Emotional Freedom Technique Quotes

The reason we are so controlled is not that we don't have the power to decide our own destiny, it is that we give that power away every minute of our lives. When something happens that we don't like, we look for someone else to blame. When there is a problem in the world, we say "What are they going to do about it". At which point they, who have secretly created the problem in the first place, respond to this demand by introducing a 'solution' - more centralisation of power and erosion of freedom. If you want to give more powers to the police, security agencies and military, and you want the public to demand you do it, then ensure there is more crime, violence and terrorism, and then it's a cinch to achieve your aims. Once the people are in fear of being burgled, mugged or bombed, they will demand that you take their freedom away to protect them from what they have been manipulated to fear. The Oklahoma bombing is a classic of this kind, as I detail in ..And The Truth Shall Set You Free. I call this technique problem-reaction-solution. Create the problem, encourage the reaction "something must be done", and then offer the solution. It is summed up by the Freemason motto 'Ordo Ab Chao' -order out of chaos. Create the chaos and then offer the way to restore order. Your order. The masses are herded and directed by many and varios forms of emotional and mental control. It is the only way it coud be done.

You don’t have to solve it, only evolve it!

The severest trial of oppression is the constant outrage which one suffers at the thought of the oppressor. What Jesus discovered was how to avoid the inner devastations. His technique was to practice the opposite emotion... [a man] may not get his freedom or possessions back, but he's less miserable. It's a difficult lesson.

Today my toolbox consists of breathing techniques, hot lemon water, herbal tea, hot baths, cold showers (this is called “hydrotherapy” and it’s so, so good), coffee, essential oils, yoga, meditation, kirtan, autonomous sensory meridian response (ASMR), massage, French pastries, emotional freedom technique (EFT), and many other things.

Certain emotional influences such as peer pressure or extreme fear can cause us to alter our worldviews and change what we accept as normal. That’s what the political technique of the Overton window is all about. Create a crisis and move the window of how much freedom people are willing to do without. That’s how governments, schools, and personal relationships become oppressive.

If you focus on not having your SoulMate, you delay their manifestation. When you surrender and hold the spiritual belief of unity – that you are already deeply connected to your SoulMate – you speed their manifestation.

We have to relate with our mental gossip and our emotions simply and directly, without philosophy. We have to use the existing material, which is ego’s hang-ups and credentials and deceptions, as a starting point. Then we begin to realize that in order to do this we must actually use some kind of feeble credentials. Token credentials are necessary. Without them we cannot begin. So we practice meditation using simple techniques; the breath is our feeble credential.

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

Finally, some people tell me that they avoid science fiction because it’s depressing. This is quite understandable if they happened to hit a streak of post-holocaust cautionary tales or a bunch of trendies trying to outwhine each other, or overdosed on sleaze-metal-punk-virtual-noir Capitalist Realism. But the accusation often, I think, reflects some timidity or gloom in the reader’s own mind: a distrust of change, a distrust of the imagination. A lot of people really do get scared and depressed if they have to think about anything they’re not perfectly familiar with; they’re afraid of losing control. If it isn’t about things they know all about already they won’t read it, if it’s a different color they hate it, if it isn’t McDonald’s they won’t eat at it. They don’t want to know that the world existed before they were, is bigger than they are, and will go on without them. They do not like history. They do not like science fiction. May they eat at McDonald’s and be happy in Heaven." Pro: "But what I like in and about science fiction includes these particular virtues: vitality, largeness, and exactness of imagination; playfulness, variety, and strength of metaphor; freedom from conventional literary expectations and mannerism; moral seriousness; wit; pizzazz; and beauty. Let me ride a moment on that last word. The beauty of a story may be intellectual, like the beauty of a mathematical proof or a crystalline structure; it may be aesthetic, the beauty of a well-made work; it may be human, emotional, moral; it is likely to be all three. Yet science fiction critics and reviewers still often treat the story as if it were a mere exposition of ideas, as if the intellectual “message” were all. This reductionism does a serious disservice to the sophisticated and powerful techniques and experiments of much contemporary science fiction. The writers are using language as postmodernists; the critics are decades behind, not even discussing the language, deaf to the implications of sounds, rhythms, recurrences, patterns—as if text were a mere vehicle for ideas, a kind of gelatin coating for the medicine. This is naive. And it totally misses what I love best in the best science fiction, its beauty." "I am certainly not going to talk about the beauty of my own stories. How about if I leave that to the critics and reviewers, and I talk about the ideas? Not the messages, though. There are no messages in these stories. They are not fortune cookies. They are stories.

Thirty-Nine Ways to Lower Your Cortisol 1 Meditate. 2 Do yoga. 3 Stretch. 4 Practice tai chi. 5 Take a Pilates class. 6 Go for a labyrinth walk. 7 Get a massage. 8 Garden (lightly). 9 Dance to soothing, positive music. 10 Take up a hobby that is quiet and rewarding. 11 Color for pleasure. 12 Spend five minutes focusing on your breathing. 13 Follow a consistent sleep schedule. 14 Listen to relaxing music. 15 Spend time laughing and having fun with someone. (No food or drink involved.) 16 Interact with a pet. (It also lowers their cortisol level.) 17 Learn to recognize stressful thinking and begin to: Train yourself to be aware of your thoughts, breathing, heart rate, and other signs of tension to recognize stress when it begins. Focus on being aware of your mental and physical states, so that you can become an objective observer of your stressful thoughts instead of a victim of them. Recognize stressful thoughts so that you can formulate a conscious and deliberate reaction to them. A study of forty-three women in a mindfulness-based program showed that the ability to describe and articulate stress was linked to a lower cortisol response.28 18 Develop faith and participate in prayer. 19 Perform acts of kindness. 20 Forgive someone. Even (or especially?) yourself. 21 Practice mindfulness, especially when you eat. 22 Drink black and green tea. 23 Eat probiotic and prebiotic foods. Probiotics are friendly, symbiotic bacteria in foods such as yogurt, sauerkraut, and kimchi. Prebiotics, such as soluble fiber, provide food for these bacteria. (Be sure they are sugar-free!) 24 Take fish or krill oil. 25 Make a gratitude list. 26 Take magnesium. 27 Try ashwagandha, an Asian herbal supplement used in traditional medicine to treat anxiety and help people adapt to stress. 28 Get bright sunlight or exposure to a lightbox within an hour of waking up (great for fighting seasonal affective disorder as well). 29 Avoid blue light at night by wearing orange or amber glasses if using electronics after dark. (Some sunglasses work.) Use lamps with orange bulbs (such as salt lamps) in each room, instead of turning on bright overhead lights, after dark. 30 Maintain healthy relationships. 31 Let go of guilt. 32 Drink water! Stay hydrated! Dehydration increases cortisol. 33 Try emotional freedom technique, a tapping strategy meant to reduce stress and activate the parasympathetic nervous system (our rest-and-digest system). 34 Have an acupuncture treatment. 35 Go forest bathing (shinrin-yoku): visit a forest and breathe its air. 36 Listen to binaural beats. 37 Use a grounding mat, or go out into the garden barefoot. 38 Sit in a rocking chair; the soothing motion is similar to the movement in utero. 39 To make your cortisol fluctuate (which is what you want it to do), end your shower or bath with a minute (or three) under cold water.

The Manifestation Manifesto Meditation” "Right now, I find a quiet and comfortable space where I can easily concentrate on these words as I gently read them aloud. "With the sound of my voice I soothe my nervous system … calm my entire body and relax my thoughts. I speak slowly … with a gentle but resonant tone. And as I do, I start to relax now. "I keep my eyes open and let them blink naturally when they want to … and they might start to feel slightly heavy and droopy … as they would feel when I read a book before going to sleep. “I use my imagination so that with every word I become more relaxed and drowsier. (Imagine feeling drowsy.). I keep my eyes open just enough to take in the following words. "I turn my attention to my breathing, and use this opportunity to relax my mind and body more deeply. "As I count my exhalations backwards from five to one, I let each number represent a gradually deeper level of relaxation and heightened focus. (Draw a breath before reading each number, and count as you exhale.) "Five … I double my relaxation and increase my concentration. "Four … With every number and every breath, I relax. "Three … I count slowly as I meditate deeper … deeper still. "Two … I use my imagination to double this meditative state. "One … My body is relaxed as my mind remains focused. (Pause for five seconds and breathe normally.) "At this level of meditation, people experience different things. Some notice interesting body sensations … such as a warmth or tingling in their fingers. I might also have that experience. (Pause five seconds.) "Some people feel a floating sensation … with a dreamy quality. I may experience that. (Pause five seconds.) "Whatever sensations I experience are exactly right for me at this moment. Whether I feel something unusual now or at some other time, I let that process happen on its own as I focus on the following manifesto. “I allow my subconscious to absorb the manifesto as I read each affirmation with purpose and conviction. (Pause for five seconds.) “The power to manifest is fully mine, here and now. “I acknowledge and embrace my power to manifest. “All human beings have this power, yet I choose to use it consciously and purposefully. “From the unlimited energy of the Universe, I attract all that I need to experience joy and abundance. “I recognize and consider the consequences of all that I manifest. I take full responsibility. “With awareness and intention, I apply my power for my highest good and for the welfare of others. “All of my manifestations reflect my inner state of being. Therefore, I ever seek to grow in wisdom and to become a better person. “With relaxed confidence, I employ the powers of Thought, Emotion and Vital Energy to manifest my desires.  “I let go of beliefs and ideas that suppress or encumber me and I cultivate those which empower me. “I accept what I manifest with appreciation and satisfaction. I am thankful. “I go forth with great enthusiasm with the realization that I manifest my life and circumstances. “I am ready to take charge of my manifestations from this moment onward.” “Day by day, I grow in awareness of my power to manifest my desires with speed and accuracy.” RECOMMENDED READING * Mastering Manifestation: A Practical System for Rapidly Creating Your Dream Reality - Adam James * Banned Manifestation Secrets - Richard Dotts * Manifesting: The Secret behind the Law of Attraction - Alexander Janzer * The Secret Science Behind Miracles - Max Freedom Long * The Kybalion - Three Initiates

The most effective way of making people accept the validity of the values they are to serve is to persuade them that they are really the same as those which they, or at least the best among them, have always held, but which were not properly understood or recognized before. The people are made to transfer their allegiance from the old gods to the new under the pretense that the new gods really are what their sound instinct had always told them but what before they had only dimly seen. And the most efficient technique to this end is to use the old words but change their meaning. Few traits of totalitarian regimes are at the same time so confusing to the superficial observer and yet so characteristic of the whole intellectual climate as the complete perversion of language, the change of meaning of the words by which the ideals of the new regimes are expressed. The worst sufferer in this respect is, of course, the word “liberty.” It is a word used as freely in totalitarian states as elsewhere. Indeed, it could almost be said—and it should serve as a warning to us to be on our guard against all the tempters who promise us New Liberties for Old 5 —that wherever liberty as we understand it has been destroyed, this has almost always been done in the name of some new freedom promised to the people. Even among us we have “planners for freedom” who promise us a “collective freedom for the group,” the nature of which may be gathered from the fact that its advocate finds it necessary to assure us that “naturally the advent of planned freedom does not mean that all [sic] earlier forms of freedom must be abolished.” Dr. Karl Mannheim, from whose work6 these sentences are taken, at least warns us that “a conception of freedom modelled on the preceding age is an obstacle to any real understanding of the problem.” But his use of the word “freedom” is as misleading as it is in the mouth of totalitarian politicians. Like their freedom, the “collective freedom” he offers us is not the freedom of the members of society but the unlimited freedom of the planner to do with society what he pleases.7 It is the confusion of freedom with power carried to the extreme. In this particular case the perversion of the meaning of the word has, of course, been well prepared by a long line of German philosophers and, not least, by many of the theoreticians of socialism. But “freedom” or “liberty” are by no means the only words whose meaning has been changed into their opposites to make them serve as instruments of totalitarian propaganda. We have already seen how the same happens to “justice” and “law,” “right” and “equality.” The list could be extended until it includes almost all moral and political terms in general use. If one has not one’s self experienced this process, it is difficult to appreciate the magnitude of this change of the meaning of words, the confusion which it causes, and the barriers to any rational discussion which it creates. It has to be seen to be understood how, if one of two brothers embraces the new faith, after a short while he appears to speak a different language which makes any real communication between them impossible. And the confusion becomes worse because this change of meaning of the words describing political ideals is not a single event but a continuous process, a technique employed consciously or unconsciously to direct the people. Gradually, as this process continues, the whole language becomes despoiled, and words become empty shells deprived of any definite meaning, as capable of denoting one thing as its opposite and used solely for the emotional associations which still adhere to them.

The AIDS obsession doubtless arises from the fact that the exceptional destiny of the sufferers gives them what others cruelly lack today: a strong, impregnable identity, a sacrificial identity -- the privilege of illness, around which, in other cultures, the entire group once gravitated, and which we have abolished almost everywhere today by the enterprise of therapeutic eradication of Evil [le Mal]. But in another way, the whole strategy of the prevention of illness merely shifts the problem [le mal] from the biological to the social body. All the anti-AIDS campaigns, playing on solidarity and fear -- `Your AIDS interests me' -- give rise to an emotional contagion as noxious as the biological. The promotional infectiousness of information is just as obscene and dangerous as that of the virus. If AIDS destroys biological immunities, then the collective theatricalization and brainwashing, the blackmailing into responsibility and mobilization, are playing their part in propagating the epidemic of information and, as a side-effect, in reinforcing the social body's immunodeficiency -- a process that is already far advanced -- and in promoting that other mental AIDS that is the Aids-athon, the Telethon and other assorted Thanatons -- expiation and atonement of the collective bad conscience, pornographic orchestration of national unity. AIDS itself ends up looking like a side-effect of this demagogic virulence. `Tu me préserves actif, je te préservatif' ['You keep me active, I condom you']: this scabrous irony, heavy with blackmail, which is also that of Benetton, as it once was of the BNP, in fact conceals a technique of manipulation and dissolution of the social body by the stimulation of the vilest emotions: self-pity and self-disgust. Politicians and advertisers have understood that the key to democratic government -- perhaps even the essence of the political? -- is to take general stupidity for granted: `Your idiocy, your resentment, interest us!' Behind which lurks an even more suspect discourse: `Your rights, your destitution, your freedom, interest us!' Democratic souls have been trained to swallow all the horrors, scandals, bluff, brainwashing and misery, and to launder these themselves. Behind the condescending interest there always lurks the voracious countenance of the vampire.

Eventually he would came to learn that there was a technique in music that felt a lot like this, called ‘tempo rubato’. It involved speeding or slowing the traditional tempo of a song to invoke new feeling, as beautiful representation of freedom that relied completely on the discretion of the musician. If done incorrectly the technique could effectively butcher a thing of beauty—but if done right, it could award complete and utter freedom over the most expressive art known to man. That rubato was the thing one heard when an orchestra conductor briefly slowed a key moment in a classical piece. It was that breath at the end of a love ballad where your very heart felt as though it was shattering. It was responsible for every moment of emotion felt by conscious beings capable of hearing a music note played aloud. Tempo rubato meant ‘robbed time’. That was the name humans gave to the concept. Like a word, time could not be captured, so people did the only thing they could, they attempted to defy it. They used surgeries to fix the physical flaws that came with age, and took photographs to help them remember a moment otherwise lost. People defied time by naming it. They called the past ‘memories’ and the future ‘what’s yet to pass’. They called hopelessness ‘rubato’, and in doing so, they granted themselves the illusion of controlling time. At least, that's how he'd described it whenever someone cared enough to ask. But still, it remained a comforting thought. If someone could speed up or slow down something as uncapturable as music—as pure emotion—then maybe time really was within their control. But everyone knew it wasn't possible. Not really. Whether as a conscious realisation or an inherent knowing, the answer was clear; time passed with or without people. With or without photographs or tempo. It always did, and it was easy to look back and desperately want to cling to it. Natural even, because what was behind was clear—it'd already been lived. It was the unknown ahead that scared people. At sixteen Remus couldn’t have told anyone what a ‘tempo rubato’ was, but he’d been unknowingly experiencing it all his life. Being at school felt like the traditional, fast-moving tempo of the piece, and those few precious moments in the flat were his rubato. There he couldn’t play or make music, he could only listen and live. Conversations were without any real goal, the days blurred into one another, and the nights felt endless but not hopeless. There was very little action or adventure and that was how he liked it. The flat was rubato, one he’d never find anywhere else. There would be others, yes, but none the same. If he’d known then maybe he would’ve taken more pictures and less drugs so he could better commit them to memory. But that’s the thing about memories—in the moment they’re not memories at all. They’re not even time. They’re just life.

Also, if you're depressed I suggest that you check out EFT (Emotional Freedom Technique), which involves tapping on acupressure points while saying helpful statements. You can also easily find demonstrations of this process on YouTube.

Since then, tai chi, meditation, yoga, hypnotherapy, acupuncture, massage therapy, Reiki, quantum healing, qigong, emotional freedom technique (EFT), and many other methods have emerged as independent protocols,

All issues, emotions and counter-intentions can be traced back to a collection of wants and resistances which are: Wanting Love/Attention/Approval (Resisting Disapproval/Criticism) Wanting Control/Power – (Resisting Powerlessness) Wanting Freedom/Separation/Superiority (Resisting Unity/Inferiority/Emprisonment) Wanting Unity/Oneness (Resisting Separation/Freedom) Wanting Safety/Security/Certainty (Resisting Uncertainty/The Unknown) Again, you can trace all issues to one of these 5 items.

Life: The Great Adventure!

They don’t realize that the key to their freedom and the release from suffering is their ability to get out of their thoughts and into their emotions.

All issues, emotions and counter-intentions can be traced back to a collection of wants and resistances which are: Wanting Love/Attention/Approval (Resisting Disapproval/Criticism) Wanting Control/Power – (Resisting Powerlessness) Wanting Freedom/Separation/Superiority (Resisting Unity/Inferiority/Emprisonment) Wanting Unity/Oneness (Resisting Separation/Freedom) Wanting Safety/Security/Certainty (Resisting Uncertainty/The Unknown)

Tapping: An Emotional Freedom Technique

EFT for Blood Sugar Levels By Kate Flegal Oh, my goodness! I just had the most amazing experience with EFT. I have type I diabetes (aka juvenile diabetes), and recently my blood sugars have been running very high, often close to 300 mg/dl, which is in the danger zone for things like diabetic ketoacidosis and long-term complications like blindness and kidney failure if the level stays elevated for long periods. It finally occurred to me to try tapping for my blood sugar this morning. Guess what? My blood sugar is back down to 115—in the good range! I started out by saying, “Even though my blood sugar is high, I deeply and completely love, accept, and forgive myself.” And then I did the full routine several times, focusing on the phrase “blood sugar.” It probably took a total of 5 minutes, and it didn’t take time away from my job; I tapped as I worked. It’s such a huge relief to have my blood sugar back to normal, and not just physically; the emotional toll of high blood sugar is big, too. It’s hard not to feel like a failure when you can’t keep your blood glucose in a good range. I’m confident that with EFT and healthy behavior, I can keep my blood sugars normal. Whew! You can bet I’ll keep using EFT for all of my life, which will be much longer and healthier now that I know how to use EFT to help control my diabetes!

You may recognize it as a strong craving to vape, drink alcohol, or check your smartphone. Instead of reacting to this impulse or avoiding it, practice the RAIN technique: R—Recognize when a strong emotion is present. A—Accept the emotion without judgment. I—Investigate the emotion and sensations it gives rise to from a place of honesty and detachment. N—Non-identify with your emotions and watch them as an observer. With this approach, you will find space from your cravings and aversions, giving you freedom from their power. With repeated practice, you will recognize unhealthy impulses when they interrupt you and learn to watch them with restraint, overcoming their pressure. You also gain insight into how early sensations evolve into harmful behaviors. This is how wisdom develops over time.

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.

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