Cause And Effect Positive Quotes

We ought to regard the present state of the universe as the effect of its antecedent state and as the cause of the state that is to follow. An intelligence knowing all the forces acting in nature at a given instant, as well as the momentary positions of all things in the universe, would be able to comprehend in one single formula the motions of the largest bodies as well as the lightest atoms in the world, provided that its intellect were sufficiently powerful to subject all data to analysis; to it nothing would be uncertain, the future as well as the past would be present to its eyes. The perfection that the human mind has been able to give to astronomy affords but a feeble outline of such an intelligence.

We can all make powerful choices. We can all take back control by not blaming chance, fate, or anyone else for our outcomes. It’s within our ability to cause everything to change. Rather than letting past hurtful experiences sap our energy and sabotage our success, we can use them to fuel positive, constructive change.

Keep working on you. Remind yourself that it’s your emotions and experiences and expectations that are causing your outbursts, not your little one’s behavior.

When two things occur successively we call them cause and effect if we believe one event made the other one happen. If we think one event is the response to the other, we call it a reaction. If we feel that the two incidents are not related, we call it a mere coincidence. If we think someone deserved what happened, we call it retribution or reward, depending on whether the event was negative or positive for the recipient. If we cannot find a reason for the two events' occurring simultaneously or in close proximity, we call it an accident. Therefore, how we explain coincidences depends on how we see the world. Is everything connected, so that events create resonances like ripples across a net? Or do things merely co-occur and we give meaning to these co-occurrences based on our belief system? Lieh-tzu's answer: It's all in how you think.

Proactive people focus their efforts in the Circle of Influence. They work on the things they can do something about. The nature of their energy is positive, enlarging and magnifying, causing their Circle of Influence to increase. Reactive people, on the other hand, focus their efforts in the Circle of Concern. They focus on the weakness of other people, the problems in the environment, and circumstances over which they have no control. Their focus results in blaming and accusing attitudes, reactive language, and increased feelings of victimization. The negative energy generated by that focus, combined with neglect in areas they could do something about, causes their Circle of Influence to shrink.

Life no argument. - We have arranged for ourselves a world in which we can live - by positing bodies, lines, planes, causes and effects, motion and rest, form and content; without these articles of faith nobody now could endure life. But that does not prove them. Life is no argument. The conditions of life might include error.

Human intellectual progress, such as it has been, results from our long struggle to see things 'as they are,' or in the most universally comprehensible way, and not as projections of our own emotions. Thunder is not a tantrum in the sky, disease is not a divine punishment, and not every death or accident results from witchcraft. What we call the Enlightenment and hold on to only tenuously, by our fingernails, is the slow-dawning understanding that the world is unfolding according to its own inner algorithms of cause and effect, probability and chance, without any regard for human feelings.

Astrology is the study of man’s response to planetary stimuli. The stars have no conscious benevolence or animosity; they merely send forth positive and negative radiations. Of themselves, these do not help or harm humanity, but offer a lawful channel for the outward operation of cause-effect equilibriums which each man has set into motion in the past. “A child is born on that day and at that hour when the celestial rays are in mathematical harmony with his individual karma. His horoscope is a challenging portrait, revealing his unalterable past and its probable future results. But the natal chart can be rightly interpreted only by men of intuitive wisdom: these are few.

Our every action has consequences. Thoughts have consequences. Since actions start from thoughts I guess I can say technically that thoughts in general have consequences. In our thoughts we make dreams. So if I think I can do it, then my actions will be "I CAN" and I am able to do it. So the result or the consequence will be "I did it!".

Because the true root cause of hunger is inequality, any method of boosting food production that deepens inequality will fail to reduce hunger. Conversely, only technologies that have positive effects on the distribution of wealth, income, and assets, that are pro-poor, can truly reduce hunger.

Learn to leverage the Law of Cause and Effect to your advantage in positive ways!

Four times during the first six days they were assembled and briefed and then sent back. Once, they took off and were flying in formation when the control tower summoned them down. The more it rained, the worse they suffered. The worse they suffered, the more they prayed that it would continue raining. All through the night, men looked at the sky and were saddened by the stars. All through the day, they looked at the bomb line on the big, wobbling easel map of Italy that blew over in the wind and was dragged in under the awning of the intelligence tent every time the rain began. The bomb line was a scarlet band of narrow satin ribbon that delineated the forward most position of the Allied ground forces in every sector of the Italian mainland. For hours they stared relentlessly at the scarlet ribbon on the map and hated it because it would not move up high enough to encompass the city. When night fell, they congregated in the darkness with flashlights, continuing their macabre vigil at the bomb line in brooding entreaty as though hoping to move the ribbon up by the collective weight of their sullen prayers. "I really can't believe it," Clevinger exclaimed to Yossarian in a voice rising and falling in protest and wonder. "It's a complete reversion to primitive superstition. They're confusing cause and effect. It makes as much sense as knocking on wood or crossing your fingers. They really believe that we wouldn't have to fly that mission tomorrow if someone would only tiptoe up to the map in the middle of the night and move the bomb line over Bologna. Can you imagine? You and I must be the only rational ones left." In the middle of the night Yossarian knocked on wood, crossed his fingers, and tiptoed out of his tent to move the bomb line up over Bologna.

Walking five miles a day or more provides the type of low-intensity exercise that yields all the cardiovascular benefits you might expect, but it also has a positive effect on muscles and bones - without the joint-pounding damage caused by running marathons or triathlons.

The risings and settings of the sun, the moon, and the other heavenly bodies may come about from the lighting up and quenching of their fires…; for nothing in our sensory experience runs counter to this hypothesis. Or the said effects may be caused by the emergence of these bodies from a point above the earth and again by the earth’s position in front of them; for nothing in our sensory experience is against this.45 Here two alternative explanations of “risings and settings” are offered; both are of equal value and equally true, since neither is contradicted by anything in our experience. On the contrary, we have all seen fires die down from lack of fuel, and lights obscured or blacked out by objects coming in front of them.

thus it is that egoists have always the last word; having posited at the start that their resolution is unshakeable, the more susceptible the feeling to which one appeals in them to make them abandon their resolution, the more reprehensible they find, not themselves who resist that appeal, but those who put them under the necessity of resisting it, so that their own harshness may be carried to the utmost degree of cruelty without having any effect in their eyes but to aggravate the culpability of the person who is so indelicate as to be hurt, to be in the right, and to cause them thus treacherously the pain of acting against their natural instinct of pity.

The subject of karma is of great fascination to many cultural explorers, philosophers and mystics. Essentially the word karma means 'action' which includes both negative and positive effects. On the positive slant, when you help another, you help yourself. This is cause and effect, from attitudes, motivations and behavior. That which you do, you get back. And so, in the everyday world, when one exercises (action) and builds up muscle tone, this too is karma. Yes, this does not seem so esoteric. Studying is also action, and by focusing on a topic or skill one improves; Mental muscles are built up, and one graduates from the student to become a journeyman, and then an expert, and eventually a teacher.

Stress in the mind has an effect on the body because it causes us to physically be in a “survival mode.” This can cause serious physical problems over time because we were not designed to function in fight or flight mode on an everyday basis.

In the Second Part of this Dialogue, that which hath already been shewn concerning the passive power of the universe is demonstrated for the active power of the efficient cause, set forth with arguments of which the first deriveth from the fact that divine power should not be otiose; particularly positing the effect thereof outside the substance thereof (if indeed aught can be outside it), and that it is no less otiose and invidious if it produce a finite effect than if it produce none.

This is the latest approach by antitheistic thinkers who seek to explain good and evil apart from God. Over the years naturalists first denied causality as an argument to prove God’s existence: Why do we have to have a cause? Why can’t the universe just be? Then they denied design as an argument for God’s existence: Why do we need a designer? Why could it not have all just come together with the appearance of design? Now they deny morality as an argument for God’s existence: Why do we need to posit a moral law or a moral law source? Why can’t it just be a pragmatic reality? This I find fascinating! They want a cause for suffering or a design for suffering, but they have already denied that either of these is necessary to account for every effect. This

can all make powerful choices. We can all take back control by not blaming chance, fate, or anyone else for our outcomes. It’s within our ability to cause everything to change. Rather than letting past hurtful experiences sap our energy and sabotage our success, we can use them to fuel positive, constructive

Good inner intent, higher inner intent, is one’s ‘positive’ effort with which one will go to higher life forms. And wrong inner intent is one’s negative effort, which will take one to the lower life forms. And the real self effort is that which one does after he becomes the Self (Pure Soul) which takes one to moksha.

Nowadays most of the quarrels at home arise from suspicions. Suspicions create vibrations which create a blazing fire. And if one becomes suspicion free, the fire will extinguish on its own. How can the flames be put out if both parties are suspicious? There is no choice but for one of the two to become suspicion free

But we now know that even small victories, or micro-successes—a productive conversation with your boss, or a positive phone call with a client, a compliment from a colleague or friend—can have the same impact. They stimulate the winner effect, causing the release of testosterone and dopamine, which in turn build confidence.

Dawn's Spawn: Cause and Effect Criticizing the next generation reflects on us. We hold the power to carve out good citizens who will take over the planet and wrest control from us. Step up with your hammer and chisel to create a defined character. Give up your cowardly position as friend and brave the battle of good parenting. Kamil Ali

Wind varies in its emotional effect on humans depending on ions in the atmosphere. A hot, dry, dusty wind-generates positive ions that cause increased tension and irritability…on the other hand, waterfalls, pounding surf, and the aftermath of a thunderstorm release negative ions that clear airborne particles, relieve stress, and boost energy.

A classic illustration of this difficulty is that countries with more telephone poles often have a higher incidence of heart disease, and many other diseases. Therefore, telephone poles and heart disease are positively correlated. But this does not prove that telephone poles cause heart disease. In effect, correlation does not equal causation.

We now know that early stress and adversity can literally get under a child’s skin, where it can cause damage that lasts a lifetime. But there is also some positive news in this research. It turns out that there is a particularly effective antidote to the ill effects of early stress, and it comes not from pharmaceutical companies or early-childhood educators but from parents. Parents and other caregivers who are able to form close, nurturing relationships with their children can foster resilience in them that protects them from many of the worst effects of a harsh early environment. This message can sound a bit warm and fuzzy, but it is rooted in cold, hard science. The effect of good parenting is not just emotional or psychological, the neuroscientists say; it is biochemical.

Naturally, it causes psychological harm as well; it shouldn’t surprise you that a national survey of 24,000 workers found that men and women with few social ties were two to three times more likely to suffer from major depression than people with strong social bonds.9 When we enjoy strong social support, on the other hand, we can accomplish impressive feats of resilience, and even extend the length of our lives. One study found that people who received emotional support during the six months after a heart attack were three times more likely to survive.10 Another found that participating in a breast cancer support group actually doubled women’s life expectancy post surgery.11 In fact, researchers have found that social support has as much effect on life expectancy as smoking, high blood pressure, obesity, and regular physical activity.12

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

Placebo effect is where the drug causes greater effect and thereby faith accentuates, prolongs and promulgates the strength of the drug. Faith in an object that is known creates a strength in the object's reaction in a more powerful manner, provided the object was intended to create positive in the first place. Yet if this faith is turned inward in a negative manner, it can hinder the effectiveness of the drug or creative power of the thing being used for the positive, this is called the nocebo effect.

A blessing changes the atmosphere. If you say something kind like, ‘How about being my partner at the annual Spring Fling Dance Contest?’, it’s going to affect the situation. If you say something mean, like ‘Harry Moon, you are shorter than my two-year-old brother,’ it’s going to affect circumstance. It’s the simple rule of cause and effect. You bless. You are bringing positivity. You curse. You are making the atmosphere lethal. All humans have the choice to change the atmosphere by what words they say. Think about it.

In some ways, Richard’s argument about OxyContin mirrored the libertarian position of a firearms manufacturer who insists that he bears no responsibility for gun deaths. Guns don’t kill people; people kill people. It is a peculiar hallmark of the American economy that you can produce a dangerous product and effectively off-load any legal liability for whatever destruction that product may cause by pointing to the individual responsibility of the consumer. “Abusers aren’t victims,” Richard said. “They are the victimizers.

Everyone has had the experience of suddenly feeling intense physiological and psychological shifts internally at trading glances with another person; such shifts can be exquisitely pleasurable or unpleasant. How one person gazes at another can alter the other’s electrical brain patterns, as registered by EEGS, and may also cause physiological changes in the body. The newborn is highly susceptible to such influences, with a direct effect on the maturation of brain structures. The effects of maternal moods on the electrical circuitry of the infant’s brain were demonstrated by a study at the University of Washington, Seattle. Positive emotions are associated with increased electrical activity in the left hemisphere. It is known that depression in adults is associated with decreased electrical activity in the circuitry of the left hemisphere. With this in mind, the Seattle study compared the EEGS of two groups of infants: one group whose mothers had symptoms of postpartum depression, the other whose mothers did not. “During playful interactions with the mothers designed to elicit positive emotion,” the researchers reported, “infants of non-depressed mothers showed greater left than right frontal brain activation.” The infants of depressed mothers “failed to show differential hemispheric activation,” meaning that the left-side brain activity one would anticipate from positive, joyful infant-mother exchanges did not occur — despite the mothers’ best efforts. Significantly, these effects were noted only in the frontal areas of the brain, where the centers for the self-regulation of emotion are located. In addition to EEG changes, infants of depressed mothers exhibit decreased activity levels, gaze aversion, less positive emotion and greater irritability. Maternal depression is associated with diminished infant attention spans. Summarizing a number of British studies, Dale F. Hay, a researcher at the University of Cambridge, suggests “that the experience of the mother’s depression in the first months of life may disrupt naturally occurring social processes that entrain and regulate the infant’s developing capacities for attention.

We may regard the present state of the universe as the effect of its past and the cause of its future. An intellect which at a certain moment would know all forces that set nature in motion, and all positions of all items of which nature is composed, if this intellect were also vast enough to submit these data to analysis, it would embrace in a single formula the movements of the greatest bodies of the universe and those of the tiniest atom; for such an intellect nothing would be uncertain and the future just like the past could be present before its eyes.

As long as this imitation-thinking continues to be recognised by the state, the lasting effect of a true philosophy will be destroyed, or at any rate circumscribed; nothing does this so well as the curse of ridicule that the representatives of the great cause have drawn on them, for it attacks that cause itself. And so I think it will encourage culture to deprive philosophy of its political and academic standing, and relieve state and university of the task, impossible for them, of deciding between true and false philosophy. Let the philosophers run wild, forbid them any thoughts of office or civic position, hold them out no more bribes,—nay, rather persecute them and treat them ill,—you will see a wonderful result. They will flee in terror and seek a roof where they can, these poor phantasms; one will become a parson, another a schoolmaster, another will creep into an editorship, another write school-books for young ladies' colleges, the wisest of them will plough the fields, the vainest go to court. Everything will be left suddenly empty, the birds flown: for it is easy to get rid of bad philosophers,—one only has to cease paying them. And that is a better plan than the open patronage of any philosophy, whatever it be, for state reasons.

Groups have powerful self-reinforcing mechanisms at work. These can lead to group polarization—a tendency for members of the group to end up in a more extreme position than they started in because they have heard the views repeated frequently. At the extreme limit of group behavior is groupthink. This occurs when a group makes faulty decisions because group pressures lead to a deterioration of “mental efficiency, reality testing, and moral judgment.” The original work was conducted with reference to the Vietnam War and the Bay of Pigs fiasco. However, it rears its head again and again, whether it is in connection with the Challenger space shuttle disaster or the CIA intelligence failure over the WMD of Saddam Hussein. Groupthink tends to have eight symptoms: 1 . An illusion of invulnerability. This creates excessive optimism that encourages taking extreme risks. [...] 2. Collective rationalization. Members of the group discount warnings and do not reconsider their assumptions. [...] 3. Belief in inherent morality. Members believe in the rightness of their cause and therefore ignore the ethical or moral consequences of their decisions. 4. Stereotyped views of out-groups. Negative views of “enemy” make effective responses to conflict seem unnecessary. Remember how those who wouldn't go along with the dot-com bubble were dismissed as simply not getting it. 5. Direct pressure on dissenters. Members are under pressure not to express arguments against any of the group’s views. 6. Self-censorship. Doubts and deviations from the perceived group consensus are not expressed. 7. Illusion of unanimity. The majority view and judgments are assumed to be unanimous. 8. "Mind guards" are appointed. Members protect the group and the leader from information that is problematic or contradictory to the group's cohesiveness, view, and/or decisions. This is confirmatory bias writ large.

The flat tire that threw Julio into a temporary panic and the divorce that almost killed Jim don’t act directly as physical causes producing a physical effect—as, for instance, one billiard ball hitting another and making it carom in a predictable direction. The outside event appears in consciousness purely as information, without necessarily having a positive or negative value attached to it. It is the self that interprets that raw information in the context of its own interests, and determines whether it is harmful or not. For instance, if Julio had had more money or some credit, his problem would have been perfectly innocuous. If in the past he had invested more psychic energy in making friends on the job, the flat tire would not have created panic, because he could have always asked one of his co-workers to give him a ride for a few days. And if he had had a stronger sense of self-confidence, the temporary setback would not have affected him as much because he would have trusted his ability to overcome it eventually. Similarly, if Jim had been more independent, the divorce would not have affected him as deeply. But at his age his goals must have still been bound up too closely with those of his mother and father, so that the split between them also split his sense of self. Had he had closer friends or a longer record of goals successfully achieved, his self would have had the strength to maintain its integrity. He was lucky that after the breakdown his parents realized the predicament and sought help for themselves and their son, reestablishing a stable enough relationship with Jim to allow him to go on with the task of building a sturdy self. Every piece of information we process gets evaluated for its bearing on the self. Does it threaten our goals, does it support them, or is it neutral? News of the fall of the stock market will upset the banker, but it might reinforce the sense of self of the political activist. A new piece of information will either create disorder in consciousness, by getting us all worked up to face the threat, or it will reinforce our goals, thereby freeing up psychic energy.

Thinking ahead often seems to be a lost art.  Many people are so caught up in instant gratification that they never stop to think about the long-term effects of some of their actions.  They also don’t see the connections between today’s actions and tomorrow’s results—and this causes an awful lot of pain and frustration in life.  Whatever I do today, I should be aware of the possible effects—negative and positive—that can show up in the future, near or far.      Of course, we can’t let the fear of what might happen in the future keep us from acting today.  But we can make our lives much easier if we just remember the law of cause and effect, and realize that some of what we do today will be the cause of effects that won’t show up until later.

Once a competitor’s move has occurred, the denial of an adequate base for the competitor to meet its goals, coupled with the expectation that this state of affairs will continue, can cause the competitor to withdraw. New entrants, for example, usually have some targets for growth, market share, and ROI, and some time horizon for achieving them. If a new entrant is denied its targets and becomes convinced that it will be a long time before they are met, then it may withdraw or deescalate. Tactics for denying a base include strong price competition, heavy expenditures on research, and so on. Attacking new products in the test-market phase can be an effective way to foretell a firm’s future willingness to fight and can be less expensive than waiting for the introduction to actually occur. Another tactic is using special deals to load customers up with inventory, thereby removing the market for the product and raising the short-run cost of entry. It can be worth paying a substantial short-run price to deny a base if a firm’s market position is threatened. Essential to such a strategy, however, is a good hypothesis about what a competitor’s performance targets and time horizon are. An example of such a situation may be Gillette’s withdrawal from digital watches. Although claiming it had won significant market shares in test markets, Gillette bowed out, citing the substantial investments required to develop technology and margins lower than those available in other areas of its business. Texas Instruments’ strategy of aggressive pricing and rapid technological development in digital watches probably had a substantial impact on this decision.

First, our emotional state determines where we direct our attention, what we remember, and what we learn. Second is decision making: when we’re in the grip of any strong emotion—such as anger or sadness, but also elation or joy—we perceive the world differently, and the choices we make at that moment are influenced, for better or for worse. Third is our social relations. What we feel—and how we interpret other people’s feelings—sends signals to approach or avoid, to affiliate with someone or distance ourselves, to reward or punish. Fourth is the influence of emotions on our health. Positive and negative emotions cause different physiological reactions within our bodies and brains, releasing powerful chemicals that, in turn, affect our physical and mental well-being. And the fifth has to do with creativity, effectiveness, and performance.

It’s always amazing, when I think about this exact time every year. My goals seemed so lofty and far away. Today, I see that I am actually my own time machine with the ability to write my future through my positive thoughts and actions. However, negative thoughts and inaction can produce a disastrous cause and effect. I reassured myself all year and envisioned who and where I wanted to be at the end of this year and it came to pass. I had some set backs and some uncompleted projects but I never stayed down for long. My faith in the Lord keeps me optimistic and my desire to be the respected leader of my Family gives me all the fuel I need to hit the next check point. I ask the Lord to focus my attention on being more organized and balancing my love of food with my physical activity level. The time is now and the door of opportunities is always open to pass through.

The events of the last forty years have inflicted such a blow to the self confidence of Western civilization and to the belief in progress which was so strong during the nineteenth century, that men tend to go too far in the opposite direction: in fact the modern world is experiencing the same kind of danger which was so fatal to the ancient world--the crisis of which Gilbert Murray writes in his Four Stages of Greek Religion as "The Loss of Nerve.” There have been signs of this in Western literature for a long time past, and it has already had a serious effect on Western culture an education. This is the typical tragedy of the intelligentsia as shown in nineteenth century Russia and often in twentieth century Germany: the case of a society or class devoting enormous efforts to higher education and to the formation of an intellectual elite and then finding that the final result of the system is to breed a spirit of pessimism and nihilism and revolt. There was something seriously wrong about an educational system which cancelled itself out in this way, which picked out the ablest minds in a society and subjected them to an intensive process of competitive development which ended in a revolutionary or cynical reaction against the society that produced it. But behind these defects of an over-cerebralized and over-competitive method of education, there is the deeper cause in the loss of the common spiritual background which unifies education with social life. For the liberal faith in progress which inspired the nineteenth century was itself a substitute for the simpler and more positive religious faith which was the vital bond of the Western community. If we wish to understand our past and the inheritance of Western culture, we have to go behind the nineteenth century development and study the old spiritual community of Western Christendom as an objective historical reality.

A careful examination will show that what we call "Chance" is merely an expression relating to obscure causes; causes that we cannot perceive; causes that we cannot understand. The word Chance is derived from a word meaning "to fall" (as the falling of dice), the idea being that the fall of the dice (and many other happenings) are merely a "happening" unrelated to any cause. And this is the sense in which the term is generally employed. But when the matter is closely examined, it is seen that there is no chance whatsoever about the fall of the dice. Each time a die falls, and displays a certain number, it obeys a law as infallible as that which governs the revolution of the planets around the sun. Back of the fall of the die are causes, or chains of causes, running back further than the mind can follow. The position of the die in the box; the amount of muscular energy expended in the throw; the condition of the table, etc., etc., all are causes, the effect of which may be seen. But back of these seen causes there are chains of unseen preceding causes, all of which had a bearing upon the number of the die which fell uppermost.

is dynamic. “Experts” frequently differ on scientific questions and their opinions can vary in accordance with and demands of politics, power, and financial self-interest. Nearly every lawsuit I have ever litigated pitted highly credentialed experts from opposite sides against each other, with all of them swearing under oath to diametrically antithetical positions based on the same set of facts. Telling people to “trust the experts” is either naive or manipulative—or both. All of Dr. Fauci’s intrusive mandates and his deceptive use of data tended to stoke fear and amplify public desperation for the anticipated arrival of vaccines that would transfer billions of dollars from taxpayers to pharmaceutical executives and shareholders. Some of America’s most accomplished scientists, and the physicians leading the battle against COVID in the trenches, came to believe that Anthony Fauci’s do-or-die obsession with novel mRNA vaccines—and Gilead’s expensive patented antiviral, remdesivir—prompted him to ignore or even suppress effective early treatments, causing hundreds of thousands of unnecessary deaths while also prolonging the pandemic

Most people, who choose or are coerced into only identifying with “positive” feelings, usually wind up in an emotionally lifeless middle ground – bland, deadened, and dissociated in an unemotional “no-man’s-land.” Moreover, when a person tries to hold onto a preferred feeling for longer than its actual tenure, she often appears as unnatural and phony as ersatz grass or plastic flowers. If instead, she learns to surrender willingly to the normal human experience that good feelings always ebb and flow, she will eventually be graced with a growing ability to renew herself in the vital waters of emotional flexibility. The repression of the so-called negative polarities of emotion causes much unnecessary pain, as well as the loss of many essential aspects of the feeling nature. In fact, much of the plethora of loneliness, alienation, and addictive distraction that plagues modern industrial societies is a result of people being taught and forced to reject, pathologize or punish so many of their own and others’ normal feeling states. Nowhere, not in the deepest recesses of the self, or in the presence of his closest friends, is the average person allowed to have and explore any number of normal emotional states. Anger, depression, envy, sadness, fear, distrust, etc., are all as normal a part of life as bread and flowers and streets. Yet, they have become ubiquitously avoided and shameful human experiences. How tragic this is, for all of these emotions have enormously important and healthy functions in a wholly integrated psyche. One dimension where this is most true is in the arena of healthy self-protection. For without access to our uncomfortable or painful feelings, we are deprived of the most fundamental part of our ability to notice when something is unfair, abusive, or neglectful in our environments. Those who cannot feel their sadness often do not know when they are being unfairly excluded, and those who cannot feel their normal angry or fearful responses to abuse, are often in danger of putting up with it without protest. Perhaps never before has humankind been so alienated from so many of its normal feeling states, as it is in the twenty-first century. Never before have so many human beings been so emotionally deadened and impoverished. The disease of emotional emaciation is epidemic. Its effects on health are often euphemistically labeled as stress, and like the emotions, stress is often treated like some unwanted waste that must be removed.

Muslim acknowledgement of the positive aspects of female sexuality has historically coexisted with two views that challenge it in different ways. First, certain elements of the classical Muslim tradition treat female sexuality as dangerous, with potentially disruptive and chaotic effects on society. Historians have demonstrated how anxieties about temptation and female sexuality translated into insistence (never fully achieved in reality) on restricting the appearance of women in public spaces. Muslim worry over fitna – chaos and disorder – has often focused on the sexual temptation caused both by women’s unregulated desires and the troublesome desire that women provoke in men. Second, and in a paradoxical relationship to this view of women as sexually insatiable and thus prone to create social chaos, Muslim authorities have stressed the importance of the fulfillment of male sexual needs, especially in the context of marriage. Drawing particularly on several hadith delineating dire consequences for women who refuse their husbands’ sexual overtures, the insistence on men’s sexual needs and wives’ responsibility to fulfill them has competed for prominence in modern intra-Muslim discourses on sex with the recognition of female sexual needs.

Tides and the 2,000-Mile Man What causes the seas to rise and fall as if they were breathing two big breaths every day? It’s the Moon, of course, but how does it do it, and why twice a day? I will explain, but first let me tell you about the fall of the 2,000-Mile Man. Imagine the 2,000-Mile Man—a giant who measures 2,000 miles from the tip of his head to the bottoms of his feet—as he falls, feet-first, from outer space toward the Earth. Far out in outer space, gravity is weak—so weak that he feels nothing. But as he gets closer to the Earth, strange sensations arise in his long body—sensations not of falling but of being stretched. The problem is not the giant’s overall acceleration toward the Earth. The cause of his discomfort is that gravity is not uniform throughout space. Far from the Earth, it is almost entirely absent. But as he draws closer, the pull of gravity increases. For the 2,000-Mile Man, this presents difficulties even while he is in free fall. The poor man is so tall that the pull on his feet is much stronger than the pull on his head. The net effect is an uncomfortable feeling that his head and feet are being pulled in opposite directions. Perhaps he can avoid being stretched by falling in a horizontal position, legs and head at the

Rejecting failure and avoiding mistakes seem like high-minded goals, but they are fundamentally misguided. Take something like the Golden Fleece Awards, which were established in 1975 to call attention to government-funded projects that were particularly egregious wastes of money. (Among the winners were things like an $84,000 study on love commissioned by the National Science Foundation, and a $3,000 Department of Defense study that examined whether people in the military should carry umbrellas.) While such scrutiny may have seemed like a good idea at the time, it had a chilling effect on research. No one wanted to “win” a Golden Fleece Award because, under the guise of avoiding waste, its organizers had inadvertently made it dangerous and embarrassing for everyone to make mistakes. The truth is, if you fund thousands of research projects every year, some will have obvious, measurable, positive impacts, and others will go nowhere. We aren’t very good at predicting the future—that’s a given—and yet the Golden Fleece Awards tacitly implied that researchers should know before they do their research whether or not the results of that research would have value. Failure was being used as a weapon, rather than as an agent of learning. And that had fallout: The fact that failing could earn you a very public flogging distorted the way researchers chose projects. The politics of failure, then, impeded our progress. There’s a quick way to determine if your company has embraced the negative definition of failure. Ask yourself what happens when an error is discovered. Do people shut down and turn inward, instead of coming together to untangle the causes of problems that might be avoided going forward? Is the question being asked: Whose fault was this? If so, your culture is one that vilifies failure. Failure is difficult enough without it being compounded by the search for a scapegoat. In a fear-based, failure-averse culture, people will consciously or unconsciously avoid risk. They will seek instead to repeat something safe that’s been good enough in the past. Their work will be derivative, not innovative. But if you can foster a positive understanding of failure, the opposite will happen. How, then, do you make failure into something people can face without fear? Part of the answer is simple: If we as leaders can talk about our mistakes and our part in them, then we make it safe for others. You don’t run from it or pretend it doesn’t exist. That is why I make a point of being open about our meltdowns inside Pixar, because I believe they teach us something important: Being open about problems is the first step toward learning from them. My goal is not to drive fear out completely, because fear is inevitable in high-stakes situations. What I want to do is loosen its grip on us. While we don’t want too many failures, we must think of the cost of failure as an investment in the future.

Although Dyatlov, Shift Foreman Akimov, and Senior Reactor Control Engineer Toptunov had violated some operating regulations, they were ignorant of the deadly failing of the RBMK-1000 that meant that insertion of the control rods, instead of shutting down the reactor at the end of the test, could initiate a runaway chain reaction. Every one of the investigators behind the report now agreed that the fatal power surge that destroyed the reactor had begun with the entry of the rods into its core. ‘Thus the Chrnobyl accident comes within the standard pattern of most severe accidents in the world. It begins with an accumulation of small breaches of the regulations. … These produce a set of undesirable properties and occurrences that, when taken separately, do not seem to be particularly dangerous, but finally an initiating event occurs that, in this particular case, was the subjective actions of the personnel that allowed the potentially destructive and dangerous qualities of the reactor to be released.’ IAEA experts revealed at last the true magnitude of the technical cover-up surrounding the causes of the disaster: the long history of previous RBMK accidents, the dangerous design of the reactor, its instability, and the way its operators had been misled about its behavior. In dense scientific detail, it described the inherent problems of the positive void coefficient and the fatal consequences of the control rod ‘tip’ effect. (pp. 347-348)

The Zuma system resembled a medieval state in which the king or mafia don was owed fealty by mighty barons who paid him tribute and gave him political and military support if needed. Within their own baronies, the barons were almost absolute rulers, exacting tribute from those beneath them and exercising powers of patronage over lower-level appointments. Normally speaking, the king would not interfere with their administration though he did exercise powers of taxation over the whole populace. Only if a baron or his underlings exacted so much tribute as to cause a peasants’ revolt or create major scandal within the kingdom, would the king be forced to act – though naturally, any sign that a baron was no longer loyal to the king would trigger more severe action. The heart of the system was KwaZulu-Natal. Although the ANC there was just as prone to factional feuding as anywhere else, when it came to the crunch it would be bound to support the first Zulu president not only out of tribal loyalty but because of the rich rewards of patronage the province received as a result of its central position. With KwaZulu-Natal effectively sewn up, together with Free State and Mpumalanga, Zuma was invulnerable. Many commentators failed to understand this and, the wish being father to the thought, frequently speculated that the ANC might grow weary of the incessant cloud of scandal which hung over Zuma and decide to eject him, as it had ejected Mbeki. In fact this was quite impossible while the whole weight of tribal loyalty and

For Aristotle the literary plot was analogous to the plot of the world in that both were eductions from the potency of matter. Sartre denies this for the world, and specifically denies, in the passage just referred to, that without potentiality there is no change. He reverts to the Megaric view of the matter, which Aristotle took such trouble to correct. But this is not our affair. The fact is that even if you believe in a Megaric world there is no such thing as a Megaric novel; not even Paterson. Change without potentiality in a novel is impossible, quite simply; though it is the hopeless aim of the cut-out writers, and the card-shuffle writers. A novel which really implemented this policy would properly be a chaos. No novel can avoid being in some sense what Aristotle calls 'a completed action.' This being so, all novels imitate a world of potentiality, even if this implies a philosophy disclaimed by their authors. They have a fixation on the eidetic imagery of beginning, middle, and end, potency and cause. Novels, then, have beginnings, ends, and potentiality, even if the world has not. In the same way it can be said that whereas there may be, in the world, no such thing as character, since a man is what he does and chooses freely what he does--and in so far as he claims that his acts are determined by psychological or other predisposition he is a fraud, lâche, or salaud--in the novel there can be no just representation of this, for if the man were entirely free he might simply walk out of the story, and if he had no character we should not recognize him. This is true in spite of the claims of the doctrinaire nouveau roman school to have abolished character. And Sartre himself has a powerful commitment to it, though he could not accept the Aristotelian position that it is through character that plot is actualized. In short, novels have characters, even if the world has not. What about time? It is, effectively, a human creation, according to Sartre, and he likes novels because they concern themselves only with human time, a faring forward irreversibly into a virgin future from ecstasy to ecstasy, in his word, from kairos to kairos in mine. The future is a fluid medium in which I try to actualize my potency, though the end is unattainable; the present is simply the pour-soi., 'human consciousness in its flight out of the past into the future.' The past is bundled into the en-soi, and has no relevance. 'What I was is not the foundation of what I am, any more than what I am is the foundation of what I shall be.' Now this is not novel-time. The faring forward is all right, and fits the old desire to know what happens next; but the denial of all causal relation between disparate kairoi, which is after all basic to Sartre's treatment of time, makes form impossible, and it would never occur to us that a book written to such a recipe, a set of discontinuous epiphanies, should be called a novel. Perhaps we could not even read it thus: the making of a novel is partly the achievement of readers as well as writers, and readers would constantly attempt to supply the very connections that the writer's programme suppresses. In all these ways, then, the novel falsifies the philosophy.

We also find *physics*, in the widest sense of the word, concerned with the explanation of phenomena in the world; but it lies already in the nature of the explanations themselves that they cannot be sufficient. *Physics* is unable to stand on its own feet, but needs a *metaphysics* on which to support itself, whatever fine airs it may assume towards the latter. For it explains phenomena by something still more unknown than are they, namely by laws of nature resting on forces of nature, one of which is also the vital force. Certainly the whole present condition of all things in the world or in nature must necessarily be capable of explanation from purely physical causes. But such an explanation―supposing one actually succeeded so far as to be able to give it―must always just as necessarily be burdened with two essential imperfections (as it were with two sore points, or like Achilles with the vulnerable heel, or the devil with the cloven foot). On account of these imperfections, everything so explained would still really remain unexplained. The first imperfection is that the *beginning* of the chain of causes and effects that explains everything, in other words, of the connected and continuous changes, can positively *never* be reached, but, just like the limits of the world in space and time, recedes incessantly and *in infinitum*. The second imperfection is that all the efficient causes from which everything is explained always rest on something wholly inexplicable, that is, on the original *qualities* of things and the *natural forces* that make their appearance in them. By virtue of such forces they produce a definite effect, e.g., weight, hardness, impact, elasticity, heat, electricity, chemical forces, and so on, and such forces remain in every given explanation like an unknown quantity, not to be eliminated at all, in an otherwise perfectly solved algebraical equation. Accordingly there is not a fragment of clay, however little its value, that is not entirely composed of inexplicable qualities. Therefore these two inevitable defects in every purely physical, i.e., causal, explanation indicate that such an explanation can be only *relatively* true, and that its whole method and nature cannot be the only, the ultimate and hence sufficient one, in other words, cannot be the method that will ever be able to lead to the satisfactory solution of the difficult riddles of things, and to the true understanding of the world and of existence; but that the *physical* explanation, in general and as such, still requires one that is *metaphysical*, which would furnish the key to all its assumptions, but for that very reason would have to follow quite a different path. The first step to this is that we should bring to distinct consciousness and firmly retain the distinction between the two, that is, the difference between *physics* and *metaphysics*. In general this difference rests on the Kantian distinction between *phenomenon* and *thing-in-itself*. Just because Kant declared the thing-in-itself to be absolutely unknowable, there was, according to him, no *metaphysics* at all, but merely immanent knowledge, in other words mere *physics*, which can always speak only of phenomena, and together with this a critique of reason which aspires to metaphysics." ―from_The World as Will and Representation_. Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 172-173

Whether it honors them well or not, an essay’s fundamental obligations are supposed to be to the reader. The reader, on however unconscious a level, understands this, and thus tends to approach an essay with a relatively high level of openness and credulity. But a commercial is a very different animal. Advertisements have certain formal, legal obligations to truthfulness, but these are broad enough to allow for a great deal of rhetorical maneuvering in the fulfillment of an advertisement’s primary obligation, which is to serve the financial interests of its sponsor. Whatever attempts an advertisement makes to interest and appeal to its readers are not, finally, for the reader’s benefit. And the reader of an ad knows all this, too—that an ad’s appeal is by its very nature calculated—and this is part of why our state of receptivity is different, more guarded, when we get ready to read an ad. 38 In the case of Frank Conroy’s “essay,” Celebrity Cruises 39 is trying to position an ad in such a way that we come to it with the lowered guard and leading chin we properly reserve for coming to an essay, for something that is art (or that is at least trying to be art). An ad that pretends to be art is—at absolute best—like somebody who smiles warmly at you only because he wants something from you. This is dishonest, but what’s sinister is the cumulative effect that such dishonesty has on us: since it offers a perfect facsimile or simulacrum of goodwill without goodwill’s real spirit, it messes with our heads and eventually starts upping our defenses even in cases of genuine smiles and real art and true goodwill. It makes us feel confused and lonely and impotent and angry and scared. It causes despair.

Blissfully unaware of all that, Elizabeth continued to love him without reservation or guile, and as she grew more certain of his love, she became more confident and more enchanting to Ian. On those occasions when she saw his expression become inexplicably grim, she teased him or kissed him, and, if those ploys failed, she presented him with little gifts-a flower arrangement from Havenhurst’s gardens, a single rose that she stuck behind his ear, or left upon his pillow. “Shall I have to resort to buying you a jewel to make you smile, my lord?” she joked one day three months after they were married. “I understand that is how it is done when a lover begins to act distracted.” To Elizabeth’s surprise, her remark made him snatch her into his arms in a suffocating embrace. “I am not losing interest in you, if that’s what you’re suggesting,” he told her. Elizabeth leaned back in his arms, surprised by the unwarranted force of his declaration, and continued to tease. “You’re quite certain?” “Positive.” “You wouldn’t lie to me, would you?” she asked in a voice of mock severity. “I would never lie to you,” Ian said gravely, but then he realized that by withholding the truth from her, he was, in effect, deceiving her, which in turn, amounted to little less than lying outright. Elizabeth knew something was bothering him, and that as time passed, it was bothering him with increasing frequency, but she never dreamed she was even remotely the cause of his silences or preoccupation. She thought of Robert often, but not since the day of her marriage had she permitted herself to think of Mr. Wordsworth’s accusations, not even for an instant. In the first place, she couldn’t bear it; in the second, she no longer believed there was the slightest possibility he was right. “I have to go to Havenhurst tomorrow,” she said reluctantly when Ian finally let her go. “The masons have started on the house and bridge, and the irrigation work has begun. If I spend the night, though, I shouldn’t have to go back for at least a fornight.” “I’ll miss you,” he said quietly, but there was no trace of resentment in his voice, nor did he attempt to persuade her to postpone the trip. He was keeping to his bargain with the integrity that Elizabeth particularly admired in him. “Not,” she whispered, kissing the side of his mouth, “as much as I’ll miss you.

These questions are closely related to one of the Buddha’s main interests: how to lead a virtuous life. Every spiritual tradition is concerned with virtue, but what does virtue mean? Is it the same as following a list of dos and don’ts? Does a virtuous person have to be a goody-goody? Is it necessary to be dogmatic, rigid, and smug? Or is there room to be playful, spontaneous, and relaxed? Is it possible to enjoy life while at the same time being virtuous? Like many spiritual traditions, the Dharma has lists of positive and negative actions. Buddhists are encouraged to commit to some basic precepts, such as not to kill, steal, or lie. Members of the monastic community, such as myself, have much longer lists of rules to follow. But the Buddha didn’t establish these rules merely for people to conform to outer codes of behavior. The Buddha’s main concern was always to help people become free of suffering. With the understanding that our suffering originates from confusion in our mind, his objective was to help us wake up out of that confused state. He therefore encouraged or discouraged certain forms of behavior based on whether they promoted or hindered that process of awakening. When we ask ourselves, “Does it matter?” we can first look at the outer, more obvious results of our actions. But then we can go deeper by examining how we are affecting our own mind: Am I making an old habit more habitual? Am I strengthening propensities I’d like to weaken? When I’m on the verge of lying to save face, or manipulating a situation to go my way, where will that lead? Am I going in the direction of becoming a more deceitful person or a more guilty, self-denigrating person? How about when I experiment with practicing patience or generosity? How are my actions affecting my process of awakening? Where will they lead? By questioning ourselves in these ways, we start to see “virtue” in a new light. Virtuous behavior is not about doing “good” because we feel we’re “bad” and need to shape up. Instead of guilt or dogma, how we choose to act can be guided by wisdom and kindness. Seen in this light, our question then boils down to “What awakens my heart, and what blocks that process from happening?” In the language of Buddhism, we use the word “karma.” This is a way of talking about the workings of cause and effect, action and reaction.

Karmic Cause and Effect It is very important to contemplate the connection between our mental states and our actions. Our karmic patterns are formed and sustained by the intentional actions of the “three gates” of body, speech, and mind—everything we do, say, or think with volitional intention. Our actions and reactions form the cause and effect of action (Skt. karma; Tib. las) that in turn determines the kinds of experiences we have. As such, our mind has the potential to transport us to elevated states of existence or to plunge us into demeaning states of confusion and anguish. Our actions are not like footprints left on water; they leave imprints in our minds, the consequences of which will invariably manifest unless we can somehow nullify them. As the thirteenth Karmapa, Dudul Dorje (1733–97) states: In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on rock.13 The thoughts and emotions we experience and the attitudes and beliefs we hold all help to mold our character and dispositions and the kind of people we become. Conditioned existence is characterized by delusions, defilements, confusions, and disturbances of all kinds. We have to ask ourselves why we experience so much pain, while our pleasures are so ephemeral and transient. The answer is that these are the karmic fruits of our negative actions (Skt. papa-karma; Tib. sdig pa’i las). Jamgön Kongtrül says: The result of wholesome action is happiness; the result of unwholesome action is suffering, and nothing else. These results are not interchangeable: when you plant buckwheat, you get buckwheat; when you plant barley, you get barley.14 This cycle of cause and effect continues relentlessly, unless we embark on a virtuous spiritual path and learn to reverse this process by performing wholesome actions (Skt. kusala-karma; Tib. dge ba’i las). It is our intentions that determine whether an action is wholesome or unwholesome, and therefore it is our intentions that will dictate the quality of our future experiences. We have to think of karmic cause and effect in the following terms: “My current suffering is due to the negative actions, attitudes, thoughts, and emotions I performed in the past, and whatever I think, say, and do now will determine what I experience and become in the future. So from now on, I will contemplate the truth of karma, and pursue my spiritual practices with enthusiasm and positive intentions.

The war against ISIS in Iraq was a long, hard slog, and for a time the administration was as guilty of hyping progress as the most imaginative briefers at the old “Five O’Clock Follies” in Saigon had been. In May 2015, an ISIS assault on Ramadi and a sandstorm that grounded U.S. planes sent Iraqi forces and U.S. Special Forces embedded with them fleeing the city. Thanks to growing hostility between the Iraqi government and Iranian-supported militias in the battle, the city wouldn’t be taken until the end of the year. Before it was over we had sent well over five thousand military personnel back to Iraq, including Special Forces operators embedded as advisors with Iraqi and Kurdish units. A Navy SEAL, a native Arizonan whom I had known when he was a boy, was killed in northern Iraq. His name was Charles Keating IV, the grandson of my old benefactor, with whom I had been implicated all those years ago in the scandal his name had branded. He was by all accounts a brave and fine man, and I mourned his loss. Special Forces operators were on the front lines when the liberation of Mosul began in October 2016. At immense cost, Mosul was mostly cleared of ISIS fighters by the end of July 2017, though sporadic fighting continued for months. The city was in ruins, and the traumatized civilian population was desolate. By December ISIS had been defeated everywhere in Iraq. I believe that had U.S. forces retained a modest but effective presence in Iraq after 2011 many of these tragic events might have been avoided or mitigated. Would ISIS nihilists unleashed in the fury and slaughter of the Syrian civil war have extended their dystopian caliphate to Iraq had ten thousand or more Americans been in country? Probably, but with American advisors and airpower already on the scene and embedded with Iraqi security forces, I think their advance would have been blunted before they had seized so much territory and subjected millions to the nightmare of ISIS rule. Would Maliki have concentrated so much power and alienated Sunnis so badly that the insurgency would catch fire again? Would Iran’s influence have been as detrimental as it was? Would Iraqis have collaborated to prevent a full-scale civil war from erupting? No one can answer for certain. But I believe that our presence there would have had positive effects. All we can say for certain is that Iraq still has a difficult road to walk, but another opportunity to progress toward that hopeful vision of a democratic, independent nation that’s learned to accommodate its sectarian differences, which generations of Iraqis have suffered without and hundreds of thousands of Americans risked everything for.

Gandhian nonviolence as interpreted in Næss: 1. The character of the means used in a group struggle determines the character of the results. 2. In a group struggle you can keep the goal-directed motivation and the ability to work effectively for the realization of the goal stronger than the destructive, violent tendencies, and the tendencies to passivity, despondency, or destruction, only by making a constructive program part of your campaign and by giving all phases of your struggle, as far as possible a positive character. 3. Short-term violence contradicts long-term universal reduction of violence. 4. You can give a struggle a constructive character only if you conceive of it and carry it out as a struggle in favour of living beings and certain values, thus eventually fighting antagonisms, not antagonists. 5. It increases your understanding of the conflict, of the participants, and of your own motivation, to live together with the participants, especially with those for whom you primarily fight. The most adequate form for living together is that of jointly doing constructive work. 6. If you live together with those for whom you primarily struggle and do constructive work with them, this will create a natural basis for trust and confidence in you. 7. All human (and non-human) beings have long-term interests in common. 8. Cooperation on common goals reduces the chance that the actions and attitudes of the participants in the conflict will become violent. 9. You invite violence from your opponent by humiliating or provoking him. 10. Thorough understanding of the relevant facts and factors increases the chance of a nonviolent realization of the goals of your campaign. 11. Incompleteness and distortion in your description of your case and the plans for your struggle reduce the chance of a nonviolent realization of your goals 12. Secrecy reduce the chance of a nonviolent realization of your goals. 13. You are less likely to take a violent attitude, the better you make clear to yourself the essential points in your cause and your struggle. 14. Your opponent is less likely to use violent means the better he understands your conduct and your case. 15. There is a strong disposition in every opponent such that wholehearted, intelligent, strong, and persistent appeal in favour of a good cause is able ultimately to convince him. 16. Mistrust stems from misjudgement, especially of the disposition of your opponent to answer trust with trust, mistrust with mistrust. 17. The tendency to misjudge and misunderstand your opponent and his case in an unfavourable direction increases his and your tendency to resort to violence. 18. You win conclusively when you turn your opponent into a believer and supporter of your case.

he importance and influence of Charles Darwin’s theory of evolution by natural selection can scarcely be exaggerated. A century after Darwin’s death, the great evolutionary biologist and historian of science, Ernst Mayr, wrote, ‘The worldview formed by any thinking person in the Western world after 1859, when On the Origin of Species was published, was by necessity quite different from a worldview formed prior to 1859… The intellectual revolution generated by Darwin went far beyond the confines of biology, causing the overthrow of some of the most basic beliefs of his age.’1 Adrian Desmond and James Moore, Darwin’s biographers, contend, ‘Darwin is arguably the best known scientist in history. More than any modern thinker—even Freud or Marx—this affable old-world naturalist from the minor Shropshire gentry has transformed the way we see ourselves on the planet.’2 In the words of the philosopher Daniel C. Dennett, ‘Almost no one is indifferent to Darwin, and no one should be. The Darwinian theory is a scientific theory, and a great one, but that is not all it is… Darwin’s dangerous idea cuts much deeper into the fabric of our most fundamental beliefs than many of its sophisticated apologists have yet admitted, even to themselves.’3 Dennett goes on to add, ‘If I were to give an award for the single best idea anyone has ever had, I’d give it to Darwin, ahead of Newton and Einstein and everyone else. In a single stroke, the idea of evolution by natural selection unifies the realm of life, meaning, and purpose with the realm of space and time, cause and effect, mechanism and physical law.’4 The editors of the Cambridge Companion to Darwin begin their introduction by stating, ‘Some scientific thinkers, while not themselves philosophers, make philosophers necessary. Charles Darwin is an obvious case. His conclusions about the history and diversity of life—including the evolutionary origin of humans—have seemed to bear on fundamental questions about being, knowledge, virtue and justice.’5 Among the fundamental questions raised by Darwin’s work, which are still being debated by philosophers (and others) are these: ‘Are we different in kind from other animals? Do our apparently unique capacities for language, reason and morality point to a divine spark within us, or to ancestral animal legacies still in evidence in our simian relatives? What forms of social life are we naturally disposed towards—competitive and selfish forms, or cooperative and altruistic ones?’6 As the editors of the volume point out, virtually the entire corpus of the foundational works of Western philosophy, from Plato and Aristotle to Descartes to Kant to Hegel, has had to be re-examined in the light of Darwin’s work. Darwin continues to be read, discussed, interpreted, used, abused—and misused—to this day. As the philosopher and historian of science, Jean Gayon, puts it, ‘[T]his persistent positioning of new developments in relation to a single, pioneering figure is quite exceptional in the history of modern natural science.

This brings me to an objection to integrated information theory by the quantum physicist Scott Aaronson. His argument has given rise to an instructive online debate that accentuates the counterintuitive nature of some IIT's predictions. Aaronson estimates phi.max for networks called expander graphs, characterized by being both sparsely yet widely connected. Their integrated information will grow indefinitely as the number of elements in these reticulated lattices increases. This is true even of a regular grid of XOR logic gates. IIT predicts that such a structure will have high phi.max. This implies that two-dimensional arrays of logic gates, easy enough to build using silicon circuit technology, have intrinsic causal powers and will feel like something. This is baffling and defies commonsense intuition. Aaronson therefor concludes that any theory with such a bizarre conclusion must be wrong. Tononi counters with a three-pronged argument that doubles down and strengthens the theory's claim. Consider a blank featureless wall. From the extrinsic perspective, it is easily described as empty. Yet the intrinsic point of view of an observer perceiving the wall seethes with an immense number of relations. It has many, many locations and neighbourhood regions surrounding these. These are positioned relative to other points and regions - to the left or right, above or below. Some regions are nearby, while others are far away. There are triangular interactions, and so on. All such relations are immediately present: they do not have to be inferred. Collectively, they constitute an opulent experience, whether it is seen space, heard space, or felt space. All share s similar phenomenology. The extrinsic poverty of empty space hides vast intrinsic wealth. This abundance must be supported by a physical mechanism that determines this phenomenology through its intrinsic causal powers. Enter the grid, such a network of million integrate-or-fire or logic units arrayed on a 1,000 by 1,000 lattice, somewhat comparable to the output of an eye. Each grid elements specifies which of its neighbours were likely ON in the immediate past and which ones will be ON in the immediate future. Collectively, that's one million first-order distinctions. But this is just the beginning, as any two nearby elements sharing inputs and outputs can specify a second-order distinction if their joint cause-effect repertoire cannot be reduced to that of the individual elements. In essence, such a second-order distinction links the probability of past and future states of the element's neighbours. By contrast, no second-order distinction is specified by elements without shared inputs and outputs, since their joint cause-effect repertoire is reducible to that of the individual elements. Potentially, there are a million times a million second-order distinctions. Similarly, subsets of three elements, as long as they share input and output, will specify third-order distinctions linking more of their neighbours together. And on and on. This quickly balloons to staggering numbers of irreducibly higher-order distinctions. The maximally irreducible cause-effect structure associated with such a grid is not so much representing space (for to whom is space presented again, for that is the meaning of re-presentation?) as creating experienced space from an intrinsic perspective.

Develop a rapid cadence. Ideal running requires a cadence that may be much quicker than you’re used to. Shoot for 180 footfalls per minute. Developing the proper cadence will help you achieve more speed because it increases the number of push-offs per minute. It will also help prevent injury, as you avoid overstriding and placing impact force on your heel. To practice, get an electronic metronome (or download an app for this), set it for 90+ beats per minute, and time the pull of your left foot to the chirp of the metronome. Develop a proper forward lean. With core muscles slightly engaged to generate a bracing effect, the runner leans forward—from the ankles, not from the waist. Land underneath your center of gravity. MacKenzie drills his athletes to make contact with the ground as their midfoot or forefoot passes directly under their center of gravity, rather than having their heels strike out in front of the body. When runners become proficient at this, the pounding stops, and the movement of their legs begins to more closely resemble that of a spinning wheel. Keep contact time brief. “The runner skims over the ground with a slithering motion that does not make the pounding noise heard by the plodder who runs at one speed,” the legendary coach Percy Cerutty once said.7 MacKenzie drills runners to practice a foot pull that spends as little time as possible on the ground. His runners aim to touch down with a light sort of tap that creates little or no sound. The theory is that with less time spent on the ground, the foot has less time to get into the kind of trouble caused by the sheering forces of excessive inward foot rolling, known as “overpronation.” Pull with the hamstring. To create a rapid, piston-like running form, the CFE runner, after the light, quick impact of the foot, pulls the ankle and foot up with the hamstring. Imagine that you had to confine your running stride to the space of a phone booth—you would naturally develop an extremely quick, compact form to gain optimal efficiency. Practice this skill by standing barefoot and raising one leg by sliding your ankle up along the opposite leg. Perform up to 20 repetitions on each leg. Maintain proper posture and position. Proper posture, MacKenzie says, shifts the impact stress of running from the knees to larger muscles in the trunk, namely, the hips and hamstrings. The runner’s head remains up and the eyes focused down the road. With the core muscles engaged, power flows from the larger muscles through to the extremities. Practice proper position by standing with your body weight balanced on the ball of one foot. Keep the knee of your planted leg slightly bent and your lifted foot relaxed as you hold your ankle directly below your hip. In this position, your body is in proper alignment. Practice holding this position for up to 1 minute on each leg. Be patient. Choose one day a week for practicing form drills and technique. MacKenzie recommends wearing minimalist shoes to encourage proper form, but not without taking care of the other necessary work. A quick changeover from motion-control shoes to minimalist shoes is a recipe for tendon problems. Instead of making a rapid transition, ease into minimalist shoes by wearing them just one day per week, during skill work. Then slowly integrate them into your training runs as your feet and legs adapt. Your patience will pay off.

ISIS was forced out of all its occupied territory in Syria and Iraq, though thousands of ISIS fighters are still present in both countries. Last April, Assad again used sarin gas, this time in Idlib Province, and Russia again used its veto to protect its client from condemnation and sanction by the U.N. Security Council. President Trump ordered cruise missile strikes on the Syrian airfield where the planes that delivered the sarin were based. It was a minimal attack, but better than nothing. A week before, I had condemned statements by Secretary of State Rex Tillerson and U.N. Ambassador Nikki Haley, who had explicitly declined to maintain what had been the official U.S. position that a settlement of the Syrian civil war had to include Assad’s removal from power. “Once again, U.S. policy in Syria is being presented piecemeal in press statements,” I complained, “without any definition of success, let alone a realistic plan to achieve it.” As this book goes to the publisher, there are reports of a clash between U.S. forces in eastern Syria and Russian “volunteers,” in which hundreds of Russians were said to have been killed. If true, it’s a dangerous turn of events, but one caused entirely by Putin’s reckless conduct in the world, allowed if not encouraged by the repeated failures of the U.S. and the West to act with resolve to prevent his assaults against our interests and values. In President Obama’s last year in office, at his invitation, he and I spent a half hour or so alone, discussing very frankly what I considered his policy failures, and he believed had been sound and necessary decisions. Much of that conversation concerned Syria. No minds were changed in the encounter, but I appreciated his candor as I hoped he appreciated mine, and I respected the sincerity of his convictions. Yet I still believe his approach to world leadership, however thoughtful and well intentioned, was negligent, and encouraged our allies to find ways to live without us, and our adversaries to try to fill the vacuums our negligence created. And those trends continue in reaction to the thoughtless America First ideology of his successor. There are senior officials in government who are trying to mitigate those effects. But I worry that we are at a turning point, a hinge of history, and the decisions made in the last ten years and the decisions made tomorrow might be closing the door on the era of the American-led world order. I hope not, and it certainly isn’t too late to reverse that direction. But my time in that fight has concluded. I have nothing but hope left to invest in the work of others to make the future better than the past. As of today, as the Syrian war continues, more than 400,000 people have been killed, many of them civilians. More than five million have fled the country and more than six million have been displaced internally. A hundred years from now, Syria will likely be remembered as one of the worst humanitarian catastrophes of the twenty-first century, and an example of human savagery at its most extreme. But it will be remembered, too, for the invincibility of human decency and the longing for freedom and justice evident in the courage and selflessness of the White Helmets and the soldiers fighting for their country’s freedom from tyranny and terrorists. In that noblest of human conditions is the eternal promise of the Arab Spring, which was engulfed in flames and drowned in blood, but will, like all springs, come again.

We tend to be unaware that stars rise and set at all. This is not entirely due to our living in cities ablaze with electric lights which reflect back at us from our fumes, smoke, and artificial haze. When I discussed the stars with a well-known naturalist, I was surprised to learn that even a man such as he, who has spent his entire lifetime observing wildlife and nature, was totally unaware of the movements of the stars. And he is no prisoner of smog-bound cities. He had no inkling, for instance, that the Little Bear could serve as a reliable night clock as it revolves in tight circles around the Pole Star (and acts as a celestial hour-hand at half speed - that is, it takes 24 hours rather than 12 for a single revolution). I wondered what could be wrong. Our modern civilization does not ignore the stars only because most of us can no longer see them. There are definitely deeper reasons. For even if we leave the sulphurous vapours of our Gomorrahs to venture into a natural landscape, the stars do not enter into any of our back-to-nature schemes. They simply have no place in our outlook any more. We look at them, our heads flung back in awe and wonder that they can exist in such profusion. But that is as far as it goes, except for the poets. This is simply a 'gee whiz' reaction. The rise in interest in astrology today does not result in much actual star-gazing. And as for the space programme's impact on our view of the sky, many people will attentively follow the motions of a visible satellite against a backdrop of stars whose positions are absolutely meaningless to them. The ancient mythological figures sketched in the sky were taught us as children to be quaint 'shepherds' fantasies' unworthy of the attention of adult minds. We are interested in the satellite because we made it, but the stars are alien and untouched by human hands - therefore vapid. To such a level has our technological mania, like a bacterial solution in which we have been stewed from birth, reduced us. It is only the integral part of the landscape which can relate to the stars. Man has ceased to be that. He inhabits a world which is more and more his own fantasy. Farmers relate to the skies, as well as sailors, camel caravans, and aerial navigators. For theirs are all integral functions involving the fundamental principle - now all but forgotten - of orientation. But in an almost totally secular and artificial world, orientation is thought to be un- necessary. And the numbers of people in insane asylums or living at home doped on tranquilizers testifies to our aimless, drifting metaphysic. And to our having forgotten orientation either to seasons (except to turn on the air- conditioning if we sweat or the heating system if we shiver) or to direction (our one token acceptance of cosmic direction being the wearing of sun-glasses because the sun is 'over there'). We have debased what was once the integral nature of life channelled by cosmic orientations - a wholeness - to the ennervated tepidity of skin sensations and retinal discomfort. Our interior body clocks, known as circadian rhythms, continue to operate inside us, but find no contact with the outside world. They therefore become ingrown and frustrated cycles which never interlock with our environment. We are causing ourselves to become meaningless body machines programmed to what looks, in its isolation, to be an arbitrary set of cycles. But by tearing ourselves from our context, like the still-beating heart ripped out of the body of an Aztec victim, we inevitably do violence to our psyches. I would call the new disease, with its side effect of 'alienation of the young', dementia temporalis.

Spellbinders are characterized by pathological egotism. Such a person is forced by some internal causes to make an early choice between two possibilities: the first is forcing other people to think and experience things in a manner similar to his own; the second is a feeling of being lonely and different, a pathological misfit in social life. Sometimes the choice is either snake-charming or suicide. Triumphant repression of selfcritical or unpleasant concepts from the field of consciousness gradually gives rise to the phenomena of conversive thinking (twisted thinking), or paralogistics (twisted logic), paramoralisms (twisted morality), and the use of reversion blockades (Big Lies). They stream so profusely from the mind and mouth of the spellbinder that they flood the average person’s mind. Everything becomes subordinated to the spellbinder’s over-compensatory conviction that they are exceptional, sometimes even messianic. An ideology emerges from this conviction, true in part, whose value is supposedly superior. However, if we analyze the exact functions of such an ideology in the spellbinder’s personality, we perceive that it is nothing other than a means of self-charming, useful for repressing those tormenting selfcritical associations into the subconscious. The ideology’s instrumental role in influencing other people also serves the spellbinder’s needs. The spellbinder believes that he will always find converts to his ideology, and most often, they are right. However, they feel shock (or even paramoral indignation) when it turns out that their influence extends to only a limited minority, while most people’s attitude to their activities remains critical, pained and disturbed. The spellbinder is thus confronted with a choice: either withdraw back into his void or strengthen his position by improving the ef ectiveness of his activities. The spellbinder places on a high moral plane anyone who has succumbed to his influence and incorporated the experiential method he imposes. He showers such people with attention and property, if possible. Critics are met with “moral” outrage. It can even be proclaimed that the compliant minority is in fact the moral majority, since it professes the best ideology and honors a leader whose qualities are above average. Such activity is always necessarily characterized by the inability to foresee its final results, something obvious from the psychological point of view because its substratum contains pathological phenomena, and both spellbinding and self-charming make it impossible to perceive reality accurately enough to foresee results logically. However, spellbinders nurture great optimism and harbor visions of future triumphs similar to those they enjoyed over their own crippled souls. It is also possible for optimism to be a pathological symptom. In a healthy society, the activities of spellbinders meet with criticism effective enough to stifle them quickly. However, when they are preceded by conditions operating destructively upon common sense and social order; such as social injustice, cultural backwardness, or intellectually limited rulers sometimes manifesting pathological traits, spellbinders’ activities have led entire societies into large-scale human tragedy. Such an individual fishes an environment or society for people amenable to his influence, deepening their psychological weaknesses until they finally join together in a ponerogenic union. On the other hand, people who have maintained their healthy critical faculties intact, based upon their own common sense and moral criteria, attempt to counteract the spellbinders’ activities and their results. In the resulting polarization of social attitudes, each side justifies itself by means of moral categories. That is why such commonsense resistance is always accompanied by some feeling of helplessness and deficiency of criteria.

Feelings don’t strike turn by turn: they well up stepwise with slow reaction rates, as an alchemist would say, causes transforming into effects even as traces of cause remain. Human features, no matter how expressive, are too slow and simple to convey this welling conflict, and tend to freeze in some awkward intermediate position while the process works out.

How does this destruction of social relationships flow from the internal effects of sin? If we get our very identity, our sense of worth, from our political position, then politics is not really about politics, it is about us. Through our cause we are getting a self, our worth. That means we must despise and demonize the opposition. If we get our identity from our ethnicity or socioeconomic status, then we have to feel superior to those of other classes and races. If you are profoundly proud of being an open-minded, tolerant soul, you will be extremely indignant toward people you think are bigots. If you are a very moral person, you will feel very superior to people you think are licentious. And so on.

When little-league baseball players are thought to be incompetent, they are only allowed to play where the ball is rarely hit (for little leaguers, in right field), and thus they have few opportunities to overcome their unfortunate reputation. The continued absence of any positive contributions can then easily be mistaken for an absence of talent rather than an absence of opportunity. This type of expectancy effect is obviously a special case of the hidden data problem described above. A perceiver’s expectation can cause him or her to behave in such a way that certain behaviors by the target person cannot be observed, making what is observed a biased and misleading indicator of what that person is like. The employers, college admissions officers, and grant review panelists discussed earlier are all potential victims of seemingly-fulfilled prophecies: Their own actions guarantee that they will rarely receive a challenge to their negative assessments of job applicants, potential students, and research proposals.

Anyone Can Deal With Arthritis With These Simple Tips There is more than one type of arthritis and it is important to know what you have before you can begin proper treatment. If you find this fact helpful, then read this article because it contains even more helpful advice in order to help you live comfortably in the face of this painful condition. If you have rheumatoid arthritis, measure your pain. Use a scale of one to ten to let yourself know how difficult a new task is for you to accomplish. Take a measurement before the task, and again after. This will let you know how that task is effecting your body, and your life. It is important that you have enough calcium in your diet if you suffer from arthritis. Medical research has proven that inflammatory arthritis conditions are worse if a person does not have enough calcium in their diet. You can find calcium in many different foods, including milk, cheese, and ice cream. Lose weight to help reduce your arthritis symptoms. Losing even a few pounds has been shown to take pressure off of weight bearing joints and reduce the pain that you suffer with arthritis. It can also help reduce your risk of developing osteoarthritis of the knee and can slow the rate in which your arthritis progresses. Maintaining a healthy body weight reduces the stress placed on arthritic joints. Carrying around extra wait can place an enormous amount of stress on arthritic joints. Do not skip meals or deny yourself food in order to shed pounds, but adhere to a diet that provides your body with the necessary nutrients. Try hot wax for relief. While heating pads can give great relief when used, they do not completely touch every painful spot. Warm wax envelopes your entire hand or foot, giving you complete relief to the painful areas. Make sure the wax is not too hot, and do not use it too often, or you may cause more irritation than you fix. Make sure to eat plenty of fruits and vegetables if you want to help ease the effects of arthritis. Fruits and vegetables are healthy for all people, but for people with arthritis, they are especially helpful because they have vitamins and nutrients that help to build healthy joints and reduce joint inflammation. Let the sun in. Vitamin D has been shown to help relieve some symptoms of arthritis, and sunshine is well-known for increasing positive thoughts and bettering moods. Opening your blinds for around fifteen minutes every day can be enough to give you some great benefits, while still being in the comfort of your home. Add ginger to your food. Ginger is well known for relieving inflammation and stiffness, so adding a few grams a day to your foods can help you reap the benefits of this healthy plant. Ginger and honey drinks are the best method, as honey also gives some of the same benefits. In conclusion, you know not only that there is more than one type of arthritis that can develop, but there are different ways to identify and treat it. Hopefully you will find this information usefu visit spectrumthermography.com and that it will allow you to help yourself or other people that are afflicted with this painful disease.

The positive effects of war on mental health were first noticed by the great sociologist Emile Durkheim, who found that when European countries went to war, suicide rates dropped. Psychiatric wards in Paris were strangely empty during both world wars, and that remained true even as the German army rolled into the city in 1940. Researchers documented a similar phenomenon during civil wars in Spain, Algeria, Lebanon, and Northern Ireland. An Irish psychologist named H. A. Lyons found that suicide rates in Belfast dropped 50 percent during the riots of 1969 and 1970, and homicide and other violent crimes also went down. Depression rates for both men and women declined abruptly during that period, with men experiencing the most extreme drop in the most violent districts. County Derry, on the other hand—which suffered almost no violence at all—saw male depression rates rise rather than fall. Lyons hypothesized that men in the peaceful areas were depressed because they couldn’t help their society by participating in the struggle. “When people are actively engaged in a cause their lives have more purpose… with a resulting improvement in mental health,” Lyons wrote in the Journal of Psychosomatic Research in 1979. “It would be irresponsible to suggest violence as a means of improving mental health, but the Belfast findings suggest that people will feel better psychologically if they have more involvement with their community.

Another category is the more confessional memoir, usually written by a parent, describing the impact of autism on the family and sometimes the positive effect of an unorthodox treatment. These memoirs are media-friendly and raise the profile of autism in the marketplace of worthy causes, but I have found their practical use to be limited, and in fairness they usually aren’t written to be useful.

For quantum physics, in addition to predicting and explaining phenomena that range over fifteen orders of magnitude in energy, has done something else: it has triggered a radical upheaval in our understanding of the world. In place of the tidy cause-and-effect universe of classical physics, quantum physics describes a world of uncertainties, or indeterminism: of limits to our knowledge. It describes a world that often seems to have parted company with common sense, a world at odds with some of our strongest intuitive notions about how things work. In the quantum world, subatomic particles have no definite position until they are measured: the electron orbiting the nucleus of an atom is not the pointlike particle we usually imagine but instead a cloud swathing the nucleus. In the quantum world, a beam of light can behave as a wave or a barrage of particles, depending on how you observe it. Quantities such as the location, momentum, and other characteristics of particles can be described only by probabilities; nothing is certain. “It is often stated that of all the theories proposed in this century, the silliest is quantum theory,” the physicist Michio Kaku wrote in his 1995 book Hyperspace. “In fact, some say that the only thing that quantum theory has going for it is that it is unquestionably correct.

This means that most of the births they have seen were to women on epidurals lying still during labor, waiting for it all to be over. Seeing this kind of birth over and over again causes a subconscious imprint on the mind, and many women develop enough fear of the pains of childbirth that they block the messages their bodies give them about other positions they might take in labor. Others may simply fear diverging from the norm. A woman in the first stage of labor may find it beneficial to try several upright positions: standing, perhaps leaning on a counter or tray table; slow dancing with her partner; sitting while leaning forward or propped up with pillows; squatting; or sitting in a rocking chair. Sometimes one position suffices, but laboring women usually like to change from one position to another as labor progresses. One of the most effective labors I ever witnessed was that of a first-time mother giving birth to a very large baby. She moved through the first part of labor very efficiently by belly-dancing while putting as much of her weight as possible on a long staff she was holding to steady herself. She then pushed her baby out while leaning on the bed in a kneeling position. A woman’s position during labor and birth may affect her ability to breastfeed in a couple of ways. Dr. Roberto Caldeyro-Barcia, an Uruguayan obstetrician, was one of the first to scientifically investigate the effects of maternal position on labor. In 1979 he published a study now regarded as a classic, which demonstrated that mothers in a “vertical” position had thirty-six percent shorter opening stages of labor than “horizontal” women; the “vertical” women also reported less pain than the “horizontals.” Walking helped labor progress as well, because it brought the pressure of the baby’s head against the cervix, helping it to thin and open. And the “vertical” mothers’ babies’ heads were less apt to be extremely molded just after birth, indicating a somewhat smoother passage through the mother’s birth canal. Equally important, the babies of women who gave birth in upright positions had less fetal distress at birth.5 These factors all increase the chances that a woman will have a good early breastfeeding experience. Dr.

Research has shown that focusing on appreciation and gratitude has all kinds of positive health effects, lowering indicators of disease-causing stress and increasing the flow of healthy hormones in our bloodstreams.

Having a second set of eyes to review what you do is an effective practice. Sometimes you will be so close to your own work that your blinders will cause you to miss tiny details which can create huge errors, and reflect poorly on your intelligence and expertise.

To the religious spirit … God alone is the cause of all positive effects … [I]t solves … most … questions always with the same answer, making all the operations of Nature … operations of God, … God is the idea which supplies the lack of theory. … The explanation of the inexplicable - which explains nothing … ; he is the night of theory, a night, however, in which everything is clear to religious feeling, … [T]he discriminating light of the understanding is extinct; he is the ignorance which solves all doubt by repressing it, which knows everything because it knows nothing … Darkness is the mother of religion.

If you enjoy your money with positive energy, you will certainly draw in more money. Energy is the cause, and matter is the effect that follows from it.

Why is it that there is so much apparent religious working, and yet so little result in positive conversions to God--so many sermons, and so few souls saved--so much machinery, and so little effect produced--so much running here and there, and yet so few brought to Christ? Why is all this? The reply is short and simple. There is not enough private prayer. The cause of Christ does not need less working, but it does need among the workers more praying. Let us each examine ourselves, and amend our ways. The most successful workmen in the Lord's vineyard, are those who are like their Master, often and much upon their knees.

Janitorial cleaning has many benefits for businesses. By keeping your office or business clean, you can improve the health and safety of your employees and the appearance of your property. This blog post will discuss some of the top benefits of janitorial cleaning and how it can improve your business! What is Janitorial Cleaning? Janitorial cleaning is a professional cleaning typically performed by janitors or professional cleaners. This cleaning can involve everything from sweeping and mopping floors to cleaning bathrooms and kitchens. Businesses often hire janitorial cleaning services to keep their properties clean regularly. The Benefits of Janitorial Cleaning: Many benefits come along with janitorial cleaning, both for businesses and employees. Some of the top benefits include: Improved health and safety: One of the essential benefits of janitorial cleaning is enhanced health and safety for employees. Keeping your office or business clean can help prevent the spread of illness-causing bacteria and viruses. In addition, janitorial cleaning can help reduce the risk of slips, trips, and falls by keeping floors clean and free of debris. Improved appearance: Another benefit of janitorial cleaning is improved appearance. First impressions are essential; a clean office or business can make a good impression on customers, clients, and other visitors. A well-maintained property can also reflect positively on your company’s brand. Increased productivity: Janitorial cleaning can also lead to increased productivity in the workplace. Employees working in a clean and orderly environment tend to be more productive and efficient. Studies have shown that employees who work in clean offices are up to 15% more effective than those who work in cluttered or messy environments. Improved morale: Finally, janitorial cleaning can also improve employee morale. When employees feel good about their working environment, they are more likely to be happy and satisfied with their jobs. This, in turn, can lead to increased productivity and loyalty to your company. As you can see, many benefits come along with janitorial cleaning. If you want to improve your business, janitorial cleaning is a great place to start! Contact us at 954-341-4141 for more inforamtion.

The basic point of all the scientific ideas we threw at you is that there is a lot of disagreement about how the flow of time works and how or whether one thing causes another. If you take home one idea out of all of these, make it that the everyday feeling that the future has no effect on the present is not necessarily true. As a result of the current uncertainty about time and causality in philosophical and scientific circles, it is not at all unreasonable to talk in a serious way about the possibility of genuine precognition. We also hope that our brief mention of spirituality has opened your mind to the idea that there may be a spiritual perspective as well. Both Theresa and Julia treasure the spiritual aspects of precognition, because premonitions can act as reminders that there may be an eternal part of us that exists outside of time and space. There may well be a scientific explanation for this eternal part, and if one is found, science and spirituality will become happy partners. Much of Part 2 will be devoted to the spiritual and wellbeing components of becoming a Positive Precog, and we will continue to marry those elements with scientific research as we go. 1 Here, physics buffs might chime in with some concerns about the Second Law of Thermodynamics. Okay, physics rock stars! As you know, the Second Law states that in a closed system, disorder is very unlikely to decrease – and as such, you may believe this means that there is an “arrow of time” that is set by the Second Law, and this arrow goes in only the forward direction. As a result, you might also think that any talk of a future event influencing the past is bogus. We would ask you to consider four ideas. 2 Here we are not specifically talking about closed timelike curves, but causal loops in general. 3 For those concerned that the idea of messages from the future suggests such a message would be travelling faster than the speed of light, a few thoughts: 1) “message” here is used colloquially to mean “information” – essentially a correlation between present and future events that can’t be explained by deduction or induction but is not necessarily a signal; 2) recently it has been suggested that superluminal signalling is not actually prohibited by special relativity (Weinstein, S, “Superluminal signaling and relativity”, Synthese, 148(2), 2006: 381–99); and 3) the no-signalling theorem(s) may actually be logically circular (Kennedy, J B, “On the empirical foundations of the quantum no-signalling proofs”, Philosophy of Science, 62(4), 1995: 543–60.) 4 Note that in the movie Minority Report, the future was considered set in stone, which was part of the problem of the Pre-Crime Programme. However, at the end of the movie it becomes clear that the future envisioned did not occur, suggesting the idea that futures unfold probabilistically rather than definitely.

Through much of their history, women's rights and pornography have had common cause. The fates of feminism and pornography have been linked. Both have risen and flourished during the same periods of sexual freedom; both have been attacked by the same political forces, usually conservatives. Laws directed against pornography or obscenity, such as the Comstock laws in the late 1880s, have always been used to hinder women's rights, such as birth control. Although it is not possible to draw a cause-and-effect relationship between the rise of pornography and that of feminism, such a connection seems reasonable to assume. After all, both movements demand the same social condition-namely, sexual freedom.

The main causes of negative stress are anger, fear, speed, greed, unhealthy ambition, and competition, which produce a deleterious effect on the body and mind. When one does good work without selfish motives, though there is the stress of work, it is positive, and it does not cause the far greater stress that comes from grasping and greed. The practice of asana and pranayama not only de-stress you, but energize and invigorate the nerves and the mind in order to handle the stress that comes from the caprices of life.

But even generously granting the assumption that a correlation does exist between pornography and violence, what would such a correlation tell us? It would certainly not indicate a cause-and-effect relationship. It is a fallacy to assume that if A can be correlated with B, then A causes B. Such a correlation may indicate nothing more than that both are caused by another factor, C. For example, there is a high correlation between the number of doctors in a city and the number of alcoholics there. One doesn't cause the other; both statistics are proportional to the size of the city's population.

The mere fact that some women are upset by the presence of pornography tells us very little. It tells us nothing about whether porn is right or wrong, valuable or useless. After all, feminism distresses a great many people. Yet feminists would argue that the movement should not only be tolerated, it should be nurtured. They consider women's rights to have a positive, rather than a negative effect on society-even if it causes distress. Perhaps the same is true of the graphic depiction of sex.

Now Mrs. Retallack wondered how the effects of what she called "intellectual mathematically sophisticated music of both East and West" would appeal to plants. As program director for the American Guild of Organists, she chose choral preludes from Johann Sebastian Bach's Orgelbuchlein and the classical strains of the sitar, a less-com­ plicated Hindustani version of the south Indian veena, played by Ravi Shankar, the Bengali Brahmin. The plants gave positive evidence of liking Bach, since they leaned an unprecedented thirty-five degrees toward the preludes. But even this affirmation was far exceeded by their reaction to Shankar: in their straining to reach the source of the classical Indian music they bent more than halfway to the horizontal, at angles in excess of sixty degrees, the nearest one almost embracing the speaker. In order not to be swayed by her own special taste for the classical music of both hemispheres Mrs. Retallack, at the behest of hundreds of young people, followed Bach and Shankar with trials of folk and "country-western" music. Her plants seemed to produce no more reac­tion than those in the silent chamber. Perplexed, Mrs. Retallack could only ask: "Were the plants in complete harmony with this kind of earthy music or didn't they care one way or the other?" Jazz caused her a real surprise. When her plants heard recordings as varied as Duke Ellington's "Soul Call" and two discs by Louis Arm­ strong, 5 5 percent of the plants leaned fifteen to twenty degrees toward the speaker, and growth was more abundant than in the silent chamber. Mrs. Retallack also determined that these different musical styles markedly affected the evaporation rate of distilled water inside the chambers. From full beakers, fourteen to seventeen milliliters evapo­rated over a given time period in the silent chambers, twenty to twenty­ five milliliters vaporized under the influence of Bach, Shankar, and jazz; but, with rock, the disappearance was fifty-five to fifty-nine milliliters.

This point is an excellent target when your opponent is at close range. By gripping the collarbone, you can dig your fingers down behind the natural curve of the bone and towards the centerline of the body. It is most active when your opponent has their arm raised and given the structural weakness of the body at this location. I consider this point one as being utilized to gain positional dominance over an opponent, as it will quickly cause the opponent to bend at the knees and expose other areas for follow-on strikes. Additionally, hard chops or hammerfist to the collarbone, besides breaking it and aiding in disabling the arm on that side, will trigger this point causing the same automatic bending of the knees. Taking split second advantage of their compromised body position is one of the reasons that I feel this point was included in the Bubishi, which is not to mention the systemic effect of the energetic system. This point is usually gained when an attacker launches a punch towards your head that is effectively defeated and their attacking arm is captured. This allows for a quick attack on ST-12 with your other hand that causes the opponent to buckle at the knees.

The choices that precede your actions are potent enough to reshape the greater future beyond your personal future through the law of cause and effect.

All of our thoughts, words, and deeds flow from a chain of 'cause and effect'.

If someone is attacking you, regardless of what technique they are attacking with, the highest probability of winning that encounter is to immediately attack that person with everything you’ve got. Kicks, knees, elbow strikes, open palm strikes, chops, punches, etc., thrown rapidly and with as much power you can generate. The key to this kind of defensive theory is that once you initiate your counter-attack, you don’t stop throwing techniques until your opponent is incapacitated. Some schools call this a “blitz” type of attack, which is borrowed from American football, but regardless of the name, it is a solid, proven method of counter-attacking. Finding yourself in the position of “getting jumped” by one or more thugs, for instance, would be a perfect example of utilizing this kind of counter-attack. Remember the action verses reaction gap we covered earlier? I suggest you should take some time and do a little research on what is known about this interaction. Action is always faster than reaction. That just makes common sense, doesn’t it? So, if you are waiting on your opponent to make the first move out of some archaic martial arts dogma about not striking first, then you are already behind before the fight starts. To win, you must cause your opponent to react rather that act. They must be the one that is a millisecond behind, always attempting to catch up to what is going on. You must become the initiator, but only after you have determined the level of force needed to control the situation. Once you have determined that, and it is very helpful to rehearse various scenarios prior to actually being involved in them, then it is a matter of always causing your opponent to react during that situation. This concept has been pressure tested numerous times, it works and works very effectively.

From a martial perspective, this point is generally difficult to hit, but situations when you move to the back of your opponent open the possibility of knee strikes aimed in the coccyx bone. These types of strikes are extremely effective in dropping an opponent. Hard knee strikes to this region not only shock the energy core of the body, but also shocks the entire nervous system with the connection of the coccyx bone to the spine. Besides immediately dropping an opponent, as they can no longer continue the fight from the energetic blast up their spinal column, it can cause the bowels and the bladder to empty. As stated numerous times, it is unwise to allow your opponent to gain position on your back. There are just too many devastating strikes that can be landed with little recourse. Your martial arts training needs to account for this. So, if you are training a lot of spinning type moves, or moves that put you into a position that would compromise you position by presenting your back, then you should seriously reconsider those techniques or methods. CV-4 A properly thrown strike into this Vital Point will cause your opponent to fold forward into a Yin body posture, which will allow easy access to several follow-up points. An easy way to remember this vital point is to think of striking an opponent just below the belt line, but not their genitals. Boxers some time refer to this area as the “bread basket.” It is located about three inches below the navel on the centerline of the body. CV-4 is the alarm point for the Small Intestine Meridian and an intersection point of the Spleen, Kidney, and Liver Meridians. Strikes to this point should be at a downward 45-degree angle, if possible, and can break the pubic bone causing great pain in the opponent. Downward aimed punches and hard driving straight kicks to this region can be effective in a combative situation. Striking this point can be conducted very deceptively, as the majority of opponents will not be expecting a strike aimed to a low region of the body. It is instinctive for a male to protect the genitals from attack, usually by twisting the hips to the side or narrowing the legs. CV-4 can still be accessible even if they twist their hips to avoid a genital strike. Once struck with adequate force, the body folds forward and exposes numerous points on the neck and back for additional attacks. A strike to this Vital Point attacks the energy center of the body and has a massive draining effect on an opponent. Defensively, protecting your centerline can not be expressed strongly enough.

What we call the Enlightenment and hold on to only tenuously, by our fingernails, is the slow-dawning understanding that the world is unfolding according to its own inner algorithms of cause and effect, probability and chance, without any regard for human feelings.

Science has since demonstrated that the positive health effects attainable from an antioxidant-rich diet are more likely caused by stimulating the body’s natural defenses against aging, including boosting the production of the body’s enzymes that eliminate free radicals, not as a result of the antioxidant activity itself.

While punishment can be effective in stopping a behavior in the short term, it can be harmful to the dog and may cause long-term behavior problems.

The first thing to do is recognise that the rise of charlatans is a symptom of people being left behind. Charlatans are a symptom of the ills in our society more than they are a cause. And we need to be as angry about the ills that are making some voters seek out an alternative as they themselves are. Charlatans have been successful because they have effectively sold false remedies to the people who feel that the existing political structure hasn't worked for them. Just as the original charlatans could only ply their wares because a lot of people were very ill, so the modern-day charlatans are selling false remedies to legitimate grievances. Charlatans have employed two of the most powerful emotive forces to further their aims: anger and fear. Even if voters are sceptical about the alleged solutions of the charlatans, the fact that the populists are seemingly angry on their behalf has registered with them in a positive way. (pp. 98-99)

Tom isn’t an evil person—he is well regarded in his company. Neither is Brad, who is actually quite lovely with colleagues. Anyone can be knocked off balance and may respond incongruently. Incongruence does not make someone a bad person, but it can render them less effective. Situations that involve significant change are particularly likely to cause people to lose balance.

The higher you rise, the greater your desire for becoming loved and admired.” “Humility is not thinking less of yourself, it’s thinking of yourself less.” “Remember to be yourself; you don’t need anyone’s approval or appreciation otherwise.” “Some people are so busy looking in the mirror they forget to look at what is around them.” “What comes around goes around and more often than not comes right back at you.” “Good karma will always come back to those who give off positive energy and spread kindness and love. The only person that can truly make a difference in your life is you – start by becoming aware of when narcissism rears its ugly head. “If you do good, you will be rewarded. If you do bad, you will suffer the consequences. That’s what karma is all about.” “Karma has no deadline; be aware that your actions today will always come back to haunt you tomorrow.” “The universe always pays back; you cannot escape from the effects of Karma!” “Good karma requires no explanation and bad karma requires no excuse.” “Karma has a way of returning your secrets in unexpected ways. Be careful who knows them and how they’re shared… or not shared at all!” Selfishness brings misery, whereas kindness brings joy and peace built upon a strong foundation of karma that eventually leads to success.” “In life, we reap what we have sown so it’s best to sow good deeds so one can reap their sweet rewards later on in life through karmic justice!” “Karma has no menu; you get served what you deserve.” “The universe is not punishing you; it’s teaching you.” “Be careful with your words. Once they are said, they can be only forgiven, not forgotten.” “Everything that happens to us happens for a reason and the only viable response we can give is to learn from it and move on.” “By hating someone else, we set ourselves up as judge; we take upon ourselves the powers of Karma: to reward or punish with justice.” “No matter how much suffering you go through, you will never earn the right to be cruel.” If life gives you lemons and all that jazz remember one thing: Everything eventually becomes something else and nobody ever truly knows what the future holds. “Karma is a powerful force that doesn’t forget anyone who has wronged or hurt you.” “You will reap what you sow and what goes around comes around in due time.” “One day the pain and suffering you caused others will come back to you tenfold” “Put kindness out into the world and it will come back to reward you in unexpected ways.

the effect of the observer on the quantum field causes reality to reorganize according to the observation. This means that a newly observed reality descends through the frequency levels below the quantum, becoming dense in material reality.23 The nonobserved information becomes “lost” if it doesn’t qualify as “real” or desirable to the observer. It is not eliminated; instead, the not-selected potential slips into a pocket of “elsewhere.” Conceivably, we can get it back. As Lloyd explains, we can access lost data by “flipping a qubit,” a code phrase that means we can apply a magnetic field to force energy to shift from one state to another.24 We have established that the subtle layer is atop the physical and that the etheric layer of subtle energies is magnetic in nature. Could it be that the information we cannot find—perhaps, the data that could make a sick person well—is lingering a plane above us? We’ve one more law to face: the third law of thermodynamics. Experiments with absolute zero provide a new perspective on it, one that coaxes an understanding of subtle energy. Absolute zero is the point at which particles have minimum energy, called zero-point energy. Researchers including Dr. Hal Puthoff have identified this zero-point energy with zero-point field, a mesh of light that encompasses all of reality. (This field is further explained in Part III.) This field of light is a vacuum state, but it is not empty; rather, it is a sea of electromagnetic energy, and possibly, virtual particles—ideas that can become real. Conceivably, energy should stand completely still at absolute zero, which would mean that information would become permanently imprisoned. Research on zero-point energy, however, reveals that nearing zero-point, atomic motion stops, but energy continues. This means that “lost information” is not really lost. Even when frozen, it continues to “vibrate” in the background. The pertinent questions are these: How do we “read” this background information? How do we apply it? These queries are similar to those we might ask about “hidden” information. How do we access suppressed but desirable data? The answers lie in learning about subtle structures, for these dwell at the interfaces between the concrete and the higher planes. Operate within the subtle structures, and you can shift a negative reality to a positive one, without losing energy in the process.

MIT physicist Seth Lloyd supports the idea of other worldly portals in his book Programming the Universe. Quantum mechanics has proven that an electron is not only allowed to be in two places at once—it is required to be. Certain particles not only spin in two directions at the same time, but have to do so.21 At really high speeds, atoms require more information to describe their movements, and therefore they have more entropy.22 However, an observer affects the outcome of whatever he or she is observing. As explained in the book The Orb Project, the effect of the observer on the quantum field causes reality to reorganize according to the observation. This means that a newly observed reality descends through the frequency levels below the quantum, becoming dense in material reality.23 The nonobserved information becomes “lost” if it doesn’t qualify as “real” or desirable to the observer. It is not eliminated; instead, the not-selected potential slips into a pocket of “elsewhere.” Conceivably, we can get it back. As Lloyd explains, we can access lost data by “flipping a qubit,” a code phrase that means we can apply a magnetic field to force energy to shift from one state to another.24 We have established that the subtle layer is atop the physical and that the etheric layer of subtle energies is magnetic in nature. Could it be that the information we cannot find—perhaps, the data that could make a sick person well—is lingering a plane above us? We’ve one more law to face: the third law of thermodynamics. Experiments with absolute zero provide a new perspective on it, one that coaxes an understanding of subtle energy. Absolute zero is the point at which particles have minimum energy, called zero-point energy. Researchers including Dr. Hal Puthoff have identified this zero-point energy with zero-point field, a mesh of light that encompasses all of reality. (This field is further explained in Part III.) This field of light is a vacuum state, but it is not empty; rather, it is a sea of electromagnetic energy, and possibly, virtual particles—ideas that can become real. Conceivably, energy should stand completely still at absolute zero, which would mean that information would become permanently imprisoned. Research on zero-point energy, however, reveals that nearing zero-point, atomic motion stops, but energy continues. This means that “lost information” is not really lost. Even when frozen, it continues to “vibrate” in the background. The pertinent questions are these: How do we “read” this background information? How do we apply it? These queries are similar to those we might ask about “hidden” information. How do we access suppressed but desirable data? The answers lie in learning about subtle structures, for these dwell at the interfaces between the concrete and the higher planes. Operate within the subtle structures, and you can shift a negative reality to a positive one, without losing energy in the process.

Karma's menu: what goes around, comes around! So, sprinkle some kindness, top it off with good vibes, and serve it up with a side of positivity. Remember, the universe has a way of balancing the scales, so whether it's a slice of sweet justice or a hearty helping of good fortune, rest assured, karma's got your back. Bon appétit!

Our angry words are causing the other side to dig in and not hear us. Lots of studies have been done on this going back six decades. When we slander the other side, it actually causes them to intensify their opposition to us. This is known as the boomerang effect. One study showed that “If people change their views at all, the odds are more than three-to-one that they will become more extreme in their original position.

That’s not radar—it’s something far wyrder. Call it wyrdar, perhaps. In Time Loops, I noted that precognition is a bit of a misnomer, since it implies thinking (cognition). I use the term because it is the most common and familiar term for future influence, but really we should define it as behavior oriented toward forthcoming rewards.5 It needn’t involve conscious thought at all. It might manifest as an urge, a hunch, or a gut feeling without any kind of mental representation attached. Waking premonitory experiences quite often produce positive effects in our lives, indirectly and unconsciously, via our behavior and via intentions that are unclear or that we are likely to misinterpret at the time. People who are highly intuitive may be especially good at acting on the kind of strange, senseless impulse that ends up saving a life or preventing some lesser mishap—perhaps by not censoring their reason, which will tend to get bogged down in finding rational causes for feelings and hunches rather than simply acting on those feelings. Intuition, I think, is just presentiment by another name, and being an intuitive person is just not getting in the way of this presentiment by overthinking our motives. Indeed, the kind of intuitive, spontaneous behavior displayed by Valerie or Mossbridge may be the most direct, important, and immediate, not to mention potentially survival-relevant, manifestation of the precognitive unconscious.