Awareness Programme Quotes

Meditation is essentially training our attention so that we can be more aware— not only of our own inner workings but also of what’s happening around us in the here & now.

Cheryl's growing awareness of her emotional difficulties was leading her to research multiple personality. As she had learned more about dissociation, she realised just how severe the abuse had been and how much she had been hurt. Her mind had dissociated to assure survival during the abuse by her father and it had been forced to dissociate by various researchers in government programmes.

Just be aware that you reach a point of diminishing, or even negative, returns as the specifications get more and more detailed.

There needs to be a nationwide awareness programme for all NHS staff, to educate them about dissociative disorders. Diagnoses need to be more obtainable within the NHS; people's lives should be placed ahead of funding restraints and bureaucratic red tape. We need minimum standards of care and treatment agreed and implemented within the NHS to end the current nightmare of the postcode lottery—not just guidelines that can be ignored but actual regulations.

The programme into which Cheryl was inducted combined all the different ways the intelligence community had learned could cause intense psychological change in adults and children. It had been learned through the use of both knowledgeable and 'unwitting' volunteers. They were subjected to sensory overload, isolation, drugs and hypnosis, all used on bodies that had been weakened from mild hunger. The horror of the programme was that it would be like having an elementary school sex education class conducted by a paedophile rapist. It would have been banned had the American government signed the Helsinki Accords. But, of course, they hadn't. For the test that day and in those that followed, Cheryl Hersha was positioned so she faced a portable movie screen. A 16mm movie projector was on a platform, along with several reels of film. Each was a short pornographic film meant to make her aware of sexuality in a variety of forms...

I flicked through the library to choose from one of a dozen eBooks I’d downloaded but had yet to start reading. As a rule, novels bore me. The concentration it takes to remember what you’ve read and who is who as you swipe from one page to the next is arduous. I much prefer downloading a television programme and watching it on my phone instead. But Janine, our branch manager, frowned upon us doing that, one of many petty little dislikes she’d made us aware of since she’d taken charge seven months earlier

As you’re reading through code, you will find things that you would have never done. You will find things you might have never even thought of. Why? What was the developer thinking? What were his or her motivations? You can even learn from bad code with this kind of critical, self-aware exploration of an existing work.

Managers of programming projects aren’t always aware that certain programming issues are matters of religion. If you’re a manager and you try to require compliance with certain programming practices, you’re inviting your programmers’ ire. Here’s a list of religious issues: ■ Programming language ■ Indentation style ■ Placing of braces ■ Choice of IDE ■ Commenting style ■ Efficiency vs. readability tradeoffs ■ Choice of methodology—for example, Scrum vs. Extreme Programming vs. evolutionary delivery ■ Programming utilities ■ Naming conventions ■ Use of gotos ■ Use of global variables ■ Measurements, especially productivity measures such as lines of code per day

I would walk round that beautiful, unspoilt little island, with its population of under a hundred and where there isn’t a single tarmac road, thinking about how he would truly sound. Perhaps the quietness of the island helped me do so. ‘Everybody thinks he’s French,’ I said to myself as I walked across the great stones that littered the beach at Rushy Bay, or stomped over the tussocky grass of Heathy Hill, with its famous dwarf pansies. ‘The only reason people think Poirot is French is because of his accent,’ I muttered. ‘But he’s Belgian, and I know that French-speaking Belgians don’t sound French, not a bit of it.’" "I also was well aware of Brian Eastman’s advice to me before I left for Bryher: ‘Don’t forget, he may have an accent, but the audience must be able to understand exactly what he’s saying.’ There was my problem in a nutshell." "To help me, I managed to get hold of a set of Belgian Walloon and French radio recordings from the BBC. Poirot came from Liège in Belgium and would have spoken Belgian French, the language of 30 per cent of the country’s population, rather than Walloon, which is very much closer to the ordinary French language. To these I added recordings of English-language stations broadcasting from Belgium, as well as English-language programmes from Paris. My principal concern was to give my Poirot a voice that would ring true, and which would also be the voice of the man I heard in my head when I read his stories. I listened for hours, and then gradually started mixing Walloon Belgian with French, while at the same time slowly relocating the sound of his voice in my body, moving it from my chest to my head, making it sound a little more high-pitched, and yes, a little more fastidious. After several weeks, I finally began to believe that I’d captured it: this was what Poirot would have sounded like if I’d met him in the flesh. This was how he would have spoken to me – with that characteristic little bow as we shook hands, and that little nod of the head to the left as he removed his perfectly brushed grey Homburg hat. The more I heard his voice in my head, and added to my own list of his personal characteristics, the more determined I became never to compromise in my portrayal of Poirot.

Imagine us saying to children: "In the last fifty or so years, the human race has become aware of a great deal of information about its mechanisms; how it behaves, how it must behave under certain circumstances. If this is to be useful, you must learn to contemplate these rules calmly, dispassionately, disinterestedly, without emotion. It is information that will set people free from blind loyalties, obedience to slogans, rhetoric, leaders, group emotions." Well, there it is. ...It is interesting to speculate: what country, what nation, when, and where, would have undertaken a programme to teach its children to be people to resist rhetoric, to examine the mechanisms that govern them? I can think of only one - America in that heady period of the Gettysburg Address. And that time could not have survived the Civil War, for when war starts, countries cannot afford disinterested examination of their behaviour. When a war starts, nations go mad - and have to go mad, in order to survive. ...I am not talking of the aptitudes for killing, for destruction, which soldiers are taught as part of their training, but a kind of atmosphere, the invisible poison, which spreads everywhere. And then people everywhere begin behaving as they never could in peace-time. Afterwards we look back, amazed. Did I really do that? Believe that? Fall for that bit of propaganda? Think that all our enemies were evil? That all our own nation's acts were good? How could I have tolerated that state of mind, day after day, month after month - perpetually stimulated, perpetually whipped up into emotions that my mind was meanwhile quietly and desperately protesting against?

For many years there have been rumours of mind control experiments. in the United States. In the early 1970s, the first of the declassified information was obtained by author John Marks for his pioneering work, The Search For the Manchurian Candidate. Over time retired or disillusioned CIA agents and contract employees have broken the oath of secrecy to reveal small portions of their clandestine work. In addition, some research work subcontracted to university researchers has been found to have been underwritten and directed by the CIA. There were 'terminal experiments' in Canada's McGill University and less dramatic but equally wayward programmes at the University of California at Los Angeles, the University of Rochester, the University of Michigan and numerous other institutions. Many times the money went through foundations that were fronts or the CIA. In most instances, only the lead researcher was aware who his or her real benefactor was, though the individual was not always told the ultimate use for the information being gleaned. In 1991, when the United States finally signed the 1964 Helsinki Accords that forbids such practices, any of the programmes overseen by the intelligence community involving children were to come to an end. However, a source recently conveyed to us that such programmes continue today under the auspices of the CIA's Office of Research and Development. The children in the original experiments are now adults. Some have been able to go to college or technical schools, get jobs. get married, start families and become part of mainstream America. Some have never healed. The original men and women who devised the early experimental programmes are, at this point, usually retired or deceased. The laboratory assistants, often graduate and postdoctoral students, have gone on to other programmes, other research. Undoubtedly many of them never knew the breadth of the work of which they had been part. They also probably did not know of the controlled violence utilised in some tests and preparations. Many of the 'handlers' assigned to reinforce the separation of ego states have gone into other pursuits. But some have remained or have keen replaced. Some of the 'lab rats' whom they kept in in a climate of readiness, responding to the psychological triggers that would assure their continued involvement in whatever project the leaders desired, no longer have this constant reinforcement. Some of the minds have gradually stopped suppression of their past experiences. So it is with Cheryl, and now her sister Lynn.

More proof that Lynn is still meant to continue with the government programme occurred during the winter of 2000, when she was sitting at a cafeteria table at the area college. It was later in the afternoon when a few people congregated there with books spread out so they could study while drinking coffee or snacking. Many tables were empty, yet after Lynn had been sitting for a few moments, an elderly man sat down across from her. The old man seemed familiar to Lynn, though, at first, she pretended to ignore him. He said nothing, just sat there as someone might when all the tables are filled and it is necessary to share space with a stranger. His presence made her uncomfortable, yet there was nothing specific that alerted her. A short while later, Mac, the man who had been Lynn's handler in Mexico, came out of the shadows and stopped at the table. He was younger than the old man. His clothes were military casual, the type of garments that veteran students who have military experience might recognise, but not think unusual. He leaned over Lynn and kissed her gently on the forehead, spoke quietly to her, and then said 'Wake up, Sleeping Beauty.' Those were the code words that would start the cover programme of which she was still part. The words led to her being switched from the control of the old man, a researcher she now believes may have been part of Dr Ewen Cameron's staff before coming to the United States for the latter part of his career, to the younger man. The change is like a re-enlistment in an army she never willingly joined. In a very real way, she is a career soldier who has never been paid, never allowed to retire and never given a chance to lead a life free from the fear of what she might do without conscious awareness.

It is very impressive, to notice that whatsoever you make a person believe about you, that person will rush to represent within his role, as if he or she was mentally programmed to play the drama being offered. People are so trapped within their mind, that they end up always acting inside a theatre, in which their part has been foreseen long before they entered the roles they represent. Likewise, they become easily predictable, programmable, influenceable, manipulated, played like a string puppet. And these puppets become funnier, when mentioning mental programming, fearing mental programing and attacking mental programming, while not realizing that they are doing it, using the words, and gestures, and even phrases, that they were programmed to do, by those who program them. The one with a poor conscience is always a poor actor within his own life. He perfectly represents it, without any awareness. If he had any, he would probably not do it. But what else could he do? As prisoners in a cell with an open door, they ask when presented with freedom: “What shall I do if all I know is this?” And so, they remain inside of it, waiting for someone to tell them an answer they cannot ever understand before they see it for themselves.

There is no requirement for those affected by an idea to be aware of any of this, of course. When the writer and media critic Philip Sandifer writes that "David Whitaker, at once the most important figure in Doctor Who's development and the least understood, created a show that is genuinely magical and this influence cannot be erased from within the show," he does not mean that any of the hundreds of actors and writers who went on to work on the programme saw it in those terms. Or as Sandifer so clearly puts it, "I don't actually believe that the writers of Doctor Who were consciously designing a sentient metafiction to continually disrupt the social order through a systematic process of détournement. Except maybe David Whitaker." From Drummond and Cauty's perspective, the story of Doctor Who is irrelevant. All that was happening was that they were exploring their mental landscape, and they were fulfilling their duty as artists by doing so more deeply than normal people. This is a landscape with many unseen, unknown areas where who-knows-what might be found. The KLF explored further than most and, if we were to accept Moore's model, it would perhaps not be surprising that a fiction as complex as Doctor Who could encounter them in Ideaspace and, being at its lowest point and in dire need of help, use them for its own ends. For Moore, and other artists such as David Lynch who use similar models, the role of the artist is like that of a fisherman. It is their job to fish in the collective unconscious and use all their skill to best present their catch to an audience. Drummond and Cauty, on the other hand, appear to have been caught by the fish. Lacking any clear sense of what they were doing, they dived in as deeply as Moore and Lynch. They did not have a specific purpose for doing so. They just needed to make something happen - anything really, such is the path of chaos. "It was supposed to be a proper dance record, but we couldn't fit the four-four beat to it, so we ended up with the glitter beat, which was never really our intention but we had to go with it," Cauty has said. "It was like an out of control lorry, you know, you're just trying to steer it, and that track took itself over really, and did what it wanted to do. We were just watching." This lack of intention is significant, from a magical point of view. One of the most important aspects of magical practice is the will. Aleister Crowley defined magic as being changes in the world brought about by the exercise of the will, hence his maxim 'Do what thou Will shall be the whole of the Law.' The will or intention of a magical act is important because the magician opens himself up to all sorts of strange powers and influences and he must avoid being controlled by them. Drummond and Cauty were not exerting any control on the process, and so they made themselves vulnerable to the who-knows-whats that live out of sight in the depths of Ideaspace. For this reason, you could understand why Moore would think that Bill Drummond was “totally mad." All this only applies if you're prepared to accept the notion of magic, of course.

Swami Devi Dyal College Of Nursing Swami Devi Dyal College of Nursing was established in year 2006. The college is approved & recognized by Haryana Nursing Registration Council (HNRC), Indian Nursing Council (INC), New Delhi and is affiliated to Pt. B.D. Sharma University of Health Sciences, Rohtak. SWATCH BHARAT B.Sc Nursing Students of Swami Devi Dyal college of nursing organized awareness programme on SWATCH BHARAT along with Nursing Staff of General Hospital Sector -6 Panchkula Haryana. They delivered health education to patients and their relatives about the importance of cleanliness and proper disposal of refuse .Posters were displayed. Courses Offered Bachelor of Science Nursing (Co-education) Program Mode Regular Duration 4 Years No. of Seats 60 Eligibility 1) The applicant must have passed 10+2 exam of board of school education Haryana or any examination recognized as equivalent there to with Science (Physics, Chemistry, & Biology) and English (PCBE) with minimum 45% in aggregate marks (40% marks for the reserved category SC/ST). 2) Minimum Age limit: 17 years before 31st December of the admission session 2012. 3) Candidate must be medically fit and medical fitness certificate shall have to be produced at the time of admission. Fee Structure 60000/- Admission Procedure The admission to B. Sc Nursing Program will be made on the basis of the CET test conducted by Pt. B.D. Sharma University of Health Sciences, Rohtak. The management Quota seats (25% of the sanctioned intake including 15% seats for children/ward of NRI’s) for Nursing will be filled as per 1. CET-2012 merit ranking Conducted by Pt. B.D. Sharma University of Health Sciences, Rohtak. 2. Merit based on percentage of marks in 10+2 in Physics, Chemistry, Biology & English.

State wants the alleged techniques, presumably.” “I’ve been wondering about that,” Norman said. “I wonder if we do want them.” “How do you mean?” “It’s a bit difficult to explain … Look, have you been following television at all since you came home?” “Occasionally, but since the Yatakang news broke I’ve been much too busy to catch more than an occasional news bulletin.” “So have I, but—well, I guess I’m more familiar with the way trends get started here nowadays, so I can extrapolate from the couple or three programmes I have had time for.” Norman’s gaze moved over Elihu’s head to the far corner of the room. “Engrelay Satelserv blankets most of Africa, doesn’t it?” “The whole continent, I’d say. There are English-speaking people in every country on Earth nowadays, except possibly for China.” “So you’re acquainted with Mr. and Mrs. Everywhere?” “Yes, of course—these two who always appear in station identification slots, doing exotic and romantic things.” “Did you have a personalised set at any time, with your own identity matted into the Everywhere image?” “Lord, no! It costs—what? About five thousand bucks, isn’t it?” “About that. I haven’t got one either; the basic fee is for couple service, and being a bachelor I’ve never bothered. I just have the standard brownnose identity on my set.” He hesitated. “And—to be absolutely frank—a Scandahoovian one for the shiggy half of the pair. But I’ve watched friends’ sets plenty of times where they had the full service, and I tell you it’s eerie. There’s something absolutely unique and indescribable about seeing your own face and hearing your own voice, matted into the basic signal. There you are wearing clothes you’ve never owned, doing things you’ve never done in places you’ve never been, and it has the immediacy of real life because nowadays television is the real world. You catch? We’re aware of the scale of the planet, so we don’t accept that our own circumscribed horizons constitute reality. Much more real is what’s relayed to us by the TV.” “I can well understand that,” Elihu nodded. “And of course I’ve seen this on other people’s sets too. Also I agree entirely about what we regard as real. But I thought we were talking about the Yatakangi claim?” “I still am,” Norman said. “Do you have a homimage attachment on your set? No, obviously not. I do. This does the same thing except with your environment; when they—let’s see … Ah yes! When they put up something like the splitscreen cuts they use to introduce SCANALYZER, one of the cuts is always what they call the ‘digging’ cut, and shows Mr. and Mrs. Everywhere sitting in your home wearing your faces watching the same programme you’re about to watch. You know this one?” “I don’t think they have this service in Africa yet,” Elihu said. “I know the bit you mean, but it always shows a sort of idealised dream-home full of luxy gadgetry.” “That used to be what they did here,” Norman said. “Only nowadays practically every American home is full of luxy gadgetry. You know Chad’s definition of the New Poor? People who are too far behind with time-payments on next year’s model to make the down-payment on the one for the year after?” Elihu chuckled, then grew grave. “That’s too nearly literal to be funny,” he said. “Prophet’s beard, it certainly is! I found time to look over some of Chad’s books after Guinevere’s party, and … Well, having met him I was inclined to think he was a conceited blowhard, but now I think he’s entitled to every scrap of vanity he likes to put on.

For the first time in the history of the Federal Republic of Germany, the task of subjecting the colonial legacy to reappraisal has even been adopted as an element of government policy: the programme of the fourth Merkel government states that ‘it is part of the fundamental democratic consensus in Germany that the Nazi reign of terror, the SED dictatorship and Germany’s colonial history need to be reappraised and come to terms with’. Despite this, the debate is concentrated on a narrow range of topics: for example, war crimes and genocide, and whether particular objects in museums were legally acquired. That colonialism in itself was structurally criminal gets lost sight of. For it is indeed the case that not merely were crimes committed under colonialism, as is generally conceded, but rather that colonialism itself is criminal. There is a distinct lack of awareness of this. A favourite method of approaching the issue is to draw up a balance sheet: aspects of colonialism that are considered to have been positive – the ‘civilizatory achievements’ – are set off against the excessively violent episodes. In this way, war crimes are transformed into exceptional events: the genocide committed against the Herero and Nama, for example, is above all laid at the door of the commanding general, Lothar von Trotha. This is alarmingly reminiscent of the strategy with which German colonial offcials sought to justify particularly brutal events in German South West Africa, as is depicted in my book. The blame always lay only with individuals; nobody called the racist colonial system itself into question. Pointing the finger at individuals who bore a particular degree of blame serves to push the structurally racist and structurally criminal nature of colonialism into the background.

Q: What can ordinary people with busy lives and not a lot of political access do to address this stuff? You can try to address it in your own life. You can try to set up your life so you have to drive as little as possible. In so doing, you vote with your feet and your wallet. When more people bike, walk and use public transit, there is greater pressure on elected officials and government agencies to improve these modes of transportation. It thus increases the profitability of public transit and makes cities more desirable places to live. It also helps reduce your carbon footprint and reduces the amount of money going to automobile manufacturers, oil companies and highway agencies. In a globally connected capitalist world, cities and countries are competing for highly skilled labor—programmers, engineers, scientists, etc. To some degree, these people can live anywhere they want. So San Francisco or my current city in Minnesota aren’t just competing with other U.S. cities but are competing with cities in Europe for the best and brightest talent. Polls and statistics show that more and more skilled people want to live in cities that are walkable, bikeable and have good public transit. Also our population is aging and realizing that they don’t want to be trapped in automobile-oriented retirement communities in Florida or the southwest USA. They also want improved walkability and transit. Finally, there’s been an explosion of obesity in the USA with resulting increases in healthcare costs. Many factors contribute to this but increased amounts of driving and a lack of daily exercise are major factors. City, state and business leaders in the US are increasingly aware of all this. It is part of Gil Peñalosa’s “8-80” message (the former parks commissioner of Bogotá, Colombia) and many other leaders. (2015 interview with Microcosm Publishing)

One interviewee spoke of the resistance of another major magazine, National Geographic, to publishing his story. From 1971 until 1993, John Francis walked across the United States to raise environmental awareness. For seventeen of these years he did it without talking. Francis, a United Nations Environment Programme (UNEP) goodwill ambassador, with a doctorate from the University of Wisconsin–Madison, and one of the architects of the Oil Pollution Act of 1990, was initially approached by a member of the National Geographic staff to have his story featured in their magazine. In his words, the board decided they would not let a “crazy black person” write a story for National Geographic.17 While his story was eventually published in an abbreviated fashion in the “Almanac” section at the back of the magazine, he also received an apology from another National Geographic fellow for the board’s behavior. For John Francis, the underlying message was not that he was “crazy,” but that he was black.

Habit 1 says “You’re the programmer” and Habit 2 says “Write the program,” then Habit 3 says “Run the program,” “Live the program.” And living it is primarily a function of our independent will, our self-discipline, our integrity, and commitment—not to short-term goals and schedules or to the impulse of the moment, but to the correct principles and our own deepest values, which give meaning and context to our goals, our schedules, and our lives. As you go through your week, there will undoubtedly be times when your integrity will be placed on the line. The popularity of reacting to the urgent but unimportant priorities of other people in Quadrant III or the pleasure of escaping to Quadrant IV will threaten to overpower the important Quadrant II activities you have planned. Your principle center, your self-awareness, and your conscience can provide a high degree of intrinsic security, guidance, and wisdom to empower you to use your independent will and maintain integrity to the truly important. But because you aren’t omniscient, you can’t always know in advance what is truly important. As carefully as you organize the week, there will be times when, as a principle-centered person, you will need to subordinate your schedule to a higher value. Because you are principle-centered, you can do that with an inner sense of peace.

To see doesn't mean to initiate a programme of inaction. … To act or not to act is not the question. The question is whether or not we're awake. (…) [T]o … see what's happening in each moment, and base our actions on what we see, not on what we think.

Livingston: In addition to all your responsibilities, you were also starting the Rails project. How did you manage it? Heinemeier Hansson: When you have to do a project like Basecamp and you only have 10 hours a week, you can't spend your time on things that don't produce anything. So you get extremely aware of tools that aren't necessarily helping your productivity and you go seeking tools that can help. That's how I found Ruby. It was such a nice experience for me and a nice productivity booster. I was coming from PHP. I had also looked at Java and other environments and I wasn't finding anything else that would allow me, as a single programmer, to deliver all this stuff.

Moreover, the spread of cable and satellite television, beaming programmes like Baywatch and The Bold and the Beautiful in to millions of ordinary mofussil towns and villages, has made vast numbers of Indians aware for the first time of how the other half lives, inevitably generating resentment that others are enjoying a lifestyle that to them is totally inaccessible. An Inspector General of Police told me that towards the end of the 1980s, as satellite dishes and cable began to reach the remoter parts of his state, the crime in his area rose exponentially. The poor had become aware for the first time of what they were missing.

Because we sit there in the gap for a long time saying [gasps]. And that’s when you begin to learn the meaning of ‘Lord Have Mercy’. I can’t do anything to raise my state but what I can do is stay honestly ahead of, in plain sight, what’s happened, acknowledging. Here I am. And I think it’s from that repeated acknowledgement of my own helplessness at that level, but refusing to simply hide from that helplessness, that gradually, gradually, gradually the energy that had originally gone into your, sort of, ego programmes gets recaptured to begin to hold this other kind of field of awareness, of attentiveness, that’s not identified with that small self acting out and can begin to become a nest for that deeper and fuller and truer wiser self to live in. And then we begin to Be. Then we begin to have Being. And it’s from that Being that sometimes we can pull ourselves out of that spiral we were heading into, and it’s from that Being that we can begin to offer our force of Being to the world as love, as assistance, as a shift in the energy field for someone else. ‘Baraka’ the Sufis call it. But it comes slowly, because you can’t just, kind of, click your heels together and have Being. It has to accumulate slowly in your being for a life of painfully bearing the crucifixion of inner honesty, and slowly it emerges. Interviewer: So that brings up the question in me, what is then freedom? Because you go on this journey. We start out on this journey to become free, which we call enlightenment. Cynthia: Well, you know, we have so many mixed metaphors as Western and Eastern ways of contexting reality come together like tectonic plates. And they don’t often match up. I think, in a very obvious way, freedom is easy. At the obvious level, what it means is what you’d call ‘freedom from the false self’. Most of us think we’re free, and yet we are not free at all because we are under the absolute compulsion of agendas, addictions and aversions that have been programmed into us from early life, and sometimes from the womb. We have our values, we have our triggers, we have our flash points, we have our agendas. And, as A.H. Almaas said so famously, “Freedom to be your ego is not freedom.” Because that’s slavery. You’re being pulled around by a bull ring in the nose. So part of the work of freedom begins when you can stabilise in yourself this thing that some of the Eastern traditions helpfully call ‘witnessing presence’, which is something deeper that’s not dependent on the pain-pleasure principle, that’s not attracted by attraction, or repulsed by aversion. You know, as my teacher Rafe, the hermit monk of Snowmass, Colorado, used to say, “I want to have enough Being to be nothing.” Which means he is not dependant on the world to give him his identity, because he’s learned his identity nests in something much deeper. [...] And as you finally become free to follow what you might call the ‘homing beacon of your own inner calling’, you realise that it’s only in that complete obedience that freedom lies. And, of course, the trick to that is the word ‘obedience’, which we usually thinks means knuckling under, or capitulating, really comes from the Latin ‘ob audire’, which means ‘to listen deeply’. So, as we listen deeply to the fundamental, what you might call the ‘tuning fork’ of our being – which is given to us not by ourself and is never about self-realisation because the self melts as that realisation comes closer – you find the only freedom is to be your own cell in the vast mystical body of God.

The Death of Standards On his way to work, a council health and safety official deliberately knocks over a pedestrian and drives on. Bizarrely, upon arriving at his office he launches into a heartfelt tirade against hit and run drivers. Meanwhile, the department's team leader instigates a series of compulsory redundancies then appears on a local TV news programme to protest against the sackings in the strongest possible terms. Strangely, Jenny Carver – working as a temp in the office – seems to be the only one aware of her colleagues’ paradoxical behaviour. Finding herself trapped in a world where everybody really is their own worst enemy, she begins to suspect there may be some kind of supernatural intelligence at work.

Most of my career has been spent selling “plans of action and programmes of collaboration,” whether to Rexall to start up Pronto Markets; or Bank of America to buy out Pronto; or landlords; or vendors, many of whom have been very skeptical of, if not outright hostile to, my plans; and above all to my employees. If you want to know what differentiates me from most managers, that’s it. From the beginning, thanks to Ortega y Gasset, I’ve been aware of the need to sell everybody.

Whether we are aware of it or not, there is a good likelihood that any preferences for how your body looks are shaped by media-influenced ideals.8 If you are surrounded by highly air-brushed photos in magazines, heavily filtered images on social media and TV programmes featuring wealthy celebrities who can afford cosmetic surgery procedures to keep them looking as slim and youthful as possible, it can make you feel a bit shit about yourself by comparison, you know?

Where's the sense in telling nursing mothers to be aware that what they swallow will end up in their breast milk (and in their developing baby) when the Government promotes its pre-school vaccination programmes with Goebbels-like efficiency?

There needs to be a nationwide awareness programme for all NHS staff, to educate them about dissociative disorders. Diagnoses need to be more obtainable within the NHS; people's lives should be placed ahead of funding restraints and bureaucratic red tape.

Always be aware of what you are doing.

US Government records, which were declassified later, show that the Reagan Administration was aware that Zia was lying to them about his country’s nuclear programme, but they allowed such concerns to be overridden by their diplomatic interests in Afghanistan.

Alienation points toward the 'performative' character of democratic choice: people do not vote for what they want (they know that in advance) - it is through such choice that they discover what they want. A true leader does not just follow the wishes of the majority; she or he makes the people aware of what they want. This is why democracy retains its meaning even if the choice it gives is between very similar programmes - such empty choice makes it clear that there is no predestined bearer of power.

The members of the committee were aware of the programmes concerned, having been briefed on them in classified sessions. The question was, in a sense, a trap, aimed at bouncing Clapper into revealing more than he wanted. But for all that, as a member of the executive branch, he is under a solemn duty not to mislead the legislature—or to mislead citizens who are observing its questioning of their government officials. For whatever mixture of motives or confusion, he breached that duty. He apologised later, pleading confusion not deliberate deceit. Though charges that he 'perjured' himself or deliberately lied to Congress are an exaggeration, in his place I think I would have resigned.

Richard Piper is CEO of one of the UK’s leading alcohol charities, Alcohol Change UK. Formed from the 2017 merger of Alcohol Concern and Alcohol Research UK, Alcohol Change UK is known for its flagship programmes Alcohol Awareness Week and Dry January. I contacted Richard on Twitter, where his bio declares that he is ‘not anti-alcohol, just anti-alcohol-harm’, and so I started by asking him what he means by this