Easily Triggered Quotes

For a moment amongst the crowd, I saw you. I've since found out it's common for people separated from someone they love to keep seeing that loved one amongst strangers; something to do with recognition units in our brain being too heated and too easily triggered. This cruel trick of the mind lasted only a few moments, but was long enough to feel with physical force how much I needed you.

Losing a chunk of your memory is a tricky thing, a deep-sea quake triggering shifts and upheavals too far distant from the epicenter to be easily predictable.

What is surprising is not the magnitude of our forecast errors, but our absence of awareness of it. This is all the more worrisome when we engage in deadly conflicts: wars are fundamentally unpredictable (and we do not know it). Owing to this misunderstanding of the causal chains between policy and actions, we can easily trigger Black Swans thanks to aggressive ignorance-like a child playing with a chemistry kit.

Two features in his personality make-up stand out as particularly pathological. The first is his ‘paranoid’ orientation toward the world. He is suspicious and distrustful of others, tends to feel that others discriminate against him, and feels that others are unfair to him and do not understand him. He is overly sensitive to criticism that others make of him, and cannot tolerate being made fun of. He is quick to sense slight or insult in things others say, and frequently may misinterpret well-meant communications. He feels the great need of friendship and understanding, but he is reluctant to confide in others, and when he does, expects to be misunderstood or even betrayed. In evaluating the intentions and feelings of others, his ability to separate the real situation from his own mental projections is very poor. He not infrequently groups all people together as being hypocritical, hostile, and deserving of whatever he is able to do to them. Akin to this first trait is the second, an ever -present, poorly controlled rage--- easily triggered by any feelings of being tricked, slighted, or labeled inferior by others. For the most part, his rages in the past have been directed at authority figures (297).

Hyperarousal causes traumatized people to become easily distressed by unexpected stimuli. Their tendency to be triggered into reliving traumatic memories illustrates how their perceptions have become excessively focused on the involuntary search for the similarities between the present and their traumatic past. As a consequence, many neutral experiences become reinterpreted as being associated with the traumatic past.

Meek. Humble. Gentle. Jesus is not trigger-happy. Not harsh, reactionary, easily exasperated. He is the most understanding person in the universe. The posture most natural to him is not a pointed finger but open arms.

There is something quite amazing and monstrous about the education of upper-class women. What could be more paradoxical? All the world is agreed that they are to be brought up as ignorant as possible of erotic matters, and that one has to imbue their souls with a profound sense of shame in such matters until the merest suggestion of such things triggers the most extreme impatience and flight. The "honor" of women really comes into play only here: what else would one not forgive them? But here they are supposed to remain ignorant even in their hearts: they are supposed to have neither eyes nor ears, nor words, nor thoughts for this -- their "evil;" and mere knowledge is considered evil. And then to be hurled as by a gruesome lightning bolt, into reality and knowledge, by marriage -- precisely by the man they love and esteem most! To catch love and shame in a contradiction and to be forced to experience at the same time delight, surrender, duty, pity, terror, and who knows what else, in the face of the unexpected neighborliness of god and beast! Thus a psychic knot has been tied that may have no equal. Even the compassionate curiosity of the wisest student of humanity is inadequate for guessing how this or that woman manages to accommodate herself to this solution of the riddle, and to the riddle of a solution, and what dreadful, far-reaching suspicions must stir in her poor, unhinged soul -- and how the ultimate philosophy and skepsis of woman casts anchor at this point! Afterward, the same deep silence as before. Often a silence directed at herself, too. She closes her eyes to herself. Young women try hard to appear superficial and thoughtless. The most refined simulate a kind of impertinence. Women easily experience their husbands as a question mark concerning their honor, and their children as an apology or atonement. They need children and wish for them in a way that is altogether different from that in which a man may wish for children. In sum, one cannot be too kind about women.

Most people have no reason to know how memory can turn rogue and feral, becoming a force of its own and one to be reckoned with. Losing a chunk of your memory is a tricky thing, a deep-sea quake triggering shifts and upheavals too far distant from the epicenter to be easily predictable.

Anyone can be made to feel like an outsider. It’s up to the people who have the power to exclude. Often it’s on the basis of race. Depending on a culture’s fears and biases, Jews can be treated as outsiders. Muslims can be treated as outsiders. Christians can be treated as outsiders. The poor are always outsiders. The sick are often outsiders. People with disabilities can be treated as outsiders. Members of the LGBTQ community can be treated as outsiders. Immigrants are almost always outsiders. And in most every society, women can be made to feel like outsiders—even in their own homes. Overcoming the need to create outsiders is our greatest challenge as human beings. It is the key to ending deep inequality. We stigmatize and send to the margins people who trigger in us the feelings we want to avoid. This is why there are so many old and weak and sick and poor people on the margins of society. We tend to push out the people who have qualities we’re most afraid we will find in ourselves—and sometimes we falsely ascribe qualities we disown to certain groups, then push those groups out as a way of denying those traits in ourselves. This is what drives dominant groups to push different racial and religious groups to the margins. And we’re often not honest about what’s happening. If we’re on the inside and see someone on the outside, we often say to ourselves, “I’m not in that situation because I’m different. But that’s just pride talking. We could easily be that person. We have all things inside us. We just don’t like to confess what we have in common with outsiders because it’s too humbling. It suggests that maybe success and failure aren’t entirely fair. And if you know you got the better deal, then you have to be humble, and it hurts to give up your sense of superiority and say, “I’m no better than others.” So instead we invent excuses for our need to exclude. We say it’s about merit or tradition when it’s really just protecting our privilege and our pride.

Sometimes I think it is because we remember when we could smoke in pubs, and that we pull our phones out together as once we pulled out our cigarette packets. But probably it’s because we are easily bored.

It’s become common to mock students demanding safe spaces, but look carefully at the collisions in American politics right now and you find that everyone is demanding safe spaces—the fear is not that the government is regulating speech but that protesters are chilling speech, that Twitter mobs rove the land looking for an errant word or misfired joke. In our eagerness to discount our opponents as easily triggered snowflakes, we’ve lost sight of the animating impulse behind much of politics and, indeed, much of life: the desire to feel safe, to know you can say what you want without fear.

Psychological trigger codes used to be hidden words embedded in images. But what if the words are now invisible and inaudible and pulsed at you at a frequency that's easily absorbed by your penis?

My favorite definition of fear is “False Expectations Appearing Real,” and when I allow myself to remember that all of my thoughts are merely fleeting physiology, I feel less moved when my story-teller goes haywire and my circuitry is triggered. At the same time, when I remember that I am at one with the universe, then the concept of fear loses its power. To help protect myself from having a trigger-happy anger or fear response, I take responsibility for what circuitry I purposely exercise and stimulate. In an attempt to diminish the power of my fear/anger response, I intentionally choose not to watch scary movies or hang out with people whose anger circuitry is easily set off. I consciously make choices that directly impact my circuitry. Since I like being joyful, I hang out with people who value my joy.

It was only as a mature man that I became mortal. The visceral insight of my end came to me abruptly more than a dozen years ago. I had wasted an entire evening playing an addictive, firstperson shooter video game that belonged to my teenage son—running through eerily empty halls, flooded corridors, nightmarishly twisting tunnels, and empty plazas under a foreign sun, emptying my weapons at hordes of aliens pursuing me relentlessly. I went to bed late and, as always, fell asleep easily. I awoke abruptly a few hours later. Knowledge had turned to certainty —I was going to die! Not right there and then, but someday. ... My interpretation of this queer event is that all the killing in the video game triggered unconscious thoughts about the annihilation of the self. These processes produced sufficient anxiety that my cortico-thalamic complex woke up on its own, without any external trigger. At that point, self-consciousness lit up and was confronted with its mortality.

Most people don't know this, but fear can be smelled as easily as it can be seen. It seeps into the pheromones and releases through sweat. It triggers a heightened response in the brain of those that smell it, and my Bambi smells f*cking delicious.

Anyone can be made to feel like an outsider. It’s up to the people who have the power to exclude. Often it’s on the basis of race. Depending on a culture’s fears and biases, Jews can be treated as outsiders. Muslims can be treated as outsiders. Christians can be treated as outsiders. The poor are always outsiders. The sick are often outsiders. People with disabilities can be treated as outsiders. Members of the LGBTQ community can be treated as outsiders. Immigrants are almost always outsiders. And in most every society, women can be made to feel like outsiders—even in their own homes. Overcoming the need to create outsiders is our greatest challenge as human beings. It is the key to ending deep inequality. We stigmatize and send to the margins people who trigger in us the feelings we want to avoid. This is why there are so many old and weak and sick and poor people on the margins of society. We tend to push out the people who have qualities we’re most afraid we will find in ourselves—and sometimes we falsely ascribe qualities we disown to certain groups, then push those groups out as a way of denying those traits in ourselves. This is what drives dominant groups to push different racial and religious groups to the margins. And we’re often not honest about what’s happening. If we’re on the inside and see someone on the outside, we often say to ourselves, “I’m not in that situation because I’m different. But that’s just pride talking. We could easily be that person. We have all things inside us. We just don’t like to confess what we have in common with outsiders because it’s too humbling. It suggests that maybe success and failure aren’t entirely fair. And if you know you got the better deal, then you have to be humble, and it hurts to give up your sense of superiority and say, “I’m no better than others.” So instead we invent excuses for our need to exclude. We say it’s about merit or tradition when it’s really just protecting our privilege and our pride.

Enhanced by our powerful brains, something as artificial and arbitrary as a deadline can easily be mistaken for a death-threat, triggering our traumatic memories of childhood helplessness, which in turn trigger the mindless reflex of the stress-response.

It is unfortunate that the pulling out of one phone can have such an effect on other people around. Sometimes I think it’s because we remember when we could smoke in pubs, and that we pull out our phones together as once we pulled out our cigarette packets. But probably it’s because we’re easily bored.

Studies have shown that the act of looking at something attractive - a person, a product, some honest-to-goodness nature - triggers an involuntary series of synapse firings in the motor cerebellum. As it turns out, this is the exact same neural sequence that causes us to reach out a hand. Beauty, then, literally moves us. We all know this: beauty can easily force a hand. But will we ever shake the pressing delusion, as Tolstoy put it, that beauty is the same as goodness? After all, how often does goodness truly force a hand? more likely it stays it, and even then, barely, and even then, only for a time.

Barrett said that when we’re dehydrated, we don’t necessarily feel thirsty—we feel exhausted. When we have something odd happening in our stomach, our body doesn’t quite know if we have a menstrual cramp or a stomachache or if we need to poop. We might not even be aware for a long period of time that our stomach hurts. And this isn’t unique to people with PTSD. It’s normal, everyday bodily dissociation that we all suffer from. If we find ourselves in a shitty mood, we might not necessarily be mad about a certain trigger. We could just be running at a metabolic deficit. Our body might be screaming “I NEED FUNYUNS” while we project our hangriness onto, say, this poor sweaty schmuck who’s breathing too loud in the elevator. But Barrett said that PTSD does make these inclinations worse. It affects a variety of systems in the body, throwing them all out of whack. Our hearts might beat faster. Our lungs might pump harder. Our body budget can get tipped off-balance more easily. And when it does, our reactions to these deficits can feel outsized. “Make sure that you get enough sleep, make sure you exercise, make sure that you eat in a healthful way,” she told me when I asked her what I could do to be a better person. When I countered that that didn’t seem like enough, she kindly offered, “You know, all you can do is take as much responsibility as you can. And sometimes it’s the attempt that matters, you know, more than the success.” Then she chuckled at herself. “That’s a very Jewish mother response!” So, first step of hacking my brain: sustaining it with enough oxygen and nutrients

A sedentary lifestyle—too much time spent on couches or at desks and not enough movement—is the most common trigger for muscular atrophy. When we move our muscles as little as possible, with a sedentary lifestyle, we turn down our furnaces and literally cause our muscles to atrophy. When the cells atrophy, we feel even more tired because we have fewer mitochondria generating ATP. A vicious circle begins: less energy leading to less movement, which leads to less energy, which leads to less movement. Atrophy from a sedentary lifestyle leads to weight gain, loss of energy, and chronic aches and pains. But atrophy can be easily prevented, stopped, and even reversed with daily gentle full-body exercise.

As the popular saying among scientists goes: genes load the gun; the environment pulls the trigger. The exact same traits could easily be put to use in more or less devious ways. The choice is not predetermined. And the presence of Machiavellianism or psychopathy or narcissism no more marks someone as a grifter than the presence of charisma or nonchalance.

In an affluent society, even men of well-below-average provisioning capability can easily reproduce at above replacement rate. They may, for that matter, be better husbands and fathers than most wealthy men. Considered rationally, therefore, general prosperity ought to lead to a flourishing society of moderately large families. But the female sex instinct, as the reader may possibly have noticed, is not rational. It is triggered by relative rather than absolute wealth, and so men’s sexual attractiveness is still determined by their status within the social hierarchy as perceived by women.

The more subtle, and often less easily spottable, combination from hell is when partners of different tendencies date but can’t accommodate. Initial attraction may be strong – contrast makes for interest – and when we’re safely in love there may be no trigger for attachment wobbles. But fast forward a little: inject any kind of stress or insecurity and the dynamic will make both sides crazy. Anxious plus avoidant means one of us clings, the other pulls away. Avoidant plus attacking means one of us runs, the other pushes to engage. Attacking plus anxious means one fights, the other fears. The result can be a Tom and Jerry cartoon-type chase, with A emotionally pursuing B round the room of the relationship.

The human mind has evolved a defense against contamination by biological agents: the emotion of disgust.111 Ordinarily triggered by bodily secretions, animal parts, parasitic insects and worms, and vectors of disease, disgust impels people to eject the polluting substance and anything that looks like it or has been in contact with it. Disgust is easily moralized, defining a continuum in which one pole is identified with spirituality, purity, chastity, and cleansing and the other with animality, defilement, carnality, and contamination. 112 And so we see disgusting agents as not just physically repellent but also morally contemptible. Many metaphors in the English language for a treacherous person use a disease vector as their vehicle—a rat, a louse, a worm, a cockroach. The infamous 1990s term for forced displacement and genocide was ethnic cleansing.

Immigrants are almost always outsiders. Overcoming the need to create outsiders is our greatest challenge as human beings. It is the key to ending deep inequality. We stigmatize and send to margins the people who trigger in us the feelings we try to avoid. This is why there are so many old and weak and poor and sick people on the margins of the society. We tend to push out the people who have qualities we are most afraid we will find in ourselves. ....And we are often not honest about what's happening. If we are in the inside and we see someone on the outside, we often say to ourselves: " I'm not in that situation because I'm different. But that's just prime talking. We could easily be that person. We have all things inside us. We just don't want to confess what we have in common with the outsiders because it is too humbling. It suggests that success and failure aren't entirely fair. And if you know, you got the better deal, then you have to be humble and it hurts to give up your sense of superiority and say :" I am no better than others." So instead, we invent ways for our need to exclude. We say it is about merit or tradition when it's just protecting our privilege and our pride.

Overcoming the need to create outsiders is our greatest challenge as human beings. It is the key to ending deep inequality. We stigmatize and send to the margins people who trigger in us the feelings we want to avoid. This is why there are so many old and weak and sick and poor people on the margins of society. We tend to push out the people who have qualities we’re most afraid we will find in ourselves—and sometimes we falsely ascribe qualities we disown to certain groups, then push those groups out as a way of denying those traits in ourselves. This is what drives dominant groups to push different racial and religious groups to the margins. And we’re often not honest about what’s happening. If we’re on the inside and see someone on the outside, we often say to ourselves, “I’m not in that situation because I’m different.” But that’s just pride talking. We could easily be that person. We have all things inside us. We just don’t like to confess what we have in common with outsiders because it’s too humbling. It suggests that maybe success and failure aren’t entirely fair. And if you know you got the better deal, then you have to be humble, and it hurts to give up your sense of superiority and say, “I’m no better than others.” So instead we invent excuses for our need to exclude. We say it’s about merit or tradition when it’s really just protecting our privilege and our pride.

Among the many people Chris met while doing charity work was Randy Cupp, who invited him and Bubba out to shoot with him come deer season. When Chris passed away, Randy made it clear to me that the offer not only still stood, but that he would love to give Bubba a chance to kill his first buck. With deer season upon us, the kids and I decided to take him up on the offer. Angel, Bubba, and I went out to his property on a beautiful morning. Setting out for the blind, I felt Chris’s presence, as if he were scouting along with us. We settled into our spots and waited. A big buck came across in front of us a short time later. It was an easy shot--except that Bubba had neglected to put his ear protection in. He scrambled to get it in, but by the time he was ready, the animal had bounded off. Deer--and opportunities--are like that. We waited some more. Another buck came out from the trees not five minutes later. And this one was not only in range, but it was bigger than the first: a thirteen pointer. Chris must have scared that thing up. “That’s the one,” said Randy as the animal pranced forward. Bubba took a shot. The deer scooted off as the gunshot echoed. My son thought he’d missed, but Randy was sure he’d hit him. At first, we didn’t see a blood trail--a bad sign, since a wounded animal generally leaves an easily spotted trail. But a few steps later, we found the body prone in the woods. Bubba had killed him with a shot to the lungs. Like father, like son. While Bubba left to dress the carcass, I went back to the blind with Angel to wait for another. She was excited that she might get a deer just like her brother. But when a buck walked within range, tears came to her eyes. “I can’t do it,” she said, putting down her gun. “It’s okay,” I told her. “I just can’t.” “Do you want me to?” I asked. She nodded. I took aim. Even though I was married to a hard-core hunter, I had never shot a deer before. I lined up the scope, walking him into the crosshairs. A slow breath, and I squeezed the trigger. The shot surprised me--just as Chris said it should. The deer fell. He was good meat; we eat what we kill, another of Chris’s golden rules. “You know, Angel, you’re going to be my hunting partner forever,” I told her later. “You’re just so calm and observant. And good luck.” We plan to do that soon. She’ll be armed with a high-powered camera, rather than a rifle.

A phobia is an excessive or unreasonable fear of an object, situation or place. Phobias are quite common and often take root in childhood for no apparent reason. Other times they spring from traumatic events or develop from an attempt to make sense of unexpected and intense feelings of anxiety or panic. Simple phobias are fears of specific things such as insects, infections, or even flying. Agoraphobia is a fear of being in places where one feels trapped or unable to get help, such as in crowds, on a bus or in a car, or standing in a line. It is basically an anxiety that ignites from being in places or situations from which escape might be difficult (or embarrassing). A social phobia is a marked fear of social or performance situations. When the phobic person actually encounters, or even anticipates, being in the presence of the feared object or situation, immediate anxiety can be triggered. The physical symptoms of anxiety may include shortness of breath, sweating, a racing heart, chest or abdominal discomfort, trembling, and similar reactions. The emotional component involves an intense fear and may include feelings of losing control, embarrassing oneself, or passing out. Most people who experience phobias try to escape or avoid the feared situation wherever possible. This may be fairly easy if the feared object is rarely encountered (such as snakes) and avoidance will not greatly restrict the person’s life. At other times, avoiding the feared situation (in the case of agoraphobia, social phobia) is not easily done. After all, we live in a world filled with people and places. Having a fear of such things can limit anyone’s life significantly, and trying to escape or avoid a feared object or situation because of feelings of fear about that object or situation can escalate and make the feelings of dread and terror even more pronounced. In some situations of phobias, the person may have specific thoughts that contribute some threat to the feared situation. This is particularly true for social phobia, in which there is often a fear of being negatively evaluated by others, and for agoraphobia, in which there may be a fear of passing out or dying with no one around to help, and of having a panic attack where one fears making a fool of oneself in the presence of other people. Upon recognizing their problem for what it is, men should take heart in knowing that eighty percent of people who seek help can experience improvement of symptoms or, in male-speak, the illness can be “fixed.

language his parents understood best was a discourse of violent action, not words. Morris, in particular, was a heavy drug user and an alcoholic, and coke, dope, and Wild Irish Rose easily triggered his rages. When he came home at all, it was to rail at his family with

For example, if a man with a bad temper has been provoked, then he will surely start shouting or start a fight. You could thus easily provoke that man to fight simply by triggering the anger that is already within him.     How

In rule 2 it is now the enemy who stirs up an unsettling “biting” movement in the hearts of those seeking God.2 Such dedicated people will not easily succumb to sin, nor will the enemy begin by attempting to move them to sin. His tactic in such persons is rather a biting, gnawing action that triggers a sense of anxiety, diminishing their peace, and undermining their delight in God’s service. And this approach is effective. If they—and we—are not aware of, do not understand, and do not reject this “biting” action, it will in fact diminish our energy in “rising from good to better.” Further problems may ensue as well if we continue to yield to this troubling action of the enemy.

Imagine a time when your mobile phone rang but you didn’t answer it. Why not? Perhaps the phone was buried in a bag, making it difficult to reach. In this case your inability to easily answer the call inhibited the action. Your ability was limited. Maybe you thought the caller was a telemarketer, someone you did not want to speak to. So, your lack of motivation influenced you to ignore the call. Or, maybe the call was important and within arm’s reach, but the ringer on your phone was silenced. Despite having both a strong motivation and easy access to answer the call, it was completely missed because you never heard it ring — in other words, no trigger was present.

THE INTERCONNECTION OF MEMORY IMPRINTS THAT FORM COLLAGES OF SHAME As shaming experiences accrue and are defended against, the images created by those experiences are recorded in a person’s memory bank. Because the victim has no time or support to grieve the pain of the broken mutuality, his emotions are repressed and the grief is unresolved. The verbal (auditory) imprints remain in the memory, as do the visual images of the shaming scenes. As each new shaming experience takes place, a new verbal imprint and visual image form a scene that becomes attached to the existing ones to form collages of shaming memories. Children record their parents’ actions at their worst. When Mom and Dad, or stepparent or caregiver, are most out of control, they are the most threatening to the child’s survival. The child’s amygdala, the survival alarm center in their brain, registers these behaviors the most deeply. Any subsequent shame experience that even vaguely resembles that past trauma can easily trigger the words and scenes of the original trauma. What are then recorded are the new experiences and the old. Over time, an accumulation of shame scenes is attached.

Now he laughs for real, cackling with the wicked innocence of the bright and easily bored. Staff Sergeant David Dime is a twenty-four-year-old college dropout from North Carolina who subscribes to the Wall Street Journal, the New York Times, Maxim, Wired, Harper’s, Fortune, and DicE Magazine, all of which he reads in addition to three or four books a week, mostly used textbooks on history and politics that his insanely hot sister sends from Chapel Hill. There are stories that he went to college on a golf scholarship, which he denies. That he was a star quarterback in high school, which he claims not to remember, though one day a football surfaced at FOB Viper, and Dime, caught up in the moment, perhaps, nostalgia triggering some long-dormant muscle memory, uncorked a sixty-yard spiral that sailed over Day’s head into the base motor pool.

Learning to like something new takes longer than you’d think, however. Your brain doesn’t see it as important information if it doesn’t trigger your happy chemicals. And new things are hard to focus on because the neurons don’t fire easily. Here’s a simple example. Fred wants to drink less alcohol. He decides to substitute a new pleasure with fewer side effects. He looks around for something that can grow on him and remembers how he enjoyed sketching when he was young. He resolves to take out his sketch pad every time he feels like drinking. Fred doesn’t actually feel like sketching when he longs for a drink. And once he starts sketching, he doesn’t feel fabulous. So he accepts that he will live with bad feelings for a while. He plans to do this for two months because he has a big event on the calendar then. At first, he finds it hard. He hates his sketches and he hates the feeling he gets when he doesn’t drink. But he sticks to his goal of repeating the strategy whether it feels good immediately or not. After a while, Fred learns to see the sketching time as a gift he’s given himself rather than an extra burden on his already hard life. He learns that his unhappy feelings pass without killing him, and once they’ve passed, he discovers the pleasure of being alert and responsible. Before the two months is over, he stops looking at the calendar. His sketching circuit has grown as big as his alcohol circuit.Now, he’s a healthy person with a fun hobby and a cool skill, not a person at war with himself

Petrified, my body is trembling uncontrollably as every nerve violently pulsates at my fingertips. My heart pounds hard, knocking at my chest, wanting to burst from my body as I stare out the window to the backyard that overlooks a magnificent lake, and what was once a beautiful backdrop to a loving home. Frozen in place with the phone to one ear, I listen in disbelief to the cruel words coming from the woman who is my entire world. At this moment, it seems as though she can easily dismiss my life as if it never meant anything to her. Confused and traumatized, I pull the hammer back on the gun, and put my finger on the trigger. Gasping for air, I struggle to find each breath as I uncontrollably hyperventilate. My breathing is so erratic that when I speak saliva spews from my mouth and drools down my chin. I’m losing control of all emotions and sensibility. I can’t think straight. I don’t even know who I am anymore. I’m in utter distress as I put the gun to my head and scream my heart out, “Tell me now! Do you still love me or not?” The woman on the other end of the line is listening, but cannot hear my distress or just doesn’t want to.

Unfortunately, this unexpected, internal condition has often been called “falling in love.” This reaction to attraction, which we could also describe as a “chemically induced crush,” is actually infatuation. Who among us has not walked into a room, made eye contact with a complete stranger, and felt an instant, unexpected rush of emotion and attraction? Who hasn’t had that sudden impulse to look again? Why these moments happen and what exactly triggers them— who knows? But the feelings are definitely a temporary condition. The attraction is neither irresistible nor dependable. You can easily experience infatuation with people who would turn out to be relational nightmares. That’s why it is so dangerous

Many people today have an irrational—almost phobic—fear of hunger. We live in a society that teaches us that it isn’t ever good to be hungry, and that hunger can even be dangerous. Of course, this is partly true since everyone needs to eat, and when you’re hungry it triggers the reactive part of the survival instinct (which says “I must eat in order to survive”). Nonetheless, when you know how to manipulate hunger correctly, it will serve you in many positive ways. Hunger will trigger the active part of the survival instinct—that which makes you more alert, ambitious, competitive, and creative. Throughout history, humans have had to contend with hunger, and not just because they were unable to afford food or suffered from drought and famine. Learning to deal with hunger was also practiced intentionally, to make people tougher and stronger, thereby more resilient to life’s hardships. The historical correlation between hunger and freedom is quite evident. During the period when the Bible was written, and later, during the Roman Empire, hunger and fasting were considered an integral part of life for free people, warriors, and those who wandered. Slaves, on the other hand, were fed frequently throughout the day. The Israelite slaves’ first complaint after leaving Egypt was of hunger, and they wandered in the desert for forty years, adapting and eventually becoming a free nation. Only the second generation of those escaped from Egypt reached the Promised Land. I firmly believe that hunger triggers the Warrior Instinct, and if it’s under control it will give you a “sense of freedom.” I also believe that frequently feeding—due to a fear of hunger—may, to put it strongly, create a “slave mentality,” because when fed continually, people tend to become more lethargic and submissive—and thus easily controlled. One could almost consider food abundance a less drastic or obvious form of “opiates for the masses.” How

Elicitation – A process designed to influence or persuade an individual to reveal information that he has reason to want to conceal. This process is characterized by use of a monologue rather than a dialogue. (Used synonymously with interrogation.) Equitable distribution – A term used to describe the legal process of dividing a married couple’s assets in a divorce proceeding. Exclusion qualifier – A verbal deceptive behavior used to enable a person who wants to withhold certain information to answer a question truthfully, but without releasing that information. Examples: “basically,” “for the most part,” “fundamentally,” “probably,” “most often.” Failure to answer – A verbal deceptive behavior in which a person’s response does not answer the question that’s asked. Failure to understand a simple question – A verbal deceptive behavior in which a person’s response is an expression of confusion over an easily comprehensible question. This strategy is typically used when a person feels trapped by the wording of the question and needs to shrink its scope. Fight-or-flight response – A triggering of the autonomic nervous system that reroutes circulation to the body’s major organs and muscle groups to prepare the body to deal with a threatening situation. Forer effect – A cognitive bias named for psychologist Bertram Forer, who found that people tend to rate as highly accurate a personality analysis that is presented as being individualized, when it is actually so general in nature that it could apply to almost anyone. (Also known as Barnum statements.)

To understand most of the world's significant problems we have to look beyond a guilty individual and to the system The same instinct is triggered when things go well. ''Claim'' comes just easily as ''blame''. When something goes well, we are very quick to give the credit to an individual or a simple cause, when again it is usually more complicated. Following your blame instinct isn't going to help

of stimulating reward pathways in the brain, such as drugs, sex, aggression, and intimidating others, could become relatively more attractive and less constrained by concern about violating trusting relationships. The ability to modify behavior based on negative experiences may be impaired.30 Hard-core drug addicts, whose lives invariably began under conditions of severe stress, are all too readily triggered into a stress reaction. Not only does the stress response easily overwhelm the addict’s already-challenged capacity for rational thought when emotionally aroused, but the hormones of stress also “cross-sensitize” with addictive substances. The more one is present, the more the other is craved. Addiction is a deeply ingrained response to stress, an attempt to cope with it through self-soothing. Maladaptive in the long term, it is highly effective in the short term. Predictably, stress is a major cause of continued drug dependence. It increases opiate craving and use, enhances the reward efficacy of drugs, and provokes relapse to drug seeking and drug taking.31 “Exposure to stress is the most powerful and reliable experimental manipulation used to induce reinstatement of alcohol or drug use,” one team of researchers reports.32 “Stressful experiences,” another research group points out, “increase the vulnerability of the individual to either develop drug self-administration or relapse.”33

Why, then, the peculiar and somehow outsized response? The behavior makes little sense when one tries to understand it according to the current facts. It’s as if some aspect of the present scenario were drawing energy from another source, as if it were unwittingly triggering a pattern of behavior that the other person originally developed long ago in order to meet a particular threat which has now somehow been subconsciously re-evoked. The overreactor is responsible, as the psychological term puts it, for the “transference” of an emotion from the past onto someone in the present—who perhaps doesn’t entirely deserve it. Our minds are, oddly, not always good at knowing what era they are in. They jump a little too easily, like an erstwhile victim of burglary who keeps a gun by the bed and is startled awake by every rustle. What’s worse for the loved ones standing in the vicinity is that people in the throes of a transference have no easy way of knowing, let alone calmly explaining, what they are up to; they simply feel that their response is entirely appropriate to the occasion. Their partners on the other hand may reach a rather different and rather less flattering conclusion: that they are distinctly odd—and maybe even a little mad.

Where they differ is in temper. Izzy has no control over hers.  When the anger switch flips in her tiny little brain, no one can turn it off.  She is focused to a fault, her tantrums often triggered by the fear of her sightless world. Morgan sighs. She is ready to be released.  She quiets easily and quickly. She is a gentle giant, not a fighter.  She bites only to defend herself.  If her intent were to eliminate her assailant, it would happen in one quick snap of her jaw.  She cannot understand why this monster was brought into our peaceful home.  We were a happy family until Izzy appeared.  She is the Anti-Christ.  She is pure evil.  Our home has become a salient battleground with opponents always vigilant, wary of the other, waiting for the first sign of war. Finally,

Because the amygdala can become hypersensitive, chronic stress can make you more jumpy and anxious. This is why a war veteran with posttraumatic stress disorder (PTSD) will hit the floor and cover his head when he hears the loud blast of fireworks. Before he has a chance to think about it, the blast reminds him of an improvised explosive device (IED) exploding or a gunshot. His amygdala triggers the fight-or-flight response—a false alarm. When you experience severe trauma or excessive chronic stress, the once-cooperative partnership between your hippocampus and your amygdala becomes skewed in favor of the amygdala. This is because the hippocampus is assaulted by excess cortisol and glutamate when the amygdala is pumped up. Cortisol and glutamate act to excite the amygdala, and the more it is excited, the more easily it is triggered.

Memories of those first few days washed over her. Of his arm around her while she slept, the heat of his chest against her back, how terrified she had been. Suddenly the stars above her blurred, and she realized she was gazing at them through tears. She squeezed her eyes closed, and hot streams ran down her cheeks into her ears. She wasn’t crying, she wasn’t. Couldn’t be. It didn’t make sense. A sob snagged in her throat and made a catching sound. She clamped a hand over her mouth, furious with herself. How could she have come to like a Comanche? Could she forget her parents so easily? It was unthinkable. Unforgivable. “Mah-tao-yo?” Loretta leaped and opened her eyes. Hunter knelt beside her, a dark shadow against the blue-black, starlit sky. “You weep?” “No--yes.” Her voice came out in a squeak. “I’m just feeling sad, that’s all.” He sat down beside her and hugged his knees, gazing off into the endless darkness. “You will stay beside me?” “No.” The thought was so preposterous that a wet laugh erupted from her. “I was just thinking. Once I get home, we’ll be enemies again. My people would shoot you if you ever came around. And that--” She sniffed and swiped at her eyes. “That makes me sad. And sort of scared. What if there was an Indian attack? What if I--” She turned her head to study him. “I might look down the barrel of a rifle someday, and it might be you at the other end.” “I will not lift my blade against you.” “But what if you didn’t know? What if you went on a raid and I was there, fighting to protect my family and friends? What if I sighted in on some murdering savage, itchin’ to blow him off his horse, and it was you?” His eyes were dark pits in his face when he turned to regard her. After a long silence he said, “You would pull the trigger?” Loretta stared up at him, her chest knotted around a huge ball of pain. “Oh, Hunter, no, I don’t think I could.” “Then let your sadness go the way of the wind, eh?” His teeth gleamed white in the moonlight. “If we meet in battle, I will know the song your heart sings, eh? And you will know mine.

Most believe the Flood of Noah triggered the Ice Age. The rising magmas, lavas, and hot waters associated with continental plate movements would have caused ocean temperatures to rise. Also, fine ash from volcanic eruptions probably lingered in the upper atmosphere in post-Flood years, which, unlike a greenhouse effect, would reduce the sunlight for cooler summers. So the mechanism for such a rare event was in place due to Genesis 6–8. But what happens in an ice age? A lot of water is taken out of the ocean and deposited on land, so the ocean level drops.7 This exposes land bridges. One well-known land bridge was the one that crossed what we call today “the Bering Strait” from Alaska to Russia, so it is easily feasible for animals to have walked from Asia to North and South America.

We now know that when bacteria break down fibre, they produce chemicals called short chain fatty acids (SCFAs); these trigger an influx of anti-inflammatory cells that bring a boiling immune system back down to a calm simmer. Without fibre, we dial our immunostats to higher settings, predisposing us to inflammatory disease. To make matters worse, when fibre is absent, our starving bacteria react by devouring whatever else they can find-including the mucus layer that covers the gut. As the layer disappears, bacteria get closer to the gut lining itself, where they can trigger responses from the immune cells underneath. And without the restraining influence of the SCFAs, those responses can easily build to extreme proportions.

His primary weapon, which he used nightly, was a Heckler & Koch 416 assault rifle based on the famous M4 family. He had equipped it with a ten-inch barrel for maneuverability, an EOTech optical red dot sight with a 3x magnifier, and an AAC sound suppressor. For missions where stealth was a priority, he brought a suppressed HKMP7 submachine gun. It didn’t have the stopping power of the 416’s 5.56 round, but it could easily take out a room full of jihadis without waking their friends next door. For backup, he had the standard navy-issue SIG Sauer P226 and an HK45C. On each of his weapons, the expert armorers at DEVGRU had taken care to customize the triggers and grips to his precise specifications. Suspended to the rack by a pushpin was a photo of his wife, Sandra, and their five-year-old son, Ben. Another child was due at the end of spring, but they didn’t know if it would be a boy or a girl. Sandra was waiting for him to find out. He would be with them soon, one bite at a time.

The short-barrel MP9 submachine gun released a cluster of silenced rounds that ran up Novakovich’s body, some of the bullets sparking off the case of the hard drive. Novakovich cried out and crumpled backward with a crash. The gunman pivoted sharply at the corner of the passage and turned the muzzle of the MP9 toward Marc. His night vision goggles would easily render the space visible, and there was no cover at all. Marc took the offensive and attacked as the weapon came toward him. With the Glock in his fist, he brought the heavy butt of the pistol across, smashing it into the lenses of the gunman’s NVG rig with such violence that broken shards were driven into the shooter’s cheek and eyes. The gunman jerked the MP9’s trigger, but the shots went wide, chugging into the wall and the ceiling of the corridor as the magazine emptied

If the triggers for happy moments are so ordinary and so accessible, why does “finding” happiness remain such a big challenge for so many people? And why, when we “find” it, does it so easily slip away?

Merely to see Dionysus – or Mescalito, the god of don Juan – or any divinity – would mean nothing to any person of normal skepticism or scientific training. One knows that one is hallucinating, and that’s all there is to the matter. But to see Dionysus glorified – to see a beauty that transcends anything one had ever imagined possible before – is not so easily dismissed. Where did this wonderful experience – this back door to Eden, this “loveliness that shall be loved forever” – come from? Not from one’s conscious mind, which has never conceived such wonders. (It is precisely their shocking sense of being alien that gives them their conviction.) From the unconscious then? Not from Freud’s unconscious, certainly; these heavenly creatures do not inhabit that hellhole. Where then? Perhaps from Jung’s conjectured “collective unconscious,” that seedbed of timeless wisdom and art; or, as Dr. Leary suggests, from the DNA molecule that is coded in our genes along with the chemical triggers that make us white or black, tall or short, male or female, and so on.

I don’t think this charmingly literal Feminist myth will catch on, because of Abendsen’s point two (the homosexual rituals of the Priory) which will annoy Gay men — and I use the word “annoy” as ironic understatement. The Rad/Fem crowd have an alliance with Gay Lib and will not endorse a book that makes it sound as if all wars and serial killings derive from a homo-conspiratorial early Old Testament cult. Now, if Abendsen had said a hetero-conspiratorial Old Testament cult, the book could easily become the Bible of Radical Feminism . . .

In cold fact, all three statements [1, 2 and 3] contradict my actual ideas. I just wanted to remind you how easily humans can go from statement S1 to conclusion S5 without noticing that the inferences in between — S2, S3 and S4 — have no basis in logic, and result only from mechanical reflex. I already quoted Andre Gide about that. Now I quote the father of linguistic analysis, Josiah Warren; “It is dangerous to understand new things too quickly.

Meek. Humble. Gentle. Jesus is not trigger-happy. Not harsh, reactionary, easily exasperated. He is the most understanding person in the universe. The posture most natural to him is not a pointed finger but open arms. “.

Adults with ADHD as a group have often experienced more than their fair share of disappointments and frustrations associated with the symptoms of ADHD, in many cases not realizing the impact of ADHD has had on them. When you reflect on a history of low grades, forgetting or not keeping promises made to others, repeated exhortations from others about your unfulfilled potential and the need to work harder, you may be left with a self-view that “I’m not good enough,” “I’m lazy,” or “I cannot expect much from myself and neither can anyone else.” The end result of these repeated frustrations can be the erosion of your sense of self, what is often called low self-esteem. These deep-seated, enduring self-views, or “core beliefs” about who you are can be thought of as a lens through which you see yourself, the world, and your place in the world. Adverse developmental experiences associated with ADHD may unfairly color your lens and result in a skewed pessimistic view of yourself, at least in some situations. When facing situations in the here-and-now that activate these negative beliefs, you experience strong emotions, negative thoughts, and a propensity to fall into self-defeating behaviors, most often resignation and escape. These core beliefs might only be activated in limited, specific situations for some people with ADHD; in other cases, these beliefs color one’s perception in most situations. It should be noted that many adults with ADHD, despite feeling flummoxed by their symptoms in many situations, possess a healthy self-view, though there may be many situations that briefly shake their confidence. These core beliefs or “schema” develop over the course of time from childhood through adulthood and reflect our efforts to figure out the “rules for life” (Beck, 1976; Young & Klosko, 1994). They can be thought of as mental categories that let us impose order on the world and make sense of it. Thus, as we grow up and face different situations, people, and challenges, we make sense of our situations and relationships and learn the rubrics for how the world works. The capacity to form schemas and to organize experience in this way is very adaptive. For the most part, these processes help us figure out, adapt to, and navigate through different situations encountered in life. In some cases, people develop beliefs and strategies that help them get through unusually difficult life circumstances, what are sometimes called survival strategies. These old strategies may be left behind as people settle into new, healthier settings and adopt and rely on “healthy rules.” In other cases, however, maladaptive beliefs persist, are not adjusted by later experiences (or difficult circumstances persist), and these schema interfere with efforts to thrive in adulthood. In our work with ADHD adults, particularly for those who were undiagnosed in childhood, we have heard accounts of negative labels or hurtful attributions affixed to past problems that become internalized, toughened, and have had a lasting impact. In many cases, however, many ADHD adults report that they arrived at negative conclusions about themselves based on their experiences (e.g., “None of my friends had to go to summer school.”). Negative schema may lay dormant, akin to a hibernating bear, but are easily reactivated in adulthood when facing similar gaffes or difficulties, including when there is even a hint of possible disappointment or failure. The function of these beliefs is self-protective—shock me once, shame on you; shock me twice, shame on me. However, these maladaptive beliefs insidiously trigger self-defeating behaviors that represent an attempt to cope with situations, but that end up worsening the problem and thereby strengthening the negative belief in a vicious, self-fulfilling cycle. Returning to the invisible fences metaphor, these beliefs keep you stuck in a yard that is too confining in order to avoid possible “shocks.

Jesus is not trigger-happy. Not harsh, reactionary, easily exasperated. He is the most understanding person in the universe. The posture most natural to him is not a pointed finger but open arms.

K The more frequently your buttons are triggered and pushed, the more quickly and easily they will be pushed in the future.

As the amount of information increases, perspectives too are increasing, and differences in perspective can easily trigger arguments between anyone almost every moment. Are we heading toward the war of perspectives?

Afraid to move and give away his nervousness, Zubair was in no hurry. Once most of the other passengers were gone, he retrieved his computer bag and made his way down the narrow stairs to the main body of the plane. He half expected to see a group of men in suits waiting for him, but thankfully there were none. He’d been warned that the Americans had gotten much better at intercepting people who were trying to illegally enter their country. Two female flight attendants with whorish makeup and skirts that were far too short stood by the door. They thanked him for flying Qantas. Despite what his trainers had told him, Zubair ignored the women, refusing to look them in the eye. Fortunately for him his diminutive stature made him seem shy rather than hostile. Zubair was just five and a half feet tall, and weighed a svelte 142 pounds. With his mustache shaved he easily passed for someone five to ten years younger than his twenty-nine years. He stepped into the Jetway, joining the stampede for baggage claim and customs and sandwiched between the business-class and economy customers. The stress of the situation and the heat of the enclosed Jetway triggered the scientist’s sweat glands, sending them into overdrive. Within seconds salty perspiration dampened every inch of his skin. Zubair felt trapped, as if he was on a conveyor belt headed toward his own execution. There was no turning back. Passengers continued to pour off the plane, pushing forward, moving through the confined tunnel toward U.S. Customs agents who would ask probing questions. Zubair suddenly wished he had taken the sedative that they had given him to calm his nerves. He had thrown the pills away at the Sydney airport. Allah would never approve of him taking a mood-altering drug.

Interpretation operates by relating the particular to the universal, by taking a seemingly isolated event and seeing its larger importance. The universal provides the framework of meaning through which the particular acquires whatever sense it will acquire. Without the possibility of a reference to the universal, particular events lose their connection to the whole and thus take on the appearance of contingency. We can see this phenomenon at its most egregious in the contemporary attitude toward crime. People fear crime today in large part because it always threatens to take them by surprise. Rather than being the product of definite sociohistorical conditions, the criminal seems to emerge out of nowhere, strike, and then return to anonymity. As the victim (or potential victim) of the crime, I experience it as a wholly random act, disconnected with the functioning of the social order as a whole. What I experience most forcefully is the fact that the crime could have happened to anyone—that it could have happened to someone else just as easily as it happened to me. Certainly it is never anything that I did that triggered the crime—or at least such is my experience. Crimes appear, in other words, in almost every instance as particular acts without any link to the universal, without any connection to the social order in which they exist. One might have a theory about crime—blaming it on “liberal judges,” for instance—but when crime actually strikes, it seems random and irreducibly singular. Hence, it becomes impossible to interpret crime, to grasp particular crimes within their universal significance. 9 But nonetheless crime does have a universal significance, and it does emerge from localizable conditions, despite its appearance of isolation and particularity. In fact, one could convincingly argue that crime should be easier to understand within the current context of global capitalism than ever before in human history, simply because never before have those who live in squalor been bombarded on a daily basis with nonstop images of opulence. Making connections like this is increasingly difficult today, however, because subjects increasingly view their experience as an isolated, essentially private experience.

These stunning global improvements have already been tested, vetted and proven effective: 1. To feed the world, easily. Yet grains waste in warehouses to ensure “Profitable Supply and Demand Ratios.” 2. To power the world endlessly, freely, without pollution or waste. Yet basic subsidies are given to polluting, exploiting, un-replenishable resources to ensure power remains in the hands of the controllers. 3. To end all armed conflict and usher in an era of global prosperity. Yet childish leaders propagate “The Demonic Other” to ensure they remain in power. 4. To improve global quality of life by a factor of 3x to 8x in under a decade. Yet it is suppressed to ensure that the elite remain an Elite and separate ruling class. 5. To end drug addictions and social inequality. Yet drugs are industriously pumped into ghettos to breed despair and ensure that ordinary people remain in conflict with each other. 6. To radically reduce crime worldwide. Yet again, suppressed to ensure the reign of an elite prison complex. 7. To reduce the work week by over 50%. Suppressed to occupy the masses with trifling banality. 8. To globally stabilize and secure the world’s clean drinking water supply, EASILY. Suppressed to retain control over the world’s most impoverished. All of these “Trigger Ready Solutions” are suppressed by humans to ensure their power and control over other Humans. They argue about currency manipulation while poisoning the collective air and water to a level where the oceans have little left to give. Absolving themselves of all crimes, preaching kindness and forgiveness, they race into battle against the OTHER while denouncing greed and indoctrinating youth to find it funny to say, “He who dies with the most toys wins.

He could easily slip and pull the trigger and accidently shoot me in the eye. A grating pain struck my shoulder blade from behind. I dropped to my knees in the thick mud, ankles and feet shaking. My confidence disappeared. The three lads were there, powerful as bulls, with wind coming from the largest one’s nostrils. He stood above me, laughing as he put me to the ground with his big, wooden stave.

Top 10 ideas from No More Meltdowns: 1. Each day for several months, have your child imagine the sensations of anger and rehearse the calming strategy, such as: holding a squeeze ball, counting to 10, taking deep breaths, taking a walk and swinging on the swing set. He will be able to do the calming strategy without too much conscious effort (42) 2. Create a schedule of routines that involves visual reminders of their schedule to provide comfort in understanding what to expect next (40) 3. Praise their effort when they are working on a project or attempting a new activity. Those concentrating on their ability get frustrated more easily. In contrast, those attending their level of effort respond to frustration with more motivation and positive feelings. Praise their continued efforts rather than simply praise their current ability (28) 4. Avoid meltdowns by anticipating and preparing for triggering events. Use the Prevention Plan Form (20, 147) 5. Self-calming strategies: Getting a hug, swinging on the swing set, taking a walk, taking deep breaths, counting to 10, holding a favorite toy (a pup) and a squeeze ball. (42) When using humor, ask “Is it okay if I try to make you laugh to get your mind off of this?”(39) 6. Creating rules and consequences is an important starting point. Without rules and consequences, our lives would be chaotic (5) 7. Gradually expose your child to new foods by asking him first to just look at the foods. Next, ask him to smell them, taste them and eventually eat a small piece. Begin with sweet items (even candy) to allow your child to be open to trying new things. Exercise just prior to trying a new food can increase appetite (77, 78, 80) 8. A child’s passion can be the most effective distraction. Suggestions: Getting hugs, stuffed animals, favorite toys, books and looking out the window (38) 9. Give your child a sticker for each night he sleeps in his own bed. Most importantly, praise him so that he can take pride in his independence (143) 10. Set a time to do homework soon after school, before he gets too tired, and right after as snack, so he’s not hungry. Break down the homework into small steps and ask him to do one tiny part of it. Once started, he will likely be willing to do other parts as well (70) When children feel accepted and appreciated by us, they are more likely to listen to us (9)

All men are violent, Audrey. Some are just more easily triggered than others.

The Benefits of Suffering Not only is sickness an inherent part of life, it is often beneficial one. Nietzsche found that the most brilliant parts of his writings co-occurred with bodily weakness and suffering. He felt that failures, anxieties, deprivations and mistakes, were necessary for him, just as their opposites 'the path of one's own heaven always leads through the voluptuousness of one's own hell'. Those who cannot endure their suffering and try desperately to eliminate it, encourage neglectfulness remissness, and by their efforts rule out happiness 'For happiness and misfortune are brother and sister, we all grow tall together, or, as with you, remain small together'. The two, health and illness, cannot be separated; the ability to tolerate sickness defines health; and illness is a trigger for a new learning 'as important survival supporting signal, and hurt, conditions people to avoid dangers and protect themselves 'some storm is approaching, and we do well to 'catch' as little wind as possible'. Moreover, 'illness may even act as a powerful stimulus to life, to an abundance of life,' exemplified by Nietzsche, who after a prolonged sickness, rediscovered life, enjoyed it even more, and transformed his suffering into his new philosophy. Nietzsche rejected the conception of suffering as an argument against existence, and pointed out that there were ages in which people tolerated suffering 'and saw in it an enchantment of the first order, a genuine seduction to life. Perhaps in those days [. . .] pain did not hurt as much as it does now'. Furthermore, for healthy people, 'being sick can even become an energetic stimulus for life, for living more'. His long period of sickness seemed to him 'as it were, I discovered life anew, including myself; I tasted all good and even little things, as others cannot easily taste them. I turned my will to health, to life, into a philosophy'. Nietzsche felt that he owed his philosophy to Amor Fati, to a higher kind of health, to his prolonged illness 'It is great pain only which is the ultimate emancipator of the spirit'. Pain teaches strong suspicion which enable seeing things from different perspectives, seeming them different from what they seem to be. A great torturing long pain 'compels us, philosophers, to descend into our ultimate depths, and divest ourselves of all trust, all good-nature, veiling, gentleness, and mediocrity'. Having to live with pain and suffering, Nietzsche tried not only to persevere, but to turn it into great suffering, thus turning a constraint into an opportunity, and the list of advantages is telling: 'Prophetic human beings are afflicted with a great deal of suffering [. . .] it is their path that makes them prophets'. Pain and sickness do not necessarily make people any better, but they do make them deeper, and without them the great suspicion which liberates the spirit and a philosophical examination of life will probably be lost 'Only great pain is the ultimate liberator of the spirit'. Persons who experienced severe suffering become ones who know much about a terrifying world, about which others have no clue 'Deep suffering makes noble; it separates'. The ability to discover happiness in the midst of 'weariness, in the old illness, in the convalescent's relapses', is a sign of the free spirit, who can remain grateful, see the bright side of things and furthermore, after periods of sickness get cured of pessimism

When we learn about threats as children, and they are accompanied by strong emotions such as fear, they can remain embedded in the neural circuits of the hippocampus for life. Neuroscientists call these “deep emotional learnings.” Like the old posters, they may have no use in the present. They may even be triggering us to react to threats that are entirely imaginary. Yet once learned, and reinforced by conditioned behavior, they are hard to change. Like the dusty posters in the pubs, they may hang around long after they’ve outlived their usefulness. When the hippocampus isn’t sure what to make of a piece of information, it refers it to the brain’s prefrontal cortex (PFC). That’s the brain’s executive center, the seat of discrimination and knowledge. It takes incoming information from the hippocampus and determines whether the apparent threat is real. For instance, you hear a loud bang and are immediately alarmed. “Gunfire?” wonders the hippocampus. “No,” the PFC tells it. “That was a car backfiring.” The reassured hippocampus then does not pass the alarm to the amygdala. Or perhaps the PFC says, “That group of young men hanging out in the parking lot looks suspicious,” and the hippocampus then signals the amygdala, which puts the body on Code Red. Using that path from the emotional center of the brain to the executive center is crucial to regulating our emotions. Because it involves a feedback loop with information going first to the PFC and then back to the hippocampus from the PFC, it’s called the long path: hippocampus > PFC > hippocampus > amygdala > FFF. The long path is the default for people with effective emotional self-regulation. 3.8. The long path. 3.9. The short path. In people with poor emotional self-regulation, such as patients with PTSD, this circuit is impaired. They startle easily and overreact to innocuous stimuli. The hippocampus cuts out the PFC. Instead of referring incoming threats to the wise discrimination of the primate brain, where the bang can be categorized as “car backfiring,” the hippocampus treats even mild stimuli as though they are life-threatening disasters and activates the amygdala. This short-circuit of the long path creates a short path: hippocampus > amygdala > FFF. The short circuit improves reaction speed, but at the expense of accuracy.

First comes the Emotion Regulation Network. I consider this primary, because I believe that unless we have the ability to regulate our emotions, we cannot enjoy a happy life. We can’t sustain Bliss Brain for long enough to spark neural plasticity if our consciousness is easily hijacked by negative emotions like anger, resentment, guilt, fear, and shame. The Emotion Regulation Network controls our reactivity to disturbing events. Regulating emotions is the meditator’s top priority. Emotion will distract us from our path every time. Love and fear are fabulous for survival because of their evolutionary role in keeping us safe. Love kept us bonded to others of our species, which gave us strength in numbers. Fear made us wary of potential threats. But to the meditator seeking inner peace, emotion = distraction. In the stories of Buddha and Jesus in Chapter 2, we saw how they were tempted by both the love of gain and the fear of loss. Only when they held their emotions steady, refusing either type of bait, were they able to break through to enlightenment. THE HOSTILE TAKEOVER OF CONSCIOUSNESS BY EMOTION Remember a time when you swore you’d act rationally but didn’t? Perhaps you were annoyed by a relationship partner’s habit. Or a team member’s attitude. Or a child’s behavior? You screamed and yelled in response. Or perhaps you didn’t but wanted to. So you decided that next time you would stay calm and have a rational discussion. But as the emotional temperature of the conversation increased, you found yourself screaming and yelling again. Despite your best intentions, emotion overwhelmed you. Without training, when negative emotions arise, our capacity for rational thought is eclipsed. Neuroscientist Joseph LeDoux calls this “the hostile takeover of consciousness by emotion.” Consciousness is hijacked by the emotions generated by fearful unwanted experiences or attractive desired ones. We need to regulate our emotions over and over again to gradually establish positive state stability. In positive state stability, when someone around us—whether a colleague, spouse, child, parent, politician, blogger, newscaster, or corporate spokesperson—says or does something that triggers negative emotions, we remain neutral. The same applies to negative thoughts arising from within our own consciousness. Positive state stability allows us to feel happy despite the chatter of our own minds. Getting triggered happens quickly. LeDoux found that it takes less than 1 second from hearing an emotionally triggering word to a reaction in the brain’s limbic system, the part that processes emotion. When we’re overwhelmed by emotion, rational thinking, sound judgment, memory, and objective evaluation disappear. But once we’re stable in that positive state, we’ve inoculated ourselves against negative influences, both from our own consciousness and from the outside world. We maintain that positive state over time, and state becomes trait.

Smelling such an evocative odour for the first time since the incident could easily have triggered a terrifying flashback. The body would go into fight-or-flight mode – the heart would be racing and the brain would no longer be functioning normally.

If the autonomic nervous system is well resourced, we are resilient and there is a low threshold to trigger states of safety that would lead to spontaneous social engagement and co-regulation. Alternately, if we are locked into a defensive state, feelings of safety may not be easily accessible.

stomach hurts. And this isn’t unique to people with PTSD. It’s normal, everyday bodily dissociation that we all suffer from. If we find ourselves in a shitty mood, we might not necessarily be mad about a certain trigger. We could just be running at a metabolic deficit. Our body might be screaming “I NEED FUNYUNS” while we project our hangriness onto, say, this poor sweaty schmuck who’s breathing too loud in the elevator. But Barrett said that PTSD does make these inclinations worse. It affects a variety of systems in the body, throwing them all out of whack. Our hearts might beat faster. Our lungs might pump harder. Our body budget can get tipped off-balance more easily. And when it does, our reactions to these deficits can feel outsized. “Make sure that you get enough sleep, make sure you exercise, make sure that you eat in a healthful way,” she told me when I asked her what I could do to be a better person. When I countered that that didn’t seem like enough, she kindly offered, “You know, all you can do is take as much responsibility as you can. And sometimes it’s the attempt that matters, you know, more than the success.” Then she chuckled at herself. “That’s a very Jewish mother response!” So, first step of hacking my brain: sustaining it with enough oxygen and nutrients

Parents have to intervene. We have to stop giving our kids free access to social media and phones at young ages. They are not ready for it. Their minds cannot cope with the dopamine.[7] Dopamine is a chemical released in the reward centers of the brain that helps you remember what feels good when you do certain activities, like taking drugs or playing the slots in Vegas. The next time that particular activity is dangled before your senses, dopamine gives you a rush, triggering the anticipation of good feelings and fueling a desire to engage in the activity even more. For that reason, dopamine-triggering behaviors easily become a habit, which is why most studies show that social media leads to more social media. (And since I’m not a neuroscientist, I’m going to leave it at that.)

low fiber foods and simple sugars like refined flour products are easily broken down into their smallest form and therefore do not require much stomach acid to digest. More complex particles, like animal proteins or high fiber foods will need a bit more acid to break them down. If this recognition system gets out of whack, food may trigger a release of stomach acid that is not appropriate for the food.

There will be times when we don't fully understand someone else's pain or when we wonder if the person is too easily triggered. Who cares? Loving our neighbors shouldn't be reserved for times we agree with or understand or feel comfortable with them. In fact, we don't really need to try to love people who are just like us. That's uniformity, not unity.

The polarities of personality often present as victim and oppressor, the haves and the have nots, rights and wrongs, and other seemingly persistent divisions in our society. These polarities are not the source of this tension, but when we relate with the polarities through a reactionary state of operation, we can easily divide ourselves along those lines. Us and them. The familiar and the other. When we don't own our own wholeness, when we identity too much with something other than our core worth, we collapse into one pole, as in being with or against others. This othering process is myopic, in that it doesn't take into account that our own wholeness is dependent on reclaiming the alternate pole, the person we think we are not, the "other" within us. When we are able to relate with each pole from a place of responsiveness, where we stand in recognition of our own innate wholeness, the experience of polarity can be one of expansion, flow, contrast and generative transformation, rather than division. Once we reckon with the paradox of how the perceived other is both distinct, and a direct reflection of us, then we see ourselves in that mirror. We see everyone and everything as reflecting an aspect of ourself that we get to reclaim. Those we might have judged become guideposts for our own liberation. Our triggers become welcomed signs that we have rejected something inside us. The idea that you are either with us or against us is a limiting lens that perpetuates humanity's suffering. The recognition that you are us, that everyone is us, allows our self-love to humanize others into belonging.

In addition, as we age, we sleep less and wake up more easily, and while many of us sleep through the night, others sometimes wake up for as much as an hour or two before going back to sleep. Debate over the normality of these varying patterns was triggered by the anthropologist Carol Worthman and the historian Roger Ekirch.33 These scholars argued that it was normal prior to the Industrial Revolution for people to wake up for an hour or so in the middle of the night before going back to sleep. In between “first sleep” and “second sleep,” people talk, work, have sex, or pray. By implication, electric lights and other industrial inventions might have altered our sleep patterns. However, sensor-based studies of nonindustrial populations reveal a more complex picture. Whereas most foragers in Tanzania, Botswana, and Bolivia sleep through the night, subsistence farmers in Madagascar often divide their sleep into first and second segments.34

FREEDOM FROM UNHAPPINESS Do you resent doing what you are doing? It may be your job, or you may have agreed to do something and are doing it, but part of you resents and resists it. Are you carrying unspoken resentment toward a person close to you? Do you realize that the energy you thus emanate is so harmful in its effects that you are in fact contaminating yourself as well as those around you? Have a good look inside. Is there even the slightest trace of resentment, unwillingness? If there is, observe it on both the mental and the emotional levels. What thoughts is your mind creating around this situation? Then look at the emotion, which is the body’s reaction to those thoughts. Feel the emotion. Does it feel pleasant or unpleasant? Is it an energy that you would actually choose to have inside you? Do you have a choice? Maybe you are being taken advantage of, maybe the activity you are engaged in is tedious, maybe someone close to you is dishonest, irritating, or unconscious, but all this is irrelevant. Whether your thoughts and emotions about this situation are justified or not makes no difference. The fact is that you are resisting what is. You are making the present moment into an enemy. You are creating unhappiness, conflict between the inner and the outer. Your unhappiness is polluting not only your own inner being and those around you but also the collective human psyche of which you are an inseparable part. The pollution of the planet is only an outward reflection of an inner psychic pollution: millions of unconscious individuals not taking responsibility for their inner space. Either stop doing what you are doing, speak to the person concerned and express fully what you feel, or drop the negativity that your mind has created around the situation and that serves no purpose whatsoever except to strengthen a false sense of self. Recognizing its futility is important. Negativity is never the optimum way of dealing with any situation. In fact, in most cases it keeps you stuck in it, blocking real change. Anything that is done with negative energy will become contaminated by it and in time give rise to more pain, more unhappiness. Furthermore, any negative inner state is contagious: Unhappiness spreads more easily than a physical disease. Through the law of resonance, it triggers and feeds latent negativity in others, unless they are immune — that is, highly conscious. Are you polluting the world or cleaning up the mess? You are responsible for your inner space; nobody else is, just as you are responsible for the planet. As within, so without: If humans clear inner pollution, then they will also cease to create outer pollution.

...deadly aggression is a major, evolution-shaped, innate potential that, given the right conditions, has always been easily triggered. However, its ocurrence and prevalence are subject to wide fluctuations, depending on the prominence of these conditions.

Heightened capacity for visual imagery and fantasy “Was able to move imaginary parts in relation to each other.” “It was the non-specific fantasy that triggered the idea.” “The next insight came as an image of an oyster shell, with the mother-of-pearl shining in different colors. I translated that in the idea of an interferometer—two layers separated by a gap equal to the wavelength it is desired to reflect.” “As soon as I began to visualize the problem, one possibility immediately occurred. A few problems with that concept occurred, which seemed to solve themselves rather quickly…. Visualizing the required cross section was instantaneous.” “Somewhere along in here, I began to see an image of the circuit. The gates themselves were little silver cones linked together by lines. I watched the circuit flipping through its paces….” “I began visualizing all the properties known to me that a photon possesses and attempted to make a model for a photon…. The photon was comprised of an electron and a positron cloud moving together in an intermeshed synchronized helical orbit…. This model was reduced for visualizing purposes to a black-and-white ball propagating in a screwlike fashion through space. I kept putting the model through all sorts of known tests.” 5. Increased ability to concentrate “Was able to shut out virtually all distracting influences.” “I was easily able to follow a train of thought to a conclusion where normally I would have been distracted many times.” “I was impressed with the intensity of concentration, the forcefulness and exuberance with which I could proceed toward the solution.” “I considered the process of photoconductivity…. I kept asking myself, ‘What is light? and subsequently, ‘What is a photon?’ The latter question I repeated to myself several hundred times till it was being said automatically in synchronism with each breath. I probably never in my life pressured myself as intently with a question as I did this one.” “It is hard to estimate how long this problem might have taken without the psychedelic agent, but it was the type of problem that might never have been solved. It would have taken a great deal of effort and racking of the brains to arrive at what seemed to come more easily during the session.” 6. Heightened empathy with external processes and objects “…the sense of the problem as a living thing that is growing toward its inherent solution.” “First I somehow considered being the needle and being bounced around in the groove.” “I spent a productive period …climbing down on my retina, walking around and thinking about certain problems relating to the mechanism of vision.” “Ability to grasp the problem in its entirety, to ‘dive’ into it without reservations, almost like becoming the problem.” “Awareness of the problem itself rather than the ‘I’ that is trying to solve it.” 7. Heightened empathy with people “It was also felt that group performance was affected in …subtle ways. This may be evidence that some sort of group action was going on all the time.” “Only at intervals did I become aware of the music. Sometimes, when I felt the other guys listening to it, it was a physical feeling of them listening to it.” “Sometimes we even had the feeling of having the same thoughts or ideas.” 8. Subconscious data more accessible “…brought about almost total recall of a course that I had had in thermodynamics; something that I had never given any thought about in years.” “I was in my early teens and wandering through the gardens where I actually grew up. I felt all my prior emotions in relation to my surroundings.

When antigenic shift occurs, strains crop up bearing a totally new hemagglutinin spike, and sometimes also a new neuraminidase molecule, that most people have never encountered. As a result the virus may evade the antibody repertoire carried by all populations around the globe and trigger a pandemic. In today’s jet-linked world, people can spread a dangerous new virus from one part of the earth to another in a day. Such a drastic metamorphosis cannot occur through simple genetic mutation. The best-studied process leading to antigenic shift involves the mixing of two viral strains in one host cell, so that the genes packaged in new viral particles (and their corresponding proteins) come partly from one strain and partly from the other. This reassortment can take place because the genome, or genetic complement, of the influenza virus consists of eight discrete strands of RNA (each of which codes for one or two proteins). These strands are easily mixed and matched when new influenza A particles form in a dually infected cell. For instance, some influenza viruses infect both people and pigs. If a pig were somehow invaded by a human virus and by a strain that typically infected only birds, the pig might end up producing a hybrid strain that was like the human virus in every way except for displaying, say, a hemagglutinin molecule from the bird virus.

When Scripture says, "As a man thinks, so is he," it is raw truth. How we approach life and react to its vagaries determines the bulk of our character. How we love is locked into how we think about it. What angers us is triggered by how we think. It is between our ears that we decide how easily offended we will be. When it comes to harsh words from others, whether my skin absorbs like cotton or deflects like Teflon is a decision I make. All of that happens in a three-pound organ five-and-a-half inches across called my brain. In a very real sense, my world begins and ends between my ears. I don't have to be brain-dead to be brain-defeated.

Awakening is the first glimpse that “things” or “reality” are not what we thought. Awakening is an ongoing process throughout recovery. To begin, we generally require an entry point or trigger—anything that shakes up our old understanding or belief system of reality, of the way that we thought things were (Ferguson 1980; Whitfield 1985; 2003). Because our True Self is so hidden, and because our false self is so prominent, awakening may not come easily. Nonetheless, it often happens. I have witnessed this process in hundreds of children of trauma. The entry point or trigger may range across a wide spectrum. It may start with hearing or reading someone describe their own recovery or own True Self, or being “sick and tired” of our suffering, or beginning to work seriously on another life problem in counseling or therapy. For others, it may be attending a self-help meeting or an educational experience, reading a book or hearing about it from a friend.

now. The violence that had worked before might not work so well now. Back then, they needed only a couple of names. Now they wanted the goods. An assault on Cable or his wife or someone he cared for could easily trigger a reaction that could ruin everything. 4. Tuesday, July 5. The crowds were gone, the beaches empty again. The island woke up slowly, and under a glaring sun tried to shake off the hangover of a long holiday weekend. Mercer was on the narrow sofa, reading a book called The Paris Wife, when an e-mail beeped through.

Wishes to Diffuse Fear-Triggering Anger: “I want all rage totally and easily lifted from me in a happy way” “I want all emotional violence totally lifted from me” “I want all frustration totally lifted from me” “I want the instinctive reaction of anger totally lifted from me.

Unhappiness spreads more easily than a physical disease. Through the law of resonance, it triggers and feeds latent negativity in others, unless they are immune — that is, highly conscious.

any negative inner state is contagious: Unhappiness spreads more easily than a physical disease. Through the law of resonance, it triggers and feeds latent negativity in others, unless they are immune — that is, highly conscious.