Associated Student Body Quotes

The student had to become pure consciousness. She had to get beyond her associations with an identity that was associated with her known environment (her home, her job, her spouse, her kids, her problems), beyond her body (her face, her gender, her age, her weight, and her looks), and beyond time (the predictable habit of living in the past or the future, always missing the present moment). She had to get beyond her current self to create a new self. She had to get out of her own way so that something greater could take over.

It seems obvious that throughout history, as one of the few professions open to women, midwifery must have attracted women of unusual intelligence, competence, and self-respect§. While acknowledging that many remedies used by the witches were “purely magical” and worked, if at all, by suggestion, Ehrenreich and English point out an important distinction between the witch-healer and the medical man of the late Middle Ages: . . . the witch was an empiricist; She relied on her senses rather than on faith or doctrine, she believed in trial and error, cause and effect. Her attitude was not religiously passive, but actively inquiring. She trusted her ability to find ways to deal with disease, pregnancy and childbirth—whether through medication or charms. In short, her magic was the science of her time. By contrast: There was nothing in late mediaeval medical training that conflicted with church doctrine, and little that we would recognize as “science”. Medical students . . . spent years studying Plato, Aristotle and Christian theology. . . . While a student, a doctor rarely saw any patients at all, and no experimentation of any kind was taught. . . . Confronted with a sick person, the university-trained physician had little to go on but superstition. . . . Such was the state of medical “science” at the time when witch-healers were persecuted for being practitioners of “magic”.15 Since asepsis and the transmission of disease through bacteria and unwashed hands was utterly unknown until the latter part of the nineteenth century, dirt was a presence in any medical situation—real dirt, not the misogynistic dirt associated by males with the female body. The midwife, who attended only women in labor, carried fewer disease bacteria with her than the physician.

The 'Flu Season' is a myth. What we're told is that the Flu increases in the Winter because we're inside more with other people. The real reason is, Flu is more prevalent in the Fall and Winter because there is less sunlight and humans sweat less during these seasons. Why does that make a difference? Because our immune system needs Vitamin D and plenty of sweating, which removes toxins in our bodies and helps keep our immune system work properly, to help keep us from getting the Flu. Your doctor will never tell you this because the American Medical Association (AMA), who dictates the curriculums that are taught in colleges, make sure medical students never learn this information.

The accomplishment of the testimony was two-fold: It changed the death of Marshall from suicide to death by gunshot, and it brought into light bespectacled Johnson hit man, Malcolm “Mac” Wallace. At one point, Wallace, a former marine who had been the president of the University of Texas student body, had strong political aspirations. In 1946, Wallace was an organizer for Homer Rainey’s campaign for governor.44 Wallace eventually became indebted to Johnson, and the closest he would ever get to political office would be in administering of carnage for Johnson and his Texas business associates. Wallace was the Mr. X at the gas station asking Nolan Griffin for directions. Described as a “hatchet man”45 for Johnson by Lyndon’s mistress Madeleine Brown, Wallace was an important link in many of the murders connected to Johnson. Estes’s lawyer, Douglas Caddy, revealed Wallace’s and Johnson’s complicity in Texas-style justice in a letter to Stephan S. Trott at the US Department of Justice: My client, Mr. Estes, has authorized me to make this reply to your letter of May 29, 1984. Mr. Estes was a member of a four-member group, headed by Lyndon Johnson, which committed criminal acts in Texas in the 1960’s. The other two, besides Mr. Estes and LBJ, were Cliff Carter and Mack Wallace. Mr. Estes is willing to disclose his knowledge concerning the following criminal offenses: Murders 1.   The killing of Henry Marshall 2.   The killing of George Krutilek 3.   The killing of Ike Rogers and his secretary 4.   The killing of Coleman Wade 5.   The killing of Josefa Johnson 6.   The killing of John Kinser 7.   The killing of President J. F. Kennedy46

The American Medical Association not only represents the roughly 800,000 practicing physicians in the United States, but also sets the official standards for treatment for virtually every patient malady, and is instrumental in directing and controlling the supply of doctors entering medical school.  By virtue of an affiliated licensing body called the Liaison Committee on Medical Education (LCME), the AMA determines which medical schools receive its official accreditation, and for over a hundred years it has been very stingy with its approval process.  Furthermore, the AMA together with its close affiliate, the American Association of Medical Colleges,  conducts regular studies to assess the necessary supply of medical doctors and advises existing medical schools as well as state and federal regulators as to optimal admission levels for new students—and these too have been artificially and unnecessarily constricted[22].

The subjects became tipsy and acted drunk, with some even showing physical signs of intoxication. They didn’t get drunk because they drank alcohol; they got drunk because the environment, by associative memory, cued their brains and bodies to respond in the same old, familiar way. When the researchers eventually told the students the truth, many were amazed and insisted that they really did feel drunk at the time. They believed they were drinking alcohol, and those beliefs translated into neurochemicals, which altered their states of being. In other words, their beliefs alone were sufficient to fire up a biochemical change in their bodies that was equal to being drunk. That’s because the students conditioned themselves enough times to associate alcohol with a change in their internal chemical states. As the subjects expected or anticipated the future change in their inner states based on their past associative memories of drinking, they were cued by the environment to physiologically change, just as did Pavlov’s dogs. There

NOBODY CAN PREDICT WHO’LL MAKE it through BUD/S. The brass tries to figure it out; they bring in psychologists and boost the number of guys beginning the process, hoping more SEALs will be left standing at the end. They tweak the design to create more equal opportunity for minorities, but all that happens is that the instructors do to the students exactly what was done to them, and always 80 percent don’t make it. We have more white SEALs simply because more white guys try out. Eighty percent of white guys fail, 80 percent of Filipinos fail, 80 percent of black guys fail. And the irony is, the Navy doesn’t want an 80 percent failure rate. There can’t be too many SEALs. We’re always undermanned. From the beginning of boot camp, the instructors try separating guys who want to be SEALs. They put them together, feed them better, give them workouts designed to prepare them for BUD/S. These promising rookies get in better shape, are better nourished, and are psychologically primed to go. Then they’re sent to SEAL training and 80 percent fail. No matter what the Navy process tweakers do, they can’t crack it. You’d think the Olympic swimmer would make it. You’d think the pro-football player would make it. But they don’t—well, 80  percent don’t. In my experience, the one category of people who get reliably crushed in BUD/S are that noble demographic, the loudmouths. They’re usually the first to ring the bell. As for who will make it, all I can say is: Are you the person who can convince your body that it can do anything you ask it to? Who can hit the wall and say, “What wall?” That strength of mind isn’t associated with any ethnicity or level of skin pigmentation. It’s not a function of size or musculature or IQ. In the end, it’s sheer cussedness, and I’m guessing you’re either born that way or you never get there.

1. Helping students get clear on the intention they want to create in their future; 2. Programing their conscious mind, as well as their unconscious mind, into that new future; 3. Changing their brain and body to biologically look like the future has already happened; 4. Repeatedly associating those pictures and images with music to create new neural networks in the brain and to emotionally recondition the body to a new mind. It’s a way for them to remember their future.

The things that we describe so carefully are called phenomena — the second element in the definition. The word phenomenon has a special meaning to phenomenologists: it denotes any ordinary thing or object or event as it presents itself to my experience, rather than as it may or may not be in reality. As an example, take a cup of coffee. (Husserl liked coffee: long before Aron talked about the phenomenology of apricot cocktails, Husserl told students in his seminars, ‘Give me my coffee so that I can make phenomenology out of it.’) What, then, is a cup of coffee? I might define it in terms of its chemistry and the botany of the coffee plant, and add a summary of how its beans are grown and exported, how they are ground, how hot water is pressed through the powder and then poured into a shaped receptacle to be presented to a member of the human species who orally ingests it. I could analyse the effect of caffeine on the body, or discuss the international coffee trade. I could fill an encyclopaedia with these facts, and I would still get no closer to saying what this particular cup of coffee in front of me is. On the other hand, if I went the other way and conjured up a set of purely personal, sentimental associations — as Marcel Proust does when he dunks his madeleine in his tea and goes on to write seven volumes about it — that would not allow me to understand this cup of coffee as an immediately given phenomenon either. Instead, this cup of coffee is a rich aroma, at once earthy and perfumed; it is the lazy movement of a curlicue of steam rising from its surface. As I lift it to my lips, it is a placidly shifting liquid and a weight in my hand inside its thick-rimmed cup. It is an approaching warmth, then an intense dark flavour on my tongue, starting with a slightly austere jolt and then relaxing into a comforting warmth, which spreads from the cup into my body, bringing the promise of lasting alertness and refreshment. The promise, the anticipated sensations, the smell, the colour and the flavour are all part of the coffee as phenomenon. They all emerge by being experienced. If I treated all these as purely ‘subjective’ elements to be stripped away in order to be ‘objective’ about my coffee, I would find there was nothing left of my cup of coffee as a phenomenon — that is, as it appears in the experience of me, the coffee-drinker. This experiential cup of coffee is the one I can speak about with certainty, while everything else to do with the bean-growing and the chemistry is hearsay. It may all be interesting hearsay, but it’s irrelevant to a phenomenologist.

As Jimmy Boggs used to remind us, revolutions are made out of love for people and for place. He often talked about loving America enough to change it. “I love this country,” he used to say, “not only because my ancestors’ blood is in the soil but because of what I believe it can become.” Shea Howell, Oakland University rhetoric professor and former director of Detroit Summer, has helped hundreds of students and community organizers appreciate what Jimmy meant: Love isn’t just something you feel. It’s something you do every day when you go out and pick up the papers and bottles scattered the night before on the corner, when you stop and talk to a neighbor, when you argue passionately for what you believe with whoever will listen, when you call a friend to see how they’re doing, when you write a letter to the newspaper, when you give a speech and give ’em hell, when you never stop believing that we can all be more than we are. In other words, Love isn’t about what we did yesterday; it’s about what we do today and tomorrow and the day after. Taking King seriously also requires a paradigm shift in how we address the three main questions of philosophy: What does it mean to be a human being? How do we know? How shall we live? It means rejecting scientific rationalism (based on the Cartesian body-mind dichotomy), which recognizes as real only that which can be measured and therefore excludes the knowledge that comes from the heart or from relationships between people. It means that we must be willing to see with our hearts and not only with our eyes. King was assassinated before he could begin to develop strategies and praxis to implement this revolutionary/evolutionary perspective for our young people, our cities, and our country. After his death many of his closest associates were too overwhelmed or too busy taking advantage of the new opportunities for advancement within the system to keep his vision and his practice alive. We will never know how King would have developed had he lived to see the twenty-first century. What we do know is that in the forty years since his assassination, our communities have been turned into wastelands by the Hi-Tech juggernaut and the export of, first, factory and, now, computer jobs overseas so that global corporations can make more of a profit with cheaper labor. We have witnessed and shared the suffering of countless numbers of young people in our inner cities,

Nitric Oxide and Peroxynitrite in Health and Disease”40 that has nearly 1,500 references and can be reviewed at no charge by typing the title into your favorite search engine. This paper was written by three leading scientists funded by the National Institutes of Health (NIH). It is a 140-page, landmark comprehensive review documenting how elevated levels of peroxynitrite cause extensive cellular damage that disrupts at least 97 critical biological processes and, as a result, are associated with more than 60 chronic diseases. The beginning of this article is a must read for any serious student of EMFs. NONIONIZING RADIATION ALSO DAMAGES YOUR DNA As I explained in Chapter 1, it is widely accepted that ionizing radiation—like X-rays and gamma rays—damages your body and greatly increases your risk of cancer. This is because ionizing radiation has short wavelengths and high

Dharma Master Cheng Yen is a Buddhist nun living in Hualien County, a mountainous region on the east coast of Taiwan. Because the mountains formed barriers to travel, the area has a high proportion of indigenous people, and in the 1960s many people in the area, especially indigenous people, were living in poverty. Although Buddhism is sometimes regarded as promoting a retreat from the world to focus on the inner life, Cheng Yen took the opposite path. In 1966, when Cheng Yen was twenty-nine, she saw an indigenous woman with labor complications whose family had carried her for eight hours from their mountain village to Hualien City. On arriving they were told they would have to pay for the medical treatment she needed. Unable to afford the cost of treatment they had no alternative but to carry her back again. In response, Cheng Yen organized a group of thirty housewives, each of whom put aside a few cents each day to establish a charity fund for needy families. It was called Tzu Chi, which means “Compassionate Relief.” Gradually word spread, and more people joined.6 Cheng Yen began to raise funds for a hospital in Hualien City. The hospital opened in 1986. Since then, Tzu Chi has established six more hospitals. To train some of the local people to work in the hospital, Tzu Chi founded medical and nursing schools. Perhaps the most remarkable feature of its medical schools is the attitude shown to corpses that are used for medical purposes, such as teaching anatomy or simulation surgery, or for research. Obtaining corpses for this purpose is normally a problem in Chinese cultures because of a Confucian tradition that the body of a deceased person should be cremated with the body intact. Cheng Yen asked her volunteers to help by willing their bodies to the medical school after their death. In contrast to most medical schools, here the bodies are treated with the utmost respect for the person whose body it was. The students visit the family of the deceased and learn about his or her life. They refer to the deceased as “silent mentors,” place photographs of the living person on the walls of the medical school, and have a shrine to each donor. After the course has concluded and the body has served its purpose, all parts are replaced and the body is sewn up. The medical school then arranges a cremation ceremony in which students and the family take part. Tzu Chi is now a huge organization, with seven million members in Taiwan alone—almost 30 percent of the population—and another three million members associated with chapters in 51 countries. This gives it a vast capacity to help. After a major earthquake hit Taiwan in 1999, Tzu Chi rebuilt 51 schools. Since then it has done the same after disasters in other countries, rebuilding 182 schools in 16 countries. Tzu Chi promotes sustainability in everything it does. It has become a major recycler, using its volunteers to gather plastic bottles and other recyclables that are turned into carpets and clothing. In order to promote sustainable living as well as compassion for sentient beings all meals served in Tzu Chi hospitals, schools, universities, and other institutions are vegetarian.

Our immune system does not exist in isolation from daily experience. For example, the immune defences that normally function in healthy young people have been shown to be suppressed in medical students under the pressure of final examinations. Of even greater implication for their future health and well-being, the loneliest students suffered the greatest negative impact on their immune systems. Loneliness has been similarly associated with diminished immune activity in a group of psychiatric inpatients. Even if no further research evidence existed—though there is plenty—one would have to consider the long-term effects of chronic stress. The pressure of examinations is obvious and short term, but many people unwittingly spend their entire lives as if under the gaze of a powerful and judgmental examiner whom they must please at all costs. Many of us live, if not alone, then in emotionally inadequate relationships that do not recognize or honour our deepest needs. Isolation and stress affect many who may believe their lives are quite satisfactory. How may stress be transmuted into illness? Stress is a complicated cascade of physical and biochemical responses to powerful emotional stimuli. Physiologically, emotions are themselves electrical, chemical and hormonal discharges of the human nervous system. Emotions influence—and are influenced by—the functioning of our major organs, the integrity of our immune defences and the workings of the many circulating biological substances that help govern the body’s physical states. When emotions are repressed, this inhibition disarms the body’s defences against illness. Repression—dissociating emotions from awareness and relegating them to the unconscious realm—disorganizes and confuses our physiological defences so that in some people these defences go awry, becoming the destroyers of health rather than its protectors.

You can also check my blog’s archive for a list of every post I have written or use the search function below my picture in the sidebar to find other posts that might be of interest. My Biography I have worked in the book publishing industry my entire career. I began at Word Publishing while a student at Baylor University. I worked at Word for a total of six years. In addition to serving as vice president of marketing at Thomas Nelson in the mid-80s, I also started my own publishing company, Wolgemuth & Hyatt, with my partner Robert Wolgemuth in 1986. Word eventually acquired our company in 1992. I was a successful literary agent from 1992 until early 1998. However, I really missed the world of corporate publishing. As a result, I rejoined Thomas Nelson in 1998. I have worked in a variety of roles in both divisional and corporate management. I was CEO from August 2005 to April 2011, when I was succeeded by Mark Schoenwald. Additionally I am the former chairman of the Evangelical Christian Publishers Association (2006–2010). I have also written four books, one of which landed on the New York Times best-sellers list, where it stayed for seven months. I am currently working on a new book for Thomas Nelson. It is called Platform: Get Noticed in a Noisy World (May 2012). I have been married to my wife, Gail (follow her on Twitter @GailHyatt), for thirty-three years. We have five daughters, four grandsons, and three granddaughters. We live outside Nashville, Tennessee. In my free time, I enjoy writing, reading, running, and golfing. I am a member of St. Ignatius Orthodox Church in Franklin, Tennessee, where I have served as a deacon for twenty-three years. My Contact Information You can contact me via e-mail or follow me on Twitter or Facebook. Please note: I do not personally review book proposals or recommend specific literary agents. Colophon My blog is built on WordPress 3.1 (self-hosted). My theme is a customized version of Standard Theme, a simple, easy-to-use WordPress theme. Milk Engine did the initial customization. StormyFrog did some additional work. I highly recommend both companies. In terms of design, the body text font is Georgia. The titles and subhead fonts are Trebuchet MS. Captions and a few other random text elements are Arial. Keely Scott took most of my personal photos. Laurel Pankratz also took some. I get most of the photos for my individual

In general, the chakra system branched into two sections: the Vedic and the Tantric (now alive within Ayurvedic medicine and Tantric yoga, for example). The term tantra comes from two words: tanoti, or to expand; and trayati, or to liberate. Tantra therefore means “to extend knowledge that liberates.” Tantra is a life practice based on teachings about the chakras, kundalini, hatha yoga, astronomy, astrology, and the worship of many Hindu gods and goddesses. Tantric yoga originates in pre-Aryan India, around 3000 to 2500 BC. Many other varieties of Tantric yoga or spirituality have arisen from it, including Tantric Buddhism. Each system derived from Tantric yoga has a unique view on the chakras and their related gods, cosmology, and symbols. The history of chakras, as complex as it sounds so far, is even more complicated. The chakra system is intertwined with—and maybe even created by—several different cultures. Although usually associated with India, Tantric yoga was also practiced by the Dravidians, who originated from Ethiopia, as is revealed in the many similarities between predynastic Egyptian and African practices and ancient Indian Tantric beliefs.6 For example, numerous Hindu deities are rooted in “India’s black civilizations, which is why they are often depicted as black.”7 Some historians point out that early Egyptians were greatly affected by African beliefs,8 and in turn influenced Greek, Jewish, and, later, Islamic and Christian thought, in addition to the Indian Hindu.9 Other cultures also exchanged chakra ideas. Many practices of the early Essenes, a religio-spiritual community dwelling in Palestine in the second century BC through the second century AD, mirrored those of early India.10 The Sufis—Islamic mystics—also employed a system of energy centers, although it involved four centers.11 The Sufis also borrowed the kundalini process from Tantric yoga, as did certain Asian Indian and American Indian groups.12 As we shall see, the Maya Indians of Mexico, the Inca Indians of Peru, and the Cherokee Indians of North America each have their own chakra method. The Maya believe that they actually taught the Hindu the chakra system. The chakra system was brought to the West in yet another roundabout way. It was first thoroughly outlined in the text Sat-Chakra-Nirupana, written by an Indian yogi in the sixteenth century. Arthur Avalon then delivered chakra knowledge to Western culture in his book The Serpent Power, first published in 1919. Avalon drew heavily upon the Sat-Chakra-Nirupana as well as another text, Pakaka-Pancaka. His presentation was preceded by Theosophic Practica, a book written in 1696 by Johann Georg Gichtel, a student of Jakob Bohme, who refers to inner force centers that align with Eastern chakra doctrines.13 Today, many esoteric professionals rely on Anodea Judith's interpretation of Avalon’s work, to which she has added additional information about the psychological aspects of the chakras.