova (2025) observes that headlines and advertising frequently manipulate known idioms: e.g. “Break the ice” becomes “break the digital ice”, linking the original metaphor to modern technology. Likewise, “Every cloud has a silver lining” might be twisted to “Every cloud has a silicon lining” in a satirical tech context. These transformations still evoke the original expressions but with new, culturally specific twists.
Overall, our comparative model shows that intertextual meaning is sometimes preserved and sometimes transformed. In Ravshanova’s terms, translators “preserve semantic transformations” when possible, but often “adapt them to fit cultural norms” in the target language. For example, the English idiom “break the ice” can remain nearly identical, while “spill the beans” loses its imagery. In every case, we note whether the translation retains the source’s implied allusions (intertextual links) or replaces them with an explanation or local equivalent.
Discussion
These findings highlight the intertextual challenges of translating PUs between English and Uzbek. When an equivalent idiom exists in both cultures (as with “burn bridges”), the translator can maintain the intertextual reference intact. In contrast, culture-bound idioms (like “spill the beans”) require negotiation between fidelity and clarity. Jumayeva (2024) emphasizes creative techniques for this purpose: when literal or equivalent translations fail, translators use paraphrasing, substitution, borrowing, or figurative paraphrase to preserve meaning. Our data confirm these strategies. For instance, substituting o‘lamoq for “kick the bucket” sacrifices the original image but retains the outcome. This trade-off aligns with Newmark’s notion that idioms must be understood in context: the translator must choose an expression that fits the situational meaning and emotional tone, even if the form changes.
Another study by Najmiddinova and colleagues examined the role of pragmatics in intercultural communication with emphasis on politeness, noting distinctive features of Uzbek communicative etiquette.
Research on Uzbek hospitality concepts reveals the cultural centrality of mehmondo’stlik (hospitality) in Uzbek society [16]. Najmiddinova’s study of hospitality-related proverbs in English and Uzbek demonstrated significant cultural differences in conceptualizations of guest-host relationships, social obligations, and communal values [16]. Makhammadovna’s comparative analysis of hospitality reflected in English and Uzbek phraseological units similarly revealed culture-specific patterns.
The need to maintain intertextual equivalence often dictates strategy choice. The American Journal of Humanities (2024) recommends “retaining references to other texts or cultural artifacts” in translation, using expert knowledge if necessary. This matches our observation that references to literature or religion (e.g. names of epic poems, religious terms) are typically left in transliteration or carefully translated so as not to lose the allusion. In contrast, where no direct reference is needed, translators may creatively adapt the expression to local culture (as we saw in media headlines). Thus, preserving intertextuality is sometimes a matter of strategy: direct carryover, annotation, or creative substitution.
These results echo theoretical work on translation as an intertextual act. Schӓffner (2012) notes that texts depend on other texts (“interdiscursivity”) and that translators recontextualize source-culture references. Our study shows how this plays out with PUs: translation is not just word-for-word rendering but an intercultural dialogue. Moreover, Ravshanova’s analysis suggests common transformation patterns (metaphor extension, irony, etc.) in making intertextual links. We observed similar techniques in the Uzbek translations: for example, when an idiom’s meaning is narrowed or broadened to fit a new context, the intertextual connection is altered but still present in spirit.
Genre differences are notable. In literary translation, translators often have space to unpack idioms or choose elegant equivalents, preserving literary allusions. For example, cultural analogues or poetic phrasing can be used to mirror the source’s tone. In journalism and speeches, brevity and audience familiarity constrain choices. Ravshanova notes that media tends to modify PUs for effect (as seen in English media), and similarly an Uzbek newspaper might coin a catchphrase or use a neutral term. The balance between domestic readers’ understanding and fidelity to the source is delicate. Translators sometimes retain a foreign name or concept (with gloss) to keep the intertextual feel, or else rely on a culturally closer metaphor, at the cost of the original reference.
In sum, our modeling suggests that intertextual equivalence is partial: much depends on the idiom’s translatability and the translator’s strategy. When direct idiomatic parallels exist, equivalence is high. Otherwise, translators use paraphrase or culturally analogous idioms to approximate the same effect. These choices confirm Baker’s claim that idioms are among the hardest units to translate and often require creative mediation. By identifying patterns across many examples, we provide a systematic view of these choices in the English–Uzbek context.
Conclusion
This comparative study demonstrates that translating English and Uzbek phraseological units involves intricate intertextual work. Where possible, translators render idioms with local equivalents, maintaining the original imagery and cultural reference. When no direct match exists, they employ strategies like substitution, paraphrase, or explicitation. In all cases, preserving the intertextual import of an expression – its allusion to shared knowledge or text – is paramount. As Schäffner (2012) argues, translators act as cultural mediators, recreating links between texts.
Our findings imply that translator training should emphasize these strategies and the analysis of PUs’ cultural roots. Ultimately, effective translation of idiomatic language depends on balancing linguistic equivalence with cultural adaptation. Future work might extend this modeling to other language pairs or larger corpora, but already it underscores that intertextual equivalence is attainable through informed strategy: through literal rendering when possible, and through creative adaptation when necessary, translators can ensure that readers in Uzbek (or English) catch the echo of the source text’s cultural meanings.
Chesterman, A. (2016). Memes of translation: The spread of ideas in translation theory (2nd ed.). John Benjamins. https://doi.org/10.1075/btl.123
Coulson, S. (2001). Semantic leaps: Frame-shifting and conceptual blending in meaning construction. Cambridge University Press. https://doi.org/10.1017/CBO9780511551352
Hatim, B., & Mason, I. (1997). The translator as communicator. Routledge. https://doi.org/10.4324/9780203992721
Kristeva, J. (1986). The Kristeva reader (T. Moi, Ed.). Columbia University Press.
Koller, W. (2011). Equivalence in translation theory. In L. Venuti (Ed.), The translation studies reader (pp. 197–210). Routledge.
Larson, M. L. (1998). Meaning-based translation: A guide to cross-language equivalence (2nd ed.). University Press of America.
Mieder, W. (2004). Proverbs: A handbook. Greenwood Press.
Moon, R. (1998). Fixed expressions and idioms in English: A corpus-based approach. Oxford University Press.
Newmark, P. (1988). A textbook of translation. Prentice Hall.
Najmiddinova M.N. “Linguocultural and linguopragmatic features of the concept of “hospitality” in English and Uzbek”//International conference Philology, Methodology, Translation Studies: Current Issues of Modern Science.-8-9.11.2024.-P.306-309.https://doi.org/10.2024/1xm0b673
Najmiddinova M.N. “Linguoculturalogical features of proverbs on “hospitality” in English and Uzbek”, Tamaddun nuri // The light of civilization, ISSN 2181-8258, 10(61), 2024.-P.74-79. https://jurnal.tamaddunnuri.uz/index.php/tnj/article/view/972
Najmiddinova, M.N. (2024). Ingliz va o’zbek tilida “mehmondo’stlik”ga oid maqollarning lingvokulturologik xususiyatlari. Tamaddun Nuri, 7(2), 67-78. https://doi.org/10.69691/gbcwd486
Najmiddinova M.N., Rahmatova M.U. The role of Pragmatics in Intercultural Communication with an Emphasis on Politeness // Tamaddun Nuri/The light of civilization. -ISSN 2181-8258 IF-9.347 DOI 10.69691,4-son (67) 2025.-P.237-240. https://doi.org/10.2024/1xm0b673
Najmiddinova M.N. Linguistic features of phraseological units with a common meaning “hospitality” // Qo‘qon DPI. Ilmiy xabarlar,3-son. ISBN: 978-9943-7182-7-2 “CLASSIC” nashriyoti.2025.-P.1886-1891. www.kspi.uz journal.kspi.uz
Najmiddinova M.N. Linguopragmatic analysis of phraseological units and idioms relating to the concept of hospitality in English and Uzbek // FarDu, Ilmiy xabarlar jurnali, ISSN 2181-1571.Volume 31 Issue 4, 2025. -P.73-84. DOI: 10.56292/SJFSU/vol31_iss4/a94. https://journal.fdu.uz/
Permyakov, G. L. (1988). From proverb to folk-tale: Notes on the general theory of cliché. Nauka.
Toury, G. (2012). Descriptive translation studies and beyond (2nd ed.). John Benjamins. https://doi.org/10.1075/btl.100
Vinay, J.-P., & Darbelnet, J. (1995). Comparative stylistics of French and English (J. C. Sager & M.-J. Hamel, Trans.). John Benjamins. https://doi.org/10.1075/btl.11
Yusupov, O. (2019). Lingvokulturologiya va tarjima masalalari. Toshkent: Fan.
Zohidov, B., & Rahmatullayeva, D. (2021). Phraseological units and their translation problems in Uzbek and English. Journal of Language and Linguistic Studies, 17(2), 845–857.
Since times immemorial, education has been looked upon as a parallel training for a growing up human mind, and it is about how to live in the world, and how to connect back to the source of life. It is unfortunate that men, when die, leave all their wisdom or follies behind, and they take nothing with them, except their plain spirit, which is then subjected to close scrutiny and awarded or punished as per divine parameters. This world would have been far better if men who are born to this earth also carried their former wisdom and did not have to start afresh.
In fact, it appears humanity is not a straight upward progression. Gods are trying on human versions. How different men tackle the same problems, obviously, differently, and this helps gods to understand the variety of problems in human life, and make a repository of human wisdom which shows how situations can be handled in different ways. Humanity can be seen as soft versions of truth and untruth which keep intersecting in complex combinations.
As such, progression of human civilization is only a hit and trial for gods, who deny them acquired wisdom, and resend them on the earth, with only original wisdom, and then see if men have made any tangible progress in being human. But, it appears, they are disappointed and disillusioned too in the capability of mankind to emerge from their inherent weaknesses and accomplish something of value.
What we consider of great value, the hi tech trains, aeroplanes, and AI etc, are no match for the ingenuity of gods, because all these things put together, have further diminished the size of man in the eyes of the angels. Angels judge men, not by their intelligence, but by their wisdom in making this world a better place. Intelligence is mostly directed towards one’s own wellbeing. Men never look beyond their nose. Whatever they are doing is amiss in the eyes of gods. Is it that all the educational edifice, the complex web of universities, colleges, gurus and ‘ghantals’, [high flown teachers] have failed to rise to the expectations of gods?
If gods are not happy with men, if they are irritated with nonstop debates and seminars, it is because people have lost their control over natural language of the body, and they have to use language which they have mastered how to miscarry. They have tried to make fool of the gods who have realized at the end that men and mischief go together. All the knowledge is born out of mischief. People who study theology and mysticism, are like teachers who have taught Poetry for forty years, without writing a poem themselves.
The Blues
Where has education lagged? First of all, the declared aims of the people at the helm were suspect. If it was Macaulay, by now we people know it well, he wanted only ‘babus’ to take dictation from English masters. And second purpose was to paste English culture over the minds of young Indians. Even today, we name our schools after ‘Convent’ etc. English and Italian names of colonies, and companies, point to only one thing. We have no pride in our own culture. We feel inferior and that is why when we have to teach Poetry, we quote Keats. We have no Indian authors at hand to quote, as if there are no poets of substance in our own country.
While Macaulay’s model was defective, still it gave us great scholars who spearheaded the struggle for freedom. But, as times are moving ahead, we find the intellectual quotient of the people is giving way and the idea of acceptance, discussion has taken the back seat. Indian scholarship today believes in dictums, and ideological struggles and independence of thought and speech is under grave erosion.
Education should have created a corps of people who believe in goodness, fairness, justice and honesty. It is nowhere near this ideal. On the other hand, we have taught success, and push-ahead syndrome to our students. Finally, the kind of society that we come across, is one in which only money matters, power matters, wealth matters, and all types of crimes flourish.
If a man is properly educated, how can he become a criminal? How can Universities sell degrees, and how can doctors sell kidneys? How can professionals sell secrets, and corporates reduce the people to paupers and make high business profits? If a student gets the degree of an IT professional, he migrates to USA, and there, his only passion is to attain great success. These accomplishments are good, but do they have any relevance to the country they belong to? How they connect themselves to the nation of their origin? Going beyond nationalities, I wish to underscore the idea that every professional is not an individual skyscraper. He belongs to a society, a family, and milieu, which he must serve. Accomplishments without this service dimension are acts of absolute selfishness, and isolate the man from the cosmic responsibility.
Cosmic Responsibility
As a cosmic citizen, everyone must feel connected to his society, to his family and, of course, to gods if he is not an atheist. Our education teaches us in a thousand ways what we should do to succeed in life, and universities give us degrees on the basis of which, we can get jobs. Now that you are equipped with the art of earning money, so that you could remain alive, the society wants your body and your mind for its incomplete jobs. Where are you ? It waits but there is no response from our top rankers.
What Not to Do
When I was learning car driving, my driver was an old military man. Ordinarily, the trainers tell you to save the car from a brick lying on the road. But he would ask me to let the tyre hit the brick. He said, if you know how to hit it, you will also know how to save your car from it.
From this story, I come to the conclusion that teachers and educators should teach their students what not to do in their lives. This is very important. In the past, when we went to a doctor, he would give us medicine, but at the same time, he would tell us what not to eat, because indiscriminate eating could aggravate the malaise and render the effect of his medicine useless. But now, doctors take care to prescribe medicine, [in order to inflate bills] and, if you do not force, the doctor won’t tell what not to eat. Naturally, it ensures your visits to the doctor.
Same thing happens to our educators. They don’t tell the students what they should not do. For the benefit of the readers, let me state a few don’ts. Others you can think of yourself.
Don’t cross your limits. Don’t cheat anybody. Don’t make false claims. Don’t do anything for which your conscience stops you. Don’t think of success as your ultimate career. Never use ulterior means for success. Never tell lies, even to yourself. Never think of breaking the law. Never go into marriage till you understand the idea of marriage. Never go for matrimonial ads. Never look for a partner who is rich. And so on.
If we want a better world, we need to work on these ideas. Education of young minds means we have to make them into decent human beings with minds which do not think amiss. We have to impart them love for mankind, love for nature, love for the creator, love for parents, and love humanity at large. Every student, when emerges from the University education, should swear by honesty, fairness, and goodness. It should be inscribed on the degrees as a solemn pledge. If we are not doing so, we are responsible for criminalizing this society.
Dr. Jernail Singh Anand, with an opus of nearly 200 books, is Laureate of the Seneca, Charter of Morava, Franz Kafka and Maxim Gorky awards. President of the International Academy of Ethics, his name adorns the Poets’ Rock in Serbia. Anand’s work embodies a rare fusion of creativity, intellect, and moral vision. He is a global voice, challenging readers to confront the complexities of existence while offering hope through art and ethics.
Quote of the day by Leo Tolstoy: ‘Everyone thinks of changing the world, but no one thinks of changing himself’
Dearest Family,
I’ve sought God for as long I can remember. “You belong to God,” said my foster mother Dee. Therefore, I sought God. I came to recognize Him fully about three years ago, but I saw reminders of Him all my life.
What I’m going to share at the start of this testimony is by all accounts, a miracle to everyone who witnessed it: On December 5th, 2024, I started dialysis. Doctors said my kidney function was at 10.3, which meant my kidney function had stopped and without dialysis I would die of renal failure in about three to five days. I’ve since learned that this would be a very painful death over those three to five days. I was given what is called a comfort package upon admission to hospice on October 20th, 2025.
I had been on dialysis since December 5th, 2024. During those months, I regained my early sense of closeness with my Holy Father God. My earliest childhood memories involve sitting alone in Holy Redeemer Catholic Church. I sat and observed the votive candles burn, watching the candle on the altar that represented God’s presence. I walked the city street alone seeking God. Those streets were dangerous, dark, and frightening. Day after day, that turned into two decades on the edge of insanity. On many occasions I cried and prayed to God. Each tear stemmed from desperation and a sense of impending death, as I witnessed violence throughout those years. I witnessed dead people and the aftermath of shootings, and kids who had been hit by cars while lying in a pool of blood. There were many sights and sounds of suffering.
However, God saw fit to deliver me after twenty-one years of this not life, but death.
This deliverance was my first miracle, as some would say.
In 1985 I had been married five years. My wife at the time joined the Navy and I had access to mental health counseling. My first mental health therapist called my wife after meeting me for one session and told my wife I was suicidal and homicidal and needed inpatient treatment. I spent the next three decades in and out of mental hospitals.
Over those thirty years, each time I went in the hospital, there was a staff member within five feet of me to stop any attempts I might make to harm myself or someone else. I was placed in the seclusion room which was a padded room. I was put in five point restraints on many occasions. Additionally, there was Electroconvulsive Therapy (ECT) several times in those thirty years. There were countless sessions with therapists and psychiatrists along with group therapy. Yes, thirty plus years.
The hardest part was being locked on a mental psych ward and away from nature. I recall my first inpatient experience. I watched the Woody Woodpecker cartoon. In my first encounter into what would span over thirty plus years there was a woodpecker outside my window. The bird’s company carried me through many years of being locked up.
I’d loved nature and will take a brief moment to share an early memory. I was about eight years old or so. I laid on the lawn of my elementary school. On the grass were grasshoppers with tiny legs and bug eyes. Most comforting were the lady bugs crawling up my arm. In the very depths of violence and darkness I escaped while lying in the grass observing the open skies. This was taken from me on these locked units. In addition, I watched the brightness of the moon with the backlights of the dark skies. There was an enormous round brightness and the glitter of a sky full of stars. So, even in the darkness of the inner-city there’s light in the night skies of DC. This did not exist on these locked units, where I lay down with those five point restraints or in that padded room, eating with plastic utensils. You see, in this inpatient confinement there was more darkness than on the violent streets of DC.
I shall move on, my point is to share that God the Father gave me light from the beginning when I sat alone in the sanctuary of Holy Redeemer Catholic Church.
Fast forward to December 6th, 2025. On October 18th 2025 I had prepared myself to die within three to five days with the full understanding that the medical community said I would die by seven to fourteen days.
About two years ago I had open heart surgery and only took morphine about the first day or so. My focus and intent were on seeking God to be my only focus. Why wouldn’t I call out to my Heavenly Father? Twenty-one years I sought Him… Thirty plus years seeking Him. And a lifelong pursuit to find His Holy presence. You see, Dee told me that I belonged to God. Dee never lied to me and she never put restraints on me. I came and went with the guidance of the Holy Ghost, and although I didn’t know it at the time, I did know which streets to walk down and which to avoid. So, I had Dee’s trust and her faith that God watched over me and that God’s angels would protect me.
Yes, I was ready, as a friend said many decades ago: Blow this popsicle stand.
A second moment with God was worth seven or fourteen days of pain not greater than open heart surgery without morphine.
Note: You see I knew God’s Holy Comforter all my life. I knew when I was frightened and when I had been beaten up. In the fourth grade a bigger kid would beat me literally to the ground each day after school. So. Yes I know about physical pain and anxiety over the sounds of gunfire every Saturday night. I knew the darkness that was in the hearts of adults since childhood, and I held onto the memory of the grasshoppers and ladybugs crawling on me. I held on the the peace and quietness of suffering as communion with God at eight years old. Yes, I only knew God. I only knew to talk to Him and listen, just as I did for these last thirteen weeks, sitting quietly as I did in childhood to be patient. He would answer me because He never failed nor forsook me.
This day, January 17th, l’ve gone thirteen weeks without dialysis. My blood chemistry reveals yesterday what Dr. Warren told me on January 16th, that my eGFR kidney function is now sixteen and there’s no need for dialysis.
Closing testimony: I thought about how when someone is released from jail there’s parole and one must check in every so often. Then there’s a pardon which is complete forgiveness. Dr. Warren asked when I wanted to come in to see him.
However, I write this this early Saturday morning about the word pardon and forgiveness. Now I’ll share this thought: I pardon all who have harmed me because God the Holy Father has chosen me to be one of His Holy Messengers to share the Good News with all. In addition, He has brought me into His Holy Family and as Psalm 23, NIV, 23:5-6 says:
•
Resources
• Hebrew/Greek
• Your Content
Psalm 23
New International Version
Psalm 23:1-6
A psalm of David.
1The Lord is my shepherd, I lack nothing.
2 He makes me lie down in green pastures,
he leads me beside quiet waters,
3 he refreshes my soul.
He guides me along the right paths
for his name’s sake.
4 Even though I walk
through the darkest valley,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.
5 You prepare a table before me
in the presence of my enemies.
You anoint my head with oil;
my cup overflows.
6 Surely your goodness and love will follow me
all the days of my life,
and I will dwell in the house of the Lord
forever.
Michael a Devoted servant of the Lord for all eternity.
