Emotion Periods Pain Quotes

Symptoms of Amor Deliria Nervosa PHASE ONE: -preoccupation; difficulty focusing -dry mouth -perspiration, sweaty palms -fits of dizziness and disorientation -reduced mental awareness; racing thoughts; impaired reasoning skills PHASE TWO: -periods of euphoria; hysterical laughter and heightened energy -periods of despair; lethargy -changes in appetite; rapid weight loss or weight gain -fixation; loss of other interests -compromised reasoning skills; distortion of reality -disruption of sleep patterns; insomnia or constant fatigue -obsessive thoughts and actions -paranoia; insecurity PHASE THREE (CRITICAL): -difficulty breathing -pain in the chest, throat or stomach -complete breakdown of rational faculties; erratic behavior; violent thoughts and fantasies; hallucinations and delusions PHASE FOUR (FATAL): -emotional or physical paralysis (partial or total) -death If you fear that you or someone you know may have contracted deliria, please call the emergency line toll-free at 1-800-PREVENT to discuss immediate intake and treatment.

sufferers of depression, who can elect to keep their feelings private, experience chronic, unremitting emotional alienation. Each moment spent “passing” as normal deepens the sense of disconnection generated by depression in the first instance. In this regard, depression stands as a nearly pure case of impression-management. For depressed individuals, the social requirement to “put on a happy face” requires subjugation of an especially intense inner experience. Yet, nearly unbelievably, many severely depressed people “pull off the act” for long periods of time. The price of the performance is to further exacerbate a life condition that already seems impossibly painful

There are two possibilities why your memories of childhood are so hazy,” I suggest to people. “Either nothing happened worth remembering, or too much happened that may be hurtful for you to recall.” As we shall see in a later chapter, human beings can tune out entire periods of their lives that were characterized by emotional pain.

Your abusive partner’s cycles of moving in and out of periods of cruelty can cause you to feel very close to him during those times when he is finally kind and loving. You can end up feeling that the nightmare of his abusiveness is an experience the two of you have shared and are escaping from together, a dangerous illusion that trauma can cause. I commonly hear an abused woman say about her partner, “He really knows me,” or “No one understands me the way he does.” This may be true, but the reason he seems to understand you well is that he has studied ways to manipulate your emotions and control your reactions. At times he may seem to grasp how badly he has hurt you, which can make you feel close to him, but it’s another illusion; if he could really be empathic about the pain he has caused, he would stop abusing you for good.

For a person with ADD, tuning out is an automatic brain activity that originated during the period of rapid brain development in infancy when there was emotional hurt combined with helplessness. At one time or another, every infant or young child feels frustration and psychological pain. Episodic experiences of a distressing nature do not induce dissociation, but chronic distress does—the distress of the sensitive infant with unsatisfied attunement needs, for example. The infant has to dissociate chronic emotional pain from consciousness for two reasons. First, it is too overwhelming for his fragile nervous system. He simply cannot exist in what we might call a state of chronic negative arousal, with adrenaline and other stress hormones pumping through his veins all the time. It is physiologically too toxic. He has to block it out. Second, if the parent’s anxiety is the source of the infant’s distress, the infant unconsciously senses that fully expressing his own emotional turmoil will only heighten that anxiety. His distress would then be aggravated—a vicious cycle he can escape by tuning out.

Relationship is a process of self-revelation, of self-knowledge. This self-revelation is painful, demanding constant adjustment, pliability of thought-emotion. It is a painful struggle, with periods of enlightened peace..

In the car inching its way down Fifth Avenue, toward Bergdorf Goodman and this glamorous party, I looked back on my past with a new understanding. This sickness, the “endo-whatever,” had stained so much—my sense of self, my womanhood, my marriage, my ability to be present. I had effectively missed one week of each month every year of my life since I was thirteen, because of the chronic pain and hormonal fluctuations I suffered during my period. I had lain in bed, with heating pads and hot-water bottles, using acupuncture, drinking teas, taking various pain medications and suffering the collateral effects of them. I thought of all the many tests I missed in various classes throughout my education, the school dances, the jobs I knew I couldn’t take as a model, because of the bleeding and bloating as well as the pain (especially the bathing suit and lingerie shoots, which paid the most). How many family occasions was I absent from? How many second or third dates did I not go on? How many times had I not been able to be there for others or for myself? How many of my reactions to stress or emotional strife had been colored through the lens of chronic pain? My sense of self was defined by this handicap. The impediment of expected pain would shackle my days and any plans I made. I did not see my own womanhood as something positive or to be celebrated, but as a curse that I had to constantly make room for and muddle through. Like the scar on my arm, my reproductive system was a liability. The disease, developing part and parcel with my womanhood starting at puberty with my menses, affected my own self-esteem and the way I felt about my body. No one likes to get her period, but when your femininity carries with it such pain and consistent physical and emotional strife, it’s hard not to feel that your body is betraying you. The very relationship you have with yourself and your person is tainted by these ever-present problems. I now finally knew my struggles were due to this condition. I wasn’t high-strung or fickle and I wasn’t overreacting.

Even though people experiencing dementia become unable to recount what has just happened, they still go through the experience—even without recall. The psychological present lasts about three seconds. We experience the present even when we have dementia. The emotional pain caused by callous treatment or unkind talk occurs during that period. The moods and actions of people with dementia are expressions of what they have experienced, whether they can still use language and recall, or not.

Very few breakthroughs come without a few breakdowns along the way. Stay the course. Our personal evolution brings so much brilliance to our life, but it can also bring some pain and discomfort with it. While our spiritual and emotional shifts do bring us closer to our best selves, they also simultaneously move us away from the space in which we may have been comfortably living before. These transitional periods, while necessary to our growth, often leave us feeling incredibly vulnerable. Be gentle with yourself. Moving from where you were to where you are takes some getting used to.

she died without regaining consciousness and without pain they say, and whatever they mean by that since it has always seemed to me that the only painless death must be that which takes the intelligence by violent surprise and from the rear so to speak, since if death be anything at all beyond a brief and peculiar emotional state of the bereaved it must be a brief and likewise peculiar state of the subject as well. And if aught can be more painful to any intelligence above that of a child or an idiot than a slow and gradual confronting with that which over a long period of bewilderment and dread it has been taught to regard as an irrevocable and unplumable finality, I do not know it.

There is the type of man who has great contempt for "immediacy," who tries to cultivate his interiority, base his pride on something deeper and inner, create a distance between himself and the average man. Kierkegaard calls this type of man the "introvert." He is a little more concerned with what it means to be a person, with individuality and uniqueness. He enjoys solitude and withdraws periodically to reflect, perhaps to nurse ideas about his secret self, what it might be. This, after all is said and done, is the only real problem of life, the only worthwhile occupation preoccupation of man: What is one's true talent, his secret gift, his authentic vocation? In what way is one truly unique, and how can he express this uniqueness, give it form, dedicate it to something beyond himself? How can the person take his private inner being, the great mystery that he feels at the heart of himself, his emotions, his yearnings, and use them to live more distinctively, to enrich both himself and mankind with the peculiar quality of his talent? In adolescence, most of us throb with this dilemma, expressing it either with words and thoughts or with simple numb pain and longing. But usually life suck us up into standardized activities. The social hero-system into which we are born marks out paths for our heroism, paths to which we conform, to which we shape ourselves so that we can please others, become what they expect us to be. And instead of working our inner secret we gradually cover it over and forget it, while we become purely external men, playing successfully the standardized hero-game into which we happen to fall by accident, by family connection, by reflex patriotism, ro by the simple need to eat and the urge to procreate.

Unrequited love was, at that period of my life, the only kind I seemed to be capable of feeling. This caused me much pain, but in retrospect I see it had advantages. It provided all the emotional jolts of the other kind without any of the risks, it did not interfere with my life, which, although meagre, was mine and predictable, and it involved no decisions.

He began as a minor imitator of Fitzgerald, wrote a novel in the late twenties which won a prize, became dissatisfied with his work, stopped writing for a period of years. When he came back it was to BLACK MASK and the other detective magazines with a curious and terrible fiction which had never been seen before in the genre markets; Hart Crane and certainly Hemingway were writing of people on the edge of their emotions and their possibility but the genre mystery markets were filled with characters whose pain was circumstantial, whose resolution was through action; Woolrich's gallery was of those so damaged that their lives could only be seen as vast anticlimax to central and terrible events which had occurred long before the incidents of the story. Hammett and his great disciple, Chandler, had verged toward this more than a little, there is no minimizing the depth of their contribution to the mystery and to literature but Hammett and Chandler were still working within the devices of their category: detectives confronted problems and solved (or more commonly failed to solve) them, evil was generalized but had at least specific manifestations: Woolrich went far out on the edge. His characters killed, were killed, witnessed murder, attempted to solve it but the events were peripheral to the central circumstances. What I am trying to say, perhaps, is that Hammett and Chandler wrote of death but the novels and short stories of Woolrich *were* death. In all of its delicacy and grace, its fragile beauty as well as its finality. Most of his plots made no objective sense. Woolrich was writing at the cutting edge of his time. Twenty years later his vision would attract a Truffaut whose own influences had been the philosophy of Sartre, the French nouvelle vague, the central conception that nothing really mattered. At all. But the suffering. Ah, that mattered; that mattered quite a bit.

There are those who sail through a ‘visit from Auntie Flo’, enduring little more than a twinge in the abdomen. And then there are people like me, who firmly believe their uterus is re-enacting the Battle of the Somme. Allow me to paint a picture for you. It’s fucking ugly. Your body bloats, your tits hurt and you sweat uncontrollably. Your crevices start to feel like a swamp and your head is pounding all the time. You feel like you have a cold – shivering, aching, nauseous – and have the hair-trigger emotions of someone who has not slept for days. But we’re not done yet. The intense cramping across your lower abdomen feels like the worst diarrhoea you’ve ever had – in fact, you’ll also get diarrhoea, to help with the crying fits. As your internal organs contract and tear themselves to blooded bits so you can lay an egg, blasts of searing pain rip through you. You bleed so much that all ‘intimate feminine hygiene products’ fail you – it’s like trying to control a lava flow with an oven mitt. You worry people can smell your period. You are terrified to sit on anything or stand up for a week in case you’ve bled through. And as you’re sitting, a crying, sweaty, wobbly, spotty, smelly mess, some bastard asks ‘Time of the month, love?’ And then you have to eat his head.

Endorphin elevation appears to be an innate physiological mechanism to protect mammals and perhaps other animals against the emotional and physical dangers or terror and pain. It is a survival device, and because it has evolutionary value it probably appeared during the savage period of our prehistory when sudden life-threatening events occurred with frequency. Many a life has no doubt been saved by the absence of panicky response to sudden danger.

My other news is that I finally saw Polly alone, and it was an eventful visit. She came at noon. I spent all morning getting ready. Knowing I was soon to sit with her was a huge relief. Relief… then nothing, nothing at all. The whole of the self that has been focused on one object, one need, one occupation, when suddenly, sharply freed, can’t immediately resume its former shape. The cessation of pain bares the soul, and the soul is no person. It has no creaturehood. The frozen emotions and limbs must be thawed after a period of suspended animation, the body revived.

These pages cover a period of about eight years. They contain many events and emotions that I have never told to anyone before, or even admitted to myself. The experience of writing them out has been very painful. That I cannot, or have not, avoided this pain by choosing not to write the story is due to one simple reason: the urge to write this feels not only dangerous and fearful and shameful, but necessary. I write this now to reclaim those parts of me that for so long I so thoroughly denied. I write it to unlock the code of silence that I kept for so many years. I write it so that I can, at last, feel present in my own life. I write it because it is the most powerful thing I can think of to do.

A study in the Journal of Neuroscience tested pain sensitivity in women at different times during their menstrual cycle—first during their period when estradiol is at its lowest and then when their estradiol levels were at their highest. The women in the study were subjected to a controlled amount of pain and asked to rate the level of their discomfort. At low levels of estradiol, the women reported feeling much more pain than when the hormone was at its highest. The implication is that when your estrogen levels are low, such as during menopause or during the premenstrual or menstrual phase of your cycle, you are likely to feel pain more acutely, which is also likely true for emotional pain. Just one more reason a smart man is especially sensitive at this time!

Select people find themselves early on in life, while other people undergo painful stages of vast changes. Some people never exhibit a centralizing persona and they tend to undergo a series of crisis throughout their lives. I observed some friends, family members, and other acquaintances at various stages in their lives and they seem virtually the same person years later. I am a person who cyclically turns himself inside out after crashing and burning, failing, and then reassembling the seeds of defeat into new victories, only to run aground again. I mentally and emotionally resist change and must consciously force a personal metamorphosis. Could I radically change again? Did I possess the internal reserves to weather a period of reconstitution and then make myself over into a new prototype? Can I will myself to becoming the person I aspire to be? Can I take advantage of human consciousness to broker a way out of self-defeat and a misery-ridden life?

The combination of loss aversion and narrow framing is a costly curse. Individual investors can avoid that curse, achieving the emotional benefits of broad framing while also saving time and agony, by reducing the frequency with which they check how well their investments are doing. Closely following daily fluctuations is a losing proposition, because the pain of the frequent small losses exceeds the pleasure of the equally frequent small gains. Once a quarter is enough, and may be more than enough for individual investors. In addition to improving the emotional quality of life, the deliberate avoidance of exposure to short-term outcomes improves the quality of both decisions and outcomes. The typical short-term reaction to bad news is increased loss aversion. Investors who get aggregated feedback receive such news much less often and are likely to be less risk averse and to end up richer. You are also less prone to useless churning of your portfolio if you don’t know how every stock in it is doing every day (or every week or even every month). A commitment not to change one’s position for several periods (the equivalent of “locking in” an investment) improves financial performance.

The meaning of ichigo ichie is something like this: What we are experiencing right now will never happen again. and therefore, we must value each moment like a beautiful treasure. Anger is almost always a destructive emotion, as the Buddha taught: "Holding on to anger is like grasping a hot coal with the intent of throwing it at someone else:you are the one who gets burned." Anger keeps us tied to the past, preventing us from enjoying the here and now. Learning to see the beauty of things also allows us to make them beautiful. Chanoyu is a call for us to pay attention to all five senses and to be anchored in the present, making the ceremony an art that goes far beyond drinking tea. Having problems is part of being alive. It is our difficulties and how we face them, more than our periods of contentment, that shape us throughout the course of our lives. The moment is a jealous lover that demands we give it our all. Every unrepeatable moment is a small oasis of happiness. And many oases together make an ocean of happiness. Journeys into the past and the future are often painful and nearly always useless. You can't change what happened. You can't know what will happen. But here in this moment, all the possibilities in the world are alive. The simple fact of stepping away from the daily whirlwind of hurry and obligations will open the doors to well-being.

Just like the mountains, all jumbled together when you view them from a distance, had Beth's impulses and emotions already begun to be in their extraordinary complexity at this period; and even more like the mountains where you are close to them, for then, losing sight of the whole, you become aware of the details, and are surprised at their wonderful diversity, at the heights and hollows, the barren wastes, fertile valleys, gentle slopes, and giddy precipices- heights and hollows of hope and despair, barren wastes of mis-spent time, fertile valleys of intellectual accomplishment, gentle slopes of aspiration undefined, and giddy precipices of passionate impulse and desperate revolt. Genius is sympathetic insight made perfect; and it must have this diversity if it is ever to be effectual- must touch on every human experience, must suffer, and must also enjoy; great, therefore, are its compensations. It feels the sorrows of all mankind, and is elevated by them; whereas the pain of an individual bereavement is rather acute than prolonged. Genius is spared the continuous gnawing ache of the grief which stultifies; instead of an ever-present wearing sense of loss that would dim its power, it retains only those hallowed memories, those vivid recollections, which foster the joy of a great yearning tenderness; and all its pains are transmuted into something subtle, mysterious, invisible, neither to be named nor ignored- a fertilizing essence which is the source of its own heaven, and may also contain the salvation of earth. So genius has no lasting griefs.

Perhaps the elements of memory in plants are superficially treated," he writes, "but at least there they are in black and white! Yet no one calls his friends or neighbors, no one shouts in a drunken voice over the telephone: Have you heard the news? Plants can feel! They can feel pain! They cry out! Plants remember everything!" When Soloukhin began to telephone his own friends in excitement he learned from one of them that a prominent member of the Soviet Academy of Sciences, working in Akademgorodok, the new town inhab­ ited almost exclusively by research scientists on the outskirts of Siberia's largest industrial center, Novosibirsk, had stated: Don't be amazed! We too are carrying out many experiments of this kind and they all point to one thing: plants have memory. They are able to gather impressions and retain them over long periods. We had a man molest, even torture, a geranium for several days in a row. He pinched it, tore it, pricked its leaves with a needle, dripped acid on its living tissues, burned it with a lighted match, and cut its roots. Another man took tender care of the same geranium, watered it, worked its soil, sprayed it with fresh water, supported its heavy branches, and treated its burns and wounds. When we electroded our instruments to the plant, what do you think? No sooner did the torturer come near the plant than the recorder of the instrument began to go wild. The plant didn't just get "nervous"; it was afraid, it was horrified. If it could have, it would have either thrown itself out the window or attacked its torturer. Hardly had this inquisitor left and the good man taken his place near the plant than the geranium was appeased, its impulses died down, the recorder traced out smooth­ one might almost say tender-lines on the graph.

Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much. Ressler’s theories on the childhoods of the worst killers in America have an unlikely ideological supporter, psychiatrist and child-advocate Alice Miller. Her emotionally evocative books (including The Drama Of The Gifted Child and The Untouched Key) make clear that if a child has some effective human contact at particularly significant periods, some recognition of his worth and value, some “witness” to his experience, this can make an extraordinary difference. I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value. This value might be revealed through appreciation of a child’s artistic talent, physical ability, humor, courage, patience, curiosity, scholarly skills, creativity, resourcefulness, responsibility, energy, or any of the many attributes that children bring us in such abundance.

But when you actually break down the amount of time, energy, skill, planning, and maintenance that go into care tasks, they no longer seem simple. For example, the care task of feeding yourself involves more than just putting food into your mouth. You must also make time to figure out the nutritional needs and preferences of everyone you’re feeding, plan and execute a shopping trip, decide how you’re going to prepare that food and set aside the time to do so, and ensure that mealtimes come at correct intervals. You need energy and skill to plan, execute, and follow through on these steps every day, multiple times a day, and to deal with any barriers related to your relationship with food and weight, or a lack of appetite due to medical or emotional factors. You must have the emotional energy to deal with the feeling of being overwhelmed when you don’t know what to cook and the anxiety it can produce to create a kitchen mess. You may also need the skills to multitask while working, dealing with physical pain, or watching over children. Now let’s look at cleaning: an ongoing task made up of hundreds of small skills that must be practiced every day at the right time and manner in order to “keep going on the business of life.” First, you must have the executive functioning to deal with sequentially ordering and prioritizing tasks.1 You must learn which cleaning must be done daily and which can be done on an interval. You must remember those intervals. You must be familiar with cleaning products and remember to purchase them. You must have the physical energy and time to complete these tasks and the mental health to engage in a low-dopamine errand for an extended period of time. You must have the emotional energy and ability to process any sensory discomfort that comes with dealing with any dirty or soiled materials. “Just clean as you go” sounds nice and efficient, but most people don’t appreciate the hundreds of skills it takes to operate that way and the thousands of barriers that can interfere with execution.

As the result of some observations I have made in recent years, I propose to add two new and previously undescribed varieties to the various forms of insanity with fixed ideas, whose underlying phenomenology is essentially phobic. The two new terms I would like to put forth, following the nomenclature currently accepted by leading clinicians, are dysmorphophobia and taphephobia. The first condition consists of the sudden appearance and fixation in the consciousness of the idea of one’s own deformity; the individual fears that he has become deformed (dysmorphos) or might become deformed, and experiences at this thought a feeling of an inexpressible disaster… The ideas of being ugly are not, in themselves, morbid; in fact, they occur to many people in perfect mental health, awakening however only the emotions normally felt when this possibility is contemplated. But, when one of these ideas occupies someone’s attention repeatedly on the same day, and aggressively and persistently returns to monopolise his attention, refusing to remit by any conscious effort; and when in particular the emotion accompanying it becomes one of fear, distress, anxiety, and anguish, compelling the individual to modify his behaviour and to act in a pre-determined and fixed way, then the psychological phenomena has gone beyond the bounds of normal, and may validly be considered to have entered the realm of psychopathology. The dysmorphophobic, indeed, is a veritably unhappy individual, who in the midst of his daily affairs, in conversations, while reading, at table, in fact anywhere and at any hour of the day, is suddenly overcome by the fear of some deformity that might have developed in his body without his noticing it. He fears having or developing a compressed, flattened forehead, a ridiculous nose, crooked legs, etc., so that he constantly peers in the mirror, feels his forehead, measures the length of his nose, examines the tiniest defects in his skin, or measures the proportions of his trunk and the straightness of his limbs, and only after a certain period of time, having convinced himself that this has not happened, is able to free himself from the state of pain and anguish the attack put him in. But should no mirror be at hand, or should he be prevented from quieting his doubts in some way or other with rituals or movements of the most outlandish kinds, the way a rhypophobic who cannot get water to wash himself might, the attack does not end very quickly, but may reach a very painful intensity, even to the point of weeping and desperation.

You are a totally pathetic, historical example of the phallocentric, to put it mildly." "A pathetic, historical example," Oshima repeats, obviously impressed. By his tone of voice he seems to like the sound of that phrase. "In other words you're a typical sexist, patriarchic male," the tall one pipes in, unable to conceal her irritation. "A patriarchic male," Oshima again repeats. The short one ignores this and goes on. "You're employing the status quo and the cheap phallocentric logic that supports it to reduce the entire female gender to second-class citizens, to limit and deprive women of the rights they're due. You're doing this unconsciously rather than deliberately, but that makes you even guiltier. You protect vested male interests and become inured to the pain of others, and don't even try to see what evil your blindness causes women and society. I realize that problems with restrooms and card catalogs are mere details, but if we don't begin with the small things we'll never be able to throw off the cloak of blindness that covers our society. Those are the principles by which we act." "That's the way every sensible woman feels," the tall one adds, her face expressionless. [...] A frozen silence follows. "At any rate, what you've been saying is fundamentally wrong," Oshima says, calmly yet emphatically. "I am most definitely not a pathetic, historical example of a patriarchic male." "Then explain, simply, what's wrong with what we've said," the shorter woman says defiantly. "Without sidestepping the issue or trying to show off how erudite you are," the tall one adds. "All right. I'll do just that—explain it simply and honestly, minus any sidestepping or displays of brilliance," Oshima says. "We're waiting," the tall one says, and the short one gives a compact nod to show she agrees. "First of all, I'm not a male," Oshima announces. A dumbfounded silence follows on the part of everybody. I gulp and shoot Oshima a glance. "I'm a woman," he says. "I'd appreciate it if you wouldn't joke around," the short woman says, after a pause for breath. Not much confidence, though. It's more like she felt somebody had to say something. Oshima pulls his wallet out of his chinos, takes out the driver's license, and passes it to the woman. She reads what's written there, frowns, and hands it to her tall companion, who reads it and, after a moment's hesitation, gives it back to Oshima, a sour look on her face. "Did you want to see it too?" Oshima asks me. When I shake my head, he slips the license back in his wallet and puts the wallet in his pants pocket. He then places both hands on the counter and says, "As you can see, biologically and legally I am undeniably female. Which is why what you've been saying about me is fundamentally wrong. It's simply impossible for me to be, as you put it, a typical sexist, patriarchic male." "Yes, but—" the tall woman says but then stops. The short one, lips tight, is playing with her collar. "My body is physically female, but my mind's completely male," Oshima goes on. "Emotionally I live as a man. So I suppose your notion of being a historical example may be correct. And maybe I am sexist—who knows. But I'm not a lesbian, even though I dress this way. My sexual preference is for men. In other words, I'm a female but I'm gay. I do anal sex, and have never used my vagina for sex. My clitoris is sensitive but my breasts aren't. I don't have a period. So, what am I discriminating against? Could somebody tell me?

Why would I need to look ‘angsty’?  Why would weakness attract someone of your sex?  Weakness should be spurned, not embraced. The reward for weakness is DEATH, not romance.” He pointed at her. “Your whole gender is insane, and I blame YOU.” “It’s not about ‘weakness,’ it’s about ‘vulnerability’.”  She swatted his hand away.  “You’re trying to make it seem like you have some kind of emotion other than homicidal rage, and that you’re feeling the weight of all the things you’ve done, and that you need someone who understands your inner pain and turmoil!” “I don’t, I’m not, and I don’t.”  He crossed his arms over his chest resolutely.  “PERIOD.” “I know!”  She nodded in agreement.  “That’s why we need to act it out now as practice!  We have to figure out a way to pretend that you’re a fully functioning human being, or this is never going to work.

Joy Seekers Certainly, every one of you will admit that what we seek in life is peace and joy. The way of seeking and the field in which we are seeking may be different from man to man, from place to place, and from era to era. But all of us are demanding the same joy everywhere and at all times. Joy or peace, as generally understood, is that which we experience when, in the external circumstances, we come to live a pattern which we have demanded for ourselves at a given period of time and place. That which was, in our childhood, a great happiness and joy, may not again provide for us an equal happiness or peace in our youth. A blue glass marble or a tennis ball would have been a joyous present when one was in one’s childhood. But the same present would not bring any happiness to us if it is presented to us at our diamond jubilee; conversely, it may even be painful, inasmuch as it would remind us of our old age and the impending ‘calamitous day’! Examples can be multiplied to justify the working definition of joy or peace that we have made just now. In this, the difficulty or the failure of man is mainly because the demand of the physical man is not necessarily the demand of the emotional; in the same individual the intellectual personality would still have a third type of demand and, perhaps, the spiritual seeker in him would have yet another demand. Thus, four distinct sets of demands are made by each individual at the same period of time and space. Certainly, no two happenings can come to pass at one and the same time and place, the happenings being conditioned by both time and place. Therefore, however much we may try to bring about, through certain new changes, a perfect scheme of things in our life and a hope to gain out of it a perfect satisfaction for all the four personalities in us, we shall only end up with sheer disappointment. Our Hope But, if there be a technique by which we can train, discipline and integrate all these wild and madly revolting personalities in us together into one unit, certainly, we can thereafter order much more freedom and happiness for ourselves in the outer world. These techniques are together termed as ‘religion’ by the great seers.

Even at this point, say Ressler and others, these potential hosts of monsters can be turned around through the (often unintentional) intervention of people who show kindness, support, or even just interest. I can say from experience that it doesn’t take much. Ressler’s theories on the childhoods of the worst killers in America have an unlikely ideological supporter, psychiatrist and child-advocate Alice Miller. Her emotionally evocative books (including The Drama Of The Gifted Child and The Untouched Key) make clear that if a child has some effective human contact at particularly significant periods, some recognition of his worth and value, some “witness” to his experience, this can make an extraordinary difference. I have learned that the kindness of a teacher, a coach, a policeman, a neighbor, the parent of a friend, is never wasted. These moments are likely to pass with neither the child nor the adult fully knowing the significance of the contribution. No ceremony attaches to the moment that a child sees his own worth reflected in the eyes of an encouraging adult. Though nothing apparent marks the occasion, inside that child a new view of self might take hold. He is not just a person deserving of neglect or violence, not just a person who is a burden to the sad adults in his life, not just a child who fails to solve his family’s problems, who fails to rescue them from pain or madness or addiction or poverty or unhappiness. No, this child might be someone else, someone whose appearance before this one adult revealed specialness or lovability, or value. This value might be revealed through appreciation of a child’s artistic talent, physical ability, humor, courage, patience, curiosity, scholarly skills, creativity, resourcefulness, responsibility, energy, or any of the many attributes that children bring us in such abundance. I had a fifth-grade teacher, Mr. Conway, who fought monsters in me. He showed kindness and recognized some talent in me at just the period when violence was consuming my family. He gave me some alternative designs for self-image, not just the one children logically deduce from mistreatment (“If this is how I am treated, then this is the treatment I am worthy of”). It might literally be a matter of a few hours with a person whose kindness reconnects the child to an earlier experience of self, a self that was loved and valued and encouraged.

METTA MEDITATION Metta is an active form of meditation in which, instead of concentrating on the air, we concentrate on bringing positive thoughts and wishes out into the world, and hope that our good will affects people— or animals — in our heads. In some forms of this practice, we go a step further and believe that whosoever may be the target of our metta (and this includes ourselves) is relieved of their particular form of suffering, discomfort or pain as they are influenced by the force of our goodwill. Benefits of metta meditation Research supports what meditators have known for centuries who incorporate metta into their practice: it enhances well-being. Including strengthened feelings of empathy to better interactions to increased tolerance to coping with PTSD and other trauma-based disorders, daily meditation on love-kindness has been connected to a variety of effects, much like rituals of mindfulness and consciousness. And, yeah, sympathy can even grow. STEP BY STEP METTA MEDITATION Sit in a comfortable and relaxing way to practice metta meditation. For steady, long and full exhalations, take two to three deep breaths. Let go of any fears or doubts. Experience or visualize the wind flowing through your chest core in the direction of your heart for a few minutes. Metta is first applied against ourselves, as we often fail to love others without respecting ourselves first. The following or related sentences are sitting quietly, unconsciously repeated, gradually and steadily: may I be satisfied, may I be all right, may I be safe, may I be at ease and peaceful. Enable yourself to slip into the thoughts they share as you utter these words. Metta meditation is mainly about communicating with the purpose of wishing joy to ourselves or to others. Nevertheless, if the body or mind has emotions of comfort, friendliness, or affection, communicate with them, allowing them to grow as you repeat the words. You may keep a picture of yourself in the center of your mind as an aid to meditation. It allows the thoughts conveyed in the words to be improved. Bring to mind a friend or someone in your life who has cared about you profoundly after a period of steering metta towards yourself. And echo slowly words of love-kindness towards them: May you be satisfied. May you be fine. Please be safe. May you be at ease and in peace.

Do not make it personal. And instead of focusing on her, just observe your own emotions. Make it a habit to consider those days as test-periods, where you can grow your presence by remaining centered in the storm.

the only painless death must be that which takes the intelligence by violent surprise and from the rear so to speak since if death be anything at all beyond a brief and peculiar emotional state of the bereaved it must be a brief and likewise peculiar state of the subject as well and if aught can be more painful to any intelligence above that of a child or an idiot than a slow and gradual confronting with that which over a long period of bewilderment and dread it has been taught to regard as an irrevocable and unplumbable finality.

The slanting rays of the autumn sun, the coldness of spring water, the towering trees, the birds, the aquatic creatures, the reptiles, and the flow of life! In a moment, I surrendered myself to the icy water that burned to the bone! I loved the cold, but feared it at the same time. When the air is cold, when your being is frozen, you will experience a kind of coma that enforces justice. When in life, pleasure has been withheld from you, the cold also takes away the joy of expressing your pain. I looked at the sky, my wandering mind and free spirit fled to the Arctic and Antarctic! It’s cold and frozen there too. Always cold, and sometimes dark for long periods! I wanted to surrender my whole being to the frost, to let complete suppression and endless cold dominate me! I was overwhelmed. If awareness is a match, then doctrines, religions, every group, sect, country, and ideology, are other matches to ignite hell for you! Awareness, spirituality, humanity, or simply put, absolute perfection and beauty, I imagine as being seven layers deep in hell, while compounded ignorance feels like a clear and moderate sky. The middle ground wasn’t for me, so I found the only solution was to seal hell and bury it under thousands upon thousands of icy stones! At that moment, as my body shivered in the spring water, my soul hovered around the Arctic and Antarctic. Ah, another spark, another thought of winter creeping into my mind! My mind said, the Arctic and Antarctic, over time, through the sun’s rays or human filth, will eventually fall and melt, what if someone arrives with unconditional love and pulls you back to that same hell? I was tired of empty words and impossible thoughts, but my mind was right! I remembered the sky, the sky always holds an answer! Mars! That was it, Mars! Mars, which billions of years ago was a cradle of life! What did it do? It lost its atmosphere due to its cold core, and the sun’s kindness wiped life away into space. The remaining water froze somewhere inside it, and never flowed again. Oh, my Mars, you are my role model. First, I must destroy awareness and render it useless, then I’ll seek out love to cleanse what remains of my emotions and let it go. But Mars, what should I do with the flowing waters of love that will freeze inside me? What if one day a madman from nowhere comes and gets the idea to revive me, seeking refuge in me? #Arash_Ghadir #ArashGhadir

Voyagers, I’ve always wanted to write about you. And now, at 4:41 a.m. on an autumn morning, Words have found their way into my mind. I picture myself like you— Distant from life, Alone, Yet moving towards an unknown destination! Like you, in the early stages of my journey, I could see, I could gather knowledge and transmit it, I was useful and efficient. But sometimes, to keep connected to the world, To be able to stay on course and conserve my energy, I had to shut parts of myself down, To survive, To go blind, to be deaf, to be isolated, and just occasionally signal my existence to the world. The same thing I do, that you do, that so many others do. The boundless reaches of space Have become somewhat more comprehensible through you, Yet the depths of the human soul remain unfathomable, And its pain incurable. We live in an age surrounded by a torrent of information, Yet somehow, we remain lonely and lost. Language has advanced, There are words for nearly everything, Everyone can describe their own state of mind, yet we’re still at war with one another. Earth has turned into a vast ship, Perhaps like Noah’s Ark, With maximum diversity and multiplicity, Yet everyone on this ship plays their own tune, rallies their own cause! Someone steps forward, claiming each individual’s thoughts and personal benefit are like rare pearls to be cherished, While another insists that collective welfare takes precedence, That the needs of the masses outweigh individual desires. Some launch movements to claim their rights, While others start movements to flaunt the rights they’ve acquired. No one knows what they truly want; We’re all still lost. I don’t know how Earth looks from afar— Perhaps like a blueberry-flavored lollipop, A lollipop with a stick, But Earth’s stick is an invisible one made of sorrow. I find something common among all the passengers on this ship, All the inhabitants of this blueberry lollipop: sorrow. A fetus in its mother’s womb is also like a lollipop, But connected by an umbilical cord. As a fetus, Growing in the mother’s womb, Suffering, malnutrition, and physical ailments can be painful for us. If the mother’s state is stable, We may enjoy brief periods of security and calm, but after that, We must endure the pain of separation, Learn how to breathe, And besides the sorrow of leaving security behind, We face new emotions like fear and anger. Later in life, We each take our own path. No matter how much they try to show humans as social creatures, It’s always the individual who walks their own way, who has the freedom to choose, Even if one finds the meaning of their path in joining a group or a collective, it’s their individual choice that put them on that path. Today, people have countless options to join others who are like them, And these options themselves bring confusion, And when you join a group out of confusion, You treat the other groups with hostility. Science, philosophy, religion, politics…each of them has thousands of branches, and each branch Wants to disprove the other, cleanse itself of its shameful past. Freedom of speech has become an excuse for verbal assaults and psychological wounds, Non-violence has become a breeding ground for new and emerging dictators, For heartless sects and brutal factions. Knowledge and science alone cannot save us, Just as religion couldn’t. I don’t want to write about chaos, Life isn’t that disorganized, In some corner of the world, A lover is staring up at his beloved’s window, A child is laughing joyfully. But writing about sorrow, Speaking of chaos and Asking questions can reveal where we stand. Now, we know so much about space, And about the Sun, too. The James Webb telescope has mapped out the cosmos for us, and countless projects are underway for the future, crafted with flawless precision and extraordinary coherence, but the rift between humans remains deep.

The stages birth parents go through are very real and need to be understood. Many adoptive parents who make plans for some open contact through letters, etc., are gravely disappointed and feel betrayed when the birth mother does not write back. It may be that it is too painful for the birth mother at that particular time and that, like Susan, she can’t always respond on schedule. The initial period of grieving lasts roughly five to seven years. Remember that for the birth parents there are no rites of passage and no ceremonies that include one’s friends and family, that gather around them in the grieving process. For the most part their grieving is done alone. And this is true in open, semi-open, and closed adoptions. The best thing adoptive parents who hope for contact can do is to keep the lines of communication open. Adoptive parents are wise to continue sending letters and pictures, even if there is no response at the moment. Many birth parents spend the early period, after the surrender, as do people who have other kinds of posttraumatic stress. There is a period of emotional moratorium, and often there is no interest in opening up the intense pain of the initial loss, even in the planned open adoptions that are being done more frequently these days. In some instances, the adoptive parents understand the need for connections and are trying to make the relationship more open while the birth parents are holding back. This can be frustrating if adoptive parents do not know that this period of separation is a normal part of healing rites for many birth parents.

4.Grief/Ambivalence: This is where you experience the full emotional impact of what has happened, especially intense pain, hopelessness, grief, rejection, and loss of your relationship as you thought it was. You also experience ambivalence about the relationship, because you start to develop self-awareness and to consider your own needs and desires rather than focusing on your partner.       5.Repair: In this period, which may take years to reach, you concentrate on your personal growth. You may revisit and come to more peace about negative childhood experiences and how they may have influenced your choices and decisions in your relationship. You develop your spirituality.

I began to recall my own experience when I was Mercutio’s age (late teens I decided, a year or two older than Romeo) as a pupil at a public school called Christ’s Hospital. This school is situated in the idyllic countryside of the Sussex Weald, just outside Horsham. I recalled the strange blend of raucousness and intellect amongst the cloisters, the fighting, the sport, and general sense of rebelliousness, of not wishing to seem conventional (this was the sixties); in the sixth form (we were called Grecians) the rarefied atmosphere, the assumption that of course we would go to Oxford or Cambridge; the adoption of an ascetic style, of Zen Buddhism, of baroque opera, the Velvet Underground, Frank Zappa, and Mahler; of Pound, Eliot and e. e. cummings. We perceived the world completely through art and culture. We were very young, very wise, and possessed of a kind of innocent cynicism. We wore yellow stockings, knee breeches, and an ankle length dark blue coat, with silver buttons. We had read Proust, we had read Evelyn Waugh, we knew what was what. There was a sense, fostered by us and by many teachers, that we were already up there with Lamb, Coleridge, and all the other great men who had been educated there. We certainly thought that we soared ‘above a common bound’. I suppose it is a process of constant mythologizing that is attempted at any public school. Tom Brown’s Schooldays is a good example. Girls were objects of both romantic and purely sexual, fantasy; beautiful, distant, mysterious, unobtainable, and, quite simply, not there. The real vessel for emotional exchange, whether sexually expressed or not, were our own intense friendships with each other. The process of my perceptions of Mercutio intermingling with my emotional memory continued intermittently, up to and including rehearsals. I am now aware that that possibly I re-constructed my memory somewhat, mythologised it even, excising what was irrelevant, emphasising what was useful, to accord with how I was beginning to see the part, and what I wanted to express with it. What I was seeing in Mercutio was his grief and pain at impending separation from Romeo, so I suppose I sensitised myself to that period of my life when male bonding was at its strongest for me.

Even though people experiencing dementia become unable to recount what has just happened, they still go through the experience -- even without recall. The psychological present lasts about three seconds. We experience the present even when we have dementia. The emotional pain caused by callous treatment or statements occurs during that period. The moods and actions of people with dementia are expressions of what they have experienced, whether they can use language and recall, or not.

Even though people experiencing dementia become unable to recount what has just happened, they still go through the experience—even without recall. The psychological present lasts about three seconds. We experience the present even when we have dementia. The emotional pain caused by callous treatment or unkind talk occurs during that period. The moods and actions of people with dementia are expressions of what they have experienced, whether they can still use language and recall, or not.

Imagine a drug that can intoxicate us, can infuse us with energy, and can do so when taken by mouth. It doesn’t have to be injected, smoked, or snorted for us to experience its sublime and soothing effects. Imagine that it mixes well with virtually every food and particularly liquids, and that when given to infants it provokes a feeling of pleasure so profound and intense that its pursuit becomes a driving force throughout their lives. Overconsumption of this drug may have long-term side effects, but there are none in the short term—no staggering or dizziness, no slurring of speech, no passing out or drifting away, no heart palpitations or respiratory distress. When it is given to children, its effects may be only more extreme variations on the apparently natural emotional roller coaster of childhood, from the initial intoxication to the tantrums and whining of what may or may not be withdrawal a few hours later. More than anything, our imaginary drug makes children happy, at least for the period during which they’re consuming it. It calms their distress, eases their pain, focuses their attention, and then leaves them excited and full of joy until the dose wears off. The only downside is that children will come to expect another dose, perhaps to demand it, on a regular basis. How long would it be before parents took to using our imaginary drug to calm their children when necessary, to alleviate pain, to prevent outbursts of unhappiness, or to distract attention? And once the drug became identified with pleasure, how long before it was used to celebrate birthdays, a soccer game, good grades at school? How long before it became a way to communicate love and celebrate happiness? How long before no gathering of family and friends was complete without it, before major holidays and celebrations were defined in part by the use of this drug to assure pleasure? How long would it be before the underprivileged of the world would happily spend what little money they had on this drug rather than on nutritious meals for their families?

It was her concern and commitment to a friend which last year involved her in perhaps the most emotional period of her life. For five months she secretly helped to care for Adrian Ward-Jackson who had discovered that he was suffering from AIDS. It was a time of laughter, joy and much sorrow as Adrian, a prominent figure in the world of art, ballet and opera, gradually succumbed to his illness. A man of great charisma and energy, Adrian initially found it difficult to come to terms with his fate when in the mid-1980s he was diagnosed as HIV positive. His word as deputy chairman of the Aids Crisis Trust, where he first met the Princess, had made him fully aware of the reality of the disease. Finally he broke the news in 1987 to his great friend Angela Serota, a dancer with the Royal Ballet until a leg injury cut short her career and now prominent in promoting dance and ballet. For much of the time, Angela, a woman of serenity and calm practicality, nursed Adrian, always with the support of her two teenage daughters. He was well enough to receive a CBE at Buckingham Palace in March 1991 for his work in the arts--he was a governor of the Royal Ballet, chairman of the Contemporary Arts Society and a director of the Theatre Museum Association--and it was at a celebratory lunch held at the Tate Gallery that Angela first met the Princess. In April 1991 Adrian’s condition deteriorated and he was confined to his Mayfair apartment where Angela was in almost constant attendance. It was from that time that Diana made regular visits, once even brining her children Princes Willian and Harry. From that time Angela and the Princess began to forge a supportive bond as they cared for their friend. Angela recalls: “I thought she was utterly beautiful in a very profound way. She has an inner spirit which shines forth though there was also a sense of pervasive unhappiness about her. I remember loving the way she never wanted me to be formal.” When Diana brought the boys to see her friends, a reflection of her firmly held belief that her role as mother is to bring them up in a way that equips them for every aspect of life and death, Angela saw in William a boy much older and more sensitive than his years. She recalls: “He had a mature view of illness, a perspective which showed awareness of love and commitment.” At first Angela kept in the background, leaving Diana alone in Adrian’s room where they chatted about mutual friends and other aspects of life. Often she brought Angela, whom she calls “Dame A”, a gift of flowers or similar token. She recalls: “Adrian loved to hear about her day-to-day work and he loved too the social side of life. She made him laugh but there was always the perfect degree of understanding, care and solicitude. This is the point about her, she is not just a decorative figurehead who floats around on a cloud of perfume.” The mood in Mount Street was invariably joyous, that sense of happiness that understands about pain. As Angela says: “I don’t see death as sad or depressing. It was a great journey he was going on. The Princess was very much in tune with that spirit. She also loved coming for herself, it was an intense experience. At the same time Adrian was revitalized by the healing quality of her presence.” Angela read from a number of works by St. Francis of Assisi, Kahil Gibran and the Bible as well as giving Adrian frequent aromatherapy treatments. A high spot was a telephone call from Mother Teresa of Calcutta who also sent a medallion via Indian friends. At his funeral they passed Diana a letter from Mother Teresa saying how much she was looking forward to meeting her when she visited India. Unfortunately Mother Teresa was ill at that time so the Princess made a special journey to Rome where she was recuperating. Nonetheless that affectionate note meant a great deal to the Princess.

If you’ve been in physical pain or emotional suffering for a long period of time, you have to ask yourself if you are either consciously or unconsciously juicing the payoff.

More generally, according to McKenzie, abandonment can be interpreted in many different ways by a child, but it always results in separation anxiety and guilt. He writes, “Thus the human infant is very sensitive and can be terrified or overwhelmed by what it experiences as a threat of separation from its mother. Not just the obvious separations such as the mother dying, but subtle ones such as the family moving to a new house, the birth of a sibling, or an older child getting sick and requiring all the mother’s attention for a period of time. And if there are five older siblings there is five times the chance of this happening. There are literally thousands of events that can cause the infant to experience a separation trauma and feel threatened—by physical OR emotional separation.” A child in its greed for love does not enjoy having to share the affection of its parents with its brothers and sisters; and it notices that the whole of their affection is lavished upon it once more whenever it arouses their anxiety by falling ill. It has now discovered a means of enticing out its parents’ love and will make use of that means as soon as it has the necessary psychical material at its disposal for producing an illness. — Sigmund Freud, Dora: An Analysis of a Case of Hysteria

These statistics suggest very strongly that the cause of most back pain is emotional, for the years between thirty and sixty are the ages that fall into what I would call the years of responsibility. This is the period in one’s life when one is under the most strain to succeed, to provide and excel, and it is logical that this is when one would experience the highest incidence of TMS.

The more I worked with clients’ grief issues, the better they were getting. Additionally, trauma was not being talked about as a relational issue; it was talked about as if it happened just within a person. It was during this period that it also became clear to me that the trauma I was seeing in clients was the direct result of relationship pain, and that if it remained unresolved, it would continue to drive dysfunctional relationship patterns.

Since the subject of the emotions and cancer has been introduced, let's pursue it further. Though it is not yet under intensive research by mainstream medicine, there have been many observations through the years that psychological and social factors may play a role in the cause and cure of cancer. One of these was reported by Kenneth Pelletier, a member of the faculty of the School of Medicine, University of California, at the time. He was interested in "miracle cancer cures" that had occurred in seven people in the San Francisco area and wondered if they had anything in common. He found, in fact, that all seven people became more outgoing, more community oriented, interested in things outside of themselves; they all tried to change their lives so that there was more time for pleasurable activities; all seven became religious, in different ways, but all looked to something bigger than themselves; each spent a period of time each day meditating, sitting quietly, and contemplating or praying; they all started a physical exercise program, and they all changed their diets to include less red meat and more vegetables. It certainly looks as though social and emotional factors played a role in these "miracle cures." (page 186)

driven responses. It is the healthy development of the right orbitofrontal cortex and its links to the amygdala that enables us to have a wide window of tolerance for intense emotions and to respond flexibly and adaptively to our interpersonal world. Next, Sieff asked how the relationship between an infant and its caregiver shape the development of the emotional right brain. Schore answered that genes code for when the various components of the emotional brain come on-line, but how each area develops depends on the infant’s epigenetically shaped emotional experiences with his primary caregiver. Those experiences, as John Bowlby first described, are circumscribed by the infant’s innate drive to become emotionally bonded to his or her primary caregiver. The infant’s experiences with his caregiver are internalized through changes in his rapidly developing brain. Typically, an attuned caregiver will minimize the infant’s discomfort, fear and pain, and, as importantly, creates opportunities for the child to feel joy and excitement. The caregiver will also mediate the transition between these emotional states. Mirroring by the attuned caretaker amplifies the infant’s emotional state. In physics, when two systems match it creates what is called “resonance,” whereby the amplitude of each system is increased, comparable to face-to-face play between an infant and an attuned caretaker who creates emotional resonance and amplifies joy. Together, infant and mother move from low arousal to high positive arousal which helps the infant to extend his window of tolerance for intense positive emotions, a key developmental task. At other times the emotional intensity becomes more than the infant can tolerate, and he will avert his gaze. When this happens, an attuned mother intuitively disengages from the infant and reduces her stimulation. Then she waits for her baby to signal his readiness to re-engage. The more the mother tunes her activity level to the infant during periods of engagement and the more she allows him to recover quietly in periods of disengagement, and the

At this stage, it is important to evaluate your emotional charge. Once you’ve witnessed your emotions and identified the underlying trigger that is contributing to your pain, ask yourself: On a scale from 1 to 10, 10 being most negative, how are my feelings? In traditional EFT, an individual would be encouraged to observe their emotions for a period while they process them and calm down. Physiologically, their brain would shift back into higher processes, and their reptilian brain would deactivate. By also identifying the core subconscious wound that is present, you can find proof of the opposite to begin lessening the emotional charge associated with said trigger.

For me, adolescence was such a glorious time. The intensity of your emotions at that period in your development is something awe-inspiring, no matter how painful it might sometimes seem. I believe that none of us really grows out of that. At least I haven’t, or I just wouldn’t be doing what I’m doing.

The management of the family and their affect during this period is heavily gendered in a series of conflicting moves. The masculine military manages the external business of dying, much as the men do in a traditional Punjabi household during a regular funeral. Thus the men in the family are rendered passive during military funerals. They are reduced to the helpless feminine, merely receiving instructions from the military. The father weeping helplessly at the side of the grave or breaking down during the ceremonial handing over of the cap and flag juxtaposed with the composed and stoic military reflect other emasculations. The way women grieve is a point of concern for the military. A brigadier from the military directorate, which organizes funerals, explains this preoccupation. The soldier’s family, especially the mother and wife, are very jazbati (emotional). The soldier has gone through training; he is more educated and less emotional. Grief affects the zehen and can demoralize and stop future generations [from joining the army]. We don’t want to distress them [the family] further, so sometimes it is best that they do not see or touch. We want to save them from pain and distress. 183/378

Grief experienced in intimate relationships and marriages is complicated. There was no escape from the pain and brokenness for either of us. He couldn't ignore my sadness, depression, and anxiety when they finally fully arrived, and I couldn't keep my envy at bay when he didn't share these emotions. Our ability to support each other was limited. We each processed the experience differently, needed different things, and at different times. I began to see how loss can break an otherwise stable relationship. Managing shared loss in an intimate partnership is deeply complex, and wildly uncomfortable, and at times everything will seem upside down. The relationship you've both normalized is pushed aside when you're dealing with grief. Grief impacts how you react to the world mentally and physically, and that doesn't stop with your relationship. Grief is all-consuming and requires your attention. Whether you are grieving the same thing or something you experienced separately, when grief enters the relationship, it can be lonely. You are different human beings, and either one or both of your are going through an intense period. There are plenty of opportunities for resentment to fester and frustration to produce fissures too deep to mend.

An important report was published in the prestigious British journal Lancet in July 1990 (Vol. 336, pp. 129–33). A large team headed by Dr. Dean Ornish of the University of California San Francisco School of Medicine did a randomized, controlled study in which they demonstrated that lifestyle changes (practiced for a year) could actually reverse the process of atherosclerosis (arteriosclerosis, hardening) in coronary arteries. The patients in the experimental group were put on a low-fat, low-cholesterol vegetarian diet; participated in stress-management activities like meditation, relaxation, imagery, breathing techniques, and stretching exercises; and did moderate aerobic exercise regularly. In addition, there were twice-weekly group discussions to provide social support and reinforce adherence to the lifestyle change program. The control (nonexperimental) group of patients showed an increase in coronary atherosclerosis. With the decrease in blockage of the coronary arteries, experimental patients also experienced a reduction in the frequency, duration, and severity of angina (chest pain) while the control group had an increase in angina over the one-year period. This obviously important report shows what has long been suspected: that it is not just diet, exercise, and other purely physical factors that determine whether or not there will be hardening of the arteries but psychosocial factors as well. I predict that further experimentation will identify the person’s emotional state as being the most important variable and that intensive psychotherapy alone will demonstrate a similar reversal of atherosclerosis.

Complex PTSD is a result of prolonged or repeated trauma over a period of months or years. Here are some common symptoms of Complex PTSD: reliving trauma through flashbacks and nightmares dizziness or nausea when recalling memories avoiding situations or places that remind you of the trauma or abuser hyperarousal, which means being in a continual state of high alert the belief that the world is a dangerous place, a loss of faith and belief in the goodness of others a loss of trust in yourself or others difficulty sleeping being jumpy—sensitive to stimuli hypervigilance—constantly observing others’ behavior, searching for signs of bad behavior and clues that reveal bad intentions low self-esteem, a lack of self-confidence emotional regulation difficulties—you find yourself being more emotionally triggered than your usual way of being; you may experience intense anger or sadness or have thoughts of suicide preoccupation with an abuser—it is not uncommon to fixate on the abuser, the relationship with the abuser, or getting revenge for the abuse detachment from others—wanting to isolate yourself, withdraw from life challenges in relationships, including difficulty trusting others, possibly seeking out a rescuer, or even getting into another relationship with an abuser because it is familiar disassociation—feeling detached from yourself and your emotions depression—sadness and low energy, a lack of motivation toxic guilt and shame—a feeling that somehow you deserved to be abused, or that your failure to leave earlier is a sign of weakness destructive self-harming behavior—abusing drugs and alcohol is a common result of ongoing trauma; this can also include overeating to soothe and self-medicate. The flip side can be harming yourself through not eating. These behaviors develop during the period of trauma as a way to deal with or forget about the trauma and emotional pain.

The author despises his demonic nature and desires to slay his contemptible ego via a calculated surgical vivisection. Wishing to shed his ugly warts and contemptible character flaws that he gleaned by living a greedy and anxiety filled life, and yearning to emulate the wisdom and emotional unflappability of the emblematic tortoise, the author undertook a contemplative investigation into the fundamental nature of human existence, a narrative examination of an ignorant and troubled man’s life. Transcendental meditation (‘TM’) is an increasingly popular technique to achieve inner peace and wellness. Proponents’ of TM claim that regular periods of meditation improves a person’s physical energy by enabling the meditator’s body to settle into a profound state of rest and relaxation. TM notionally promotes a restful state of mind “beyond thinking,” alleviates stress, reduces blood pressure, depression, and anger by assisting practitioners obtain a reprieve from painful and distracting thoughts. The author wrote this self-investigative script in order to pursue the same type of physiological and psychological rejuvenation that a person ostensibly attains when ‘transcending’ their ordinary thoughts and attains a pure state of consciousness. He encountered many obstacles blocking his path seeking self-awareness and imperturbable mental serenity including his manic nature, fear of change, stubborn intractability, pessimism, skepticism, self-doubt, mental stupor, and epic stupidity. Attempting to replicate the stoic demeanor and resoluteness of a sagacious tortoise, the author continued plodding along drafting this interminable scroll seeking to become the cartographer of a transformative, life-affirming journey cleansing and revitalizing a weary body and an emotionally stagnated soul.

Dear father, siblings, sister-in-law and Friedel! The hour of farewell has come. During my imprisonment, I have endured probably everything a human being can go through. Disease, physical and emotional pain — I was spared nothing. I so much would have loved to cherish with you, my friends and sport comrades the pleasures and joys that life after the war has to offer, the pleasures and joys I have now come to appreciate even more. After a terrible period of suffering, fate has now decided otherwise. And yet I know that I have found a place in your hearts and in the hearts of so many sport comrades, where I will stay. This knowledge makes me proud and strong and during my final hour it will not find me weakened.

even though the false self is meant to protect the more vulnerable self, it actually has the effect of weakening it. When people who have become dependent on false-self functioning go into therapy or enter a 12-step program, they can go through a period of feeling very vulnerable and shaky because they are removing their coping strategy and exposing the pain underneath it. But over time, new healthy emotional habits get created, and new ways of healthy coping get practiced and adopted.

I think there are a lot of us out there. People who didn’t have THE WORST CHILDHOODS EVER, people who had it “pretty good” but nevertheless find themselves regularly crying in their cubicles at work. We’ve achieved the outward markers of a happy, lucky life, but underneath it all, we’re terrible at truly living. We walk around with overwhelming anxiety and emotional pain, and then we feel guilt and shame because “I didn’t have it that bad—I should be fine!” My answer to you is No. You do not have to be fine. If you went through some shit, even if it was “minor,” and it’s affecting your life, then you deserve to deal with that shit. Period.

I think there are a lot of us out there. People who didn’t have THE WORST CHILDHOOD EVER, people who had it ‘pretty good’ but nevertheless find themselves regularly crying in their cubicles at work. We’ve achieved the outward markers of a happy, lucky life, but underneath it all, we’re terrible at truly living. We walk around with overwhelming anxiety and emotional pain, and then we feel guilt and shame because ‘I didn’t have it that bad--I should be fine!’ My answer to you is NO. You do not have to be fine. If you went through some shit, even if it was ‘minor’ and it’s affecting your life, then you deserve to deal with that shit. Period.

Earth is a boarding school. We agree to come here for a period of time, leaving our home in the spiritual realm. There is a curriculum which we co-create before we arrive, similar to choosing our classes before the semester starts, according to our goals for learning. We select a body to enable us to have the best experience with which to achieve our mission. Our ultimate goal: for our consciousness to evolve. When the learning is complete for this lifetime, we return home from school.

Lack of groundedness due to spiritual “highs.” When you work through and into the depths of your rebirth, you may occasionally find yourself "strong" emotionally, and you will be much less rooted in your earthen body whenever this occurs. This "danger," as mentioned in the introduction paragraph to this section, is more like a symptom. Most people will experience that groundlessness through the kundalini awakening excitement. Your higher chakras will be wide open, and you'll have the ability to be overwhelmed by what you can now experience. Whenever you feel like this–dreamy, disturbed, floaty, almost cloud-like–start a deep breath. Make one hand into your navel's fist and imagine you could drop a cord straight down into the earth from this spot in your body. Felt grounded and affirmed with your human body as this cord drops and connects with nature. This simulation will relieve these "high" symptoms as they occur. • Jerkiness & muscle spasms As with the argument just above, jerkiness and muscle spasms are signs of kundalini awakening that will undergo much (if not all) of their systems. It is only coded as a "risk" or "danger" because the individual may not think that these actions are linked to his or her awakening and are scared of his or her own well-being. If you ever have occasional spasms or unwanted jerks, take a deep breath and try to feel at ease. These are normal and will pass, "growing pains" synonymous with awakening. Ultimately, you will no longer have them at all, but for now, breathe deeply, and accept them. They're, believe it or not, a good sign. • Finding yourself alone in the “dark night of the soul.” Another symptom of awakening is the "dark night of the soul" experience. This period of time will come to pass for anyone involved in kundalini awakening, and it's not necessarily a fun time, which is why it's coded as a "danger" or "risk." Essentially, the "dark night of the soul" is when you feel like you've hit the lowest low. It's the time you confront all the defects within yourself and know that you can only step upwards, which is an overwhelming task. You may lose someone near you, like a mentor, a friend, or someone you love. You may feel directionless or doubt everything you thought you knew was true, real and nice. If you feel these things, you have not failed to wake up; know that to your core's depths. You didn't fail; you are on the right track. Keep close tabs on that person for those who know someone very emotionally sensitive that is trying to awaken kundalini. The emotionally vulnerable among us are at great risk because, alone, they go through these times. If they're too dejected and directionless, it can mean their lives, but we can always guard against it. Together we are stronger as a community, and each of us with that backing force will make it through this dark night.

Endometriosis, or painful periods? (Endometriosis is when pieces of the uterine lining grow outside of the uterine cavity, such as on the ovaries or bowel, and cause painful periods.) Mood swings, PMS, depression, or just irritability? Weepiness, sometimes over the most ridiculous things? Mini breakdowns? Anxiety? Migraines or other headaches? Insomnia? Brain fog? A red flush on your face (or a diagnosis of rosacea)? Gallbladder problems (or removal)? — PART E — Poor memory (you walk into a room to do something, then wonder what it was, or draw a blank midsentence)? Emotional fragility, especially compared with how you felt ten years ago? Depression, perhaps with anxiety or lethargy (or, more commonly, dysthymia: low-grade depression that lasts more than two weeks)? Wrinkles (your favorite skin cream no longer works miracles)? Night sweats or hot flashes? Trouble sleeping, waking up in the middle of the night? A leaky or overactive bladder? Bladder infections? Droopy breasts, or breasts lessening in volume? Sun damage more obvious, even glaring, on your chest, face, and shoulders? Achy joints (you feel positively geriatric at times)? Recent injuries, particularly to wrists, shoulders, lower back, or knees? Loss of interest in exercise? Bone loss? Vaginal dryness, irritation, or loss of feeling (as if there were layers of blankets between you and the now-elusive toe-curling orgasm)? Lack of juiciness elsewhere (dry eyes, dry skin, dry clitoris)? Low libido (it’s been dwindling for a while, and now you realize it’s half or less than what it used to be)? Painful sex? — PART F — Excess hair on your face, chest, or arms? Acne? Greasy skin and/or hair? Thinning head hair (which makes you question the justice of it all if you’re also experiencing excess hair growth elsewhere)? Discoloration of your armpits (darker and thicker than your normal skin)? Skin tags, especially on your neck and upper torso? (Skin tags are small, flesh-colored growths on the skin surface, usually a few millimeters in size, and smooth. They are usually noncancerous and develop from friction, such as around bra straps. They do not change or grow over time.) Hyperglycemia or hypoglycemia and/or unstable blood sugar? Reactivity and/or irritability, or excessively aggressive or authoritarian episodes (also known as ’roid rage)? Depression? Anxiety? Menstrual cycles occurring more than every thirty-five days? Ovarian cysts? Midcycle pain? Infertility? Or subfertility? Polycystic ovary syndrome? — PART G — Hair loss, including of the outer third of your eyebrows and/or eyelashes? Dry skin? Dry, strawlike hair that tangles easily? Thin, brittle fingernails? Fluid retention or swollen ankles? An additional few pounds, or 20, that you just can’t lose? High cholesterol? Bowel movements less often than once a day, or you feel you don’t completely evacuate? Recurrent headaches? Decreased sweating? Muscle or joint aches or poor muscle tone (you became an old lady overnight)? Tingling in your hands or feet? Cold hands and feet? Cold intolerance? Heat intolerance? A sensitivity to cold (you shiver more easily than others and are always wearing layers)? Slow speech, perhaps with a hoarse or halting voice? A slow heart rate, or bradycardia (fewer than 60 beats per minute, and not because you’re an elite athlete)? Lethargy (you feel like you’re moving through molasses)? Fatigue, particularly in the morning? Slow brain, slow thoughts? Difficulty concentrating? Sluggish reflexes, diminished reaction time, even a bit of apathy? Low sex drive, and you’re not sure why? Depression or moodiness (the world is not as rosy as it used to be)? A prescription for the latest antidepressant but you’re still not feeling like yourself? Heavy periods or other menstrual problems? Infertility or miscarriage? Preterm birth? An enlarged thyroid/goiter? Difficulty swallowing? Enlarged tongue? A family history of thyroid problems?