Behavioural Activation Quotes

In political activity . . . men sail a boundless and bottomless sea; there is neither harbour for shelter nor floor for anchorage, neither starting-place nor appointed destination. The enterprise is to keep afloat on an even keel; the sea is both friend and enemy, and the seamanship consists in using the resources of a traditional manner of behaviour in order to make a friend of every hostile occasion.

Somewhere I read that anorexia recovery is more painful for the sufferer than actively engaging in the eating disordered behaviours

We have a predator that came from the depths of the cosmos and took over the rule of our lives. Human beings are its prisoners. The Predator is our lord and master. It has rendered us docile, helpless. If we want to protest, it suppresses our protest. If we want to act independently, it demands that we don't do so... I have been beating around the bush all this time, insinuating to you that something is holding us prisoner. Indeed we are held prisoner! "This was an energetic fact for the sorcerers of ancient Mexico ... They took us over because we are food for them, and they squeeze us mercilessly because we are their sustenance. just as we rear chickens in chicken coops, the predators rear us in human coops, humaneros. Therefore, their food is always available to them." "No, no, no, no," [Carlos replies] "This is absurd don Juan. What you're saying is something monstrous. It simply can't be true, for sorcerers or for average men, or for anyone." "Why not?" don Juan asked calmly. "Why not? Because it infuriates you? ... You haven't heard all the claims yet. I want to appeal to your analytical mind. Think for a moment, and tell me how you would explain the contradictions between the intelligence of man the engineer and the stupidity of his systems of beliefs, or the stupidity of his contradictory behaviour. Sorcerers believe that the predators have given us our systems of belief, our ideas of good and evil, our social mores. They are the ones who set up our hopes and expectations and dreams of success or failure. They have given us covetousness, greed, and cowardice. It is the predators who make us complacent, routinary, and egomaniacal." "'But how can they do this, don Juan? [Carlos] asked, somehow angered further by what [don Juan] was saying. "'Do they whisper all that in our ears while we are asleep?" "'No, they don't do it that way. That's idiotic!" don Juan said, smiling. "They are infinitely more efficient and organized than that. In order to keep us obedient and meek and weak, the predators engaged themselves in a stupendous manoeuvre stupendous, of course, from the point of view of a fighting strategist. A horrendous manoeuvre from the point of view of those who suffer it. They gave us their mind! Do you hear me? The predators give us their mind, which becomes our mind. The predators' mind is baroque, contradictory, morose, filled with the fear of being discovered any minute now." "I know that even though you have never suffered hunger... you have food anxiety, which is none other than the anxiety of the predator who fears that any moment now its manoeuvre is going to be uncovered and food is going to be denied. Through the mind, which, after all, is their mind, the predators inject into the lives of human beings whatever is convenient for them. And they ensure, in this manner, a degree of security to act as a buffer against their fear." "The sorcerers of ancient Mexico were quite ill at ease with the idea of when [the predator] made its appearance on Earth. They reasoned that man must have been a complete being at one point, with stupendous insights, feats of awareness that are mythological legends nowadays. And then, everything seems to disappear, and we have now a sedated man. What I'm saying is that what we have against us is not a simple predator. It is very smart, and organized. It follows a methodical system to render us useless. Man, the magical being that he is destined to be, is no longer magical. He's an average piece of meat." "There are no more dreams for man but the dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic.

The interview started. Hearing a friend tell an old story about you is not an exciting activity, and hearing someone praise you is always awkward. I picked up something to read and my attention drifted— until I heard Danny say: “Oh, the best thing about Thaler, what really makes him special, is that he is lazy.” What? Really? I would never deny being lazy, but did Danny think that my laziness was my single best quality? I started waving my hands and shaking my head madly but Danny continued, extolling the virtues of my sloth. To this day, Danny insists it was a high compliment. My laziness, he claims, means I only work on questions that are intriguing enough to overcome this default tendency of avoiding work. Only Danny could turn my laziness into an asset.

If you accept mass production, you accept that a small number of people will supervise the daily existence of a much larger number of people. You accept that human beings will spend long hours, every day, engaged in repetitive work, while suppressing any desires for experience or activity beyond this work. The workers' behaviour becomes subject to the machine. With mass production, you also accept that huge numbers of identical items will need to be efficiently distributed to huge numbers of people and that institutions such as advertising will arise to do this. One technological process cannot exist without the other, creating symbiotic relationships among technologies themselves.

Horne, J. A., & Minard, A. (1985). ‘Sleep and Sleepiness Following a Behaviourally Active Day’. Ergonomics, 28, 567–75.

Laziness has made our cities unclean. If we begin to work and act appropriately, we will clean our cities of any dirt.

One May Think That Freedom From All Rules And Obligations Is Liberating, But When We Balance Our Lives With Right Kind Of Activities And Restrictions, We Could Fly Higher”.

Using porn to guide sexual activity, is like using Jackass to model behaviour.

The last transaction price is the least accurate measure of the fair value.

Prices are dominated by the minority, and values are governed by the majority.

How can we distinguish what is biologically determined from what people merely try to justify through biological myths? A good rule of thumb is ‘Biology enables, culture forbids.’ Biology is willing to tolerate a very wide spectrum of possibilities. It’s culture that obliges people to realise some possibilities while forbidding others. Biology enables women to have children – some cultures oblige women to realise this possibility. Biology enables men to enjoy sex with one another – some cultures forbid them to realise this possibility. Culture tends to argue that it forbids only that which is unnatural. But from a biological perspective, nothing is unnatural. Whatever is possible is by definition also natural. A truly unnatural behaviour, one that goes against the laws of nature, simply cannot exist, so it would need no prohibition. No culture has ever bothered to forbid men to photosynthesise, women to run faster than the speed of light, or negatively charged electrons to be attracted to each other. In truth, our concepts ‘natural’ and ‘unnatural’ are taken not from biology, but from Christian theology. The theological meaning of ‘natural’ is ‘in accordance with the intentions of the God who created nature’. Christian theologians argued that God created the human body, intending each limb and organ to serve a particular purpose. If we use our limbs and organs for the purpose envisioned by God, then it is a natural activity. To use them differently than God intends is unnatural. But evolution has no purpose. Organs have not evolved with a purpose, and the way they are used is in constant flux. There is not a single organ in the human body that only does the job its prototype did when it first appeared hundreds of millions of years ago. Organs evolve to perform a particular function, but once they exist, they can be adapted for other usages as well. Mouths, for example, appeared because the earliest multicellular organisms needed a way to take nutrients into their bodies. We still use our mouths for that purpose, but we also use them to kiss, speak and, if we are Rambo, to pull the pins out of hand grenades. Are any of these uses unnatural simply because our worm-like ancestors 600 million years ago didn’t do those things with their mouths?

Impaired breathing, such as short and forced exhalation, makes the sympathetic part more active, resulting in shallow breathing, a tense body, increased stress, and fight or flight behaviour.

Our culture has trained us all to interpret males as active and females as passive, but in almost every species I have read about it is the female that initiates sex. They do this with pheromones and scents and behaviours and they get males excited and then yes, sometimes she’ll have him follow her around for hours or kick and bite him, but that’s to ensure that he is fit for purpose.

Markets are not efficient enough to incorporate actual inherent risk, given information bias, and emotionally challenged participants. Instead, prices are adjusted up to the cumulative perceived risk of all participants.

So, these evil geniuses may or may not have had exceptionally wicked personalities, although all were somewhat unpleasant characters37 – but they did have a net-destructive effect on society. This effect was net-destructive because they advanced a compelling but destructive worldview; one which led to the suppression of, for example, the ability of people to perceive meaning and purpose in life, or active-encouragement of selfish, parasitic, or cruel behaviour.

For a day or two Fleury became quite active. He had his book about the advance of civilization in India to consider and this was one reason why he had taken an interest in the behaviour of the Collector. He asked a great number of questions and even bought a notebook to record pertinent information. "Why, if the Indian people are happier under our rule," he asked a Treasury official, "do they not emigrate from those native states like Hyderabad which are so dreadfully misgoverned and come and live in British India?" "The apathy of the native is well known," replied the official stiffly. "He is not enterprising." Fleury wrote down "apathy" in a flowery hand and then, after a moment's hesitation, added "not enterprising".

Ritual abuse is highly organised and, obviously, secretive. It is often linked with other major crimes such as child pornography, child prostitution, the drugs industry, trafficking, and many other illegal and heinous activities. Ritual abuse is organised sexual, physical and psychological abuse, which can be systematic and sustained over a long period of time. It involves the use of rituals - things which the abusers 'need' to do, or 'need' to have in place - but it doesn't have to have a belief system. There doesn't have to be God or the Devil, or any other deity for it to be considered 'ritual'. It involves using patterns of learning and development to keep the abuse going and to make sure the child stays quiet. There has been, and still is a great deal of debate about whether or not such abuse exists anywhere in the world. There are many people who constantly deny that there is even such a thing as ritual abuse. All I can say is that I know there is. Not only have I been a victim of it myself, but I have been dealing with survivors of this type of abuse for almost 30 years. If there are survivors, there must be something that they have survived. The things is, most sexual abuse of children is ritualised in some way. Abusers use repetition, routine and ritual to forced children into the patterns of behaviour they require. Some abusers want their victims to wear certain clothing, to say certain things. They might bathe them or cut them, they might burn them or abuse them only on certain days of the week. They might do a hundred other things which are ritualistic, but aren't always called that - partly, I think because we have a terror of the word and of accepting just how premeditated abuse actually is. Abusers instill fear in their victims and ensure silence; they do all they can to avoid being caught. Sexual abuse of a child is rarely a random act. It involves thorough planning and preparation beforehand. They threaten the children with death, with being taken into care, with no one believing them, which physical violence or their favourite teddy being taken away. They are told that their mum will die, or their dad will hate them, the abusers say everyone will think it's their fault, that everyone already knows they are bad. Nothing is too big or small for an abuser to use as leverage. There is unmistakable proof that abusers do get together in order to share children, abuse more children, and even learn from each other. As more cases have come into the public eye in recent years, this has become increasingly obvious. More and more of this type of abuse is coming to light. I definitely think it is the word ritual which causes people to question, to feel uncomfortable, or even just disbelieve. It seems almost incredible that such things would happen, but too many of us know exactly how bad the lives of many children are. A great deal of child pornography shows children being abused in a ritualised setting, and many have now come forward to share their experiences, but there is a still tendency to say it just couldn't happen. p204-205

Psychological factors such as uncertainty, conflict, lack of control, and lack of information are considered the most stressful stimuli and strongly activate the HPA axis. Sense of control and consummatory behaviour result in immediate suppression of HPA activity.

Wherever there is power imbalance, such as exists between men and women, white and black people, rich and poor, boss and employee, then that power can breed oppressive behaviour. Silence and acceptance from the weaker player is the grease that keeps these wheels turning.

I do rather like birds,’ Abdullah Unul says. ‘They’re busy, active little things. They make do. Have you ever thought, if Istanbul were to have an official bird, what would it be? I bet you’d think stork straight away. Maybe a sparrow. Me, the official bird of Istanbul would have to be the seagull. What do you see dancing around the Ramazan lights, what’ s following the ships up and down the Bosphorus, what’s facing into the wind on the rocks down by the water side. The common or garden gull, that’s what. For all those reasons, the seagull for me is Istanbul, but mostly because it practises kleptoparasitism. You may not have heard of that. I’ll explain. It’s a behaviour when one animal takes prey from another that has the job of catching or killing it. In seagulls it’s letting some other bird do all the hard work of catching the fish or a bit of bread and then taking it off them as they’re about to eat it. It’s the reason they’re the success they are. So, I’ll have that Koran. Both parts. To be honest, I’d prefer cash, but I imagine there’s a market for that gadgetry you have out there in Fenerbahçe.

other words, while the behaviour patterns of archaic humans remained fixed for tens of thousands of years, Sapiens could transform their social structures, the nature of their interpersonal relations, their economic activities and a host of other behaviours within a decade or two.

In other words, while the behaviour patterns of archaic humans remained fixed for tens of thousands of years, Sapiens could transform their social structures, the nature of their interpersonal relations, their economic activities and a host of other behaviours within a decade or two.

The hero of the following account, Homo immunologicus, who must give his life, with all its dangers and surfeits, a symbolic framework, is the human being that struggles with itself in concern for its form. We will characterize it more closely as the ethical human being, or rather Homo repetitious, Homo artista, the human in training. None of the circulating theories of behaviour or action is capable of grasping the practising human - on the contrary: we will understand why previous theories had to make it vanish systematically, regardless of whether they divided the field of observation into work and interaction, processes and communications, or active and contemplative life. With a concept of practice based on a broad anthropological foundation, we finally have the right instrument to overcome the gap, supposedly unbridgeable by methodological means, between biological and cultural phenomena of immunity - that is, between natural processes on the one hand and actions on the other.

The more you exercise the more energy you have, the more energy you have the more clearly you think. Active Patience is calm. Exercise reduces panic and anxiety behaviour. This is the kind of behaviour that makes us feel we are in a hurry and trying to do a million different things at once.We become paralysed, and beat ourselves up for it.

Sometimes what we imagine is much worse than reality. When people stop communicating their feelings to each other it becomes much easier to hold back. When something happens that you'd usually tell your wife or husband it becomes difficult because you're no longer talking as openly as you once were. Soon you start to withhold more and more from one another, holding less intimate conversations, until eventually you begin to appear secretive, hostile even. Passive recipients of each others behaviour, rather than active partners. One day you wake up full of resentment and bitterness. You want your wife to pay, take responsibility for their part in making you feel this way. You want to hurt them.

Despite the intervening six decades of scientific inquiry since Selye’s groundbreaking work, the physiological impact of the emotions is still far from fully appreciated. The medical approach to health and illness continues to suppose that body and mind are separable from each other and from the milieu in which they exist. Compounding that mistake is a definition of stress that is narrow and simplistic. Medical thinking usually sees stress as highly disturbing but isolated events such as, for example, sudden unemployment, a marriage breakup or the death of a loved one. These major events are potent sources of stress for many, but there are chronic daily stresses in people’s lives that are more insidious and more harmful in their long-term biological consequences. Internally generated stresses take their toll without in any way seeming out of the ordinary. For those habituated to high levels of internal stress since early childhood, it is the absence of stress that creates unease, evoking boredom and a sense of meaninglessness. People may become addicted to their own stress hormones, adrenaline and cortisol, Hans Selye observed. To such persons stress feels desirable, while the absence of it feels like something to be avoided. When people describe themselves as being stressed, they usually mean the nervous agitation they experience under excessive demands — most commonly in the areas of work, family, relationships, finances or health. But sensations of nervous tension do not define stress — nor, strictly speaking, are they always perceived when people are stressed. Stress, as we will define it, is not a matter of subjective feeling. It is a measurable set of objective physiological events in the body, involving the brain, the hormonal apparatus, the immune system and many other organs. Both animals and people can experience stress with no awareness of its presence. “Stress is not simply nervous tension,” Selye pointed out. “Stress reactions do occur in lower animals, and even in plants, that have no nervous systems…. Indeed, stress can be produced under deep anaesthesia in patients who are unconscious, and even in cell cultures grown outside the body.” Similarly, stress effects can be highly active in persons who are fully awake, but who are in the grip of unconscious emotions or cut off from their body responses. The physiology of stress may be triggered without observable effects on behaviour and without subjective awareness, as has been shown in animal experiments and in human studies.

The psychological view of ME led to the controversial and now debunked PACE trial—PACE is “Pacing, graded Activity, and Cognitive behaviour therapy; a randomised Evaluation”... As the trial progressed and the results did not meet the authors’ expectations, they simply lowered the threshold to define improvement. In some cases, those whose condition had deteriorated were classed as “recovered”. That is simply not good science.

The apparatus of corrective penality acts in a quite different way. The point of application of the penality is not the representation, but the body, time, everyday gestures and activities; the soul, too, but in so far as it is the seat of habits. The body and the soul, as principles of behaviour, from the element that is now proposed for punitive intervention. Rather than on an art of representations, this punitive intervention must rest on studied manipulation of the individual:'I have no more doubt of every crime having its cure in moral and physical influence...'; so, in order to decide on punishments, one 'will require some knowledge of the principles of sensations, and of the sympathies which occur in the nervous system'. As for the instruments used, these are no longer complexes of representation, reinforced and circulated, but forms of coercion, schemata of constraint, applied and repeated. Exercises, not signs: time-tables, compulsory movements, regular activities, solitary meditation, work in common, silence, application, respect, good habits. And, ultimately, what one is trying to restore in this technique of correction is not so much the juridical subject, who is caught up in the fundamental interests of the social pact, but the obedient subject, the individual subjected to habits, rules, orders, an authority that is exercised continually around him and upon him, and which he must allow to function automatically in him. There are two quite distinct ways, therefore, of reacting to the offence: one may restore the juridical subject of the social pact, or shape an obedient subject, according to the general and detailed form of some power.

only when the transcendent Self, or Being, comes to be appreciated on the level of the senses. Wrong interpretations of this and other verses have led many genuine seekers of Truth to undertake rigorous and unnatural practices in order to control the senses, thus wasting their lives and benefiting neither themselves nor others. Mastery of the senses is gained only through the state of established intellect, for in this state where man is established in awareness of the Self as separate from activity, his behaviour is quite naturally unaffected by the otherwise overpowering influence of the senses.

The documentary and anecdotal evidence is overwhelming and indisputable; the Red Army, which had behaved so heroically on the battlefield, raped the women of Germany as part of their reward, with the active collusion of their officers up to and including Stalin. Indeed he explicitly excused their behaviour on more than one occasion, seeing it as part of the rights of the conqueror. ‘What is so awful in his having fun with a woman, after such horrors?’ Stalin asked Marshal Tito about the ordinary Russian soldier in April 1945. ‘You have imagined the Red Army to be ideal. And it is not ideal, nor can it be…

So far from a political ideology being the quasi-divine parent of political activity, it turns out to be its earthly stepchild. Instead of an independently premeditated scheme of ends to be pursued, it is a system of ideas abstracted from the manner in which people have been accustomed to go about the business of attending to the arrangements of their societies. The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but of meditation upon a manner of politics. In short, political activity comes first and a political ideology follows after; and the understanding of politics we are investigating has the disadvantage of being, in the strict sense, preposterous. Let us consider the matter first in relation to scientific hypothesis, which I have taken to play a role in scientific activity in some respects similar to that of an ideology in politics. If a scientific hypothesis were a self-generated bright idea which owed nothing to scientific activity, then empiricism governed by hypothesis could be considered to compose a self-contained manner of activity; but this certainly is not its character. The truth is that only a man who is already a scientist can formulate a scientific hypothesis; that is, an hypothesis is not an independent invention capable of guiding scientific inquiry, but a dependent supposition which arises as an abstraction from within already existing scientific activity. Moreover, even when the specific hypothesis has in this manner been formulated, it is inoperative as a guide to research without constant reference to the traditions of scientific inquiry from which it was abstracted. The concrete situation does not appear until the specific hypothesis, which is the occasion of empiricism being set to work, is recognized as itself the creature of owing how to conduct a scientific inquiry. Or consider the example of cookery. It might be supposed that an ignorant man, some edible materials, and a cookery book compose together the necessities of a self-moved (or concrete) activity called cooking. But nothing is further from the truth. The cookery book is not an independently generated beginning from which cooking can spring; it is nothing more than an abstract of somebody's knowledge of how to cook: it is the stepchild, not the parent of the activity. The book, in its tum, may help to set a man on to dressing a dinner, but if it were his sole guide he could never, in fact, begin: the book speaks only to those who know already the kind of thing to expect from it and consequently bow to interpret it. Now, just as a cookery book presupposes somebody who knows how to cook, and its use presupposes somebody who already knows how to use it, and just as a scientific hypothesis springs from a knowledge of how to conduct a scientific investigation and separated from that knowledge is powerless to set empiricism profitably to work, so a political ideology must be understood, not as an independently premeditated beginning for political activity, but as knowledge (abstract and generalized) of a concrete manner of attending to the arrangements of a society. The catechism which sets out the purposes to be pursued merely abridges a concrete manner of behaviour in which those purposes are already hidden. It does not exist in advance of political activity, and by itself it is always an insufficient guide. Political enterprises, the ends to be pursued, the arrangements to be established (all the normal ingredients of a political ideology), cannot be premeditated in advance of a manner of attending to the arrangements of a society; what we do, and moreover what we want to do, is the creature of how we are accustomed to conduct our affairs. Indeed, it often reflects no more than a dis­covered ability to do something which is then translated into an authority to do it.

The other species of philosophers consider man in the light of a reasonable rather than an active being, and endeavour to form his understanding more than cultivate his manners. They regard human nature as a subject of speculation; and with a narrow scrutiny examine it, in order to find those principles, which regulate our understanding, excite our sentiments, and make us approve or blame any particular object, action, or behaviour. They think it a reproach to all literature, that philosophy should not yet have fixed, beyond controversy, the foundation of morals, reasoning, and criticism; and should for ever talk of truth and falsehood, vice and virtue, beauty and deformity, without being able to determine the source of these distinctions. While they attempt this arduous task, they are deterred by no difficulties; but proceeding from particular instances to general principles, they still push on their enquiries to principles more general, and rest not satisfied till they arrive at those original principles, by which, in every science, all human curiosity must be bounded. Though their speculations seem abstract, and even unintelligible to common readers, they aim at the approbation of the learned and the wise; and think themselves sufficiently compensated for the labour of their whole lives, if they can discover some hidden truths, which may contribute to the instruction of posterity.

In Tom, it can be said, there is a tendency to appraise certain situations in such a way that a behavioural system is activated that results in his attacking his little sister and biting her. Further, the conditions that lead to this appraisal and so activate the system are specifiable, at least roughly. They comprise, perhaps, a combination on the one hand of a situation of mother attending to little sister and not to Tom and, on the other, of certain organismic states of Tom, themselves brought about by specifiable conditions, such, for example, as a rebuff from father, or fatigue, or hunger. Whenever certain combinations of these conditions obtain, it is predicted, a certain appraisal will be made, a certain behavioural system will be activated, and Tom will bite.

Of course a degree of competence is needed, and few jobs are entirely brainless, but supposedly knowledge-intensive organisations are often crowded with people with limited emotional and practical intelligence. These smart people may avoid careful analytical processes and instead rely on fast and frugal mental rules of thumb to get the job done. What’s more, many firms actively encourage employees not to exert their intelligence overmuch. They push smart people into dumb jobs, swamp staff with information, enforce behavioural scripts that are followed mindlessly, encourage colleagues to avoid addressing tough questions, and incentivise experts and amateurs alike to be ignorant. As a result organisations can often help to encourage remarkably bright people to do stupid things.

How can we distinguish what is biologically determined from what people merely try to justify through biological myths? A good rule of thumb is ‘Biology enables, Culture forbids.’ Biology is willing to tolerate a very wide spectrum of possibilities. It’s culture that obliges people to realise some possibilities while forbidding others. Biology enables women to have children – some cultures oblige women to realise this possibility. Biology enables men to enjoy sex with one another – some cultures forbid them to realise this possibility. Culture tends to argue that it forbids only that which is unnatural. But from a biological perspective, nothing is unnatural. Whatever is possible is by definition also natural. A truly unnatural behaviour, one that goes against the laws of nature, simply cannot exist, so it would need no prohibition. No culture has ever bothered to forbid men to photosynthesise, women to run faster than the speed of light, or negatively charged electrons to be attracted to each other. In truth, our concepts ‘natural’ and ‘unnatural’ are taken not from biology, but from Christian theology. The theological meaning of ‘natural’ is ‘in accordance with the intentions of the God who created nature’. Christian theologians argued that God created the human body, intending each limb and organ to serve a particular purpose. If we use our limbs and organs for the purpose envisioned by God, then it is a natural activity. To use them differently than God intends is unnatural. But evolution has no purpose. Organs have not evolved with a purpose, and the way they are used is in constant flux. There

Egg-laying hens, for example, have a complex world of behavioural needs and drives. They feel strong urges to scout their environment, forage and peck around, determine social hierarchies, build nests and groom themselves. But the egg industry often locks the hens inside tiny coops, and it is not uncommon for it to squeeze four hens to a cage, each given a floor space of about 10 by 8.5 inches. The hens receive sufficient food, but they are unable to claim a territory, build a nest or engage in other natural activities. Indeed, the cage is so small that hens are often unable even to flap their wings or stand fully erect. Pigs are among the most intelligent and inquisitive of mammals, second perhaps only to the great apes. Yet industrialised pig farms routinely confine nursing sows inside such small crates that they are literally unable to turn around (not to mention walk or forage). The sows are kept in these crates day and night for four weeks after giving birth. Their offspring are then taken away to be fattened up and the sows are impregnated with the next litter of piglets. Many dairy cows live almost all their allotted years inside a small enclosure; standing, sitting and sleeping in their own urine and excrement. They receive their measure of food, hormones and medications from one set of machines, and get milked every few hours by another set of machines. The cow in the middle is treated as little more than a mouth that takes in raw materials and an udder that produces a commodity. Treating living creatures possessing complex emotional worlds as if they were machines is likely to cause them not only physical discomfort, but also much social stress and psychological frustration.

Neo-primitivism’ is an observable process of cultural involution today that consists of a return to the behaviour of primitive masses, a decline of cultural memory and the appearance of social savagery. There are countless signs of this new primitivism: the rise of illiteracy in schools, the explosion of drug use, the Afro-Americanisation of popular music, the collapse of social codes, the retreat of general culture, mastery of knowledge and historical memory among young people, the dilution of contemporary art into the nihilist brutality of less-than-nothing, brutalising the masses and stripping them of culture by audiovisual media (the ‘cathode religion’),[185] the increase in criminal activity and barbarous behaviour (social savagery), the disappearance of a civic sense, the accelerated crumbling of homogeneous social norms and collective disciplines, the impoverishment of language, the reduction of social codes, and so on.

The Pathe & Mullen (1997) sample almost unanimously reported deterioration in mental and physical well-being as a consequence of the harassment. (..) These victims often described a preoccupation with their stalker, one commenting: "I think I’ve become as obsessed as the stalker himself". (..) Whenever stalking victims present it is essential to assess their suicide potential and continue to monitor this. (..) Victims of stalking often respond to cognitive-orientated psychological therapies because stalking breaches previously held assumptions about their safety. The belief of victims in their strength and resilience and their confidence in the reasonable and predictable nature of the world are frequently shattered, to be replaced with feelings of extreme vulnerability and an expectation of pervasive danger and unpredictable harm. Cognitive therapies attempt to restructure these morbid perceptions of the world that threaten the victim’s adaptation and functioning. (..) Avoidance can respond to behavioural therapies such as prolonged exposure and stress inoculation, which aim to assist victims to gradually resume abandoned activities and manage the associated anxiety.

The compulsion which thereby finds expression is in no way different from the repetition-compulsion of neurotics, even though such persons have never shown signs of a neurotic conflict resulting in symptoms. Thus one knows people with whom every human relationship ends in the same way: benefactors whose protégés, however different they may otherwise have been, invariably after a time desert them in ill-will, so that they are apparently condemned to drain to the dregs all the bitterness of ingratitude; men with whom every friendship ends in the friend‘s treachery; others who indefinitely often in their lives invest some other person with authority either in their own eyes or generally, and themselves overthrow such authority after a given time, only to replace it by a new one; lovers whose tender relationships with women each and all run through the same phases and come to the same end, and so on. We are less astonished at this ‗endless repetition of the same‘ if there is involved a question of active behaviour on the part of the person concerned, and if we detect in his character an unalterable trait which must always manifest itself in the repetition of identical experiences.

while the behaviour patterns of archaic humans remained fixed for tens of thousands of years, Sapiens could transform their social structures, the nature of their interpersonal relations, their economic activities and a host of other behaviours within a decade or two. Consider a resident o Berlin, born in 1900 and living to the ripe age of one hundred. She spent her childhood in the Hohenzollern Empire of Wilhelm II; her adult years in the Weimar Republic, the Nazi Third Reich and Communist East Germany; and she died a citizen of a democratic and reunified Germany. She had managed to be a part of five very different sociopolitical systems, though her DNA remained exactly the same. This was the key to Sapiens' success. In a one-on-one brawl, a Neanderthal would probably have beaten a Sapiens. But in a conflict of hundreds, Neanderthals wouldn't stand a chance. Neanderthals could share information about the whereabouts of lions, but they probably could not tell - and revise - stories about tribal spirits. Without an ability to compose fiction, Neanderthals were unable to cooperate effectively in large numbers, nor could they adapt their social behaviour to rapidly changing challenging. (p. 38)

Viewed in this light, life itself appears as a dynamics of integration that is equipped with auto-therapeutic or 'endo-clinical' competencies and refers to a species-specific space of surprise. It has an equally innate and - in higher organisms - adaptively acquired responsibility for the injuries and invasions it regularly encounters in its permanently allocated environment or conquered surroundings. Such immune systems could equally be described as organismic early forms of a feeling for transcendence: thanks to the efficiency of these devices, which are constantly at the ready, the organism actively confronts the potential bringers of its death, opposing them with its endogenous capacity to overcome the lethal. Such functions have earned immune systems of this type comparisons to a 'body police' or border patrol. But as the concern, already at this level, is to work out a modus vivendi with foreign and invisible powers - and, in so far as these can bring death, 'higher' and 'supernatural' ones - this is a preliminary stage to the behaviour one is accustomed to terming religious or spiritual in human contexts. For every organism, its environment is its transcendence, and the more abstract and unknown the danger from that environment, the more transcendent it appears.

Narrow behaviourist thinking permeates political and social policy and medical practice, the childrearing advice dispensed by “parenting experts” and academic discourse. We keep trying to change people’s behaviours without a full understanding of how and why those behaviours arise. “Inner causes are not the proper domain of psychology,” writes Roy Wise, an expert on the psychology of addiction, and a prominent investigator in the National Institute on Drug Abuse in the U.S.A.3 This statement seems astonishing, coming from a psychologist. In reality, there can be no understanding of human beings, let alone of addicted human beings, without looking at “inner causes,” tricky as those causes can be to pin down at times. Behaviours, especially compulsive behaviours, are often the active representations of emotional states and of special kinds of brain functioning. As we have seen, the dominant emotional states and the brain patterns of human beings are shaped by their early environment. Throughout their lifetimes, they are in dynamic interaction with various social and emotional milieus. If we are to help addicts, we must strive to change not them but their environments. These are the only things we can change. Transformation of the addict must come from within and the best we can do is to encourage it. Fortunately, there is much that we can do.

However, it looks somewhat different when viewed not from the personalistic standpoint, i.e., from the personal situation of Miss Miller, but from the standpoint of the archetype’s own life. As we have already explained, the phenomena of the unconscious can be regarded as more or less spontaneous manifestations of autonomous archetypes, and though this hypothesis may seem very strange to the layman, it is amply supported by the fact the archetype has a numinous character: it exerts a fascination, it enters into active opposition to the conscious mind, and may be said in the long run to mould the destinies of individuals by unconsciously influencing their thinking, feeling, and behaviour, even if this influence is not recognized until long afterwards. The primordial image is itself a “pattern of behaviour”4 which will assert itself with or without the co-operation of the conscious personality. Although the Miller case gives us some idea of the manner in which an archetype gradually draws nearer to consciousness and finally takes possession of it, the material is too scanty to serve as a complete illustration of the process. I must therefore refer my reader to the dream-series discussed in Psychology and Alchemy, where he will be able to follow the gradual emergence of a definite archetype with all the specific marks of its autonomy and authority.

It is possible to get too hung up about this point. In, for example, the genealogical multiple pile-up of Swabia with almost every hill under its own prince, it is possible to imagine a feudal version of Jorge Luis Borges’ infinite library, a world of so many hundreds of rulers that every variation of behaviour is possible, or indeed certain, in any given moment. So somewhere a ruler with a huge grey beard is dying surrounded by his weeping family and retainers; somewhere else a bored figure is irritably shooting bits off the plaster decorations in the ballroom; another is making an improper suggestion to a stable boy; another is telling an anecdote about fighting the Turks, staring into space, girding for battle, converting to Calvinism, wishing he had a just slightly bigger palace, and so on. This dizzying multiplicity makes each of hundreds of castles a frightening challenge – with the possibility of the guide making my head explode with the dizzying details of how the young duchess had been walled up in a tower for being caught in a non-spiritual context with her confessor and how as a result the Strelitz-Nortibitz inheritance had passed, unexpectedly, to a cousin resident in Livonia who, on his way home to claim the dukedom, died of plague in a tavern near Rothenberg thus activating the claim of the very odd dowager’s niece, long resident in a convent outside Bamberg. But it is probably time to move on.

What, then, is addiction? In the words of a consensus statement by addiction experts in 2001, addiction is a “chronic neurobiological disease… characterized by behaviors that include one or more of the following: impaired control over drug use, compulsive use, continued use despite harm, and craving.” The key features of substance addiction are the use of drugs or alcohol despite negative consequences, and relapse. I’ve heard some people shrug off their addictive tendencies by saying, for example, “I can’t be an alcoholic. I don’t drink that much…” or “I only drink at certain times.” The issue is not the quantity or even the frequency, but the impact. “An addict continues to use a drug when evidence strongly demonstrates the drug is doing significant harm…. If users show the pattern of preoccupation and compulsive use repeatedly over time with relapse, addiction can be identified.” Helpful as such definitions are, we have to take a broader view to understand addiction fully. There is a fundamental addiction process that can express itself in many ways, through many different habits. The use of substances like heroin, cocaine, nicotine and alcohol are only the most obvious examples, the most laden with the risk of physiological and medical consequences. Many behavioural, nonsubstance addictions can also be highly destructive to physical health, psychological balance, and personal and social relationships. Addiction is any repeated behaviour, substance-related or not, in which a person feels compelled to persist, regardless of its negative impact on his life and the lives of others. Addiction involves: 1. compulsive engagement with the behaviour, a preoccupation with it; 2. impaired control over the behaviour; 3. persistence or relapse, despite evidence of harm; and 4. dissatisfaction, irritability or intense craving when the object — be it a drug, activity or other goal — is not immediately available. Compulsion, impaired control, persistence, irritability, relapse and craving — these are the hallmarks of addiction — any addiction. Not all harmful compulsions are addictions, though: an obsessive-compulsive, for example, also has impaired control and persists in a ritualized and psychologically debilitating behaviour such as, say, repeated hand washing. The difference is that he has no craving for it and, unlike the addict, he gets no kick out of his compulsion. How does the addict know she has impaired control? Because she doesn’t stop the behaviour in spite of its ill effects. She makes promises to herself or others to quit, but despite pain, peril and promises, she keeps relapsing. There are exceptions, of course. Some addicts never recognize the harm their behaviours cause and never form resolutions to end them. They stay in denial and rationalization. Others openly accept the risk, resolving to live and die “my way.

The traditional hospital practice of excluding parents ignored the importance of attachment relationships as regulators of the child’s emotions, behaviour and physiology. The child’s biological status would be vastly different under the circumstances of parental presence or absence. Her neurochemical output, the electrical activity in her brain’s emotional centres, her heart rate, blood pressure and the serum levels of the various hormones related to stress would all vary significantly. Life is possible only within certain well-defined limits, internal or external. We can no more survive, say, high sugar levels in our bloodstream than we can withstand high levels of radiation emanating from a nuclear explosion. The role of self-regulation, whether emotional or physical, may be likened to that of a thermostat ensuring that the temperature in a home remains constant despite the extremes of weather conditions outside. When the environment becomes too cold, the heating system is switched on. If the air becomes overheated, the air conditioner begins to work. In the animal kingdom, self-regulation is illustrated by the capacity of the warm-blooded creature to exist in a broad range of environments. It can survive more extreme variations of hot and cold without either chilling or overheating than can a coldblooded species. The latter is restricted to a much narrower range of habitats because it does not have the capacity to self-regulate the internal environment. Children and infant animals have virtually no capacity for biological self-regulation; their internal biological states—heart rates, hormone levels, nervous system activity — depend completely on their relationships with caregiving grown-ups. Emotions such as love, fear or anger serve the needs of protecting the self while maintaining essential relationships with parents and other caregivers. Psychological stress is whatever threatens the young creature’s perception of a safe relationship with the adults, because any disruption in the relationship will cause turbulence in the internal milieu. Emotional and social relationships remain important biological influences beyond childhood. “Independent self-regulation may not exist even in adulthood,” Dr. Myron Hofer, then of the Departments of Psychiatry and Neuroscience at Albert Einstein College of Medicine in New York, wrote in 1984. “Social interactions may continue to play an important role in the everyday regulation of internal biologic systems throughout life.” Our biological response to environmental challenge is profoundly influenced by the context and by the set of relationships that connect us with other human beings. As one prominent researcher has expressed it most aptly, “Adaptation does not occur wholly within the individual.” Human beings as a species did not evolve as solitary creatures but as social animals whose survival was contingent on powerful emotional connections with family and tribe. Social and emotional connections are an integral part of our neurological and chemical makeup. We all know this from the daily experience of dramatic physiological shifts in our bodies as we interact with others. “You’ve burnt the toast again,” evokes markedly different bodily responses from us, depending on whether it is shouted in anger or said with a smile. When one considers our evolutionary history and the scientific evidence at hand, it is absurd even to imagine that health and disease could ever be understood in isolation from our psychoemotional networks. “The basic premise is that, like other social animals, human physiologic homeostasis and ultimate health status are influenced not only by the physical environment but also by the social environment.” From such a biopsychosocial perspective, individual biology, psychological functioning and interpersonal and social relationships work together, each influencing the other.

The modern brand builder faces a difficult issue; communications theory is based on attitude change, and has limited implications for behaviour change. Games are characterised by interaction and behaviour rather than attitude, making the principles of gaming suited to brand building. I believe that games provide a practical template for brands that actively change behaviour.

Perpetrators were designated vaguely as 'Asians', while claims were made that the abuse was not about ethnicity and religion but about domination of man over woman;and anyway, who are we, with our Church paedophilia and sexual abuse scandals - that of the media personality Jimmy Saville being a case in point - to adopt the moral high ground over a victimised minority?......In both cases , we are dealing with organised - ritualised even - collective activity. In the case of Rotherham, another parallel may be even more pertinent. One of the terrifying effects of the non-contemporaneity of different levels of social life- behaviour that somehow seems out of sync with the age in which we live - is the rise of the violence against women.

While police internal affairs is allowed to protect corrupt police officers that engage in unethical behaviors, illegal activities or murder, there will always be a genuine mistrust by the common people.

seems that modern society has devised other forms of dharma that help to keep violence at bay. Stefano Tomelleri, using Durkheim’s concept of social distance, sees the division of labour as a means of coping with mimetic rivalry through the creation of social distance.12 This is also reminiscent of Jeremy Bentham’s Panopticon, which is a tool to control human behaviour, preventing any form of horizontal communication, meaning any mimetic activity, through an external source of control.13 In both cases the aim is the eradication of violence. How could you envisage a contemporary social order that, although acknowledging the constant presence of violence, tries to cope with it? The division of labour, unlike the caste system, leaves room for the individual, at least in principle. The market may force one to make some choices instead of others, but it is not proper to speak about capitalism, as the Marxists did, in terms of rigidity of social stratification. The division of labour has experienced important changes in the recent years, and I am not sure that I can give a definite explanation to account for this phenomenon. Certainly the organization of labour is particularly relevant for the stability of North American society. When people refer to the so-called ‘American dream’, they certainly exaggerate and overestimate its nature, but it is not entirely deceptive either. If one looks at the nouveaux riches of Silicon Valley, it is true that many of them are really self-made men, and a good percentage are immigrants, mostly from India or China. So, I am not sure I would agree completely that division of labour keeps mimetic rivalry under control, but at the same time it is a very complex subject. There is unquestionably more social mobility in the United States than in Europe. However, we live in a world in which social mobility, although experiencing phases of inhibition and local rigidity, is constantly increasing. Structural injustice, although still present, has been gradually ironed out by Christian ethics, and the market itself asks for a wider circulation of ‘human capital’.

The time is approaching when the cities become one city,” Dawson wrote....It will be “a Babylon which sets its mark on the mind of every man and woman and imposes the same pattern of behaviour on every human activity.” This new conformity will disrupt and attenuate thenatural and divine order of grace, in which each thing uniquely has its place, gifts, and purpose. One can effectively label all of these creeping, adulterating forces “progressivism,” Dawson continued. They result from “the unloosing of the powers of the abyss—the dark forces that have been chained by a thousand years of Christian civilization and which have been set free to conquerthe world.” Together, these dark forces have “the will to power.

firms were hiring ‘moonlighting’ active Central Intelligence Agency (CIA) agents to train managers in ‘tactical behaviour assessment’ techniques. These are ways of checking on employee honesty by reading verbal and behavioural clues, such as fidgeting or use of qualifying statements like ‘honestly’ and ‘frankly’.

Study 22: Learner language and proficiency level George Yule and Doris Macdonald (1990) investigated whether the role that different proficiency-level learners play in a two-way communication task led to differences in their interactive behaviour. They set up a task that required two learners to communicate information about the location of different buildings on a map and the route to get there. One learner, referred to as the ‘sender’, had a map with a delivery route on it, and this speaker’s job was to describe the delivery route to the ‘receiver’ so that he or she could draw the delivery route on a similar map. The task was made more challenging by the fact that there were minor differences between the two maps. To determine whether there would be any difference in the interactions according to the relative proficiency of the 40 adult participants, different types of learners were paired together. One group had high-proficiency learners in the ‘sender’ role and low-proficiency learners in the ‘receiver’ role; the other group had low-proficiency ‘senders’ paired with high-proficiency ‘receivers’. When low-proficiency learners were senders, interactions were considerably longer and more varied than when high-proficiency learners were the senders. The explanation for this was that high-proficiency senders tended to act as if the lower-level receiver had little contribution to make in the completion of the task. As a result, the lower-level receivers were almost forced to play a passive role and said very little. When lower-level learners were the senders however, much more negotiation for meaning and a greater variety of interactions between the two speakers took place. Based on these findings, Yule and Macdonald suggest that teachers should sometimes place more advanced students in less dominant roles in paired activities with lower-level learners.

They were divided into four categories that are described below along with examples of the motivational behaviours included within each. 1     Teacher discourse: arousing curiosity or attention, promoting autonomy, stating communicative purpose/utility of activity 2     Participation structure: group work/pair work 3     Activity design: individual competition, team competition, intellectual challenge, tangible task product 4     Encouraging positive retrospective self-evaluation and activity design: effective praise, elicitation of self/peer correction session, class applause. In each lesson, the learners’ motivation was measured in terms of their level of engagement. The proportion of students who paid attention, who actively participated, and who eagerly volunteered during activities was calculated. A three-level scale was used to measure engagement in each observed lesson: very low (a few students), low (one third to two thirds of the students) and high (more than two thirds of the students). Learners also completed a questionnaire about their motivation levels specifically related to their EFL class. The researchers found significant positive correlations between the teachers’ motivational practices, the learners’ engagement behaviours, and the learners’ self-reports on the questionnaire. The researchers acknowledge that correlation results do not indicate cause–effect relationships. Nevertheless, the findings are important because this is the first study to provide ‘any empirical evidence concerning the concrete, classroom-specific impact of language teachers’ motivational strategies’ (Guilloteaux and Dörnyei 2008: 72).

After the lockdown, when markets become less active, the subject of mainstream economics faces another tough ground. There are millions of poor people who do not have work. When lockdown happens, a great many people find resource markets stalled where they used to get income. More than ever, such crises necessitate the flow of resources from the haves to the have-nots. But, frozen goods and resource markets cannot help much, especially the poor and vulnerable people. That is where, pro-social behaviour and beyond-market distribution of resources is necessary. However, mainstream economics treats altruism as ‘impure’. It looks at altruism in the paradigm of pursuing self-interest.

Heisenberg’s biographer, David Cassidy, posed a large and testing question about Heisenberg’s behaviour before and during the war: How was it possible that Werner Heisenberg, one of the most gifted of modern physicists, a man educated in the finest tradition of Western culture, who was neither a Nazi nor a Nazi supporter, how was it possible that such a man would not only choose to remain in National Socialist Germany for its entire twelve years of existence, but also actively seek a prominent academic position in Berlin at the height of the war, a position that included the scientific directorship of nuclear fission research for the German Army at war?56 It’s a question, obviously, that is asked in hindsight.

I have not in this book discussed homoerotic behaviour, and that particular form of male bonding and female bonding loosely called ‘the homosexual community’. These large subjects require extensive treatment. But, very briefly, it should be said here that there may be analytic and practical profit in seeing male homosexuality as a specific feature of the more general phenomenon of male bonding. For a variety of obvious and more subtle reasons, male homoeroticism is socially organized differently and occurs more frequently than the female variety. There are a host of other differences which, in part, reflect the biologically based patterns which must accompany such a profound matter as seeking erotic contact, establishing sexual identity, and defining sexual role. The effect of homoerotic relationships in work, political, and other groups is of considerable interest in terms of many of the questions I have raised in this book. From a strictly biological viewpoint, there is no good reason for forbidding or even discouraging homoerotic activity, though in terms of Euro-American family structure and sexual attitudes there may be sociological reasons. As I have tried to indicate, there are important inhibitions in much of Euro-American culture – if not elsewhere too – against expressing affection between men, and one result of this inhibition of tenderness and warmth is an insistence on corporate hardness and forcefulness which has contributed to a variety of ‘tough-minded’ military, economic, political, and police enterprises and engagements. Of course, a fear of homoeroticism is not the only reason for this – a number of others have been described here too. But homoerotic activity has been widely and powerfully defined as aberrant (though as Kinsey has suggested, about half American males have had homosexual activity, while at least a third have had experiences culminating in orgasm). Much guilt and uncertainty must plague many of the participants in these relationships. So must the insecurity about possibly being or becoming ‘queer’ or ‘bent’ among other men who may feel drawn to their colleagues and friends in ways I have described but whose repertoire of explanations of their feelings is overwhelmed by their community’s assertion that men tender with each other are unmanly and unreliable. It remains a worthy subject of exploration to learn more about the dynamics of tender male interchanges, both for the sake of scientific understanding, and perhaps for providing information on the basis of which greater sympathy and opportunity may confront persons often harassed and disdained by themselves as well as others. That this may accompany a changed ideal of manhood, of corporate structure, of political acumen, and of the role of hard dominance, is not accidental but intrinsic to the whole argument of this book.

Those afflicted with BPD suffer from emotional instability—in Katherine’s case, almost always caused by feelings of rejection or abandonment. They suffer from cognitive distortions, where they see the world in black and white, with anyone who isn’t actively ‘with them’ being considered an enemy. They are also prone to catastrophising, where they make logical leaps from minor impediments in their plans to assumptions of absolute ruin. BPD is often characterised by extremely intense but unstable relationships, as the sufferer gives everything that they can to a relationship in their attempts to ensure their partner never leaves but instead end up burning themselves out and blaming that same partner for the emotional toll that it takes on them. The final trait of BPD is impulsive behaviour, often characterised as self-destructive behaviour. In Katherine’s case, this almost always manifested itself in her hair-trigger temper. When she was enraged, it was like she lost all rational control over her actions, seeing everyone else as her enemies. This manifested itself in the ridiculous bullying she conducted at school, in her lashing out when she failed her test and in the vengeance that she took on her sexual abusers. It is likely that she inherited this disorder from her mother, who showed many of the same symptoms, and that they were exacerbated by her chaotic home life and the lack of healthy relationships in the adults around her that she might have modelled herself after. With Katherine, it was like a Jekyll and Hyde switch took place when her temper was raised. The charming, eager-to-please girl who usually occupied her body was replaced with a furious, foul-mouthed hellion bent on exacting her revenge no matter what the cost. In itself, this could have been an excellent excuse for almost everything that she did wrong in her life, up to and including the crimes that she would later be accused of. Unfortunately, this sort of ‘flipped switch’ argument doesn’t hold up when you consider that her choice to arm herself with a lethal weapon was premeditated. Part of this may certainly have been the cognitive distortion that Katherine experienced, telling her that everyone else was out to get her and that she had to defend herself, but ultimately, she was choosing to give a weapon to a person who would use it to end lives, if she had the opportunity. Assuming that this division of personalities actually existed, then ‘good’ Katherine was an accomplice to ‘bad’ Katherine, giving her the material support and planning that she needed to commit her vicious attacks.

The inner qualities of the woman‘s heart, result in an important byproduct, which may be called „charm“. This charm like light, is a force. Intangible, imponderable though it be, the strivings of our intellect may not attain fruition if deprived of its life-giving touch. The nourishment which the tree draws though its root may be classified and measured, - not so the vitality which is the gift of the sunlight, and without which its functioning becomes altogether impossible. This ineffable emanation of woman‘s nature has, from the first, played its part in the creation of man, unobtrusively but inevitably Had man‘s mind not been energised by the inner working of woman‘s vital charm, he would never have attained his successes. Of all the higher achievements of civilization - the devotion of the toiler, the valour of the brave, the creations of the artist – the secret spring is to be found in woman‘s influence. In the clash and battle of primitive civilization, the action of woman‘s shakti is not clearly manifest; but, as civilization becomes spiritual in the course of its development, and the union of man with man is acknowledged to be more important than the differences between them, the charm of woman gets the opportunity to become the predominant factor. Such spiritual civilization can only be upheld if the emotion of woman and the intellect of man are contributed in usual shares for its purposes. Then their respective contributions may combine gloriously in ever-frsh creations, and their difference will no longer make for inequality. Woman, let me repeat, has two aspects, - in one she is the Mother, in the other, the Beloved. I have already spoken of the spiritual endeavour that characterises the first, viz., the striving, not merely for giving birth to her child, but for creating the best possible child – not as an addition to the number of men, but as one of the heroic souls who may win the victory of man‘s eternal fight against evil in his social life and natural surroundings. As the Beloved, it is woman‘s part to infuse life into all aspirations of man; and the spiritual power that enables her to do so I have called charm, and was known in India by the name shakti. There is a poem called Ananda lahari  (The stream of Delight), attributed to Shankaracharya. She who is glorified therein is the Shakti in the heart of the Universe; the Giver of Joy, the Inspirer of Activity. On the one hand, we know and use the world; on the other we are related to it by tie of disinterested joy. We can know the world because it is a manifestation of Truth: we rejoice in it because it is an expression of Joy. „Who would have striven for life“ says the Rishi, „if this ananda had not filled the sky?“ It seems to me that the „Intellectual Beauty“, whose praises Shelley has sung, is identical with this Ananda. And it is this ananda which the poet of Ananda lahari has visualised as the woman; that is to say, in his view, this Universal Shakti is manifest in human society in the nature of Woman. In this manifestation is her charm. Let no one confuse this shakti with mere „sweetness“, for in this charm there is a combination of several qualities – patience, self-abnegation- sensitive intelligence, grace in thought, word and behaviour – the reticent expression of rhythmic life, the tendernes and terribleness of love; at its core, moreover, is that self-radiant Spirit of Delight which ever gives itself up. This shakti, this joy-giving power of woman as the Beloved, has up to now largely been dissipated by the greed of man, who has sought to use it for the purposes of his individual enjoyment, corrupting it, confining it, like his property, within jealously-guarded limits. That has also obstructed for woman herself her inward realization of the full glory of her own shakti. Her personality has been insulted at every turn by being made to display its power of delectation within a circumsribed arena.

From the vantage point of creating something useful (to maintaining and developing civilization), beautiful or true, Pablo Picasso’s (1881-1973) artistic philosophy involved rejecting the idea that art should create beauty and a road to transcendence. His purpose was to challenge the accepted way of doing art and so challenge all that was established, including that which is useful. In so-doing, his art created a sense of shock, confusion, and meaninglessness and contributed to anarchy.34 The novels and stories of James Joyce (1882-1941) share much of this philosophy. The Dubliners, for example, horrified audiences with its detailed depictions of depraved behaviour and these actually occurring in real (named) streets and pubs. The stories take the reader into a world of nihilism and Finnegan’s Wake simply creates a sense of ‘profound’ confusion.35 As for Arnold Schoenberg (1874-1951), he shunned musical harmony and tradition in favour of a highly-structured but incomprehensible kind of music which most people find it actively-unpleasant to listen to . . . a world in which nothing makes sense, there is no meaning, there is negativity, there is the Void.

…American men actually engage most in hunting and fishing. The desire of men in wealthy societies to re-create the food-gathering conditions of very primitive people appears to be an appropriate comment on the power of the hunting drives discussed earlier. Not only is hunting expensive in many places – think of the European on safari in Africa – but it is also time-consuming, potentially dangerous, and frequently involves considerable personal discomfort. Men do it because it is ‘fun’. So they say, and so one must conclude from their persistent rendition of the old pattern. What is relevant from our point of view is that hunting, and frequently fishing, are group activities. A man will choose his co-hunters very carefully. Not only does the relative intimacy of the hunt demand some congeniality, but there is also danger in hunting with inept or irresponsible persons. It is a serious matter, and even class barriers which normally operate quite rigidly may be happily breached for the period of the hunt. Some research on hunters in British Columbia suggests the near-piety which accompanies the hunt; hunting is a singular and important activity. One particular group of males takes along bottles of costly Crown Royal whisky for the hunt; they drink only superior whisky on this poignant re-creation of an ancient manly skill. But when their wives join them for New Year's celebrations, they drink an ordinary whisky: the purely formal and social occasion does not, it seems, merit the symbolic tribute of outstanding whisky. Gambling is another behaviour which, like hunting and sport, provides an opportunity in countless cultures for the weaving of and participation in the web of male affiliation. Not the gambling of the London casino, where glamorous women serve drinks, or the complex hope, greed, fate-tempting ritual, and action of the shiny American palaces in Nevada, and not the hidden gambling run by racketeers. Rather, the card games in homes or small clubs, where men gather to play for manageable stakes on a friendly basis; perhaps – like Jiggs and his Maggie – to avoid their women, perhaps to seek some money, perhaps to buy the pleasant passage of time. But also to be with their friends and talk, and define, by the game, the confines of their intimate male society. Obviously females play too, both on their own and in mixed company. But there are differences which warrant investigation, in the same way that the drinking of men in groups appears to differ from heterosexual or all-female drinking; the separation of all-male bars and mixed ones is still maintained in many places despite the powerful cultural pressures against such flagrant sexual apartheid. Even in the Bowery, where disaffiliated outcast males live in ways only now becoming understood, it has been noted that, ‘There are strong indications that the heavy drinkers are more integrated and more sociable than the light. The analytical problem lies in determining whether socialization causes drinking or drinking results in sociability when there is no disapproval.’ In the gentleman's club in London, the informally segregated working man's pub in Yorkshire, the all-male taverns of Montreal, the palm-wine huts of west Africa, perhaps can be observed the enactment of a way of establishing maleness and maintaining bonds which is given an excuse and possibly facilitated by alcohol. Certainly, for what they are worth in revealing the nature of popular conception of the social role of drinking, advertisements stress the manly appeal of alcohol – particularly whisky – though it is also clear that there are ongoing changes in the socio-sexual implications of drinking. But perhaps it is hasty to regard the process of change as a process of female emancipation which will culminate in similarity of behaviour, status, and ideals of males and females. The changes are still too recent to warrant this. Also, they have been achieved under sufficiently self-conscious pressure...

Experiential wellness is a way of life that is fulfilling, healthy and happy. Leads to a positive and permanent behavior change making a big difference.

Behaviourists have favoured behaviour as the primary force in human experience and argued that changes in motor activity produce changes in attitudes and affect. Cognitivists have rallied around the primary power of thought and argued that changes in thinking produce changes in both behaviour and feeling. The third group – variously called “humanists,” “experientialists,” and “evocative” therapists – have asserted the primacy of emotionality in driving the other two realms. . . Not surprisingly, each group has endorsed a different emphasis in psychological services. Behaviorists have emphasized action, cognitivists have been partial to insight and reflection, and humanists have encouraged emotional experience and expression.

If I want to understand somebody, I cannot condemn him: I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behaviour; but if you merely condemn, resist or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels and does from moment to moment. That is the actual. Any other action, any ideal or ideological action, is not the actual; it is merely a wish, a fictitious desire to be something other than what is. To understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive. We are in that state when we really desire to understand something; when the intensity of interest is there, that state of mind comes into being. When one is interested in understanding what is, the actual state of the mind, one does not need to force, discipline, or control it; on the contrary, there is passive alertness, watchfulness. This state of awareness comes when there is interest, the intention to understand. The fundamental understanding of oneself does not come through knowledge or through the accumulation of experiences, which is merely the cultivation of memory. The understanding of oneself is from moment to moment; if we merely accumulate knowledge of the self, that very knowledge prevents further understanding, because accumulated knowledge and experience becomes the centre through which thought focuses and has its being. The world is not different from us and our activities because it is what we are which creates the problems of the world; the difficulty with the majority of us is that we do not know ourselves directly, but seek a system, a method, a means of operation by which to solve the many human problems.

Climate change is slow, but a cumulative process. Individual human lifespan is only an infinitesimally small fraction of the life of environmental resources and ecosystem services. Hence, the self- centric and this-worldly view of life is incompatible with the concerns of sustainability and socially responsible behaviour. Rather, the dogmatic commitment to self-centric worldview results in the inevitable proliferation of pollution as a right and product to be bought and sold in the market economy. It is ironic, but inevitable to see measures such as ‘statistical value of life’. On the action and policy front in capitalistic democracies, voter ignorance as well as the public-good nature of any results of political activity tends to create a situation in which maximizing an individual’s private surplus through rent seeking can be at the expense of a lower economic surplus for all consumers and producers.

Buddhism and other religious and ethical systems, however, have long recognized and sought to correct this prejudice in favour of the self. A scholar of Judaism, commenting on the Torah, wrote: ‘In morals, holiness negatively demanded resistance to every urge of nature which made self-serving the essence of human life; and positively, submission to an ethic which placed service to others at the centre of its system.’6 It would be naive to expect that all men could be persuaded to place service to others before service to self. But with sufficient resolve on the part of governments and institutions that influence public opinion and set international standards of behaviour, a greater proportion of the world’s population could be made to realize that self-interest (whether as an individual, a community or a nation) cannot be divorced entirely from the interests of others. Instead of assuming that material progress will bring an improvement in social, political and ethical standards, should it not be considered that an active promotion of appropriate social, political and ethical values might not only aid material progress but also help ensure that its results are wisely and happily distributed? ‘Wealth enough to keep misery away and a heart wise enough to use it’7 was described as the ‘greatest good’ by Aeschylus, who lived in an age when, after decades of war, revolution and tyrannies, Athenian democracy in its morning freshness was beginning to prove itself as a system wonderfully suited to free, thinking men. A

What I think I am saying is that phenomenal consciousness - the raw feel of experience - is invisible to conventional scientific scrutiny and will forever remain so. It is, by definition, subjective - where as science, by definition, adopts an objective stance. You can't be in two places at once. You either experience consciousness "from the inside" ([...]) or you view it "from the outside" ([...]). Science can study the neural activity, the bodily states, the environmental conditions, and the outward behaviours - including verbal behaviours that stand for different states of awareness ([...]), but the quality - the feel - of our experiences remains forever private and therefore out of bounds of scientific analysis. I can't see a way round this. Privateness is a fundamental constituent of consciousness.

The Industrial Revolution turned the timetable and the assembly line into a template for almost all human activities. Shortly after factories imposed their time frames on human behaviour, schools too adopted precise timetables, followed by hospitals, government offices and grocery stores. Even in places devoid of assembly lines and machines, the timetable became king. If the shift at the factory ends at 5 P.M., the local pub had better be open for business by 5:02.

Economic activities that diminish the quality of the environment and increase pollution harm the communities that are supposed to benefit. Conversely, contact with the natural environment has been shown to reduce stress, improve children’s behaviour and increase wellbeing. Indeed, patients appear to recover faster from surgery when they are able to see plants, flowers and trees. Although we might like to think that the natural environment is a tool at our disposal, that we are entitled, as the Book of Genesis suggests, to ‘dominion’ over ‘all the earth’, we are in fact part of the natural world and, for better and for worse, inextricably linked to and deeply affected by it.

The Medical Research Council’s PACE Trial of behavioural interventions for Chronic Fatigue Syndrome / Myalgic Encephalomyelitis (CFS/ME) attracted considerable opposition from the outset and the Principal Investigators had difficulty in recruiting a sufficient number of participants. PACE is the acronym for Pacing, Activity, and Cognitive behavioural therapy, a randomised Evaluation, interventions that, according to one of the Principal Investigators, are without theoretical foundation. The MRC’s PACE Trial seemingly inhabits a unique and unenviable position in the history of medicine. It is believed to be the first and only clinical trial that patients and the charities that support them have tried to stop before a single patient could be recruited and is the only clinical trial that the Department for Work and Pensions (DWP) has ever funded.

Tactical activities that influence consumers at the behavioural level are important for developing mindspace. Promotions

There are three categories of criteria that an individual must meet in order to be diagnosed with ASD. The categories are listed below along with the typical traits, which may indicate whether the individual needs further assessment: 1.Persistent deficits in social communication and social interaction across contexts, not accounted for by general developmental delays: lack of friends and social life friends often much older or younger mumbling and not completing sentences issues with social rules (such as staring at other people) inability to understand jokes and the benefit of ‘small talk’ introverted (shy) and socially awkward inability to understand other people’s thoughts and feelings uncomfortable in large crowds and noisy places detached and emotionally inexpressive. 2.Restricted, repetitive patterns of behaviour, interests or activities: obsession with ‘special interests’ collecting objects (such as stamps and coins) attachment to routines and rituals ability to focus on a single task for long periods eccentric or unorthodox behaviour non-conformist and distrusting of authority difficulty following illogical conventions attracted to foreign cultures affinity with nature and animals support for victims of injustice, underdogs and scapegoats. 3.Restricted, repetitive patterns of behaviour, interests or activities: inappropriate emotional responses victimised or bullied at school, work and home overthinking and constant logical analysis spending much time alone strange laugh or cackle inability to make direct eye contact when talking highly sensitive to light, sound, taste, smell and touch uncoordinated and clumsy with poor posture difficulty coping with change adept at abstract thinking ability to process data sets logically and notice patterns or trends truthful, naïve and often gullible slow mental processing and vulnerable to mental exhaustion intellectual and ungrounded rather than intuitive and instinctive problems with anxiety and sleeping visual memory.

But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature.

continue polluting while trying to offset the damage through some face-saving corporate philanthropy exercises. We would be fools to assume that we can simply pay our way out of this mess. Nature cannot be bailed out, as if it were a financial market. We need to stop breaking things in the first place. But for this, we need a new development model. We have designed an economic system that sees no value in any human or natural resource unless it is exploited. A river is unproductive until its catchment is appropriated by some industry or its waters are captured by a dam. An open field and its natural bounty are useless until they are fenced. A community of people have no value unless their life is commercialised, their needs are turned into consumer goods, and their aspirations are driven by competition. In this approach, development equals manipulation. By contrast, we need to understand development as something totally different: development is care. It is through a caring relationship with our natural wealth that we can create value, not through its destruction. It is thanks to a cooperative human-to-human interaction that we can achieve the ultimate objective of development, that is, wellbeing. In this new economy, people will be productive by performing activities that enhance the quality of life of their peers and the natural ecosystems in which they live. If not for moral reasons, they should do so for genuine self-interest: there is nothing more rewarding than creating wellbeing for oneself and society. This is the real utility, the real consumer surplus, not the shortsighted and self-defeating behaviour promoted by the growth ideology. The wellbeing economy is a vision for all countries. There are cultural traces of such a vision in the southern African notion of ‘ubuntu’, which literally means ‘I am because you are’, reminding us that there is no prosperity in isolation and that everything is connected. In Indonesia we find the notion of ‘gotong royong’, a conception of development founded on collaboration and consensus, or the vision of ‘sufficiency economy’ in Thailand, Bhutan and most of Buddhist Asia, which indicates the need for balance, like the Swedish term ‘lagom’, which means ‘just the right amount’. Native Alaskans refer to ‘Nuka’ as the interconnectedness of humans to their ecosystems, while in South America, there has been much debate about the concept of ‘buen vivir’, that is, living well in harmony with others and with nature. The most industrialised nations, which we often describe in dubious terms like ‘wealthy’ or ‘developed’, are at a crossroads. The mess they have created is fast outpacing any other gain, even in terms of education and life expectancy. Their economic growth has come at a huge cost for the rest of the world and the planet as a whole. Not only should they commit to realising a wellbeing economy out of self-interest, but also as a moral obligation to the billions of people who had to suffer wars, environmental destruction and other calamities so that a few, mostly white human beings could go on

The fading relevance of the nature–nurture argument has recently been revived by the rise of evolutionary psychology. A more sophisticated understanding of Darwinian evolution (survival of the fittest) has led to theories about the possible evolutionary value of some psychiatric disorders. A simplistic view would predict that all mental illnesses with a genetic component should lower survival and ought to die out. ‘Inclusive fitness’, however, assesses the evolutionary value of a characteristic not simply on whether it helps that individual to survive but whether it makes it more likely that their offspring will survive. Richard Dawkins’s 1976 book The Selfish Gene gives convincing explanations of the evolutionary advantages of group support and altruism when individuals sacrifice themselves for others. A range of speculative hypotheses have since been proposed for the evolutionary advantage of various behaviour differences and mental illnesses. Many of these draw on ethological games-theory (i.e. the benefits of any behaviour can only be understood in the context of the behaviour of other members of the group). So depression might be seen as a safe response to ‘defeat’ in a hierarchical group because it makes the individual withdraw from conflict while they recover. Mania, conversely, with its expansiveness and increased sexual activity, is proposed as a response to success in a hierarchical tussle promoting the propagation of that individual’s genes. Changes in behaviour that look like depression and hypomania can be clearly seen in primates as they move up and down the pecking order that dominates their lives. The habitual isolation and limited need for social contact of individuals with schizophrenia has been rather imaginatively proposed as adaptive to remote habitats with low food supplies (and also a protection against the risk of infectious diseases and epidemics). Evolutionary psychology will undoubtedly increasingly influence psychiatric thinking – many of our disorders fit poorly into a classical ‘medical model’. Already it has helped establish a less either–or approach to the discussion. It is, however, a highly controversial area – not so much around mental disorders but in relation to social behaviour and particularly to gender specific behaviour. Here it is often interpreted as excusing a very male-orientated, exploitative worldview. Luckily that is someone else’s battle.

In a society obsessed with scheduling work and personal activities, therefore, trying to control time, the act of overlooking schedules, deadlines and agenda, that is, procrastinating is considered a disease to be treated. An antisocial behaviour. A menace to society.

In general, the prevalence of secure attachment is low across all diagnostic subgroups of eating disorders. In addition to individuals with such acquired deficits in affect regulation, however, there are individuals with inherited deficits in their neurobiological functions that may predispose them to affective dysregulation (Barry et al. 2008; Belsky 2006). We can conceive of persons with eating disorders as attempting to drown out anguished feelings by frantic self-stimulatory activities. This could be seen as a common denominator to such behaviours as starvation, bingeing, vomiting and hyperactivity. The absence of reliable internal self-regulation may cause the eating disordered patient to feel inadequate, ineffective and out of control. The symptoms can be seen as misguided attempts to organize emotions and other internal states more meaningfully.

Children are laughed at for their answer, for their accent, for their colour, for their faith, for their sexual orientation, for their trainers, pencil case or mobile phone. Shame is alive and well in schools which don’t actively work to root it out. Shame is the bindweed of school and classroom climate.

In its 2018 guidance on how its members should treat ‘traditional masculinity’ in boys and men, the American Psychological Association wrote: Awareness of privilege and the harmful impacts of beliefs and behaviours that maintain patriarchal power have been shown to reduce sexist attitudes in men and have been linked to participation in social justice activities.16

Children need to be taught and retaught expected behaviours. This is critical in a secondary school where children are moving between teachers. In a primary school, as children move between activities and environments, it is no less important. It might be comforting to think that we reach a certain age and suddenly know how to behave. The reality is that there is no such age.

The government’s own advisers were incredulous that senior politicians had not taken greater precautions to avoid being infected. ‘Whilst the PM was telling people to stay at home and keep at least two metres apart from each other, the House of Commons was open for business and face-to-face parliamentary activities were carrying on,’ said Professor Michie, a behavioural psychologist who sits on one of the government’s key advisory committees.

The government’s own advisers were incredulous that senior politicians had not taken greater precautions to avoid being infected. ‘Whilst the PM was telling people to stay at home and keep at least two metres apart from each other, the House of Commons was open for business and face-to-face parliamentary activities were carrying on,’ said Professor Michie, a behavioural psychologist who sits on one of the government’s key advisory committees. ‘Given the transmission routes of touching contaminated surfaces and breathing in virus-laden droplets, it should not come as a surprise to hear that the PM and Health Secretary have tested positive for coronavirus. If leaders do not adhere to their own recommendations, this undermines trust in them which in turn can undermine the population’s adherence to their advice.

The importance of gendered performance in fiction about transkids raises a question: if adults stopped fussing about the ‘right’ clothes and activities for boys and girls, then how, in practical terms, could a child express a trans identity? If no behaviours or norms were off-limits to one sex or the other, how could a child feel, or indicate to the world, that they were not actually members of their sex?

When trying to understand the interactions of non-human organisms, it is easy to flip between these two perspectives: that of the inanimate behaviour of pre-programmed robots on the one hand, and that of rich, lived, human experience on the other. Framed as brainless organisms, lacking the basic apparatus required to have even a simple kind of ‘experience’, fungal interactions are no more than automatic responses to a series of biochemical triggers. Yet the mycelium of truffle fungi, like that of most fungal species, actively senses and responds to its surroundings in unpredictable ways. Their hyphae are chemically irritable, responsive, excitable. It is this ability to interpret the chemical emissions of others that allows fungi to negotiate a series of complex trading relationships with trees; to knead away at stores of nutrients in the soil; to have sex; to hunt; or to fend off attackers.

He’d found himself wondering once or twice recently what possible meaning the restoration of mental health could have in relation to his work. Normally a cure implies that the patient will no longer engage in behaviour that is clearly self-destructive. But in present circumstances, recovery meant the resumption of activities that were not merely self-destructive but positively suicidal. But then in a war nobody is a free agent. He and Yealland were both locked in, every bit as much as their patients were.

there are many meaningless papers floating round. For example, there was once a study conducted to see whether rats can discriminate between the Japanese and Dutch languages when they are played backwards. The rats couldn’t tell the difference. What benefit this has for humanity when people are dying of all sorts of diseases, I don’t know. Similarly, the study outlined in the paper ‘People’s clothing behaviour according to external weather and indoor environment’ found that people wear warm clothes when it gets cold outside. Ground-breaking. Another study exploring the side effects of sword swallowing found that the activity can cause injury to people. Call the Nobel Prize committee!

the duck’s hidden reproductive anatomy reveals a very different story to the one suggested by their outward behaviour. Female ducks are not passive victims but active agents driving their own evolution, along with that of males.

To dream, to meet, to have, to share with good personality people. You have to be first yourself good in your character, behaviour, dealings, and all the activities that you share in your circles. Otherwise, go ahead as your nature is, whatever it is.

The second concept is design. Business models have something to do with how organisations function, specifically in terms of the structures and relationships that govern behaviours and activities.

All societies take care of their material needs, and the pursuit of private gain is always present. But the attainment of personal possessions had been, for the most part of history, considered a less important mark of distinction and status than the demonstration of other traits... According to Polyani, this thinking fundamentally changed in the last five centuries and in parts of the Western world as, with the rise of capitalism, feudal society was reorganized around the principles of the marketplace. It is only in the resulting capitalist works that displays of feed and the pursuit of material gain have been considered worthy behaviour - behavior that is actively encouraged and even regarded as the very essence of the human personality.

I’m always talking about the internet and what’s happening now, so cancel culture is something I’m interested in as a phenomenon, but I don’t want it to come across like I’m butt-hurt about it because, honestly, I don’t really care. Because what is cancelling? People start a social media account and once they get more than 300 followers they can’t see their audience as anything but an audience, something to be performed to — which is why you get the weird thing of your mate who works in a brewery talking on Facebook like he’s talking to a packed convention centre. When you’re performing to an audience, the only human inclination is to be the benevolent protagonist. You’d never assume the role of the antagonist — that’s why trolls exist with anonymity. People who actually put themselves out there, online, their role is to be the good guy. We’re not aware of the solipsism of this behaviour because we’re all doing it. So once a week, culture generates a baddie so all the good guys can go: ‘Look how good I am in opposition to how bad he is.’ And the reason we forget about whatever morally [dubious] thing that person has done a week later is because we don’t care. It’s all literally a performance. There’s a purposeful removal of context in order to seem virtuous that happens so constantly that people can’t even be arsed.

I was unaware that Adam had been trying to stand between me and Sabrina since ever, and the expos gave him room and time to mingle with her, and talk about me, just before I met Martina. Adam and I knew that we would most likely get the place we wanted, and only we knew that we were going to make it happen - I was going to make it happen - we both knew. I was unaware whether Adam had been manipulating Sabrina throughout the last weeks and months of our so-called “relationship” until I acted out of character one night and broke a security door with my shoulder the following morning, when her behaviour was becoming too much for me to endure. I didn't think that she had any potential relation to business or criminal activity on Adam's part against my own life. I was wondering if Adam didn't want me to reconnect with Sabrina because he had other plans with her. If we reconnected with my little sweetheart of a crazy ex-girlfriend, then Adam's manipulation of both of us wouldn't work. Adam had been manipulating both me and Sabrina for a long time, I just didn't realize it since we had split up and she moved out. Adam couldn't really manipulate Sabrina before because she hated them. But Adam had an easy job manipulating / corrupting / influencing / instructing / transforming / changing / destroying Martina apparently and I didn't understand why. Was it because of Ruan? Did Adam promise jobs for Ruan, Agustina in London, Amsterdam, and Paris? That sounds like manipulation. Of children. “Manipulation.” – Mani = hands “Mani” – hands / money “Manipulation” – Money – pull – ation Pulling the hands. The lines. The cash. The strings. The puppets. I told her I wanted her to move back home for her safety. We had been living there for over half a year, and Adam, Sabrina, and the others didn't know where we lived. Was it only an illusion and only for me personally, to think that they did not know our address? If they didn't know where we had moved, why had we moved to Mount Juic, the Jew Mountain? By chance? If they knew our address from Martina, then what was the point, or what were they waiting for? For the construction to be completed. Why would they want me to think that they did not know our address? To let my guards down.

Dopamine is yelling, ‘This activity is really important, and you should do it again and again.’ DeltaFosB’s job is to ensure you remember and repeat the activity. It does this by rewiring your brain to want whatever you have been bingeing on. A spiral can ensue in which wanting/craving leads to doing, doing triggers more surges of dopamine, dopamine causes DeltaFosB to accumulate – and the urge to repeat the behaviour gets stronger with each loop.

You may be wondering how chronic overstimulation can induce two seemingly opposite effects. First, it can increase dopamine activity (sensitisation via DeltaFosB). Second, it can decrease dopamine activity (desensitisation via CREB124). The answer is that it’s mostly about timing. But it’s also about the neurological differences between wanting and liking.[135] Sensitisation leads to high spikes of dopamine in response to cues and triggers associated with use. The dopamine spikes occur before ingesting the drug or masturbating to porn, and are experienced as cravings to use. However, on exposure to the same old stimuli less dopamine (and less opioids) are released (desensitisation). This dampening of pleasure occurs during drug use or while masturbating to porn. The activity is experienced as less pleasurable, increasing cravings for more. Thus, two mechanisms once beneficial to our animal ancestors have unwanted consequences in the age of porn tube sites and omnipresent junk food. Sensitisation leads to greater wanting or more intense cravings, while desensitisation leads to less liking or a decline in overall pleasure.[136] This disparity acts as a double-edged sword that drives compulsive use: overpowering cravings to use (sensitisation) combined with less fulfilment from both everyday activities and from the problematic behaviours (desensitisation). Brain scan studies confirm that porn addicts have greater reward system activation in the craving phase (wanting), but do not like porn any more than non-addicts.

The brain is not the source of anything. It is the conduit, the biological computer system, which responds to information stimuli and makes it conscious in terms of fivesense perception and behaviour. Different areas of the brain become activated, or ‘light up’, when energetic information is received that relates to their specific role in decoding and communicating information to the holographic conscious mind. The information can come from the heart and the greater Consciousness (what some call the soul), or it can come from direct Archontic possession and the endless Archontic programs such as education, science, medicine, media, politics etc., etc., etc. Once you open yourself to heart intelligence – innate intelligence, universal intelligence – the ‘opposition’ is routed and the heart and brain speak as one . The fact it is such a ‘revelation’ that the brain is changeable and malleable shows how far off the pace mainstream ‘science’ is and has been. The brain is a hologram and its base state is a 100 percent malleable waveform information field. When the field changes, the ‘physical’ brain must change and it is at the waveform and electromagnetic levels that Archontic possession takes place and the heart most powerfully interacts with the brain, although it does so electrically, too. For the most extreme possession to happen the heart’s influence must be seriously curtailed and that is why the Archons target the heart vortex in the way they have structured society and lock people into the emotional chakra in the gut. Positive feelings and perceptions like love and joy (high frequency) come from the heart while negative emotions like fear, anxiety, stress and depression (low frequency) come from the belly. The idea is to block the influence of the heart by giving people so many reasons to feel fear, anxiety, stress and depression. Stress causes heart disease because it stems the flow of energy through the heart chakra and causes it to form a chaotic field that becomes more intense the longer the stress continues. This distortion is transferred through to the holographic heart and there you have the reason why in a fearful and stressed society that heart disease is a mass global killer. What is called ‘heartache’ is when people feel the effect of the distorted heart-field. The effect of severe trauma, like losing a loved one, really can cause people to die of a ‘broken heart’ because of this. Research by the Institute of HeartMath has shown that the heart’s electromagnetic fields change in response to emotions and, given that the heart field can be measured several feet from the body, you can appreciate the fundamental effect – positive or negative – the nature of that field can have on mental, emotional and bodily health. The heart vortex and its massive electromagnetic field is where human perception has been most effectively hijacked and we need to reverse that. Nothing is more important than this for those who truly want to free themselves from Archontic tyranny. If people think they can meet this challenge with anger, hatred or violent revolution they should feel free to waste their time. No shift from gut to heart = global tyranny. Shift from gut to heart = game over. It is possible to override and bypass the brain altogether and in fact this must be done to go beyond ‘time and space’. I have been doing this since my experience in Peru and it gets more powerful and profound the more you do it. This is what Da Vinci, Bruno and the others were doing. Normally information enters what we call the conscious mind through the brain with all the potential interference, blocks and filters caused by belief, emotion and other programming. But if you move your point of attention from the body out into the infinity beyond the Matrix you can make a direct connection between expanded insight and your own conscious awareness.

Thirdly and most important, the psychical energy model is logically unrelated to the concepts that Freud, and everyone since, regards as truly central to psychoanalysis—the role of unconscious mental processes, repression as a process actively keeping them unconscious, transference as a main determinant of behaviour, the origin of neurosis in childhood trauma. Not one of these concepts bears any intrinsic relation to a psychical energy model; and when this model is discarded all four remain intact and unchanged. The psychical energy model is a possible model for explaining the data to which Freud drew attention: it is certainly not a necessary one.

What is sensory integration therapy? This form of occupational therapy helps children and adults with SPD (sensory processing disorder) use all their senses together. These are the senses of touch, taste, smell, sight, and hearing. Sensory integration therapy is claimed to help people with SPD respond to sensory inputs such as light, sound, touch, and others; and change challenging or repetitive behaviours. Someone in the family may have trouble receiving and responding to information through their senses. This is a condition called sensory processing disorder (SPD). These people are over-sensitive to things in their surroundings. This disorder is commonly identified in children and with conditions like autism spectrum disorder. The exact cause of sensory processing disorder is yet to be identified. However, previous studies have proven that over-sensitivity to light and sound has a strong genetic component. Other studies say that those with sensory processing conditions have abnormal brain activity when exposed simultaneously to light and sound. Treatment for sensory processing disorder in children and adults is called sensory integration therapy. Therapy sessions are play-oriented for children, so they should be fun and playful. This may include the use of swings, slides, and trampolines and may be able to calm an anxious child. In addition, children can make appropriate responses. They can also perform more normally. SPD can also affect adults Someone who struggles with SPD should consider receiving occupational therapy, which has an important role in identifying and treating sensory integration issues. Occupational therapists are health professionals using different therapeutic approaches so that people can do every work they need to do, inside and outside their homes. Through occupational therapy, affected individuals are helped to manage their immediate and long-term sensory symptoms. Sensory integration therapy for adults, especially for people living with dementia or Alzheimer's disease, may use everyday sounds, objects, foods, and other items to rouse their feelings and elicit positive responses. Suppose an adult is experiencing agitation or anxiety. In that case, soothing music can calm them, or smelling a scent familiar to them can help lessen their nervous excitement and encourage relaxation, as these things can stimulate their senses. Seniors with Alzheimer's/Dementia can regain their ability to connect with the world around them. This can help improve their well-being overall and quality of life. What Are The Benefits of Sensory Integration Therapy Sensory integration treatment offers several benefits to people with SPD: * efficient organisation of sensory information. These are the things the brain collects from one's senses - smell, touch, sight, etc. * Active involvement in an exploration of the environment. * Maximised ability to function in recreational and other daily activities. * Improved independence with daily living activities. * Improved performance in the home, school, and community. * self-regulations. Affected individuals get the ability to understand and manage their behaviours and understand their feelings about things that happen around them. * Sensory systems modulation. If you are searching for an occupational therapist to work with for a family with a sensory processing disorder, check out the Mission Walk Therapy & Rehabilitation Centre. The occupational therapy team of Mission Walk uses individualised care plans, along with the most advanced techniques, so that patients can perform games, school tasks, and other day-to-day activities with their best functional skills. Call Mission Walk today for more information or a free consultation on sensory integration therapy. Our customer service staff will be happy to help.

Combat is an interaction between human organisations. It is adversarial, highly dynamic, complex and lethal. It is grounded in individual and collective human behaviour, and conducted between organisations that are themselves complex. It is not determined, hence uncertain, and evolutionary. Critically, and to an extent in a way which we currently overlook, combat is fundamentally a human activity.12

Only let your conversation be as it becometh the gospel of Christ." Philippians 1:27 The word "conversation" does not merely mean our talk and converse with one another, but the whole course of our life and behaviour in the world. The Greek word signifies the actions and the privileges of citizenship: and thus we are commanded to let our actions, as citizens of the New Jerusalem, be such as becometh the gospel of Christ. What sort of conversation is this? In the first place, the gospel is very simple. So Christians should be simple and plain in their habits. There should be about our manner, our speech, our dress, our whole behaviour, that simplicity which is the very soul of beauty. The gospel is pre-eminently true, it is gold without dross; and the Christian's life will be lustreless and valueless without the jewel of truth. The gospel is a very fearless gospel, it boldly proclaims the truth, whether men like it or not: we must be equally faithful and unflinching. But the gospel is also very gentle. Mark this spirit in its Founder: "a bruised reed he will not break." Some professors are sharper than a thorn-hedge; such men are not like Jesus. Let us seek to win others by the gentleness of our words and acts. The gospel is very loving. It is the message of the God of love to a lost and fallen race. Christ's last command to his disciples was, "Love one another." O for more real, hearty union and love to all the saints; for more tender compassion towards the souls of the worst and vilest of men! We must not forget that the gospel of Christ is holy. It never excuses sin: it pardons it, but only through an atonement. If our life is to resemble the gospel, we must shun, not merely the grosser vices, but everything that would hinder our perfect conformity to Christ. For his sake, for our own sakes, and for the sakes of others, we must strive day by day to let our conversation be more in accordance with his gospel.