Attending Function Quotes

The atypically depressed are more likely to be the walking wounded, people like me who are quite functional, whose lives proceed almost as usual, except that their depressed all the time, almost constantly embroiled in thoughts of suicide even as they go through their paces. Atypical depression is not just a mild malaise...but one that is quite severe and yet still somehow allows an appearance of normalcy because it becomes, over time, a part of life. The trouble is that as the years pass, if untreated, atypical depression gets worse and worse, and its sufferers are likely to commit suicide out of sheer frustration with living a life that is simultaneously productive and clouded by constant despair. It is the cognitive dissonance that is deadly. Because atypical depression doesn’t have a peak- or, more accurately, a nadir, like normal depression, because it follows no logical curve but instead accumulates over time, it an drive its victim to dismal despair so suddenly that one might not have bothered to attend to treatment until the patient has already, and seemingly very abruptly, committed suicide.

The highest function of love is that it makes the loved one a unique and irreplaceable being. Still, lovers quarrel. Frequently, they quarrel simply to recharge the air between them, to sharpen the aliveness of their relationship. To precipitate such a quarrel, the sweaty kimono of sexual jealousy is usually dragged out of the hamper, although almost any excuse will do. Only rarely is the spat rooted in the beet-deep soil of serious issue, but when it is, a special sadness attends it, for the mind is slower to heal than the heart, and such quarrels can doom a union, even one that has prospered for a very long time.

If Judas Iscariot were alive, and a woman, and attending formal functions, wearing this dress would still represent a disproportionate punishment for his sins.” “Her

At cocktail parties, I played the part of a successful businessman's wife to perfection. I smiled, I made polite chit-chat, and I dressed the part. Denial and rationalization were two of my most effective tools in working my way through our social obligations. I believed that playing the roles of wife and mother were the least I could do to help support Tom's career. During the day, I was a puzzle with innumerable pieces. One piece made my family a nourishing breakfast. Another piece ferried the kids to school and to soccer practice. A third piece managed to trip to the grocery store. There was also a piece that wanted to sleep for eighteen hours a day and the piece that woke up shaking from yet another nightmare. And there was the piece that attended business functions and actually fooled people into thinking I might have something constructive to offer. I was a circus performer traversing the tightwire, and I could fall off into a vortex devoid of reality at any moment. There was, and had been for a very long time, an intense sense of despair. A self-deprecating voice inside told me I had no chance of getting better. I lived in an emotional black hole. p20-21, talking about dissociative identity disorder (formerly multiple personality disorder).

I wonder in what way I would function as a person, in a society without ever attending school. I'd be myself.

I told her that we go to work to provide for our families, attend school functions that our children are involved in, take a few pieces of cake we just baked over to our neighbor next door, drive our children to school in the morning. “No! No!” She said. “How do you worship?” I said we make love to our spouses, smile and greet someone we pass on the street, help our children with their homework, hold open a door for someone behind us. “Worship! I’m asking about worship!” She exclaimed. I asked her exactly what she had in mind. “You know-Rituals!” She insisted. I answered her that we practice those also and that they are a very important part of Muslim worship. I was not trying to frustrate her, but I answered her in this way in order to emphasize Islam’s comprehensive conception of worship.

operate within a new form of science that asks not just what is possible, but what is appropriate—appropriate to the well-being of self and Earth. Such a question does not originate in the mental realm but the spiritual, and is felt bodily, once our senses and heart are attuned. So the central part of our being that simply must be allowed to function and be attended is the heart.

The other mind entity is what we call the impartial observer. This mind of present-moment awareness stands outside the preprogrammed physiological determinants and is alive to the present. It works through the brain but is not limited to the brain. It may be dormant in many of us, but it is never completely absent. It transcends the automatic functioning of past-conditioned brain circuits. ‘In the end,...I conclude that there is no good evidence… that the brain alone can carry out the work that the mind does.” Knowing oneself comes from attending with compassionate curiosity to what is happening within. Methods for gaining self-knowledge and self-mastery through conscious awareness strengthen the mind’s capacity to act as its own impartial observer. Among the simplest and most skilful of the meditative techniques taught in many spiritual traditions is the disciplined practice of what Buddhists call ‘bare attention’. Nietzsche called Buddha ‘that profound physiologist’ and his teachings less a religion than a ‘kind of hygiene’...’ Many of our automatic brain processes have to do with either wanting something or not wanting something else – very much the way a small child’s mental life functions. We are forever desiring or longing, or judging and rejecting. Mental hygiene consists of noticing the ebb and flow of all those automatic grasping or rejecting impulses without being hooked by then. Bare attention is directed not only toward what’s happening on the outside, but also to what’s taking place on the inside. ‘Be at least interested in your reactions as in the person or situation that triggers them.’... In a mindful state one can choose to be aware of the ebb and flow of emotions and thought patterns instead of brooding on their content. Not ‘he did this to me therefore I’m suffering’ but ‘I notice that feelings of resentment and a desire for vengeance keep flooding my mind.’... ‘Bare Attention is the clear and single-minded awareness of what actually happens to us and in us at the successive moments of perception,’... ‘It is called ‘Bare’ because it attends just to the bare facts of a perception as presented either through the five physical senses of through the mind without reacting to them.

When the name of Gail Wynand became a threat in the publishing world, a group of newspaper owners took him aside-at a city charity affair which all had to attend-and reproached him for what they called hid debasement of the public taste. "It is not my function" said Wynand, "to help people preserve a self-respect they haven't got. You give them what they profess to like in public, I give them what they really like. Honesty is the best policy, gentlemen, though not quite in the sense you were taught to belive".

The kind of attention we bring to bear on the world changes the nature of the world we attend to, the very nature of the world in which those ‘functions’ would be carried out, and in which those ‘things’ would exist.

Part of the major problem attending schizophrenia is what it is defined to be, that is, abnormal, rather than an altered state of consciousness that has a specific ecological function for the species. In the West such states are labeled as an illness and are almost always medicated. Most psychoactive drug use is proscribed for exactly the same reason . . . You must not extend perception further than the society wants it to go There are very few people in the West (and virtually none who are clinically schooled) who understand how to train someone in the use of that enhanced perception. Once such gating dynamics are labeled abnormal, accepted to be neuropathological, there is generally no alternative (in that system) except pharmaceutical suppression.

Many of us with anxiety don’t look like we’ve got a problem because outwardly we function ludicrously well. Or so the merry story goes. Our anxiety sees us make industrious lists and plans, run purposefully from one thing to the next, and move fast upstairs and across traffic intersections. We are a picture of efficiency and energy, always on the move, always doing. We’re Rabbit from Winnie the Pooh, always flitting about convinced everyone depends on us to make things happen and to be there when they do. And to generally attend to happenings. But beneath that veneer were being pushed by fear and doubt and a voice that tells us we’re a bad husband, and insufficient sister, we’re wasting time, we’re not producing enough, - that we turn everything into a clusterfuck.

I stood back up and looked down at my feces. A lovely snail-shell architecture, still steaming. Borromini. My bowels must be in good shape, because everyone knows you have nothing to worry about unless your feces are to soft or downright liquid. I was seeing my shit for the first time (in the city you sit on the bowl, then flush right away, without looking). I was now calling it shit, which I think is what people call it. Shit is the most personal and private thing we have. Anyone can get to know the rest - your facial expression, your gaze, your gestures. Even your naked body: at the beach, at the doctor's, making love. Even your thoughts, since usually you express them, or else others guess them from the way you look at them or appear embarrassed. Of course, there are such things as secret thoughts... but in general thoughts too are revealed. Shit, however, is not. Except for an extremely brief period of your life, when your mother is still changing your diapers, it is all yours. And since my shit at that moment must not have been all that different from what I had produced over the course of my past life, I was in that instant reuniting with my old, forgotten self, undergoing the first experience capable of merging with countless previous experiences, even those from when I did my business in the vineyards as a boy. Perhaps if I took a god look around, I would find the remains of those shits past, and then, triangulating properly, Clarabelle's treasure. But I stopped there. Shit was not my linden-blossom tea, of course not, how could I have expected to conduct my recherche with my sphincter? In order to rediscover lost time, one should have not diarrhea but asthma. Asthma is pneumatic, it is the breath (however labored) of the spirit: it is for the rich, who can afford cork-lined rooms. The poor, in the fields, attend less to spiritual than to bodily functions. And yet I felt not disinherited but content, and I mean truly content, in a way I had not felt since reawakening. The ways of the Lord are infinite, I said to myself, they go even through the butthole.

Yes. It took four men, all four ablaze with gorgeous decoration, and the Chief of them unable to exist with fewer than two gold watches in his pocket, emulative of the noble and chaste fashion set by Monseigneur, to conduct the happy chocolate to Monseigneur's lips. One lacquey carried the chocolate-pot into the sacred presence; a second, milled and frothed the chocolate with the little instrument he bore for that function; a third, presented the favoured napkin; a fourth (he of the two gold watches), poured the chocolate out. It was impossible for Monseigneur to dispense with one of these attendants on the chocolate and hold his high place under the admiring Heavens. Deep would have been the blot upon his escutcheon if his chocolate had been ignobly waited on by only three men; he must have died of two.

The functional Great Commission in North American churches has become: Go into all the world and make more worship attenders, baptizing them in the name of small groups and teaching them to volunteer a few hours a month.

In itself that music festival was nothing special, these music festivals in our country are all alike, performing a most useful function especially for all those people who are chained to their labors, year in and year out, so naturally everybody comes flocking to the two or three music festivals per year, with their actual and their so-called amusements and distractions, these affairs are called music festivals because unlike the usual so-called country fairs they feature a band, an enormous attraction to the populace, that's all it is, but the organizers know that they can draw a much larger crowd by calling it a music festival rather than a country fair, so it has become the custom to call these events music festivals even if they are nothing more than country fairs, everybody attends these music festivals which usually begin early on Saturday night and end late on Sunday morning.

The founding father of American psychology, William James (1842–1910), in his The Principles of Psychology (1890), best defined this function of attention: “Millions of items of the outward order are present to my senses which never properly enter into my experience. Why? Because they have no interest for me. My experience is what I agree to attend to. Only those items which I notice shape my mind.

The deadlock was broken when we ordered Walter Stoessel, the U.S. ambassador in Warsaw, to approach Chinese diplomats at the next social function and express the desire for a dialogue. The setting for this encounter was a Yugoslav fashion show in the Polish capital. The Chinese diplomats in attendance, who were without instructions, fled the scene. The Chinese attaché’s account of the incident shows how constrained relations had become. Interviewed years later, he recalled seeing two Americans talking and pointing at the Chinese contingent from across the room; this prompted the Chinese to stand up and leave, lest they be drawn into conversation. The Americans, determined to carry out their instructions, followed the Chinese. When the desperate Chinese diplomats speeded up, the Americans started running after them, shouting in Polish (the only mutually intelligible language available), “We are from American embassy. We want to meet your ambassador… President Nixon said he wanted to resume his talk with Chinese.”35

The key interest entity-wise is the notion of creating multiple avatars of the self; that is, multiple entities that go out and perform various functions for the magician. While that is hardly a new idea, the way the Spectre goes about it, showing how one entity splits himself off into multiple entities, is interesting and leads, I believe, to potential experimentation for the magician. For instance, the magician can take this principle and use it to multi-task, splitting hirself into multiple versions who attend to different tasks throughout the day.

A Christian will find it most beneficial to practice secret worship, corporate worship, and family worship. They are all important for our life in Christ. They each bear a necessary weight, and they all inform one another. When my secret worship is lacking or even non-existent, then my worship in the corporate community and family will be affected. When my attendance at corporate worship is sparse, then my secret worship and family worship will suffer as well. These three spheres of worship are related, informed, and encouraged by one another, because in each I am meeting with the Lord and benefiting from His grace. As I grow in my enjoyment of the Lord in my closet, so my enjoyment of Him in corporate worship will increase. As I hear the preached Word of God in corporate worship, this informs and stimulates my heart and mind in leading my own family in worship. As I worship God with my family, my affection and love for the Lord increases, which encourages my secret and corporate worship. They all inform one another. If I am starving in one area, then as I function in the other spheres I will find that I am malnourished there as well. p. 27

We may assume that the socialising aspect of play settings is beneficial to the child. This is an almost universally held belief, particularly in the case of girls. The child with ASD may disagree. It may be that for some children with ASD there really is no point or functional benefit in them attending a group play setting and that the distress caused outweighs any possible benefit gained. This notion is difficult for many parents to acknowledge as they believe that being alone cannot be good for the child; but for many children and adults with ASD, being alone is the best thing of all.

Yes, being burnt to the socket is her favourite pastime,’ he agreed. ‘She suffers from a mysterious complaint, undiscoverable, but apparently past cure. One of its strangest symptoms is to put her quite out of frame whenever she finds herself asked to do anything she doesn’t wish to do. She has been known to become prostrate at the mere thought of being obliged to attend some party which promised to be a very boring function. There’s no saying that she wouldn’t sink into a deep decline if I were to suggest to her that she should take charge of you, so I shan’t do it. I can’t have her death laid at my door.

cognition refers to the ability of our brain to attend, identify, and act. More informally, cognition refers to our thoughts, moods, inclinations, decisions, and actions. Included among the components of cognition are alertness, concentration, perceptual speed, learning, memory, problem solving, creativity, and mental endurance. Each of these components of cognition has two things in common. First, each is dependent on how well our brain is functioning. Second, each can be improved by our own efforts. In short, we can make ourselves smarter by enhancing the components of cognition. This book will provide you with methods for enhancing cognition by improving your brain’s performance. Regular

If I were to make a list of focus for well-being, I would begin with lifestyle (the totality of one’s circumstance and how that is engaged, including job and relationships, and proximity to nature), attending to the physical functions correctly (posture, breathing, exercise, food, rest, etc.), consistent expression of your natural range of qualities, working and playing well and hard, and designing things so that you are doing what compels you. Obviously, you can’t give this list out as a prescription for physical problems and diseases, but then again, it is probably the correct prescription. If one were to follow it, any specific problem, even extreme, would almost certainly resolve itself.

The language of caste may well seem foreign or unfamiliar to some. Public discussions about racial caste in America are relatively rare. We avoid talking about caste in our society because we are ashamed of our racial history. We also avoid talking about race. We even avoid talking about class. Conversations about class are resisted in part because there is a tendency to imagine that one's class reflects upon one's character. What is key to America's understanding of class is the persistent belief - despite all evidence to the contrary - that anyone, with the proper discipline and drive, can move from a lower class to a higher class. We recognize that mobility may be difficult, but the key to our collective self-image is the assumption that mobility is always possible, so failure to move up reflects on one's character. By extension, the failure of a race or ethnic group to move up reflects very poorly on the group as a whole. What is completely missed in the rare public debates today about the plight of African Americans is that a huge percentage of them are not free to move up at all. It is not just that they lack opportunity, attend poor schools, or are plagued by poverty. They are barred by law from doing so. And the major institutions with which they come into contact are designed to prevent their mobility. To put the matter starkly: The current system of control permanently locks a huge percentage of the African American community out of the mainstream society and economy. The system operates through our criminal justice institutions, but it functions more like a caste system than a system of crime control. Viewed from this perspective, the so-called underclass is better understood as an undercaste - a lower caste of individuals who are permanently barred by law and custom from mainstream society. Although this new system of racialized social control purports to be colorblind, it creates and maintains racial hierarchy much as earlier systems of control did. Like Jim Crow (and slavery), mass incarceration operates as a tightly networked system of laws, policies, customs, and institutions that operate collectively to ensure the subordinate status of a group defined largely by race.

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.

Our conscious memory is full of gaps, of course, which is actually a good thing. Our brains filter out the ordinary and expected, which is utterly necessary to allow us to function. When you drive, for example, you rely automatically on your previous experiences with cars and roads; if you had to focus on every aspect of what your senses are taking in, you’d be overwhelmed and would probably crash. As you learn anything, in fact, your brain is constantly checking current experience against stored templates—essentially memory—of previous, similar situations and sensations, asking “Is this new?” and “Is this something I need to attend to?” So as you move down the road, your brain’s motor vestibular system is telling you that you are in a certain position. But your brain is probably not making new memories about that. Your brain has stored in it previous sitting experiences in cars, and the pattern of neural activity associated with that doesn’t need to change. There’s nothing new. You’ve been there, done that, it’s familiar. This is also why you can drive over large stretches of familiar highways without remembering almost anything at all that you did during the drive. This is important because all of that previously stored experience has laid down the neural networks, the memory “template,” that you now use to make sense out of any new incoming information. These templates are formed throughout the brain at many different levels, and because information comes in first to the lower, more primitive areas, many are not even accessible to conscious awareness.

Paris-Plage: the operation would be perfect if an oil slick drifted in to pollute this pretty little beach. Then the illusion would be total: the beach attendants would be transformed into ecological clean-up agents; they would have stopped sunbathing stupid. WTC: no trace of the bodies of the 3,000 victims. It's as though they had been dropped into quicklime. All the images without the sound, silent, vitrified, pellicularized. The scrap metal and the rubble are auctioned off. The event has more or less vanished into thin air. The pope has reached the state of 'martyr', that is to say, of witness: witness to the possibility that the human race can live beyond death. Living experience of brain-death, of spirituality on a life-support system, of automatic piloting of the vital functions in their death throes. A great model for future generations

his unhappiness was our fault. My mother and I got on his nerves. It was because of us he had a job he couldn’t stand. Everything we did was irritating. He particularly didn’t enjoy being around me, not that he often was: in the mornings, as I got ready for school, he sat puffy-eyed and silent over his coffee with the Wall Street Journal in front of him, his bathrobe open and his hair standing up in cowlicks, and sometimes he was so shaky that the cup sloshed as he brought it to his mouth. Warily he eyed me when I came in, nostrils flaring if I made too much noise with the silverware or the cereal bowl. Apart from this daily awkwardness, I didn’t see him much. He didn’t eat dinner with us or attend school functions; he didn’t play with me or talk to me a lot when he was at home; in fact, he was seldom home at all until after my bedtime, and some days—paydays, especially, every other Friday—he didn’t come clattering in until three or four in the morning: banging the door, dropping his briefcase, crashing and bumping around so erratically that

Before leading us onto the path of success and glory, the Universe tests how serious we are to pursue our dream...how passionate we are. And, it has a very interesting way to find out. Example, after much cajoling and inspiration, when we start our fitness regime, exercising, yoga, etc, our body starts aching on 2nd or 3rd day...so much so that we find it difficult to walk...and as a result...we stop our fitness regime. So, nature filters us out. Then there is the 2nd level of filtering. Within 10-15 days of embarking our fitness regime, we come across a situation when we are required to travel or attend a function or report at workplace early or work till late in the evening. After this gap of 3-4 days, many people don’t resume exercising. When you want to pursue your dreams...you will be deprived of resources and will find yourself surrounded by naysayers and negative thinkers. Result: You stop pursuing your dreams. The key is – “Never ever give up”. Believe in Yourself. Let the Universe know that you will pursue your dream and goal, no matter what.

High Self High Self includes our moral virtues, philosophical ideas and spiritual values. It is the essence of sensitivity and feeling, the aspect of our being that recognises and determines our needs. It expresses itself as intuition, love and wisdom. It is our highest form of expression, the God within. Action through High Self is largely right-brained: creative, spiritual and compassionate. Many people confuse love with emotions. True love is a function of High Self. Physical attraction (Basic Self) and mental conditioning (Conscious Self) frequently accompany love, but not necessarily. Love has a depth that permeates every facet of positive human expression. It enjoys expression through the emotions, but it is not governed by the emotions. High Self is best facilitated through the development of our intuition, which leads to a depth of personal freedom. Attendant to such freedom is a newfound wealth and compassion. It leads to a depth of wisdom that is almost legendary in human expression. In numerology, High Self is represented as the Soul or Feeling Plane, comprising the numbers 2, 5 and 8. The new millennium (with every birth date at least including a two) will see a more genuine spirituality manifested in human affairs.

I have learned about these mechanisms from clinical populations that express difficulties in social connectedness. HIV patients provide an interesting example to elaborate on this point. In studying HIV patients, I have learned that often their caregivers feel unloved and frequently get angry attending to the needs of the infected individual. Parents of autistic children often report the same feelings and experiences. In both examples, although they often report feeling unloved, what they really are expressing is that the HIV-infected individual or the autistic child is not contingently responding to them with appropriate facial expressivity, eye gaze, and intonation in their voices. In both cases, the individual being cared for is behaving in a machinelike manner, and the caregivers feel disengaged and emotionally disconnected. Functionally, their physiological responses betray them, and they feel insulted. Thus, an important aspect of therapy is to deal not solely with the patient, but to also include the social context in which the patient lives with a focus on the parent–child or caregiver–client dyad. This will ensure that the parents or the caregivers will learn to understand their own responses as a natural physiological response.

There were years when I went to the movies almost every day, sometimes even twice a day, and they were the years between 1936 and the war, around the time of my adolescence. Those were years in which cinema was my world. It’s been said many times before that cinema is a form of escape, it’s a stock phrase intended to be a condemnation, and cinema certainly served that purpose for me back then. It satisfied a need for disorientation, for shifting my attention to another place, and I believe it’s a need that corresponds to a primary function of integration in the world, an essential phase in any kind of development. Of course there are other more substantial and personal ways of creating a different space for yourself: cinema was the easiest method and it was within reach, but it was also the one that instantly carried me farthest away. I went to the cinema in the afternoon, secretly fleeing from home, or using study with a classmate as an excuse, because my parents left me very little freedom during the months when school was in session. The urge to hide inside the cinema as soon as it opened at two in the afternoon was the proof of true passion. Attending the first screening had a number of advantages: the half-empty theater, it was like I had it all to myself, would allow me to stretch out in the middle of the third row with my legs on the back of the seat in front of me; the hope of returning home without anyone finding out about my escape, in order to receive permission to go out once again later on (and maybe see another film); a light daze for the rest of the afternoon, detrimental to studying but advantageous for daydreaming. And in addition to these explanations that were unmentionable for various reasons, there was another more serious one: entering right when it opened guaranteed the rare privilege of seeing the movie from the beginning and not from a random moment toward the middle or the end, because that was what usually happened when I got to the cinema later in the afternoon or toward the evening.

Irony in postwar art and culture started out the same way youthful rebellion did. It was difficult and painful, and productive—a grim diagnosis of a long-denied disease. The assumptions behind early postmodern irony, on the other hand, were still frankly idealistic: it was assumed that etiology and diagnosis pointed toward cure, that a revelation of imprisonment led to freedom. So then how have irony, irreverence, and rebellion come to be not liberating but enfeebling in the culture today’s avant-garde tries to write about? One clue’s to be found in the fact that irony is still around, bigger than ever after 30 long years as the dominant mode of hip expression. It’s not a rhetorical mode that wears well. As Hyde (whom I pretty obviously like) puts it, “Irony has only emergency use. Carried over time, it is the voice of the trapped who have come to enjoy their cage.” 32 This is because irony, entertaining as it is, serves an almost exclusively negative function. It’s critical and destructive, a ground-clearing. Surely this is the way our postmodern fathers saw it. But irony’s singularly unuseful when it comes to constructing anything to replace the hypocrisies it debunks. This is why Hyde seems right about persistent irony being tiresome. It is unmeaty. Even gifted ironists work best in sound bites. I find gifted ironists sort of wickedly fun to listen to at parties, but I always walk away feeling like I’ve had several radical surgical procedures. And as for actually driving cross-country with a gifted ironist, or sitting through a 300 page novel full of nothing but trendy sardonic exhaustion, one ends up feeling not only empty but somehow… oppressed. Think, for a moment, of Third World rebels and coups. Third World rebels are great at exposing and overthrowing corrupt hypocritical regimes, but they seem noticeably less great at the mundane, non-negative task of then establishing a superior governing alternative. Victorious rebels, in fact, seem best at using their tough, cynical rebel-skills to avoid being rebelled against themselves—in other words, they just become better tyrants. And make no mistake: irony tyrannizes us. The reason why our pervasive cultural irony is at once so powerful and so unsatisfying is that an ironist is impossible to pin down. All U.S. irony is based on an implicit “I don’t really mean what I’m saying.” So what does irony as a cultural norm mean to say? That it’s impossible to mean what you say? That maybe it’s too bad it’s impossible, but wake up and smell the coffee already? Most likely, I think, today’s irony ends up saying: “How totally banal of you to ask what I really mean.” Anyone with the heretical gall to ask an ironist what he actually stands for ends up looking like an hysteric or a prig. And herein lies the oppressiveness of institutionalized irony, the too-successful rebel: the ability to interdict the question without attending to its subject is, when exercised, tyranny. It is the new junta, using the very tool that exposed its enemy to insulate itself.

For example, attending a noisy, crowded party can be overwhelming. Taking a bumpy airplane ride can overload your brain with rapid movement sensations. Lingering in bed with the flu can prevent you from receiving sufficient movement experiences and make you feel weak. Walking from a well-lit room into a dark closet can deprive your eyes of light and therefore your brain of visual sensations. Not being in control of oneself is very unpleasant, but an occasional disorganizing experience is normal. It is when the brain is so disorganized that a person has difficulty functioning in daily life that the person is diagnosed as having Sensory Processing Disorder.

In the absence of effort the OCD pathology drives the brain’s circuitry, and compulsive behaviors result. But mental effort, I believe, generates a directed mental force that produces real physical effects: the brain changes that follow cognitive-behavioral therapy for OCD. The heroic mental effort required underlines the power of active mental processes like attention and will to redirect thoughts and actions in a way that is detectable on brain scans. Let me be clear about where mental effort enters the picture. The OCD patient is faced with two competing systems of brain circuitry. One underlies the passively experienced, pathological intrusions into consciousness. The other encodes information like the fact that the intrusions originate in faulty basal ganglia circuits. At first the pathological circuitry dominates, so the OCD patient succumbs to the insistent obsessions and carries out the compulsions. With practice, however, the conscious choice to exert effort to resist the pathological messages, and attend instead to the healthy ones, activates functional circuitry. Over the course of several weeks, that regular activation produces systematic changes in the very neural systems that generate those pathological messages—namely, a quieting of the OCD circuit. Again quoting James, “Volitional effort is effort of attention…. Effort of attention is thus the essential phenomenon of will.

One of the most important functions of monasteries was as schools. Monastic schools were well attended (mostly by boys). Some of the students were treated as foster children by the monks, living in the care of another family until they were ready to return to their homes and adult responsibilities. Many noble warrior fathers seem to have thought that their sons would be safer in a monastery than at home. Students had to find and prepare food for the monks and help out with the business of running the monastery. But most of their time was spent studying and working.

During the Batista Regime the Secret police was everywhere. They attended every political and social function, watched who went to church and were even at the beach. Cars with Florida license plates, originally thought to belong to tourists, were in fact driven by Batista’s secret police. The thinly veiled ploy was revealed when you saw that the cars were filled with ominous looking men brandishing automatic weapons. Sometimes the secret police disguised themselves as street vendors. Their informers or stoolpigeons were known as chivatos. Batista also maintained a paramilitary force that was made up of street gangs that acted more like professional political thugs.

The world is captivated by Hollywood superstars, music artists, and sports personalities. Hollywood is portrayed as the epitome of beauty and fashion capital of the world. Whatever the actors and actresses are wearing dictate the fashion trends and lifestyle being followed by fans in a global scale. The said movie and music characters never fail to amuse and amaze us with their clothes, shoes, bags, and hairstyles. The most popular shoes are the high heel booties studded with gems, gold, and anything sparkling in-between. You certainly wonder how they can perform dance and stage stunts with these booties heels. Women look so attractive donning high heel booties. They get few extra inches in height and look stunning from head to toe. If you are going for mall shopping or walking long distances, stay away from heeled bootiesas your feet will surely get hurt. However, if you are attending special occasions and corporate functions, heel bootiesis the perfect footwear.

Now, life, ordinary, jolly, heathen, human life, is simply chockful of these dead words and meaningless ceremonies. You will not escape from them by escaping from the Church into the world. When the critic in question, or a thousand other critics like him, say that we are only required to make a material or mechanical attendance at Mass, he says something which is not true about the ordinary Catholic in his feelings about the Catholic Sacraments. But he says something which is true about the ordinary official attending official functions, about the ordinary Court levee or Ministerial reception, and about three-quarters of the ordinary society calls and polite visits in the town. This deadening of repeated social action may be a harmless thing; it may be a melancholy thing; it may be a mark of the Fall of Man; it may be anything the critic chooses to think. But those who have made it, hundreds and hundreds of times, a special and concentrated charge against the Church, are men blind to the whole human world they live in and unable to see anything but the thing they traduce. There

The more Stapp thought about it, the more he believed that attention picks out one possibility from the cloud of possibilities being thrown up for consideration by the brain. In this case, the choice is which of the superpositions will be the target of our attentional focus. Putting a question to nature, the initial step in collapsing the wave function from a sea of potentialities into one actuality, is then akin to asking, Shall this particular mental event occur? Effortfully attending to one of the possibilities is equivalent to increasing the rate at which these questions to nature are posed. Through the Quantum Zeno Effect, repeatedly and rapidly posing that question affects the behavior of the observed system—namely, the brain. When the mind chooses one of the many possibilities to attend to, it partially freezes into being those patterns of neuronal expression that correspond to the experience of an answer “yes” to the question, Will I do this?

Think of the millions of children and teenagers in this country who have grown up in poverty. They attend failing schools and live in an environment unconducive to reading and learning. By the time they are in their teens many of them are functionally illiterate. This locks them into poverty or worse. It is estimated that a majority of convicts in prison are illiterate. Who is to blame?

[Former Australian Prime Minister John Howard] would not schedule any Cabinet meetings in the evening because he'd previously observed as a minister that any meeting after dinner and a couple of glasses of wine was an 'inefficient use of time'. ... Predictable? Most of the time, yes. But in Howard's view, a regular timetable was also a courtesy, as much for other people's benefit as his own. For his security detail, younger men and women who often had children. For his staff, who regularly had to be reminded to take a lunchbreak. And also for his ministers, obliged to attend endless public functions.

It is fair to say that, though the main deficits incurred by damage to the left hemisphere are in the twin important areas of the use of language and of the right hand, the world itself usually remains recognisable, and mainly, though not always wholly, undisturbed. That is because the right hemisphere is functioning as normal. Things are very different when the damage is in the right hemisphere, and the subject is more – or wholly – dependent on the left. When those who care for left hemisphere stroke patients were asked to specify the most important problem encountered, they named difficulty writing or spelling; by contrast, when those who care for right hemisphere stroke patients were asked, it was loss of empathy. Almost half of carers for those with right hemisphere stroke reported as among the most important problems a whole range of cognitive and emotional impairments, as well as alterations to personality. Not one of the carers for left hemisphere stroke sufferers did so.4 For those with right hemisphere damage, they and their world had changed. For those with left hemisphere damage, they and their world were recognisably the same: it was their ability to handle it, to make use of it, that had altered. As we have seen, the foundational difference between the hemispheres lies in the way they attend – and how you attend changes the world. It also changes you, the one who is doing the attending. Since it is of such consummate importance, let’s take a closer look at attention from a hemisphere point of view.

But for Manda, he wanted to level up to her. Be someone he’s not. Attend fancy functions and shower her with gifts.

Optimal stress is the balanced, moderate amount of stress that appears to be necessary to grow the new neurons and neuronal connections that correlate with keeping the brain healthy. Research shows that just as too much stress creates a biochemical condition that damages neurons in the brain, too little stress leads to the atrophy, death and lack of replacement of old neurons. This is why lifelong learning is widely recognized as one of the key practices necessary to avoid Alzheimer’s disease. In my opinion, lifelong recovering is an exalted subset of lifelong learning. I believe that optimal stress is frequently attained when we practice the behaviors that remedy our developmental arrests. Examples of this include reading self-help books, attending self-improvement workshops, working at deeper self-discovery through journaling, or struggling to be more vulnerable and authentic in a therapy session or an evolving relationship. Moreover, it might be that minor flashbacks sometimes function as optimal stress. I certainly know a number of long term recoverees who seem to be evolving and becoming sharper in their old age.

The main targets of this critical analysis were the ingrained but deluded tendency of a person to experience themselves as a fixed and unchanging entity and the greed and hatred attendant upon this tendency. This tendency is regarded as the prime cause of suffering in the world, and the eradication of that suffering is the chief function of Buddhist spiritual practice. So, when Abhidharma specialists analyse the world that they perceive (including their own person) into these ultimately real existents called dharmas, they are confronted by the fact that there is no fixed permanent entity called ‘a person’. This prajñā or wisdom, the prime goal of the Abhidharma analysis, is termed the pudgalanairātmya, the ‘absence of selfhood in people’. This in its turn would enable them to see things as they really are, eradicating ignorance, and cutting desire and hatred.

Second, Jinnah died an exhausted man, unable to even get a functioning ambulance to take him from the airport in Karachi to his residence. According to M.J. Akbar, Jinnah’s personal physician in his last days, Col Ilahi Baksh, has recorded that once Jinnah, on his deathbed, lost his cool while speaking to Liaquat Ali, who had come to see him. Jinnah described Pakistan as ‘the biggest blunder of my life’. The story was printed in Peshawar’s Frontier Post in November 1987 and quotes Jinnah as saying, ‘If now I get an opportunity I will go to Delhi and tell Jawaharlal to forget about the follies of the past and become friends again.’56 According to Sarila if Col Elahi Baksh, the doctor who attended on Jinnah during the last phase of his illness in August–September 1948 at Ziarat near Quetta, is to be believed, he heard his patient say: ‘I have made it [Pakistan] but I am convinced that I have committed the greatest blunder of my life.’ And, around the same period, Liaquat Ali Khan, upon emerging one day from the sick man’s room after receiving a tongue-lashing, was heard to murmur: ‘The old man has now discovered his mistake.’57 To conclude, the

Low SE (0–6) You’re not so sensitive to sex-related stimuli and need to make a more deliberate effort to tune your attention in that direction. Novel situations are less likely to be sexy to you than familiar ones. You’re a person whose sexual functioning will benefit from adding a greater intensity of stimulation (like a vibrator) and daily practice of paying attention to sensations. Lower SE is also associated with asexuality, so if you’re very low SE, you might resonate with some components of the asexual identity. The women I ask are probably higher SE than the overall population—they’re women who are interested enough in sex to take a class, attend a workshop, or read a sex blog—but still about 8 percent of those women fall into this range. Medium SE (7–13) You’re right in the middle, so whether or not you’re sensitive to sexual stimuli probably depends on the context. In situations of high romance or eroticism, you tune in readily to sexual stimuli; and in situations of low romance or eroticism, it may be pretty challenging to move your attention to sexual things. Recognize the role that context plays in your arousal and pleasure, and take steps to increase the sexiness of your life’s contexts. Seventy percent of the women I’ve asked fall into this range. High SE (14–20) You’re pretty sensitive to sex-related stimuli, maybe even to things humans aren’t generally very sensitive to, like smell and taste. A fairly wide range of contexts can be sexual for you, and novelty may be really exciting. You may be a person who likes having sex as a way to de-stress.Your sexual functioning may benefit from making sure you create lots of time and space for your partner; because you’re sensitive, you can derive intense satisfaction from your partner’s pleasure, so you’ll both benefit! About 16 percent of the women I ask fall into this group.

If you want information,” he said in his low tones, “I am willing to take up my old connections and provide it. You need write to no one or speak to no one. It’s common enough for people to summon their own artisans for special projects.” He patted his satchel. “You are wealthy enough to enable me to sustain the cover.” “You mean I should order some jewelry made?” He nodded. “If you please, my lady.” “Of course--that’s easy enough. But to backtrack a bit, what you said about spies on both sides worries me. What if the Renselaeuses find out you’re here? Will they assume I’m plotting?” “I have taken great care to avoid their coverts,” he said. “The two who met me face-to-face last year are not in Athanarel. And none of the family has actually seen me.” Once again I sighed with relief. Then an even more unwelcome thought occurred. “If my movements are known, then other things have been noticed,” I said slowly. “Are there any I ought to know about?” He gave his nod. “It is known, among those who observe, that you do not attend any private social functions that are also attended by the Marquis of Shevraeth.” So much for my promise, I thought dismally. Yet Shevraeth hadn’t said anything. “So…this might be why Flauvic granted me that interview?” “Possibly,” he said. “I take it servants talk.” “Some,” he agreed. “Others don’t.” “I suppose the Merindar ones don’t.” He smiled. “They are very carefully selected and trained, exceedingly well paid--and if they displease, they have a habit of disappearing.” “You mean they’re found dead, and no one does anything?” He shook his head, his mouth now grim. “No. They disappear.” I shuddered. “So whatever I find out must be by observation and indirection.” “Well, if you can evaluate both sides without endangering yourself,” I said, deciding suddenly, “then go ahead. The more I think about it, the less I like being ignorant. If something happens that might require us to act, you can help me choose the correct thing to do and the way to do it.” He bowed. “Nothing would please me more, my lady,” he promised. “Good,” I said, rising to fetch my letter from the Marquise. “Here’s her letter. Read it--and as far as I care, destroy it.” I handed it to him, relieved to have it gone. “So, what’s in your bag? I will want something special,” I said, and grinned. “For someone special.

These groups were a new kind of vehicle: a hive or colony of close genetic relatives, which functioned as a unit (e.g., in foraging and fighting) and reproduced as a unit. These are the motorboating sisters in my example, taking advantage of technological innovations and mechanical engineering that had never before existed. It was another transition. Another kind of group began to function as though it were a single organism, and the genes that got to ride around in colonies crushed the genes that couldn’t “get it together” and rode around in the bodies of more selfish and solitary insects. The colonial insects represent just 2 percent of all insect species, but in a short period of time they claimed the best feeding and breeding sites for themselves, pushed their competitors to marginal grounds, and changed most of the Earth’s terrestrial ecosystems (for example, by enabling the evolution of flowering plants, which need pollinators).43 Now they’re the majority, by weight, of all insects on Earth. What about human beings? Since ancient times, people have likened human societies to beehives. But is this just a loose analogy? If you map the queen of the hive onto the queen or king of a city-state, then yes, it’s loose. A hive or colony has no ruler, no boss. The queen is just the ovary. But if we simply ask whether humans went through the same evolutionary process as bees—a major transition from selfish individualism to groupish hives that prosper when they find a way to suppress free riding—then the analogy gets much tighter. Many animals are social: they live in groups, flocks, or herds. But only a few animals have crossed the threshold and become ultrasocial, which means that they live in very large groups that have some internal structure, enabling them to reap the benefits of the division of labor.44 Beehives and ant nests, with their separate castes of soldiers, scouts, and nursery attendants, are examples of ultrasociality, and so are human societies. One of the key features that has helped all the nonhuman ultra-socials to cross over appears to be the need to defend a shared nest. The biologists Bert Hölldobler and E. O. Wilson summarize the recent finding that ultrasociality (also called “eusociality”)45 is found among a few species of shrimp, aphids, thrips, and beetles, as well as among wasps, bees, ants, and termites: In all the known [species that] display the earliest stages of eusociality, their behavior protects a persistent, defensible resource from predators, parasites, or competitors. The resource is invariably a nest plus dependable food within foraging range of the nest inhabitants.46 Hölldobler and Wilson give supporting roles to two other factors: the need to feed offspring over an extended period (which gives an advantage to species that can recruit siblings or males to help out Mom) and intergroup conflict. All three of these factors applied to those first early wasps camped out together in defensible naturally occurring nests (such as holes in trees). From that point on, the most cooperative groups got to keep the best nesting sites, which they then modified in increasingly elaborate ways to make themselves even more productive and more protected. Their descendants include the honeybees we know today, whose hives have been described as “a factory inside a fortress.”47

So, try to figure out a way to exit your role in the capitalist representation of the writer and his function in the literary community. The events you ritualistically attend and the collaborations you’re expected to be part of, are they good for your soul? If they deaden you, exit. If you feel a weakening of the spirit, exit from anything they call literary community. You’ll be better off alone. In other words you have to find yourself first.

description of the danger, when one is addicted to this vice, is perhaps the most powerful motive for arresting it. It is a frightful picture, and makes one shudder. Let us mention its principal characters. A general wasting of the animal machine, a debility of all the bodily senses, and of all the faculties of the mind: the loss of the imagination, and of the memory: imbecility, the shame and the disgrace attendant upon it, all the functions disturbed, suspended, or painful, long, severe, and disgusting diseases, the pain sharper and constantly recurring: all the diseases of old age in the period of vigor: an inaptitude for all the occupations for which man was born, the humiliating thought of being only a useless weight on the earth, the mortifications to which he is daily exposed: the disgust for all honorable pleasures; weariness, an aversion for others and for himself; horror of life, and the dread of some day committing suicide, anguish of mind worse than the pains, and remorse worse than the anguish, which increases daily, and doubtless assumes new power, when the soul is enfeebled only by attachment to the body, will serve perhaps for eternal punishment, and unquenchable fire. This is a sketch of the fate reserved for those, who act as if they did not fear it.

That would be splendid! I’d love to attend?” “Several Roman designers and I are showing at this function, I’ll make sure VIP invitations for our upcoming autumn show are dispatched to the Sekham household.

Tessa Dahl A daughter of famed British novelist Roald Dahl, Tessa Dahl was a good friend of Diana’s and her colleague at several successful charities. A prolific writer and editor, Tessa is a regular contributor to many important British newspapers and magazines, including the Sunday Times, the Daily Mail, the Telegraph, Vogue and the Tatler. When the Princess arrived, I made the introductions, which were such fun, although my hair was falling down…according to the photos. So I sat in the Royal Box next to her, and then we went to the Royal Loo (wooden seat) and I said to her, “How, ma’am, do you manage to go to the loo with such control; that is, not need to be rushing there all the time?” She replied that if you were due to attend a long function, you simply had to limit your liquids earlier, and then when you went to make sure you absolutely had totally, totally finished. Sorry, but I find these hints fascinating.

I have argued that when we encounter other humans we experience them first as persons, and cannot help but do so. This means that in order to see a human person as an animal or organism we must abstract from the totality of our experience. My suggestion is that we take this fact seriously in understanding the ontology of everyday objects. According to this proposal a “human animal” or “human organism” is not a thing in its own right, but rather a particular perspective we take on ourselves and our lives, one that attends only to our purely biological functions.

I’m not great at this type of function, but I’ve got to attend out of respect for my subordinates. I’ll rather be with you and your Valet, enjoying your private company.

Bucky lived and worked to help the world. He didn’t live to pay his bills, to plan for retirement, to make sure he had enough at any time, to make sure he could afford the next project, or to do anything. He felt that if he were doing the things that he was inspired to do to help the world, all those things would be taken care of by the One that commissioned him to do the work. I know that most people on hearing this are prone to think, of course it works fine when you are a Buckminster Fuller, but Bucky knew that it works for everyone. The individual may not have Bucky’s talents to bring them world prominence, but they can do what is theirs to do and not have to think of earning a living if they want to make a pact with God as Bucky did. That sounds as if God is in to bargaining, but it is not that, it is simply the way it is, a spiritual principle. We were created to be channels for God and when we assume that role and expect to be prospered in so doing, it will be that way for us—for anyone! That is why Bucky’s life and message have to be heard, because the answer to the world’s need for prosperity is to stop living to make a living and start living to give the gift of your unique self to the world. Bucky affirmed this: “Yes I am quite confident there is nothing that I have undertaken to do that others couldn’t do equally well or better under the same economic circumstances. I was supported only by my faith in God and my vigorously pursued working assumption that it is God’s intent to make humans an economic success so that they can and may in due course fulfill an essential—and only mind-renderable—functioning in Universe....This would terminate humanity’s need to ‘earn a living,’ i.e., doing what others wanted done only for others’ ultimately selfish reasons. This attending only to what needs to be done for all humanity in turn would allow humanity, the time to effectively attend to the Universe-functioning task for the spontaneous performance of which God—the eternal, comprehensive, intellectual integrity usually referred to as ‘nature’ or as ‘evolution’—had included humans in the grand design of eternally regenerative Universe.(1) In

Somehow, I cannot see anyone describing me as gracious, loving, and happy.” He frowned at his sandwich as if in puzzlement. “You are loving,” Anna replied staunchly, though she hadn’t exactly planned for those words to leave her mouth. “Now that is beyond surprising.” The earl eyed her in the deepening shadows. “How do you conclude such a thing, Mrs. Seaton?” “You have endless patience with your family, my lord,” she began. “You escort your sisters everywhere; you dance attendance on them and their hordes of friends at every proper function; you harry and hound the duke so his wild starts are not the ruination of his duchy. You force yourself to tend to mountains of business which you do not enjoy, so your family may be safe and secure all their days.” “That is business,” the earl said, looking nonplussed that his first sandwich had disappeared, until Anna handed him a second.

I’ve had a long history with washing toilets. I washed toilets at home as part of my chores growing up. I washed toilets in school as part of the experience of attending a Nigerian boarding school. Basically, I have been washing toilets since my opposable thumbs found function.

This means saying yes more often and attending social functions because little by little you'll meet great people and gradually build up a great network of good friends. If you don't do this the inevitable happens, people move to a new neighborhood, others get promoted at work and have less free time, while some get overwhelmed by their busy family lives. The end result is the same, over the years, you'll know fewer and fewer people to meet up with unless you are always looking forward and aiming to find great people to meet.

Some expect persons to care for themselves. Sometimes therapists go too far in expecting an individual to perform self-care; some individuals prefer to spend their time in other occupations and accept the help of others to do basic self-care. Therapists are familiar with the use of personal attendants with persons following spinal cord injuries; persons who have had a stroke benefit from a personal attendant, so that they have choice in how they spend their time in occupations more important and meaningful to them.

Not long afterwards it all broke out into the open. The spark was an entirely random and unrelated event. At a big function on the evening of 17 November 2004 attended by the ‘cream of corporate captains’ in Mumbai, Mukesh had introduced a talk on ‘Unlocking Innovation’ by the visiting chief executive of Microsoft, Steve Ballmer, who had been a classmate at Stanford University’s School of Business.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

In a world pulsating with constant motion and demands, the pursuit of health often becomes a beacon guiding us through the tumultuous seas of life. Health is not merely the absence of disease but rather a state of complete physical, mental, and social well-being. It is a precious asset, intricately woven into the fabric of our existence, impacting every facet of our lives. Understanding Health Holistically Health transcends the boundaries of the physical body, encompassing mental and emotional fortitude as well. It is the harmonious interplay between these dimensions that fosters a sense of equilibrium and vitality. Nurturing health, therefore, necessitates a holistic approach that attends to the interconnectedness of mind, body, and spirit. Cultivating Physical Vitality The cornerstone of physical health lies in nurturing our bodies with proper nutrition, regular exercise, and ample rest. A balanced diet rich in fruits, vegetables, lean proteins, and whole grains provides the essential nutrients to fuel our bodies and fortify our immune systems. Likewise, engaging in regular physical activity not only strengthens muscles and bones but also uplifts mood and enhances cognitive function. Adequate sleep is equally paramount, as it rejuvenates our bodies, bolsters immunity, and consolidates memories. Nurturing Mental Well-Being The mind, a sanctuary of thoughts and emotions, demands tender care and cultivation. Mental well-being flourishes in an environment of self-compassion, mindfulness, and resilience. Practicing mindfulness, through meditation or deep breathing exercises, fosters a sense of presence and tranquility, allowing us to navigate the ebb and flow of life with grace. Moreover, cultivating meaningful connections with others, nurturing hobbies and interests, and seeking professional support when needed, are indispensable tools in nurturing mental resilience and fortitude. Embracing Emotional Balance Emotions, the kaleidoscope of human experience, are an intrinsic aspect of our being. Embracing our emotions with openness and acceptance allows us to harness their transformative power, rather than being swept away by their tide. Emotional intelligence, the ability to recognize, understand, and manage our emotions, empowers us to navigate the complexities of interpersonal relationships with empathy and grace. Furthermore, fostering a sense of purpose and meaning in life imbues our existence with a profound sense of fulfillment and contentment, nurturing emotional equilibrium. Cultivating Social Connections Human beings are inherently social creatures, wired for connection and belonging. Cultivating meaningful relationships with family, friends, and community fosters a sense of belonging and support, buffering against the storms of life. Engaging in acts of kindness and compassion not only enriches the lives of others but also nourishes our own sense of well-being and fulfillment. Conclusion In the tapestry of life, health is the golden thread weaving its way through every experience, illuminating our path with vitality and resilience. Nurturing health is not merely a destination but rather an ongoing journey, requiring diligence, self-awareness, and a commitment to holistic well-being. By tending to the interconnected dimensions of mind, body, and spirit, we pave the way for a life imbued with vibrancy, purpose, and fulfillment.

Disestablishment meant disassociating church and state, which had often commingled to the point that governments controlled church doctrine and personnel, forced people to attend the official church and pay for it, used the church to provide civil functions, and restricted the religious and politic rights of “dissenters.

Writing serves to restore unity to the consciousness of the human race that is fragmented by the ceaseless interruptions of death, so that the thoughts arising in an ancestor can be completed in a distant descendent: it rectifies the disintegration of the human race and its consciousness into countless ephemeral individuals and defies the inexorable passage of time with its attendant forgetfulness. All this is accomplished not only by written memor- ials but by stone ones as well, some of which are older than written ones. Who would believe that those people who, at immeasurable expense, set in motion the manpower of many thousands of people over many years in order to construct the pyramids, monoliths, rock tombs, obelisks, temples and palaces that have endured for millennia – who would believe that they had only themselves in view, the short span of their lives which did not last to see the end of the construction, or even to see the ostensible goal that the crude masses demanded as a pretext? – Clearly their real goal was to speak to the most distant posterity, to enter into a relationship with it, and in this way to bring unity to the consciousness of humanity. The buildings of the Hindus, Egyptians and even the Greeks and Romans were calculated to last for many millennia, because their range of vision, brought about by culture, was broader; while the buildings of the Middle Ages and modern times were intended for a couple of centuries at most, which was also due to the fact that people were more reliant on writing once it came into more general use, and even more once it gave birth to the printing press. Yet we still see in the buildings of more recent ages the impulse to speak to posterity, and it is therefore shameful when they are destroyed or rebuilt to serve lower, utilitar- ian functions. Written monuments have less to fear from the elements than stone monuments, but more to fear from barbarism: they accomplish much more. The Egyptians wanted to unite both types of monuments by covering the stone monuments with hieroglyphics; in fact they added paintings in case the hieroglyphics could no longer be understood.

Writing serves to restore unity to the consciousness of the human race that is fragmented by the ceaseless interruptions of death, so that the thoughts arising in an ancestor can be completed in a distant descendent: it rectifies the disintegration of the human race and its consciousness into countless ephemeral individuals and defies the inexorable passage of time with its attendant forgetfulness. All this is accomplished not only by written memorials but by stone ones as well, some of which are older than written ones. Who would believe that those people who, at immeasurable expense, set in motion the manpower of many thousands of people over many years in order to construct the pyramids, monoliths, rock tombs, obelisks, temples and palaces that have endured for millennia – who would believe that they had only themselves in view, the short span of their lives which did not last to see the end of the construction, or even to see the ostensible goal that the crude masses demanded as a pretext? – Clearly their real goal was to speak to the most distant posterity, to enter into a relationship with it, and in this way to bring unity to the consciousness of humanity. The buildings of the Hindus, Egyptians and even the Greeks and Romans were calculated to last for many millennia, because their range of vision, brought about by culture, was broader; while the buildings of the Middle Ages and modern times were intended for a couple of centuries at most, which was also due to the fact that people were more reliant on writing once it came into more general use, and even more once it gave birth to the printing press. Yet we still see in the buildings of more recent ages the impulse to speak to posterity, and it is therefore shameful when they are destroyed or rebuilt to serve lower, utilitarian functions. Written monuments have less to fear from the elements than stone monuments, but more to fear from barbarism: they accomplish much more. The Egyptians wanted to unite both types of monuments by covering the stone monuments with hieroglyphics; in fact they added paintings in case the hieroglyphics could no longer be understood.

From mind control to programming Foa and Kozak (1986) note that pathological fear structures, including unrealistic elements that may become associated with states of absorption and heightened arousal often attendant with extreme stress, are extremely resistant to modification. Hence, the power of all statements made during and immediately after abusive episodes while the victim is in an altered state will be enhanced by the absence of an operative critical consciousness (Conway, 1994), and by the indelible connection with intolerable terror or dread. Psychologically sophisticated abusers who have mastered the methods of mind control know how to induce psychobiological state changes, how to elaborate and encapsulate them, how to provide the cues to trigger them, how to tap into and alter the victim's motivational and belief systems, and how to layer amnesias within a personality. In this way a polyfragmented dissociative individual can appear to lead the life of a normal hardworking citizen, yet can function undetected (by himself or by others) as a mind-controlled operative and remain available for service to individual perpetrators or groups.

It was a strange passage. Most of it seemed more a dream than reality. Such things as the tremendous gait we built up—far more than light speed— and the great distances we traveled were the realities, but I barely noticed them. More real was the unreality of the thin, lovely forms of the Nor maids moving about their mighty princess, the soft fires of their floating hair like seedling flames from the vast fire of Vanue’s god-life crowned by its floating cloud of yellow; our own eyes burning like the spotted wings of moths against the screen of her will; the sad faces of our own maids beside us, gazing first at the fierce white flame of her body and then at our own bemused selves; the vaulting of the vast ship walls about us; the unfamiliar instruments blinking and whirring. It was a very real dream to me—a dream I knew I would never stop dreaming. Strange passage. . . Ever the whisper of the feet of the Nor maids on some swift errand; the soft rumble of the voice of their living Goddess and the answering bright song of her worshipping maidens. Yes, it was a strange passage, and every mile of it brought home a fascinating realization. I had embarked on the most amazing voyage of my whole life. The very thought of what now certainly lay before me was enough to stun my mind into an apathy of thinking that was hard to overcome; yet my mind was so full of excitement that it did strive to think, to add to the realization of what the future would hold. A new life was at hand; opening to wonders that staggered me to think of them—and awed me into all-engulfing reverence. To live to become what this Nor princess had become; to have the love of people as she had the love of these Nor maids—that is the real dream. I knew that I must gain the key to the door of a way of living that would lead to the full value of the Nortan life. So it was, sitting in the thrall of that too-strong beauty of woman-life, we noted so little. How much time passed? I will never know. It was as if all body functions ceased, as though food and drink were not needed—as long as we were in the presence of Vanue of Nor. But I did know that she was in continual communication with the planet Nor over the space telescreens. Face after face appeared before her, murmured briefly and intensely, and vanished; only to be replaced by others. I knew vaguely that she was calling for a conference on the strength of our information; and sensed also that we would attend that conference at her side. The thought dawned on me slowly. Here was an honor few ro ever attain in the first century of their growth. By old Mother Mu! To see those Elders of Nor, the whole lot of them, male and female, all at once. . . ! That would be more than one could well stand. An overpowering, devastating ecstasy. . . . Well, it would be an interesting death.

Your labor-intense executive functions need every neuron they can get, but a negative inner voice hogs our neural capacity. Verbal rumination concentrates our attention narrowly on the source of our emotional distress, thus stealing neurons that could better serve us. In effect, we jam our executive functions up by attending to a “dual task”—the task of doing whatever it is we want to do and the task of listening to our pained inner voice. Neurologically, that’s how chatter divides and blurs our attention.

My definition of emotional torture is being married to someone for twenty years, living separate lives. The past ten years have been empty, with no intimacy, separate rooms, very little conversation, and not sharing dreams. We are strangers to each other and pass each other in the kitchen, or on the terrace, When necessary, we attend social functions as a couple, but that ends at the end of each event. Thank God we no longer have to socialize as we did in the first ten years we were married

I used to firmly believe that prestigious schools, which encompasses both private schools and top-tier quantile 5 public schools with impressive graduation rates, held a clear advantage over lower-quality no fee public schools. That was, until Dr Thomas Sowell introduced me to the sorting function of the formal schooling system and the unfair advantage prestigious schools have since they can pick and choose who they admit. From the outset they can choose to admit students of a certain intellect thus increasing the chances of these students performing favourably relative to no fee public schools that have an obligation to admit everyone. Parents who can afford to send their child to private school are usually more involved and provide more resources for their child to succeed. The ability of parents to afford the prohibitively high costs of the schools is also an indicator of the child’s abilities since his parents had it in them to work hard enough to earn what enabled to afford a prestigious school. Once you have factored those aspects as a minimum, the prestigious school’s performance doesn’t seem that great. As long as the parents have resources to support the child’s learning environment, the type of school a child attends becomes less relevant. This is why the quantile 5 public schools perform at the level of private schools. As the level of the parent’s material wealth increases such that more educational resources can be availed to the child, so does the performance of a child. This, off course happens to a certain level as the law of diminishing return eventually kicks in.

Attention is usually defined as a person’s ability to selectively attend to something in the environment. So when I said I was distracted, I meant that I couldn’t narrow the spotlight of my attention down to the one thing I wanted to focus on. I wanted to read a book, but the light of my attention wouldn’t fade from my phone, or from the people talking in the street outside, or from my anxieties about work. There’s a lot of truth in this way of thinking about attention—but I learned that, in fact, this is only one form of attention that you need in order to function fully. It exists alongside other forms of attention that are just as essential for you to be able to think coherently—and those forms are under even greater threat right now than your spotlight.

The result: None of the kids, even the “sugar-sensitive” ones, showed any meaningful differences after following each diet. “Even when the intake exceeds typical dietary levels, neither dietary sucrose nor aspartame affects children’s behavior or cognitive function,” the researchers concluded. The “sugar high” had been officially debunked. The 1994 results have been replicated in several subsequent studies and yet—I’ve never attended a child’s birthday party where someone didn’t invoke the specter of the sugar high as soon as the cake is cut.

Don't wash her panties with your laundry, don't come home with the smell of cigarettes on you, don't ask too much about her school life, but remember to ask about her school life enough to show that you care, don't ask her where she goes with her friends, don't pressure her to do better on exams, don't come home smelling like an old man, don't ask her about boyfriends, don't buy her weird presents, don't go to her school festival unless she invites you, and it is your sacred duty to attend any school functions she does invite you to. Oh and...” Hasegawa's advice continued for another twenty minutes. The bartender thoughtfully provided Nakamura with a pen and a pile of napkins.

There were two types of military wives, in Miriam’s opinion—those who supported their husbands and those who thought they, too, were Marines. Brooke was squarely in the latter set. Attended every officer’s wife function—high teas and luncheons and charity drives and golf outings. She ran the Camp Lejeune Toys for Tots Christmas program as if she were Britain’s prime minister during the war. Miriam thought her the most entitled white women she had met—uninteresting, her life so intertwined with that of her husband’s that she was no longer distinguishable as a woman.

The strength of synapses is influenced by many factors, including the frequency of their use or disuse, or the composition of body chemistry from one situation to the next. Circuits are also weakened or enhanced by other circuits that may interfere with their functions or assist them. We see this in attention deficit disorder when the same child is able to attend to a subject in one type of environment but is unable to concentrate on the same topic in another. This situationality of ADD reflects the input of emotions, which play a powerful role in attention.

as the Markrams explain in their scientific publication from 2010: The intense world that the autistic person faces could easily become aversive if the amygdala and related emotional areas are significally affected with local hyper-functionality. The lack of social interaction in autism may therefore not be because of deficits in the ability to process social and emotional cues, but because a sub-set of cues are overly intense, compulsively attended to, excessively processed and remembered with frightening clarity and intensity. Typical autistic symptoms, such as averted eye gaze, social withdrawal, and lack of communication, may be explained by an initial over-awareness of sensory and social fragments of the environment, which may be so intense, that avoidance is the only refuge.

So we look at a state of the brain in response to a trigger, and in my personal work, this area, cingulate 25, becomes the nexus of the problem. How the rest of the brain responds to a trigger, as a function of your early life experience, your genes, and your temperament, indicates that what the brain is showing us is not the illness, but what the brain is trying to do to restore balance. We can enhance that through different teachings or different kinds of treatment. Consider the metaphor of heart disease. We all know that you shouldn’t smoke and that high cholesterol is a bad risk factor. You should exercise; you shouldn’t eat too many cheeseburgers. But at the point when you have the heart attack, it’s really easy to make the diagnosis that your heart muscle has died. At that point, you are no longer dealing with probabilities. Instead, a specialized test is done to determine the nature of your problem and to match it to the appropriate treatment. For example, if you have one heart vessel clogged, you need to have that single heart vessel opened. Somebody else, who has five heart vessels blocked, will need a different kind of treatment. The heart itself is telling us how it should be treated. Of course, you would like to promise to exercise more and eat fewer cheeseburgers—but only after you survive and have had whatever surgery you need. In cardiology, there is no problem with doing a test to identify how to optimize the short-term and longer-term return to health. We have to take the same approach to the brain, since we are reaching a point where knowing the signal in the brain is potentially very helpful. The state of the brain is really the response, not the cause. It is giving us a signal as to how we might optimize its return to normality. That’s a set of experiments that we are now trying to do. Jack Kornfield: A similar diagnostic process is needed both in meditation teaching and in insight therapy. When people come in to see a teacher, they present specific and unique difficulties, traumas, problems with circumstances in their life, or struggles with their mind and personality. Skillful teaching requires a subtle evaluative process to sense what particular intervention out of the many practices will be most helpful to a given individual. For example, for people with powerful self-critical and judgmental thoughts, a necessary part of meditation instruction will be teaching them how to work with these thoughts. If we don’t attend to this problem, they can do all kinds of other practices, but those self-critical patterns will keep repeating, “You’re not doing it right,” and as a consequence, the other practices they are engaging in may be quite ineffective. Jan Chozen Bays: I want to suggest that we study an intervention that I call media fasting. As I said, we’re not designed as an organism to take in the suffering of the whole world.

Health and hygiene are far more complex than “eat healthy and shower.” You must possess the social skills to call the doctor and attend appointments. You must have the time and energy to fill prescriptions and, again, the executive functioning to take the medications every day. Even tasks that appear to be secondhand thoughts to most people—brushing your teeth, washing your hair, changing your clothes—can become almost impossible in the face of functional barriers.

Among socialists only Saint Simon realized to some extent the position of the entrepreneurs in the capitalistic economy. As a result he is often denied the name of Socialist. The others completely fail to realize that the functions of entrepreneurs in the capitalist order must be performed in a socialist community also. This is reflected most clearly in the writings of Lenin. According to him the work performed in a capitalist order by those whom he refused to designate as ‘working’ can be boiled down to ‘Auditing of Production and Distribution’ and ‘keeping the records of labour and products’. This could easily be attended to by the armed workers, ‘by the whole of the armed people’.1 Lenin quite rightly separates these functions of the ‘capitalists and clerks’ from the work of the technically trained higher personnel, not however missing the opportunity to take a side thrust at scientifically trained people by giving expression to that contempt for all highly skilled work which is characteristic of Marxian proletarian snobbishness. ‘This recording, this exercise of audit,’ he says, ‘Capitalism has simplified to the utmost and has reduced to extremely simple operations of superintendence and book-entry within the grasp of anyone able to read and write. To control these operations a knowledge of elementary arithmetic and the drawing of correct receipts is sufficient.’2 It is therefore possible straisrhtwav to enable all members of society to do these things for themselves.3 This is all, absolutely all that Lenin had to say on this problem; and no socialist has a word more to say. They have no greater perception of the essentials of economic life than the errand boy, whose only idea of the work of the entrepreneur is that he covers pieces of paper with letters and figures.

The radical rhetoric of the early fascist movements led many observers, then and since, to suppose that once in power the fascist regimes would make sweeping and fundamental changes in the very bases of national life. In practice, although fascist regimes did indeed make some breathtaking changes, they left the distribution of property and the economic and social hierarchy largely intact (differing fundamentally from what the word revolution had usually meant since 1789). The reach of the fascist “revolution” was restricted by two factors. For one thing, even at their most radical, early fascist programs and rhetoric had never attacked wealth and capitalism as directly as a hasty reading might suggest. As for social hierarchy, fascism’s leadership principle effectively reinforced it, though fascists posed some threat to inherited position by advocating the replacement of the tired bourgeois elite by fascist “new men.” The handful of real fascist outsiders, however, went mostly into the parallel organizations. The scope of fascist change was further limited by the disappearance of many radicals during the period of taking root and coming to power. As fascist movements passed from protest and the harnessing of disparate resentments to the conquest of power, with its attendant alliances and compromises, their priorities changed, along with their functions. They became far less interested in assembling the discontented than in mobilizing and unifying national energies for national revival and aggrandizement. This obliged them to break many promises made to the socially and economically discontented during the first years of fascist recruitment. The Nazis in particular broke promises to the small peasants and artisans who had been the mainstay of their electoral following, and to favor urbanization and industrial production. Despite their frequent talk about “revolution,” fascists did not want a socioeconomic revolution. They wanted a “revolution of the soul,” and a revolution in the world power position of their people. They meant to unify and invigorate and empower their decadent nation—to reassert the prestige of Romanità or the German Volk or Hungarism or other group destiny. For that purpose they believed they needed armies, productive capacity, order, and property. Force their country’s traditional productive elements into subjection, perhaps; transform them, no doubt; but not abolish them. The fascists needed the muscle of these bastions of established power to express their people’s renewed unity and vitality at home and on the world stage. Fascists wanted to revolutionize their national institutions in the sense that they wanted to pervade them with energy, unity, and willpower, but they never dreamed of abolishing property or social hierarchy. The fascist mission of national aggrandizement and purification required the most fundamental changes in the nature of citizenship and in the relation of citizens to the state since the democratic revolutions of the eighteenth and nineteenth centuries. The first giant step was to subordinate the individual to the community. Whereas the liberal state rested on a compact among its citizens to protect individual rights and freedoms, the fascist state embodied the national destiny, in service to which all the members of the national group found their highest fulfillment. We have seen that both regimes found some distinguished nonfascist intellectuals ready to support this position. In fascist states, individual rights had no autonomous existence. The State of Law—the Rechtsstaat, the état de droit—vanished, along with the principles of due process by which citizens were guaranteed equitable treatment by courts and state agencies. A suspect acquitted in a German court of law could be rearrested by agents of the regime at the courthouse door and put in a concentration camp without any further legal procedure.

Maybe this is a key function of church attendance in the digital age. We must withdraw from our online worlds to gather as a body in our local churches. We gather to be seen, to feel awkward, and perhaps to feel a little unheard and underappreciated, all on purpose. In obedience to the biblical command not to forsake meeting together,21 we each come as one small piece, one individual member, one body part, in order to find purpose, life, and value in union with the rest of the living body of Christ.

I may not know precisely how this sort of thing functions, but I understand perfectly well your family’s opinion of me will be important.” “My mother and sisters already like you.” “They may tend in that direction, until I rudely attend the barbecue without a covered dish.

thought dominant . . . so that a continuous sequence of even waves all coming from one direction overrides all the choppy water, as an ocean wave absorbs all the eddying waters at the shoreline. Now each wave is that same thought over and over again . . . no other thought can capture your attention which remains fixed upon the single thought. Does this mean that other thoughts stop? No. Thoughts continue as a natural process in nature, but you run them through on automatic (base brain)—the same way most people drive an automobile, that is, without attending to each movement of the accelerator or steering wheel. We function under the fallacy (cogito ergo sum) that we are our thoughts and therefore must attend to them in order for them to be realized. To break your identification with your own thoughts is to achieve inner freedom. So you identify with this new thought you have added, until you and that thought become one and all other thoughts are passing just like clouds in the sky. When you have arrived at the point where that

M. Keith Chen, an economist now at UCLA, was one of the first to explore the connection between language and economic behavior. He first grouped thirty-six languages into two categories—those that have a strong future tense and those that have a weak or nonexistent one. Chen, an American who grew up in a Chinese-speaking household, offers the differences between English and Mandarin to illustrate the distinction. He says, “[I]f I wanted to explain to an English-speaking colleague why I can’t attend a meeting later today, I could not say ‘I go to a seminar.’” In English, Chen would have to explicitly mark the future by saying, “I will be going to a seminar” or “I have to go to a seminar.” However, Chen says, if “on the other hand I were speaking Mandarin, it would be quite natural for me to omit any marker of future time and say Wŏ qù tīng jiăngzò (I go listen seminar).”13 Strong-future languages such as English, Italian, and Korean require speakers to make sharp distinctions between the present and the future. Weak-future languages such as Mandarin, Finnish, and Estonian draw little or often no contrast at all. Chen then examined—controlling for income, education, age, and other factors—whether people speaking strong-future and weak-future languages behaved differently. They do—in somewhat stunning fashion. Chen found that speakers of weak-future languages—those that did not mark explicit differences between present and future—were 30 percent more likely to save for retirement and 24 percent less likely to smoke. They also practiced safer sex, exercised more regularly, and were both healthier and wealthier in retirement. This was true even within countries such as Switzerland, where some citizens spoke a weak-future language (German) and others a strong-future one (French).14 Chen didn’t conclude that the language a person speaks caused this behavior. It could merely reflect deeper differences. And the question of whether language actually shapes thought and therefore action remains a contentious issue in the field of linguistics.15 Nonetheless, other research has shown we plan more effectively and behave more responsibly when the future feels more closely connected to the current moment and our current selves. For example, one reason some people don’t save for retirement is that they somehow consider the future version of themselves a different person than the current version. But showing people age-advanced images of their own photographs can boost their propensity to save.16 Other research has found that simply thinking of the future in smaller time units—days, not years—“made people feel closer to their future self and less likely to feel that their current and future selves were not really the same person.”17 As with nostalgia, the highest function of the future is to enhance the significance of the present.

Ensure that existing resources are made available and accessible to everyone in the organization. Create space and opportunities for learning and improving. Establish a dedicated training budget and make sure people know about it. Also, give your staff the latitude to choose training that interests them. This training budget may include dedicated time during the day to make use of resources that already exist in the organization. Encourage staff to attend technical conferences at least once a year and summarize what they learned for the entire team. Set up internal hack days, where cross-functional teams can get together to work on a project.

It does. Every social function I attend they put a big piece of fish on my plate. I end up giving it to my dates.” “Your dates must appreciate the extra piece.” The officer grinned. “They do,” she said. “Until they realize it’s the only piece they’ll be getting that night.” Checkmate. Game over.

Hey there, I am james. I live in Birmingham. I am a blog writer by profession for a long time. I like to attend events or functions regarding furniture exhibitions. After attending all the events, I think I have lots of ideas about blog writing. I am going to share some of my blogs with you. So check it out.

The growing cerebrality of machines must logically be expected to occasion a technological purification of bodies. Inasmuch as bodies are less and less able to count on their own antibodies, they are more and more in need of protection from outside. An artificial sterilization of all environments must compensate for faltering internal immunological defences. And if these are indeed faltering, it is because the irreversible process often referred to as progress tends to strip the human body and mind of their systems of initiative and defence, reassigning these functions to technical artifacts. Once dispossessed of their defences, human beings become eminently vulnerable to science and technology; dispossessed of their passions, they likewise become eminently vulnerable to psychology and its attendant therapies; similarly, too, once relieved of emotions and illnesses, they become eminently vulnerable to medicine.

In sum, then, my socio-literary approach to Mark's healing and exorcism stories takes into account both the social and cultural dimension. It attends to the discursive function of the episode in the narrative strategy of the author: as symbolic action addressing a symbolic system that oppresses. This opens up and maintains access to the text for all. It also explains why Mark's Jesus is such a threat to the stewards of the status quo.

How an Outsider Becomes an Insider Here's a letter I got from my Platinum Member, Jerry Jones, president of a direct marketing and coaching company providing services to dentists nationwide: “Back in 1997, after about two months of owning this business, I read the ‘10 Smart Questions’ in this chapter. The list exposed my biggest handicap in marketing to dentists: not being one of them. Because I'm not the customer in my niche, I have had to work hard at understanding what motivates them, keeps them awake at night, what the current desirable carrot is to them. Here are six things I do to stay in that frame of mind. And I'm apparently managing to do it, because I am frequently accused of being a dentist! I read every industry publication every month. I visit websites that host discussion forums for dentists. I subscribe to e-mail groups where only dentists communicate back and forth. I attend industry functions, conventions, seminars, and trade shows. I ‘play prospect’ with other product and service providers to dentists. I routinely ‘mastermind’ with dentists and with other marketers and vendors who provide services to the profession. I think this is so important that I even invested in three dental practices to get more firsthand understanding and to have laboratories to test my new strategies, ideas, direct-mail campaigns, and products.

functions of a caretaking parent, such as bathing and putting her to bed at night, making doctors’ appointments for her and taking her there, arranging playdates and parties for her, attending school conferences, coaching her at sports, providing her with religious education, making her meals, buying her clothes, and the like.

The Senior Ball was upon us and I didn’t have a date. Having spent my high school years attending this school didn’t help. Perhaps I should have invited Thelma. Now, that would have been something! Looking back I wonder what would have happened if I had? Everyone at the school knew Thelma, and Ridell High, being a snobbish school in a snobbish town, would certainly have ostracized the two of us. Besides, Thelma was just a little too old for me and I was just too chicken to bring the town’s hottest girl to the schools biggest function.

Imbalance of the adrenal hormones is one of the most common conditions I see in my practice. The typical cause is chronic stress, which can result in diminished adrenal function (sometimes called “adrenal exhaustion” or “adrenal fatigue”) and may include the depletion of DHEA. DHEA and cortisol levels are most reliably determined using saliva tests. It takes time to resolve adrenal depletion, which is a condition that typically brews for months, if not years. You can promote adrenal balance by attending to the basics: Learn stress-management techniques, drink plenty of water, and regulate your blood sugar levels by eating small meals throughout the day. Along with potential bone loss, some of the most common symptoms of adrenal imbalance are listed below: • allergies/ asthma • arthritis • chemical sensitivities • morning/ evening fatigue • high blood sugar • inflammation • increased abdominal fat • memory lapses • sleep disturbances • susceptibility to infections • autoimmune illness • sugar cravings • aches and pains • infertility • chronic illness • elevated triglycerides • depression or anxiety • nervousness or irritability

In contrast with cognitive gadgets, the components of the starter kit (Chapter 3) are ripe for genetic assimilation because they do nonspecific jobs that continue to be worth doing in spite of rapid and radical change in human social environments. Social tolerance and motivation promote the development of cooperation whether people are shifting rocks or designing rockets together. Attending closely to faces and voices opens a floodgate of information from other people, whether the information is about the value of a root or a roux, and high power associative learning and executive function improve problem ­solving across a huge range of social and asocial problems. Changes to cognitive mechanisms that increase the supply of infor­mation from social sources, and the efficiency of problem­solving across domains, are good targets for genetic assimilation because they remain adaptive as long as the developmental environment contains knowledgeable agents and tricky problems to be solved. But changes to cognitive mechanisms that tune human development to specific features of the culture­soaked environment—cognitive gadgets—are poor targets for genetic assimilation because they re­ main adaptive only until those features change.

Now we got to the core of the matter. Mind by any definition is non-material, yet it has devised a way to work with these complicated communicator molecules in partnership. As we have seen, their connection is so similar the mind without such chemicals cannot be transferred into the body. Yet they are not aware of these substances. Or do they? The whole paradoxical condition was wittily explained many years ago when the eminent British neurologist and Nobel Prize winner Sir John Eccles was invited to attend a group of parapsychologists, who addressed the regular issues of ESP, telepathy, and psychokinesis— the ability to move physical objects with the subconscious. He told his audience if you want to see true psychokinesis then imagine the feats of mind-over-matter done in the brain. It is quite incredible that the mind manages to move the atoms of hydrogen, carbon, oxygen, and the other ions within the cells of the brain with every movement. It would seem that there is nothing more away than an insubstantial idea and the brain's strong gray matter. The whole trick is done in a way without any apparent connection. Biology has not resolved the complexity of mind-over-matter, but continues to move on to ever more complex chemical structures that function at finer and finer physiological stages. It is still obvious that nobody will ever locate an object, however minute it may be, that nature has called "intelligence." This is all the more apparent as we know that all the matter in our bodies, large or small, has been constructed with intelligence as an integral feature.

No Catholic in England and Scotland was allowed to buy or inherit land. Exercising the function of a Catholic priest or running a Catholic school were both activities punishable by life imprisonment. Catholics could not receive commissions in the army or navy, or officially be soldiers or sailors. In the same way, Catholics who declared themselves as such could not attend universities, let alone take degrees