Today, after a day's rest from using Robaxacet, I switched to Celebrex at 200 mG.
That was at 3 PM. For about 90 minutes I rested, but the change in body feeling may be due in part to sleep disturbance this morning from 2 AM to 4:30 AM and the medication.
If this is an allergy to medication, then I don't like it.
Here's what Wikipedia has to say about it:
"Allergy
Celecoxib contains a sulfonamide moiety and may cause allergic reactions in those allergic to other sulfonamide-containing drugs. This is in addition to the contraindication in patients with severe allergies to other NSAIDs."
This may explain the itchiness and only part of the body fatigue. In response to this, I aim to have a juice at Booster Juice today, on the way to work.
Showing posts with label aches and pain. Show all posts
Showing posts with label aches and pain. Show all posts
20090419
Using Robaxacet to Control Sore Shoulder
Due to a sore shoulder caused by a cumulative effect consisting of daily wear and tear over the past 20 years, my left shoulder sometimes gives me a lot of transient pain.
I even get transient aches and pains consistent with arthritis pain. It gets worse if I rest in bed.
However, a long day results in very little pain, including backache which is causal with aches in the arm - possibly due to a combination of poor posture and pinched nerves in the back.
Indeed, both wrists ache; both lower and upper arms on both sides ache; and so does the back.
However, I can sit or stand straight, and the pain is gone.
But, from time to time when I sleep on my left shoulder, it may sometimes ache; other times, no pain.
Lifting my left arm causes pain; but with the right arm, little pain.
As I said, physical activity relieves pain, possibly due to the effect of monamine oxidase on the breakdown of dopamine to adrenalin to noradrenalin to by-product of noradrenalin metabolism.
This same activity probably is why histamines break down.
At the same time, endorphin are produced to soothe any pains, and keep them at a dull ache.
Today I used a half dose of Robaxacet Extra Strength (400 mG metacarbamol, 500 mG acetaminophen) for a total dose of 200 mG methocarbamol and 250 mG acetaminophen.
My reasoning is that I don't need the sedative qualities of metacarbamol, but need the combination of acetaminophen and methocarbamol to deal with anticipated joint pain.
Given that both methocarbamol and acetaminophen have a 2 hours half-life, I know that by 4 PM, the pain may return.
At the same time I am taking a half-dose of Robaxacet, I am adding 400 mG of açai supplements for antioxidant effect, 500 mG of Eleutherococcus senticosus for adaptogenic optimization (helping to adapt to stress) and 2 G of wild salmon and fish oils, both to moderate brain function and keep my heart healthy.
As well, I've taken a dose of Vinpocetine (15 mG) to moderate cerebral function (memory and adaptation).
Hopefully this will keep my left shoulder to a dull ache, rather than the transient aches and pains outlined above.
This is still in keeping with my Less is More philosophy.
Update February 6, 2013 2351:
Roboxacet is OTC, which means it costs more than prescription for a welfare recipient using BC Pharmacare.
Since I'm on disability through the Income Assistance service, I greatly appreciate the help from all taxpayers in BC.
Currently I don't take anything mentioned above anymore. The only supplements I may take are for melatonin, calcium & magnesium and calcium, vitamins B6, D, & B-50 complex — regularly the Vitamin D and B-50 complex.
Of course, the medications I take are cyclobenzaprine (10 mg) and gabapentin (200 mg), which are the two safest medications for sleep (off-label but effective 90% of the time) and sleep architecture (promotion of deep sleep without benzodiazepine addiction risk).
YMMV
I even get transient aches and pains consistent with arthritis pain. It gets worse if I rest in bed.
However, a long day results in very little pain, including backache which is causal with aches in the arm - possibly due to a combination of poor posture and pinched nerves in the back.
Indeed, both wrists ache; both lower and upper arms on both sides ache; and so does the back.
However, I can sit or stand straight, and the pain is gone.
But, from time to time when I sleep on my left shoulder, it may sometimes ache; other times, no pain.
Lifting my left arm causes pain; but with the right arm, little pain.
As I said, physical activity relieves pain, possibly due to the effect of monamine oxidase on the breakdown of dopamine to adrenalin to noradrenalin to by-product of noradrenalin metabolism.
This same activity probably is why histamines break down.
At the same time, endorphin are produced to soothe any pains, and keep them at a dull ache.
Today I used a half dose of Robaxacet Extra Strength (400 mG metacarbamol, 500 mG acetaminophen) for a total dose of 200 mG methocarbamol and 250 mG acetaminophen.
My reasoning is that I don't need the sedative qualities of metacarbamol, but need the combination of acetaminophen and methocarbamol to deal with anticipated joint pain.
Given that both methocarbamol and acetaminophen have a 2 hours half-life, I know that by 4 PM, the pain may return.
At the same time I am taking a half-dose of Robaxacet, I am adding 400 mG of açai supplements for antioxidant effect, 500 mG of Eleutherococcus senticosus for adaptogenic optimization (helping to adapt to stress) and 2 G of wild salmon and fish oils, both to moderate brain function and keep my heart healthy.
As well, I've taken a dose of Vinpocetine (15 mG) to moderate cerebral function (memory and adaptation).
Hopefully this will keep my left shoulder to a dull ache, rather than the transient aches and pains outlined above.
This is still in keeping with my Less is More philosophy.
Update February 6, 2013 2351:
Roboxacet is OTC, which means it costs more than prescription for a welfare recipient using BC Pharmacare.
Since I'm on disability through the Income Assistance service, I greatly appreciate the help from all taxpayers in BC.
Currently I don't take anything mentioned above anymore. The only supplements I may take are for melatonin, calcium & magnesium and calcium, vitamins B6, D, & B-50 complex — regularly the Vitamin D and B-50 complex.
Of course, the medications I take are cyclobenzaprine (10 mg) and gabapentin (200 mg), which are the two safest medications for sleep (off-label but effective 90% of the time) and sleep architecture (promotion of deep sleep without benzodiazepine addiction risk).
YMMV
20051202
5 Groups of Existence and the Truth of Suffering
In the Buddha's first discourse, Setting in Motion the Wheel of the Dharma, he asked:
"What now is the Noble Truth of Suffering?
Birth is suffering; decay is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to get what one desires is suffering; in short the five groups of existence are suffering." — Dhammacakkappavattana Sutta, Samyutta Nikaya
The Buddha goes on to say:
“What is the suffering upon suffering?
It is that which is painful when arising,
painful when remaining, and pleasant when changing.”
This suffering is blatantly truthful about suffering by being born, dying, the stress due to "sorrow, lamentation, pain, grief, and despair", and "not to get what one desires", which implies frustration of "what one desires".
For birth causes pain to one's mother, and giving birth to a child puts her at risk of dying.
Thus birth is suffering.
Decay is suffering because of gradual failure of health, strength, soundness, prosperity, or any kind of
In old age, I may die. Since the grasping of ego leads me to cling to life out of fear of death and imminent non-existence, death is suffering. When death is near, out of the prospect that he loses his life as he is dying, the disciple encounters sorrow.
Sorrow is suffering because of loss of a loved one, which leads to bereavement. Being the opposite of joy, it leads her to sadness and disappointment. When that sadness leads to disappointment, it causes regret. Regret leads to great unhappiness. In this mental state of being sad, she feels grief due to disappointment at not having a loved one, especially the loss of her mother.
At the loss of a loved one, she laments the loss of her parents, her child, or her spouse. When she cries over that loss, she may wail or moan to express her grief. Her loss will lead to the pain of bereavement and lament her loss with wailing and moaning.
Faced with the prospect of losing both his parents, he does not get what he desires, but loses his father and mother to death. At the prospect of their eventual death, he shows grief and despairs losing his life, too.
Hence, the five groups of existence — birth, decay, death, sorrow with lamentation and the pain suffered which causes grief and despair, and the frustration of not getting what I desire.
Thus the First Noble Truth shows that all life is suffering.
Vajra Master Geshe Tashi Tsering says:
"For people like us, who do not have the direct realization of emptiness, although we may understand certain levels of physical and mental experiences as suffering, it is impossible for us to see all the levels of suffering for what they are. Instead we may see some things as desirable when in truth they are suffering."
Suffering consists of misery, unhappiness, and pain. It also is called bitterness and hardship.
Regarding suffering, Ajahn Sucitto adds:
"Just reflect upon your activities and pursuits: notice that they involve a constant effort to change or cope with what is disagreeable, or to stimulate well-being. This striving is universal."
As a result, the feeling of lack or loss or conflict in our lives is suffering.
In a sense the First Noble Truth is also called the First Precious Truth, since life is precious because of the five group of existence that affirm suffering.
Knowing this to be true, in the mind of the disciple arises the Bodhi Mind, of which the determination to achieve Buddhahood and the aspiration to rescue all sentient beings as bodhisattva are the spirit of Enlightenment, the aspiration to achieve it, and the Great Mind set on Enlightenment.
Pure Land Master Tâm writes:
"...When faced with difficult circumstances, pay attention to the mind, and do not cling to appearances and forms, The evil, turbid Saha World has always been full of suffering and tears. Without perseverance and forbearance, it is very difficult to succeed in cultivation."
"Difficult circumstances" refers to the effects of karma, both internal and external, both in this life and perhaps in the past lives.
"Appearances and forms" refers to the appearances of obstacles, both great and small, such as distractions of worldliness — fame, headaches, weather — that prevents the disciple's cultivation.
It also includes the appearance of distractive influences such as natural disasters, thieves, and false friends who try to entice the disciple from cultivating the single-mindedness of samadhi.
"Forms" refers to the forms of suffering, be it bitterness, hardship, misery, pain and unhappiness.
It also refers to the forms of distraction which are the vain grasping of ego, attracted to sensations due to attachment to what you desire, and clinging to destructive habits of action and thought.
"Evil" refers to mental calculations which the West feel shouldn't prevent cultivation, but often leads the disciple to become distracted from Buddha Recitation.
One form of mental calculation is when the disciple decides to practice Buddha Recitation with the intent to impress his fellow disciples. Of course, it is admirable to recite many times to burn off the effects of evil karma, but doing so out of the intent to impress your fellow Buddhist is like washing a cup and drinking from it repeatedly.
What kind of good come from trying to impress others about a thousand recitations when ten will suffice?
With regard to Tibetan Buddhism, life may be filled with suffering arising due to the actions of the Six Root Destructive Emotions — Ignorance, Desire, Anger, Pride, Doubt, and Beliefs — and the Twenty Subsidiary Destructive Emotions &mdash: Rage, Resentment, Spitefulness, Cruelty, Envy, Deception, Pretension, Lack, Disregard, Concealment, Miserliness, Self-satisfaction, Lack, Laziness, Carelessness, Forgetfulness, Inattention, Lethargy, Excitement, and Distraction.
However, Buddha Recitation as mindful practice will help control the Five Ever-Present Mental States — Sensation, Perception, Intention, Contact, and Attention.
Once these five mental states are controlled through cultivation, it is possible to control the Five Object-determining Mental States — Interest, Appreciation, Mindfulness, Concentration, and Intelligence.
Having controlled these five mental states, it is possible to control the Four Variables — sleep (sloth), regret (remorse, contrition), conception (reasoning, investigation, examination),and discernment (analysis).
Having control of these ten mental states and four variables, the disciple is able to use them wisely. Indeed, they become useful mental tools to help cultivate the Pure Mind which wields the Eleven Virtuous States — Faith, Dignity, Propriety, Non-attachment, Nonaggression, Non-delusion, Diligence, Pliancy, Conscientiousness, Evenness/Equanimity, and_Nonviolence.
In using the Eleven mental states to aid in the management of the remaining forty mental states, the disciple would engage in rituals with his Vajra Master that are designed to extinguish evil karma by promoting good karma.
This is the simple explanation of how Tibetan Buddhism works, Yet it is foreign to how Pure Land Buddhist would do things, i.e. Buddha Recitation and meditation.
By cultivating the mind through recitation and meditation, the disciple cultivates the Pure Mind that is essentially the Self Nature True Mind known as Buddha Nature.
Four Noble Truths: http://en.wikipedia.org/wiki/Four_Noble_Truths
Bodhi Mind: p. 330, Buddhism of Wisdom and Faith, Thich Thien Tâm; Sutra Translation Committee of the United States and Canada; reprinted by The Corporate Body of the Buddha Educational Foundation.
Fifty-one Mental States: http://www.rigpawiki.org/index.php?title=Fifty-one_mental_states
Six Root Destructive Emotions: http://www.rigpawiki.org/index.php?title=Six_root_destructive_emotions
Twenty subsidiary destructive states: http://www.rigpawiki.org/index.php?title=Twenty_subsidiary_destructive_emotions
Five Ever-present Mental States: http://www.rigpawiki.org/index.php?title=Five_ever-present_mental_states
Five Object-determining Mental States: http://www.rigpawiki.org/index.php?title=Five_object-determining_mental_states
Eleven virtuous states: http://www.rigpawiki.org/index.php?title=Eleven_virtuous_states
"What now is the Noble Truth of Suffering?
Birth is suffering; decay is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to get what one desires is suffering; in short the five groups of existence are suffering." — Dhammacakkappavattana Sutta, Samyutta Nikaya
The Buddha goes on to say:
“What is the suffering upon suffering?
It is that which is painful when arising,
painful when remaining, and pleasant when changing.”
This suffering is blatantly truthful about suffering by being born, dying, the stress due to "sorrow, lamentation, pain, grief, and despair", and "not to get what one desires", which implies frustration of "what one desires".
For birth causes pain to one's mother, and giving birth to a child puts her at risk of dying.
Thus birth is suffering.
Decay is suffering because of gradual failure of health, strength, soundness, prosperity, or any kind of
In old age, I may die. Since the grasping of ego leads me to cling to life out of fear of death and imminent non-existence, death is suffering. When death is near, out of the prospect that he loses his life as he is dying, the disciple encounters sorrow.
Sorrow is suffering because of loss of a loved one, which leads to bereavement. Being the opposite of joy, it leads her to sadness and disappointment. When that sadness leads to disappointment, it causes regret. Regret leads to great unhappiness. In this mental state of being sad, she feels grief due to disappointment at not having a loved one, especially the loss of her mother.
At the loss of a loved one, she laments the loss of her parents, her child, or her spouse. When she cries over that loss, she may wail or moan to express her grief. Her loss will lead to the pain of bereavement and lament her loss with wailing and moaning.
Faced with the prospect of losing both his parents, he does not get what he desires, but loses his father and mother to death. At the prospect of their eventual death, he shows grief and despairs losing his life, too.
Hence, the five groups of existence — birth, decay, death, sorrow with lamentation and the pain suffered which causes grief and despair, and the frustration of not getting what I desire.
Thus the First Noble Truth shows that all life is suffering.
Vajra Master Geshe Tashi Tsering says:
"For people like us, who do not have the direct realization of emptiness, although we may understand certain levels of physical and mental experiences as suffering, it is impossible for us to see all the levels of suffering for what they are. Instead we may see some things as desirable when in truth they are suffering."
Suffering consists of misery, unhappiness, and pain. It also is called bitterness and hardship.
Regarding suffering, Ajahn Sucitto adds:
"Just reflect upon your activities and pursuits: notice that they involve a constant effort to change or cope with what is disagreeable, or to stimulate well-being. This striving is universal."
As a result, the feeling of lack or loss or conflict in our lives is suffering.
In a sense the First Noble Truth is also called the First Precious Truth, since life is precious because of the five group of existence that affirm suffering.
Knowing this to be true, in the mind of the disciple arises the Bodhi Mind, of which the determination to achieve Buddhahood and the aspiration to rescue all sentient beings as bodhisattva are the spirit of Enlightenment, the aspiration to achieve it, and the Great Mind set on Enlightenment.
Pure Land Master Tâm writes:
"...When faced with difficult circumstances, pay attention to the mind, and do not cling to appearances and forms, The evil, turbid Saha World has always been full of suffering and tears. Without perseverance and forbearance, it is very difficult to succeed in cultivation."
"Difficult circumstances" refers to the effects of karma, both internal and external, both in this life and perhaps in the past lives.
"Appearances and forms" refers to the appearances of obstacles, both great and small, such as distractions of worldliness — fame, headaches, weather — that prevents the disciple's cultivation.
It also includes the appearance of distractive influences such as natural disasters, thieves, and false friends who try to entice the disciple from cultivating the single-mindedness of samadhi.
"Forms" refers to the forms of suffering, be it bitterness, hardship, misery, pain and unhappiness.
It also refers to the forms of distraction which are the vain grasping of ego, attracted to sensations due to attachment to what you desire, and clinging to destructive habits of action and thought.
"Evil" refers to mental calculations which the West feel shouldn't prevent cultivation, but often leads the disciple to become distracted from Buddha Recitation.
One form of mental calculation is when the disciple decides to practice Buddha Recitation with the intent to impress his fellow disciples. Of course, it is admirable to recite many times to burn off the effects of evil karma, but doing so out of the intent to impress your fellow Buddhist is like washing a cup and drinking from it repeatedly.
What kind of good come from trying to impress others about a thousand recitations when ten will suffice?
With regard to Tibetan Buddhism, life may be filled with suffering arising due to the actions of the Six Root Destructive Emotions — Ignorance, Desire, Anger, Pride, Doubt, and Beliefs — and the Twenty Subsidiary Destructive Emotions &mdash: Rage, Resentment, Spitefulness, Cruelty, Envy, Deception, Pretension, Lack, Disregard, Concealment, Miserliness, Self-satisfaction, Lack, Laziness, Carelessness, Forgetfulness, Inattention, Lethargy, Excitement, and Distraction.
However, Buddha Recitation as mindful practice will help control the Five Ever-Present Mental States — Sensation, Perception, Intention, Contact, and Attention.
Once these five mental states are controlled through cultivation, it is possible to control the Five Object-determining Mental States — Interest, Appreciation, Mindfulness, Concentration, and Intelligence.
Having controlled these five mental states, it is possible to control the Four Variables — sleep (sloth), regret (remorse, contrition), conception (reasoning, investigation, examination),and discernment (analysis).
Having control of these ten mental states and four variables, the disciple is able to use them wisely. Indeed, they become useful mental tools to help cultivate the Pure Mind which wields the Eleven Virtuous States — Faith, Dignity, Propriety, Non-attachment, Nonaggression, Non-delusion, Diligence, Pliancy, Conscientiousness, Evenness/Equanimity, and_Nonviolence.
In using the Eleven mental states to aid in the management of the remaining forty mental states, the disciple would engage in rituals with his Vajra Master that are designed to extinguish evil karma by promoting good karma.
This is the simple explanation of how Tibetan Buddhism works, Yet it is foreign to how Pure Land Buddhist would do things, i.e. Buddha Recitation and meditation.
By cultivating the mind through recitation and meditation, the disciple cultivates the Pure Mind that is essentially the Self Nature True Mind known as Buddha Nature.
Four Noble Truths: http://en.wikipedia.org/wiki/Four_Noble_Truths
Bodhi Mind: p. 330, Buddhism of Wisdom and Faith, Thich Thien Tâm; Sutra Translation Committee of the United States and Canada; reprinted by The Corporate Body of the Buddha Educational Foundation.
Fifty-one Mental States: http://www.rigpawiki.org/index.php?title=Fifty-one_mental_states
Six Root Destructive Emotions: http://www.rigpawiki.org/index.php?title=Six_root_destructive_emotions
Twenty subsidiary destructive states: http://www.rigpawiki.org/index.php?title=Twenty_subsidiary_destructive_emotions
Five Ever-present Mental States: http://www.rigpawiki.org/index.php?title=Five_ever-present_mental_states
Five Object-determining Mental States: http://www.rigpawiki.org/index.php?title=Five_object-determining_mental_states
Eleven virtuous states: http://www.rigpawiki.org/index.php?title=Eleven_virtuous_states
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