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The English expression 'to fall asleep' is apt because the transition between waking and sleeping is a gradual drop from one state of being into another: a giving up of full self-consciousness for unconsciousness or for the altered consciousness of dreams.

I was 13 when I had my first bout of insomnia. My family was in Reykjavik, Iceland, for the summer, and day never really became night.

It is tempting to think of this form of insomnia, the inability to fall asleep, as a disease of agency and control: the inability to relinquish high self-reflexive consciousness for the vulnerable, ignorant regions of slumber in which we know not what we do.

In sleep, we leave behind the sensory stimulation of the outside world.

Every mental state is also physical.

All human states are organic brain states - happiness, sadness, fear, lust, dreaming, doing math problems and writing novels - and our brains are not static.

We live in a culture that is much happier talking about organic brain disease than about psychic illness because the former suggests that something that is physically wrong in a brain is wholly unrelated to that person's upbringing or experiences in the world, but that is not necessarily true.

The brain is an immensely complex organ, and many mysteries remain. Exactly how brain and mind or soma and psyche are related is one of them.

Sigmund Freud makes people irritable. Whenever someone mentions Freud, say, at a dinner party, I see eyes roll and listen to the nasty remarks that follow.

Ego, id, and superego are terms familiar to all, but for many years, Freud's psychoanalytic theory has thrived in English departments around the country as a tool for interpreting literary texts but has rarely, if ever, been discussed in science departments.

Sigmund Freud was very much a creature of his time. He did not 'invent' the unconscious.

Only time will tell in what ways Freud was prescient and in what ways he failed to understand how the mind functions. For example, no scientist and very few psychoanalysts still embrace Freud's death instinct.

I am not a physician, but I am deeply interested in diagnostic categories and have read extensively in the history of the subject.

Children are not in a position to assess risk and safety; it must be done for them, and it must be done carefully.

Perception plays a vital role in the diagnosis of bipolar illness. Symptoms are perceived through the categories of psychiatric medicine at a given moment in history, categories which are continually shifting and being named or renamed.

Every time the DSM prepares for a new edition, there are countless groups lobbying to get their particular mental illness recognized by the diagnostic manual. Surely, this is a social and cultural phenomenon.

When I taught writing classes to psychiatric patients, I met people whose stories of manic highs and immobilizing lows appeared to be textbook descriptions of classic bipolar disorder. I met other patients who had been diagnosed with myriad disorders. No doctor seemed to agree about what they actually suffered from.

None of us is immune to suggestion. We are social beings and live in a social world.

American mass media culture, with its celebrities, shopping hysteria, sound bites, formulaic plots, received ideas, and nauseating repetitions, depresses me.

I enjoy domestic life. Cooking gives me great pleasure, especially if I can chop vegetables slowly and think about what I'm doing and dream a little about this and that.

I love the little garden in the back of my family's brownstone in Brooklyn. Digging out there in the dirt is a joy for me, although by the time August rolls around and my roses have black spot, I need the break winter provides.

My greatest pleasure is spending time with my family: my husband and daughter, but also my mother, my three sisters, and their families.

The brain-mind is not a computer, and regarding it as one has led to a variety of theoretical dead ends.

Creativity has always depended on openness and flexibility, so let us hope for more of both in the future.

The computer model will be replaced by an organic model, in which the brain-mind is embodied - part of a whole, dynamic, living organism: one driven by emotional forces, not only cognitive ones.

Many scholars working in the humanities have already shown interest in brain research. For years, contemporary theory in the humanities has left the body and biology out of their discussions.

Hysteria is something that I've been interested for a very long time. I thought I might have it, but it seems that it's unlikely.

I have not been diagnosed with epilepsy. I did have an MRI of the brain, and they found no abnormalities in my brain. Now, there are people with epilepsy who have completely normal MRI's, too. I just think also, you know, epileptic seizures can be triggered by emotional stress, by all kinds of things, lights.

It's thought that about 96% of us have visual imagery, and there's a very tiny minority in the population, some of whom are normal, some of whom have brain lesions, who cannot produce visual imagery.

I have found that all of my memories seem to need a place and that a good part of what we think of as explicit memory has to do with location.

In August of 2002, I survived a car accident. Although I can still see the van speeding toward us, I cannot bring to mind the crash itself - only its aftermath.

Both depression and anxiety disorders, for example, are repeatedly described in the media as 'chemical imbalances in the brain,' as if spontaneous neural events with no relation to anything outside a person's brain cause depression and anxiety.

Flashbacks rarely involve language. Mine certainly didn't. They were visual, motor, and sensory, and they took place in a relentless, horrifying present.

Neurobiological research has shown that in people with chronic PTSD, both stress hormone secretion and areas of the brain connected to memory function, such as the hippocampus, appear to be affected, although exactly how and why remains controversial.

I am convinced that during bouts of insomnia, I have sometimes slept without knowing it.

Most of us accept that although we may believe our dreams to be real events, upon waking, we can tell the difference between nocturnal hallucinations and reality.

Nobody knows what either sleep or waking consciousness is, even though these two have long been seen as the two sides of being: part of life's unvarying diurnal rhythm.

When I don't get enough sleep, I am cranky, vulnerable to headaches, and my concentration is poor.

Bedtime rituals for children ease the way to the elsewhere of slumber - teeth brushing and pajamas, the voice of a parent reading, the feel and smell of the old blanket or toy, the nightlight glowing in a corner.

Sleep resistance, bouts of insomnia, nightmares, night terrors, crawling into bed with parents in the middle of the night - all these are so common among children, it seems fair to call them 'normal.'

I am always suspicious of those who impose 'rules' on child rearing. Every child is different in terms of temperament and learning, and every parent responds to a particular child, not some generalized infant or youngster.

There is no reason we should expect young children to enter the nocturnal darkness of sleep and dreams without help.

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