Famous Mental Quotes

People do not undermine your ideas; they undermine you.

Don Quixote - the famous literary madman - fought windmills. People think he saw giants when he looked at them, but those of us who've been there know the truth. He saw windmills, just like everyone else - but he believed they were giants. The scariest thing of all is never knowing what you're suddenly going to believe.

Whenever we come across a famous painting by an acclaimed artist, we tend to reason with ourselves. That it ought to be good, for everyone thinks highly of it. But had we not known who the artist was, we wouldn’t have appreciated the work that much. We don’t know whom this society and the media would put on a pedestal next. It could very well be you.

Just to let you know I don't post my books and things on the net in hopes of being rich. The reason is. "I am a person with Bipolar Disorder" and they're are a lot of great minds on the "Famous Bipolar" list that died penniless. If I do the same it's no big deal but having a form of mental Illness I would love to get my name on the Bipolar list also one day. Preferably while I'm still living so I can make sure they spelled it right

When you read my poems or quotes remember you're stepping into the mind that steps outside of me

Dear poor white people, I have bad news for you: super rich white people are not your friends. They became super rich by exploiting people like you. That’s not what friends do.

But my behavior was really the result of the illness, which had progressed far enough to produce some of its most famous and sinister hallmarks: confusion, failure of mental focus and lapse of memory.

Nietzsche, who famously said in Twilight of the Idols, "What does not kill me makes me stronger," suffered a mental breakdown at age forty-four.

Idiots admire everything by a famous and respected author. I just read for myself, and only like what I found useful.

Compared to what we ought to be,” said the famous Professor William James of Harvard, “compared to what we ought to be, we are only half awake. We are making use of only a small part of our physical and mental resources. Stating the thing broadly, the human individual thus lives far within his limits. He possesses powers of various sorts which he habitually fails to use.

many of the most famous people in our culture have achieved their dreams but have still not found a way to enjoy them. They often turn to drugs because they feel unfulfilled. This is because they are missing the distinction between achieving one’s goals and living one’s values,

Most people, when directly confronted by evidence that they are wrong, do not change their point of view or course of action but justify it even more tenaciously. Even irrefutable evidence is rarely enough to pierce the mental armor of self-justification. When we began working on this book, the poster boy for "tenacious clinging to a discredited belief" was George W. Bush. Bush was wrong in his claim that Saddam Hussein had weapons of mass destruction, he was wrong in claiming that Saddam was linked with Al Qaeda, he was wrong in predicting that Iraqis would be dancing joyfully in the streets to receive the American soldiers, he was wrong in predicting that the conflict would be over quickly, he was wrong in his gross underestimate of the financial cost of the war, and he was most famously wrong in his photo-op speech six weeks after the invasion began, when he announced (under a banner reading MISSION ACCOMPLISHED) that "major combat operations in Iraq have ended.

God bless Taylor Swift… But I couldn’t live that life. I couldn’t be that famous.

It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma. But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently. p9-10

Take care of yourself, especially your mental health. That is super important. People love you, including me. If there's anyone in the world who loves you, it's me. I know I say this a lot but I mean it. Love you, bye.

Rudyard Kipling, in his famous poetic description of what makes for mature and effective adulthood, wrote in part: If you can keep your head When all about you Are losing theirs And blaming it on you... If you can trust yourself When all men doubt you... This famous 1909 poem “If” was inspired in Kipling after observing one military leader’s actions during the Boer Wars (Lt. Colonel Eduardo Jany, personal communication, October, 2007).

What is real? Is there more to reality than meets the eye? Yes! was Plato’s answer over two millennia ago. In his famous cave analogy, he likened us to people who’d lived their entire lives shackled in a cave, facing a blank wall, watching the shadows cast by things passing behind them, and eventually coming to mistakenly believe that these shadows were the full reality. Plato argued that what we humans call our everyday reality is similarly just a limited and distorted representation of the true reality, and that we must free ourselves from our mental shackles to begin comprehending it.

Constantly falling back into an old trap, before I am even fully aware of it, I find myself wondering why someone hurt me, rejected me, or didn't pay attention to me. Without realizing it, I find myself brooding about someone else's success, my own loneliness, and the way the world abuses me. Despite my conscious intentions, I often catch myself daydreaming about becoming rich, powerful, and very famous. All of these mental games reveal to me the fragility of my faith that I am the Beloved One on whom God's favor rests. I am so afraid of being disliked, blamed, put aside, passed over, ignored, persecuted, and killed that I am constantly developing strategies to defend myself and thereby assure myself of the love I think I need and deserve. And in so doing I move far away from my father's home and choose to dwell in a "distant country," (pp. 41 & 42).

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes.10 “Quite apart from the charm of the new and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience and thus satisfies the scientific need for ‘facts’; and, besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga11 also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos…. “Yoga practice...would be ineffectual without the concepts on which Yoga is based. It combines the bodily and the spiritual in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.

Ending up with that gigantic outsized brain must have taken some sort of runaway evolutionary process, something that would push and push without limits. And today's scientists had a pretty good guess at what that runaway evolutionary process had been. Harry had once read a famous book called Chimpanzee Politics. The book had described how an adult chimpanzee named Luit had confronted the aging alpha, Yeroen, with the help of a young, recently matured chimpanzee named Nikkie. Nikkie had not intervened directly in the fights between Luit and Yeroen, but had prevented Yeroen's other supporters in the tribe from coming to his aid, distracting them whenever a confrontation developed between Luit and Yeroen. And in time Luit had won, and become the new alpha, with Nikkie as the second most powerful... ...though it hadn't taken very long after that for Nikkie to form an alliance with the defeated Yeroen, overthrow Luit, and become the new new alpha. It really made you appreciate what millions of years of hominids trying to outwit each other - an evolutionary arms race without limit - had led to in the way of increased mental capacity. 'Cause, y'know, a human would have totally seen that one coming.

The most famous victim of the surgery is probably JFK’s intellectually disabled sister, Rosemary Kennedy: subjected to a prefrontal lobotomy at twenty-three in an attempt to calm her emotional outbursts, she spent the remaining sixty years of her life institutionalized, reduced to the mental capacity of a toddler.

You see, people want lots of nice things. And because they want them, they won't be happy until they get them! And since depression can become a life-threatning illness if untreated, it's vital that they get the things they want. After all, famous and rich people have loads of stuf and objects, and they're clearly extremely happy. In fact, their wealth makes them that's why you constantly read stories a bout their mental breakdowns, addiction problems and divorces in magazines.

When I like a black person, they dislike me. When I like a white person, they despise me. When I like a mixed person, they harass me. When I like an illiterate person, they revile me. When I like an educated person, they attack me. When I like a weak person, they berate me. When I like a strong person, they condemn me. When I like a lowly person, they denounce me. When I like an eminent person, they renounce me. When I like a famous person, they disparage me. When I like a rich person, they trouble me. When I like a poor person, they hassle me. When I like an obscure person, they pester me. When I like a young person, they deride me. When I like an old person, they hate me. When I like myself, they slander me. Age doesn't separate us, maturity does. Ethnicity doesn't separate us, prejudice does. Tradition doesn't separate us, bigotry does. Ancestry doesn't separate us, character does. Religion doesn't separate us, ignorance does. Tribe doesn't separate us, intolerance does. Culture doesn't separate us, misunderstanding does. Sex doesn't separate us, bias does. Race doesn't separate us, injustice does. Class doesn't separate us, poverty does. Politics doesn't separate us, corruption does. Gender doesn't separate us, mentality does. Wealth doesn't separate us, greed does. Appearance doesn't separate us, attitude does. Power doesn't separate us, ambition does. Fame doesn't separate us, ego does.

Physically, man is a dwarf; mentally, man is a giant!

Sammy dreamed the usual Brooklyn dreams of flight and transformation and escape. He dreamed with fierce contrivance, transmuting himself into a major American novelist, or a famous smart person, like Clifton Fadiman, or perhaps into a heroic doctor; or developing, through practice and sheer force of will, the mental powers that would give him a preternatural control over the hearts and minds of men.

For all the talk of education, modern societies neglect to examine by far the most influential means by which their populations are educated. Whatever happens in our classrooms, the more potent and ongoing kind of education takes place on the airwaves and on our screens. Cocooned in classrooms for only our first eighteen years or so, we effectively spend the rest of our lives under the tutelage of news entities which wield infinitely greater influence over us than any academic institution can. Once our formal education has finished, the news is the teacher. It is the single most significant force setting the tone of public life and shaping our impressions of the community beyond our own walls. It is the prime creator of political and social reality. As revolutionaries well know, if you want to change the mentality of a country, you don't head to the art gallery, the department of education or the homes of famous novelists; you drive the tanks straight to the nerve center of the body politic, the news HQ.

Michael Jordan, the basketball great, is a case in point. In a famous Nike commercial, he said: ‘I’ve missed more than nine thousand shots. I’ve lost almost three hundred games. Twenty-six times I’ve been trusted to take the game-winning shot and missed.’ For many the ad was perplexing. Why boast about your mistakes? But to Jordan it made perfect sense. ‘Mental toughness and heart are a lot stronger than some of the physical advantages you might have,’ he said. ‘I’ve always said that and I’ve always believed that.’ James

Dr. Julian Huxley, famous English biologist and director of UNESCO, recently stated that Western scientists should “learn the Oriental techniques” for entering the trance state and for control of breathing. “What happens? How is it possible?” he said. An Associated Press dispatch from London, dated Aug. 21, 1948, reported: “Dr. Huxley told the new World Federation for Mental Health it might well look into the mystic lore of the East. If this lore could be investigated scientifically, he advised mental specialists, ‘then I think an immense step forward could be made in your field.

Anger, resentment, jealousy, desire for revenge, lust, greed, antagonisms, and rivalries are the obvious signs that I have left home. And that happens quite easily. When I pay careful attention to what goes on in my mind from moment to moment, I come to the disconcerting discovery that there are very few moments during the day when I am really free from these dark emotions, passions and feelings. Constantly falling back into an old trap, before I am even fully aware of it, I find myself wondering why someone hurt me, rejected me, or didn't pay attention to me. Without realizing it, I find myself brooding about someone else's success, my own loneliness, and the way the world abuses me. Despite my conscious intentions, I often catch myself daydreaming about becoming rich, powerful, and very famous. All of these mental games reveal to me the fragility of my faith that I am the Beloved One on whom God's favor rests. I am so afraid of being disliked, blamed, put aside, passed over, ignored, persecuted, and killed, that I am constantly developing strategies to defend myself and thereby assure myself of the love I think I need and deserve. And in so doing I move far away from my father's home and choose to dwell in a "distant country.

There is also another problem that commercial culture exacerbates: People feel a profound need to belong, and thus a kind of mob mentality takes over. If a person wants to advance his career it is necessary for him to belong to the "in-crowd." Therefore the criteria for thinking is not truth and logic, but group-dynamics and trendy "duckspeak." As Gustav le Bon showed in his famous study of crowd behavior, the "psychological crowd" possesses a low critical intelligence, and accepts the most idiotic nonsense as truth. It doesn't make the least difference if the individual is highly intelligent, if his emotional need to belong is active he will be reduced to idiocy.

A startling chain of events had caused this forced emergence of Marston-le-Willows from its pastoral seclusion, its almost mediaeval English passivity and quietude into the hustle and noise of twentieth-century publicity. That chain of events had culminated in a mysterious murder and apparently there are few people who are not immediately interested in a mysterious murder. It is said that even such exalted personages as prime ministers, chancellors of the exchequer, law lords, headmasters of famous schools and secretly a bishop or two are addicted to the reading of fictional murders as an invigorating relaxation from the terrible strain of their stupendous mental activities.

Mentally subtract positive events. To take the hurt out of a regret, try a mental trick made famous in the 1946 movie It’s a Wonderful Life. On Christmas Eve, George Bailey stands on the brink of suicide when he’s visited by Clarence, an angel who shows George what life in Bedford Falls would be like had he never been born. Clarence’s technique is called “mentally subtracting positive events.

Unless we do conscious work on it, the shadow is almost always projected; that is, it is neatly laid on someone or something else so we do not have to take responsibility for it. This is the way things were done five hundred years ago, and most of us are still stuck in this medieval consciousness. The medieval world was based on mutual shadow projection; it thrived on a fortress mentality, armor, walled cities, possession by force, ownership of anything feminine by male prerogative, royal patronage, and city-states in perpetual siege at each other’s gates. Medieval society was almost entirely ruled by patriarchal values that are famous for their one-sidedness. Even the Church took part in shadow politics. Saints like Benedictine monasteries and some of the esoteric societies avoided the projecting game.

Ireland, like Ukraine, is a largely rural country which suffers from its proximity to a more powerful industrialised neighbour. Ireland’s contribution to the history of tractors is the genius engineer Harry Ferguson, who was born in 1884, near Belfast. Ferguson was a clever and mischievous man, who also had a passion for aviation. It is said that he was the first man in Great Britain to build and fly his own aircraft in 1909. But he soon came to believe that improving efficiency of food production would be his unique service to mankind. Harry Ferguson’s first two-furrow plough was attached to the chassis of the Ford Model T car converted into a tractor, aptly named Eros. This plough was mounted on the rear of the tractor, and through ingenious use of balance springs it could be raised or lowered by the driver using a lever beside his seat. Ford, meanwhile, was developing its own tractors. The Ferguson design was more advanced, and made use of hydraulic linkage, but Ferguson knew that despite his engineering genius, he could not achieve his dream on his own. He needed a larger company to produce his design. So he made an informal agreement with Henry Ford, sealed only by a handshake. This Ford-Ferguson partnership gave to the world a new type of Fordson tractor far superior to any that had been known before, and the precursor of all modern-type tractors. However, this agreement by a handshake collapsed in 1947 when Henry Ford II took over the empire of his father, and started to produce a new Ford 8N tractor, using the Ferguson system. Ferguson’s open and cheerful nature was no match for the ruthless mentality of the American businessman. The matter was decided in court in 1951. Ferguson claimed $240 million, but was awarded only $9.25 million. Undaunted in spirit, Ferguson had a new idea. He approached the Standard Motor Company at Coventry with a plan, to adapt the Vanguard car for use as tractor. But this design had to be modified, because petrol was still rationed in the post-war period. The biggest challenge for Ferguson was the move from petrol-driven to diesel-driven engines and his success gave rise to the famous TE-20, of which more than half a million were built in the UK. Ferguson will be remembered for bringing together two great engineering stories of our time, the tractor and the family car, agriculture and transport, both of which have contributed so richly to the well-being of mankind.

We make God the steward of morality and build up expectations, expectations that sooner or later are bound to be shattered. If instead we strive to accept all sides of the equation, if we could get into a Möbius strip mentality in which both sides of the page, good and evil, are one and the same, then we start to get a real sense of that famous phrase from Adon Olam: “Ve-hu echad ve-ein sheini,” God is one, there is no other.

Where would tourism be without a little luxury and a taste of night life? There were several cities on Deanna, all moderate in size, but the largest was the capital, Atro City. For the connoisseur of fast-foods, Albrechts’ famous hotdogs and coldcats were sold fresh from his stall (Albrecht’s Takeaways) on Lupini Square. For the sake of his own mental health he had temporarily removed Hot Stuff Blend from the menu. The city was home to Atro City University, which taught everything from algebra and make-up application to advanced stamp collecting; and it was also home to the planet-famous bounty hunter – Beck the Badfeller. Beck was a legend in his own lifetime. If Deanna had any folklore, then Beck the Badfeller was one of its main features. He was the local version of Robin Hood, the Davy Crockett of Deanna. The Local rumor mill had it he was so good he could find the missing day in a leap year. Once, so the story goes, he even found a missing sock.

One famous study on the subject found that poor children on average hear thirty million fewer words than rich children in the first four years of their life. Closing that gap is extremely difficult, especially when you factor in all the social ills associated with poverty in America. The poorest Americans have the highest rates of alcohol and drug abuse, violence against children, sexual abuse of children, neglect of children, illiteracy, mental illness, teenage pregnancy, delinquency, incarceration.

Nor, perhaps, will it fail to be eventually perceived, that behind those forms and usages, as it were, he sometimes masked himself; incidentally making use of them for other and more private ends than they were legitimately intended to subserve. That certain sultanism of his brain, which had otherwise in a good degree remained unmanifested; through those forms that same sultanism became incarnate in an irresistible dictatorship. For be a man’s intellectual superiority what it will, it can never assume the practical, available supremacy over other men, without the aid of some sort of external arts and entrenchments, always, in themselves, more or less paltry and base. This it is, that for ever keeps God’s true princes of the Empire from the world’s hustings; and leaves the highest honors that this air can give, to those men who become famous more through their infinite inferiority to the choice hidden handful of the Divine Inert, than through their undoubted superiority over the dead level of the mass. Such large virtue lurks in these small things when extreme political superstitions invest them, that in some royal instances even to idiot imbecility they have imparted potency. But when, as in the case of Nicholas the Czar, the ringed crown of geographical empire encircles an imperial brain; then, the plebeian herds crouch abased before the tremendous centralization. Nor, will the tragic dramatist who would depict mortal indomitableness in its fullest sweep and direct swing, ever forget a hint, incidentally so important in his art, as the one now alluded to.

Breathhold Walking Anders Olsson uses this technique to increase carbon dioxide and, thus, increase circulation in his body. It’s not much fun, but the benefits, Olsson told me, are many. Go to a grassy park, beach, or anywhere else where the ground is soft. Exhale all the breath, then walk slowly, counting each step. Once you feel a powerful sense of air hunger, stop counting and take a few very calm breaths through the nose while still walking. Breathe normally for at least a minute, then repeat the sequence. The more you practice this technique, the higher the count. Olsson’s record is 130 steps; mine is about a third of that. 4-7-8 Breathing This technique, made famous by Dr. Andrew Weil, places the body into a state of deep relaxation. I use it on long flights to help fall asleep. Take a breath in, then exhale through your mouth with a whoosh sound. Close the mouth and inhale quietly through your nose to a mental count of four. Hold for a count of seven. Exhale completely through your mouth, with a whoosh, to the count of eight. Repeat this cycle for at least four breaths.

In a famous passage, Mill explained Precisely because the tyranny of opinion is such as to make eccentricity a reproach, in order to break through that tyranny, that people should be eccentric. Eccentricity has always abounded when and where strength of character has abounded; and the amount of eccentricity in a society has generally been proportional to the amount of genius, mental vigour and moral courage which it contained. That so few now dare to be eccentric, marks the chief danger of the time. Yet, ironically, Mill himself could not tolerate unconventional men such as Comte, who often referred to himself as an 'eccentric thinker.

Other big questions tackled by ancient cultures are at least as radical. What is real? Is there more to reality than meets the eye? Yes! was Plato's answer over two millennia ago. In his famous cave analogy, he likened us to people who'd lived their entire lives shacked ina a cave, facing a blank wall, watching the shadows cast by things passing behind them, and eventually coming to mistakenly believe that these shadows were the full reality. Plato argued that what we humans call our everyday reality is similarly just a limited and distorted representation of the true reality, and that we must free ourselves from our mental shackles to comprehending it.

There are. Storytelling may be the mind’s way of rehearsing for the real world, a cerebral version of the playful activities documented across numerous species which provide a safe means for practicing and refining critical skills. Leading psychologist and all-around man of the mind Steven Pinker describes a particularly lean version of the idea: “Life is like chess, and plots are like those books of famous chess games that serious players study so they will be prepared if they ever find themselves in similar straits.” Pinker imagines that through story we each build a “mental catalogue” of strategic responses to life’s potential curveballs, which we can then consult in moments of need. From fending off devious tribesmen to wooing potential mates, to organizing collective hunts, to avoiding poisonous plants, to instructing the young, to apportioning meager food supplies, and so on, our forebears faced one obstacle after another as their genes sought a presence in subsequent generations. Immersion in fictional tales grappling with a wide assortment of similar challenges would have had the capacity to refine our forebears’ strategies and responses. Coding the brain to engage with fiction would thus be a clever way to cheaply, safely, and efficiently give the mind a broader base of experience from which to operate.

Yoga has been superficially misunderstood by certain Western writers, but its critics have never been its practitioners. Among many thoughtful tributes to yoga may be mentioned one by Dr. C. G. Jung, the famous Swiss psychologist. “When a religious method recommends itself as ‘scientific,’ it can be certain of its public in the West. Yoga fulfills this expectation,” Dr. Jung writes (7). “Quite apart from the charm of the new, and the fascination of the half-understood, there is good cause for Yoga to have many adherents. It offers the possibility of controllable experience, and thus satisfies the scientific need of ‘facts,’ and besides this, by reason of its breadth and depth, its venerable age, its doctrine and method, which include every phase of life, it promises undreamed-of possibilities. “Every religious or philosophical practice means a psychological discipline, that is, a method of mental hygiene. The manifold, purely bodily procedures of Yoga (8) also mean a physiological hygiene which is superior to ordinary gymnastics and breathing exercises, inasmuch as it is not merely mechanistic and scientific, but also philosophical; in its training of the parts of the body, it unites them with the whole of the spirit, as is quite clear, for instance, in the Pranayama exercises where Prana is both the breath and the universal dynamics of the cosmos. “When the thing which the individual is doing is also a cosmic event, the effect experienced in the body (the innervation), unites with the emotion of the spirit (the universal idea), and out of this there develops a lively unity which no technique, however scientific, can produce. Yoga practice is unthinkable, and would also be ineffectual, without the concepts on which Yoga is based. It combines the bodily and the spiritual with each other in an extraordinarily complete way. “In the East, where these ideas and practices have developed, and where for several thousand years an unbroken tradition has created the necessary spiritual foundations, Yoga is, as I can readily believe, the perfect and appropriate method of fusing body and mind together so that they form a unity which is scarcely to be questioned. This unity creates a psychological disposition which makes possible intuitions that transcend consciousness.” The Western day is indeed nearing when the inner science of self- control will be found as necessary as the outer conquest of nature. This new Atomic Age will see men’s minds sobered and broadened by the now scientifically indisputable truth that matter is in reality a concentrate of energy. Finer forces of the human mind can and must liberate energies greater than those within stones and metals, lest the material atomic giant, newly unleashed, turn on the world in mindless destruction (9).

Cold-Blooded Creatures Man, the egregious egoist (In mystery the twig is bent) Imagines, by some mental twist, That he alone is sentient Of the intolerable load That on all living creatures lies, Nor stoops to pity in the toad The speechless sorrow of his eyes. He asks no questions of the snake, Nor plumbs the phosphorescent gloom Where lidless fishes, broad awake, Swim staring at a nightmare doom. William Dunbar was one of the first great Scottish poets, and is also known for his poem "Lament for the Makiris" (Lament for the Makers, or Poets). Elinor Wylie "was famous during her life almost as much for her ethereal beauty and personality as for her melodious, sensuous poetry.

There is a famous passage in Science and Health which has been spoken of as Mary Baker’s “immortal thesis,” and an alleged distortion of which was the theme of one of the numerous lawsuits in which the founder and the apostles of Christian Science have been involved. In set terms it is here declared that there is neither life, nor truth, nor intelligence, nor substance, in matter. Everything is infinite mind and its everlasting revelation, for God is all in all. Mind is immortal truth, whereas matter is mortal error. Mind is the real and the eternal, whereas matter is the unreal and the temporal. Mind is God and man is his image, wherefore man is not material but mental. Can the reader understand this farrago? If not, all the better.

Delusions Dissociative disorders, even those created by mind controllers, are not psychosis, but this program will create the most common symptom used to diagnose schizophrenia. The child is hurt while on a turntable, with people and television sets and cartoons and photographs all around the turntable. New alters created by the torture are instructed that they must obey their instructions and become the people around them, people on television, or other alters when they are told to. When this program is triggered, the survivor will hear “voices” of the people whom the "copy alters” are imitating, or will have many confused alters popping out who think they are actually other people or movie stars. The identities of the copy alters change when the survivor's surrounding change.

Some researchers, such as psychologist Jean Twenge, say this new world where compliments are better than sex and pizza, in which the self-enhancing bias has been unchained and allowed to gorge unfettered, has led to a new normal in which the positive illusions of several generations have now mutated into full-blown narcissism. In her book The Narcissism Epidemic, Twenge says her research shows that since the mid-1980s, clinically defined narcissism rates in the United States have increased in the population at the same rate as obesity. She used the same test used by psychiatrists to test for narcissism in patients and found that, in 2006, one in four U.S. college students tested positive. That’s real narcissism, the kind that leads to diagnoses of personality disorders. In her estimation, this is a dangerous trend, and it shows signs of acceleration. Narcissistic overconfidence crosses a line, says Twenge, and taints those things improved by a skosh of confidence. Over that line, you become less concerned with the well-being of others, more materialistic, and obsessed with status in addition to losing all the restraint normally preventing you from tragically overestimating your ability to manage or even survive risky situations. In her book, Twenge connects this trend to the housing market crash of the mid-2000s and the stark increase in reality programming during that same decade. According to Twenge, the drive to be famous for nothing went from being strange to predictable thanks to a generation or two of people raised by parents who artificially boosted self-esteem to ’roidtastic levels and then released them into a culture filled with new technologies that emerged right when those people needed them most to prop up their self-enhancement biases. By the time Twenge’s research was published, reality programming had spent twenty years perfecting itself, and the modern stars of those shows represent a tiny portion of the population who not only want to be on those shows, but who also know what they are getting into and still want to participate. Producers with the experience to know who will provide the best television entertainment to millions then cull that small group. The result is a new generation of celebrities with positive illusions so robust and potent that the narcissistic overconfidence of the modern American teenager by comparison is now much easier to see as normal.

In 1978, an activist named Judi Chamberlin published one of the movement's most revered manifestos called 'On Our Own: Patient-Controlled Alternatives to the Mental Health System.' Chamberlin had been diagnosed with a mental illness and found traditional psychiatric intervention unhelpful and even traumatic. She did recover, however, and she credited that recovery to an alternative mental health care facility she stayed at in Canada. Chamberlin and many other madness pride activists believe that people with 'lived experience' should not only have a proverbial seat at the table when it comes to the creation of mental health care systems, but that such people are uniquely equipped to understand what constitutes the best treatment. A slogan Chamberlin sought to make famous was 'Nothing about us without us.

THE FIVE WAYS OF HIGH INTENSITY SELF-DECEPTION So, since we postulate psychosis as a continuum of self-deception experiences, it is appropriate to distinguish the main channels that the effort of self-deception, when carried out in a superlative way, would use to materialize a) Memory impairment This would be the case of one who remembers more easily successes than their failures at one end of low-intensity self-deception, or who changes his entire biography adopting a false identity at the other end, and through different gradations of self-deception. b) The alteration of the information from the 5 senses. This would be the case of hallucinations. c) Alteration of reasoning and logic. Even being true, the information coming from the memory and the five senses, it is possible to process it so that it reaches conclusions that are away from the premises and thus achieve self-deception. An attenuated example of this would be known "bias" and a stronger then this would be the total distortion of logic and language. d) Mysticism. While respecting the information that comes from the five senses, memory, and without destroying logic or reasoning, self-deception could be carried out in superlative dimensions if you follow the path of mysticism. Here, the mechanism operates like believing in stories that, because they are mystical, take place beyond the perceptible and, therefore, do not contradict the information provided by the five senses. e) Mixed. The fifth way, which will be the most common, will be a mixture of all –or some– of the above, in different proportions. In the famous Schreber case, for example, a mystical-type story is seen, along with certain "bizarre" content in its composition

You didn't have to go back far to recall a culture that said: Yes, we like a drink at lunchtime. The political culture, he meant—Peter Judd was well aware that the culture in general was chucking booze down its neck like a mental hobo. But the political culture, meaning Westminster, had cleaned up its act since the millennium, a shift in which Judd himself had played no small part. A public disavowal of some of the more famous extravagances of his youth had, near as damn it, established a party line, or at least had drawn a line across which his party didnt dare tread... Once the House's reputation for being more or less sober during daylight hours had been salvaged, and his own status as architect of the "New Responsibility" (copyright, some broadsheet reptile) safely established, Judd was happy to revert to drinking at lunchtime when he felt like it.

The word God has become empty of meaning through thousands of years of misuse. I use it sometimes, but I do so sparingly. By misuse, I mean that people who have never even glimpsed the realm of the sacred, the infinite vastness behind that word, use it with great conviction, as if they knew what they are talking about. Or they argue against it, as if they knew what it is that they are denying. This misuse gives rise to absurd beliefs, assertions, and egoic delusions, such as “My or our God is the only true God, and your God is false,” or Nietzsche’s famous statement “God is dead.” The word God has become a closed concept. The moment the word is uttered, a mental image is created, no longer, perhaps, of an old man with a white beard, but still a mental representation of someone or something outside you, and, yes, almost inevitably a male someone or something.

Someone’s gotta determine whether you guys are destined for superstardom,” I said, my mind catching up somewhat. A light bulb popped over my head. “Hey, I could be your momager! Get you gigs, do your wardrobe. Ride your coattails all the way to the Grammys.” I was mentally calculating my cut. “Mom, we’re a high school band who haven’t even properly rehearsed yet. Don’t write the acceptance speech just yet,” she chided. “Mmhmm,” I said distractedly, thinking of the Porsche I’d buy with my income. Brad the front desk receptionist wandered past. “Brad!” I called, stopping him. “Lexie’s band is going to be world famous. Want her autograph now so you can sell it on eBay in five years and retire a rich man?” I asked him. He grinned. “You bet. I’ll also be doing a TMZ interview telling all about how I knew her before she was gobbled up by the fame monster,” he responded without missing a beat. I gave him a thumbs up and turned to Lexie, grinning. She had her head in her hands.

The compendium of texts known as The Tibetan Book of the Dead contains exquisitely written guidance and practices related to transforming our experience in daily life, on how to address the processes of dying and the after-death state, and on how to help those who are dying. These teachings include: methods for investigating and cultivating our experience of the ultimate nature of mind in our daily practice (Chapters 2-7), guidance on the recognition of the signs of impending death and a detailed description of the mental and physical processes of dying (Chapter 8), rituals for the avoidance of premature death (Chapter 9), the now famous guide ‘The Great Liberation by Hearing’ that is read to the dying and the dead (Chapter 11), aspirational prayers that are read at the time of death (Chapter 12), an allegorical masked play that lightheartedly dramatises the journey through the intermediate state (Chapter 13), and a translation of the sacred mantras that are attached to the body after death and are said to bring ‘Liberation by Wearing’ (Chapter 14).

As Reagan’s first budget director, Stockman, a former two-term congressman from Michigan, was the point man for the supply-side economics the new administration was pushing— the theory that taxes should be lowered to stimulate economic activity, which would in turn produce more tax revenue to compensate for the lower rates. With his wonky whiz-kid persona, computer-like mental powers, and combative style, he browbeat Democratic congressmen and senators who challenged his views. But he soon incurred the wrath of political conservatives when he confessed to Atlantic reporter William Greider that supply-side economics was really window dressing for reducing the rates on high incomes. Among other acts of apostasy, he called doctrinaire supply-siders “naive.” The 1981 article created a sensation and prompted Reagan to ask him over lunch, “You have hurt me. Why?” Stockman famously described the meeting as a “trip to the woodshed.” Though the president himself forgave him, Stockman’s loose lips undercut his power at the White House, and in 1985 he left government to become an investment banker at Salomon Brothers.

Line of AuNor, dragon bold Flows to me from days of old, And through years lost in the mist My blood names a famous list. By Air, by Water, by Fire, by Earth In pride I claim a noble birth. From EmLar Gray, a deadly deed By his flame Urlant was freed, Of fearsome hosts of blighters dark And took his reward: a golden ark! My Mother’s sire knew battle well Before him nine-score villages fell. When AuRye Red coursed the sky Elven arrows in vain would fly, He broke the ranks of men at will In glittering mines dwarves he’d kill. Grandsire he is through Father’s blood A river of strength in fullest flood. My egg was one of Irelia’s Clutch Her wisdom passed in mental touch. Mother took up before ever I woke The parent dragon’s heavy yoke; For me, her son, she lost her life Murderous dwarves brought blackened knife. A father I had in the Bronze AuRel Hunter of renown upon wood and fell He gave his clutch through lessons hard A chance at life beyond his guard. Father taught me where, and when, and how To fight or flee, so I sing now. Wistala, sibling, brilliant green Escaped with me the axes keen We hunted as pair, made our kill From stormy raindrops drank our fill When elves and dwarves took after us I told her “Run,” and lost her thus. Bound by ropes; by Hazeleye freed And dolphin-rescued in time of need I hid among men with fishing boats On island thick with blown sea-oats I became a drake and breathed first fire When dolphin-slaughter aroused my ire. I ran with wolves of Blackhard’s pack Killed three hunters on my track The Dragonblade’s men sought my hide But I escaped through a fangèd tide Of canine friends, assembled Thing Then met young Djer, who cut collar-ring. I crossed the steppes with dwarves of trade On the banks of the Vhydic Ironriders slayed Then sought out NooMoahk, dragon black And took my Hieba daughter back To find her kind; then took first flight Saw NooMoahk buried in honor right. When war came to friends I long had known My path was set, my heart was stone I sought the source of dreadful hate And on this Isle I met my fate Found Natasatch in a cavern deep So I had one more promise to keep. To claim this day my life’s sole mate In future years to share my fate A dragon’s troth is this day pledged To she who’ll see me fully fledged. Through this dragon’s life, as dragon-dame shall add your blood to my family’s fame.

These other voices make me constantly falling back into an old trap, before I am even fully aware of it, I find myself wondering why someone hurt me, rejected me, or didn’t pay attention to me. Without realizing it, I find myself brooding about someone else’s success, my own loneliness, and the way the world abuses me. Despite my conscious intentions, I often catch myself daydreaming about becoming rich, powerful, and very famous. All of these mental games reveal to me the fragility of my faith that I am the Beloved One on whom God’s favor rests. I am so afraid of being disliked, blamed, put aside, passed over, ignored, persecuted, and killed, that I am constantly developing strategies to defend myself and thereby assure myself of the love I think I need and deserve. And in so doing I move far away from my father’s home and choose to dwell in a “distant country.” Many of my daily preoccupations suggest that I belong more to the world than to God. A little criticism makes me angry, and a little rejection makes me depressed. A little praise raises my spirits, and a little success excites me. It takes very little to raise me up or thrust me down. Often I am like a small boat on the ocean, completely at the mercy of its waves.

Racial stereotyping. For Martin Luther King, Jr., and other civil rights leaders, the sin of white racism was stereotyping all black people as inferior. It was a prejudice to be sure, but it was predicated on the assumption that all blacks were the same. King objected to stereotyping because he wanted blacks to be treated as individuals and not reduced exclusively to their racial identity (hence the meaning of his famous statement about the content of one's character taking precedence over the color of one's skin). The postmodern left turns the civil rights model on its head. It embraces racial stereotyping -- racial identity by any other name -- and reverses it, transforming it into something positive, provided the pecking order of power is kept in place. In the new moral scheme of racial identities, black inferiority is replaced by white culpability, rendering the entire white race, with few exceptions, collectively guilty of racial oppression. The switch is justified through the logic of racial justice, but that does not change the fact that people are being defined by their racial characteristic. Racism is viewed as structural, so it is permissible to use overtly positive discrimination (i.e., affirmative action) to reorder society. This end-justifies-the-means mentality of course predates the postmodern left. It can be found in the doctrine of affirmative action. But the racial theorists of identity politics have taken "positive" discrimination to a whole new level. Whereas affirmative action was justified mainly in terms of trying to give disadvantaged blacks a temporary leg up, the racial theorists of the postmodern left see corrective action as permanent. The unending struggle that ensues necessitates acceptance of a new type of racial stereotyping as a way of life and increasingly as something that needs to be enshrined in administrative regulations and the law. The idea of positive stereotyping contains all sorts of illiberal troublemaking. Once one race is set up as victim and another as guilty of racism, any means necessary are permitted to correct the alleged unjust distribution of power. Justice becomes retaliatory rather than color blind -- a matter of vengeance rather than justice. The notion of collective racial guilt, once a horror to liberal opinion, is routinely accepted today as the true mark of a progressive. Casualties are not only King's dream of racial harmony but also the hope that someday we can all -- blacks and whites -- rise above racial stereotypes.

The common cause of the massive blindness of the Chinese officials in the nineteenth century was a huge Chinese philosophical assumption that China was a great self-sufficient Middle Kingdom that did not need to engage the world. As the Chinese emperor Qianlong famously told Lord Macartney, China had everything it needed. It didn’t need the rest of the world. That painful century of humiliation finally led to China opening up. Deng made the decision on pragmatic grounds. And the opening up worked: China’s economy soared. Yet, do the Chinese view this opening up as a temporary measure until China becomes strong again? Do they have a desire to return eventually to their Middle Kingdom mentality, trading with the world while remaining culturally detached from it? When China built walls and cut off communication with the rest of the world, it fell behind. When China opened up to the world, it thrived. To guarantee its continued long-term success, China should completely abandon its two-thousand-year-old Middle Kingdom mentality and decide to become the most open society in terms of economic engagement with the rest of the world. Only such a major change of mind would enable the Chinese officials to lay out the red carpet for foreign businesses, including American businesses.

A famous American Freudian, commenting on a paper I had read, reported that he just had returned from Moscow. There, he said, he had found a lower frequency of neurosis as compared with the United States. He added that this might be traced to the fact that in Communist countries, as he felt, people are more often confronted with a task to complete. 'This speaks in favor of your theory,' he concluded, 'that meaning direction and task orientation are important in terms of mental health.' A year later, some Polish psychiatrists asked me to give a paper on logotherapy, and when I did so I quoted the American psychoanalyst. 'You are less neurotic than the Americans because you have more tasks to complete,' I told them. And they smugly smiled. 'But do not forget,' I added, 'that the Americans have retained their freedom also to choose their tasks, a freedom which sometimes seems to me to be denied to you.' They stopped smiling. How fine it would be to synthesize East and West, to blend tasks with freedom. Freedom then could fully develop. It really is a negative concept which requires a positive complement. And the positive complement is responsibleness. [...] Freedom threatens to degenerate into mere arbitrariness unless it is lived in terms of responsibleness. I like to say that the Statue of Liberty on the East Coast should be supplemented by a Statue of Responsibility on the West Coast.

THE DEFENDANT: Thank you, your Honor. I stand before your Honor humbly and painfully aware that we are here today for one reason: Because of my actions that I pled guilty to on August 21, and as well on November 29. I take full responsibility for each act that I pled guilty to, the personal ones to me and those involving the President of the United States of America. Viktor Frankl in his book, "Man's Search for Meaning," he wrote, "There are forces beyond your control that can take away everything you possess except one thing, your freedom to choose how you will respond to the situation." Your Honor, this may seem hard to believe, but today is one of the most meaningful days of my life. The irony is today is the day I am getting my freedom back as you sit at the bench and you contemplate my fate. I have been living in a personal and mental incarceration ever since the fateful day that I accepted the offer to work for a famous real estate mogul whose business acumen I truly admired. In fact, I now know that there is little to be admired. I want to be clear. I blame myself for the conduct which has brought me here today, and it was my own weakness, and a blind loyalty to this man that led me to choose a path of darkness over light. It is for these reasons I chose to participate in the elicit act of the President rather than to listen to my own inner voice which should have warned me that the campaign finance violations that I later pled guilty to were insidious.

The appropriation of terms from psychology to discredit political opponents is part of the modern therapeutic culture that the sociologist Christopher Lasch criticized. Along with the concept of the authoritarian personality, the term “-phobe” for political opponents has been added to the arsenal of obloquy deployed by technocratic neoliberals against those who disagree with them. The coinage of the term “homophobia” by the psychologist George Weinberg in the 1970s has been followed by a proliferation of pseudoclinical terms in which those who hold viewpoints at variance with the left-libertarian social consensus of the transatlantic ruling class are understood to suffer from “phobias” of various kinds similar to the psychological disorders of agoraphobia (fear of open spaces), ornithophobia (fear of birds), and pentheraphobia (fear of one’s mother-in-law). The most famous use of this rhetorical strategy can be found in then-candidate Hillary Clinton’s leaked confidential remarks to an audience of donors at a fund-raiser in New York in 2016: “You know, to just be grossly generalistic, you could put half of Trump’s supporters into what I call the basket of deplorables. Right? They’re racist, sexist, homophobic, xenophobic, Islamophobic—you name it.” A disturbed young man who is driven by internal compulsions to harass and assault gay men is obviously different from a learned Orthodox Jewish rabbi who is kind to lesbians and gay men as individuals but opposes homosexuality, along with adultery, premarital sex, and masturbation, on theological grounds—but both are "homophobes.” A racist who opposes large-scale immigration because of its threat to the supposed ethnic purity of the national majority is obviously different from a non-racist trade unionist who thinks that immigrant numbers should be reduced to create tighter labor markets to the benefit of workers—but both are “xenophobes.” A Christian fundamentalist who believes that Muslims are infidels who will go to hell is obviously different from an atheist who believes that all religion is false—but both are “Islamophobes.” This blurring of important distinctions is not an accident. The purpose of describing political adversaries as “-phobes” is to medicalize politics and treat differing viewpoints as evidence of mental and emotional disorders. In the latter years of the Soviet Union, political dissidents were often diagnosed with “sluggish schizophrenia” and then confined to psychiatric hospitals and drugged. According to the regime, anyone who criticized communism literally had to be insane. If those in today’s West who oppose the dominant consensus of technocratic neoliberalism are in fact emotionally and mentally disturbed, to the point that their maladjustment makes it unsafe to allow them to vote, then to be consistent, neoliberals should support the involuntary confinement, hospitalization, and medication of Trump voters and Brexit voters and other populist voters for their own good, as well as the good of society.

When a blind man gets his sight back, he says "I am a divine seer, an oracle." With the excitement of the change he's a little drunk. A drunk becoming sober is very different from the ecstatic change that comes in the living presence of an enlightened one. There's no way to say how that is, even if Abu ibn Sina were here. Only by the great Names, or by meditation inside music that plays without instruments, can coverings be lifted. Not by sermons or mental effort. One who tries to do that will cut off his hand with his famous sword. This is all metaphoric: there is no covering or hand. It's like the country saying, Yeah, if my aunt had testicles, she'd be my uncle. It's what-if talking: the distance from words to living is a journey of a hundred thousand years, but don't be discouraged! It can happen any moment. It takes thirty-five hundred years to get to Saturn, but Saturnine qualities are constantly here making us solemn and serious. Influence goes the other way too. An enlightened master, which is to say the inner nature of each of us, is continually affecting the universe. Philosophers say a human being is the universe in samll, but it is more true that the essence of a human is the whole from which the cosmos grew. It looks as if fruit grows from a branch, but growth comes more truly from the gardener's hope and the work of sowing the seed that grew inside the fruit. The tree of the universe grows out of the fruit and its seed, even though in form the tree bears the fruit.

The physical shape of Mollies paralyses and contortions fit the pattern of late-nineteenth-century hysteria as well — in particular the phases of "grand hysteria" described by Jean-Martin Charcot, a French physician who became world-famous in the 1870s and 1880s for his studies of hysterics..." "The hooplike spasm Mollie experienced sounds uncannily like what Charcot considered the ultimate grand movement, the arc de de cercle (also called arc-en-ciel), in which the patient arched her back, balancing on her heels and the top of her head..." "One of his star patients, known to her audiences only as Louise, was a specialist in the arc de cercle — and had a background and hysterical manifestations quite similar to Mollie's. A small-town girl who made her way to Paris in her teens, Louise had had a disrupted childhood, replete with abandonment and sexual abuse. She entered Salpetriere in 1875, where while under Charcot's care she experienced partial paralysis and complete loss of sensation over the right side of her body, as well as a decrease in hearing, smell, taste, and vision. She had frequent violent, dramatic hysterical fits, alternating with hallucinations and trancelike phases during which she would "see" her mother and other people she knew standing before her (this symptom would manifest itself in Mollie). Although critics, at the time and since, have decried the sometime circus atmosphere of Charcot's lectures, and claimed that he, inadvertently or not, trained his patients how to be hysterical, he remains a key figure in understanding nineteenth-century hysteria.

A woman's demand for emancipation and her qualification for it are in direct proportion to the amount of maleness in her. The idea of emancipation, however, is many-sided, and its indefiniteness is increased by its association with many practical customs which have nothing to do with the theory of emancipation. By the term emancipation of a woman, I imply neither her mastery at home nor her subjection of her husband. I have not in mind the courage which enables her to go freely by night or by day unaccompanied in public places, or the disregard of social rules which prohibit bachelor women from receiving visits from men, or discussing or listening to discussions of sexual matters. I exclude from my view the desire for economic independence, the becoming fit for positions in technical schools, universities and conservatories or teachers' institutes. And there may be many other similar movements associated with the word emancipation which I do not intend to deal with. Emancipation, as I mean to discuss it, is not the wish for an outward equality with man, but what is of real importance in the woman question, the deep-seated craving to acquire man's character, to attain his mental and moral freedom, to reach his real interests and his creative power. I maintain that the real female element has neither the desire nor the capacity for emancipation in this sense. All those who are striving for this real emancipation, all women who are truly famous and are of conspicuous mental ability, to the first glance of an expert reveal some of the anatomical characters of the male, some external bodily resemblance to a man.

We cannot provide a definition of those products from which the age takes it name, the feuilletons. They seem to have formed an uncommonly popular section of the daily newspapers, were produced by the millions, and were a major source of mental pabulum for the reader in want of culture. They reported on, or rather "chatted" about, a thousand-and-one items of knowledge. The cleverer writers poked fun at their own work. Many such pieces are so incomprehensible that they can only be viewed as self-persiflage on the part of the authors. In some periods interviews with well-known personalities on current problems were particularly popular. Noted chemists or piano virtuosos would be queried about politics, for example, or popular actors, dancers, gymnasts, aviators, or even poets would be drawn out on the benefits and drawbacks of being a bachelor, or on the presumptive causes of financial crises, and so on. All that mattered in these pieces was to link a well-known name with a subject of current topical interest. It is very hard indeed for us to put ourselves in the place of those people so that we can truly understand them. But the great majority, who seem to have been strikingly fond of reading, must have accepted all these grotesque things with credulous earnestness. If a famous painting changed owners, if a precious manuscript was sold at auction, if an old palace burned down, the readers of many thousands of feature articles at once learned the facts. What is more, on that same day or by the next day at the latest they received an additional dose of anecdotal, historical, psychological, erotic, and other stuff on the catchword of the moment. A torrent of zealous scribbling poured out over every ephemeral incident, and in quality, assortment, and phraseology all this material bore the mark of mass goods rapidly and irresponsibly turned out. Incidentally, there appear to have been certain games which were regular concomitants of the feature article. The readers themselves took the active role in these games, which put to use some of their glut of information fodder. Thousands upon thousands spent their leisure hours sitting over squares and crosses made of letters of the alphabet, filling in the gaps according to certain rules. But let us be wary of seeing only the absurd or insane aspect of this, and let us abstain from ridiculing it. For these people with their childish puzzle games and their cultural feature articles were by no means innocuous children or playful Phaeacians. Rather, they dwelt anxiously among political, economic, and moral ferments and earthquakes, waged a number of frightful wars and civil wars, and their little cultural games were not just charming, meaningless childishness. These games sprang from their deep need to close their eyes and flee from unsolved problems and anxious forebodings of doom into an imaginary world as innocuous as possible. They assiduously learned to drive automobiles, to play difficult card games and lose themselves in crossword puzzles--for they faced death, fear, pain, and hunger almost without defenses, could no longer accept the consolations of the churches, and could obtain no useful advice from Reason. These people who read so many articles and listened to so many lectures did not take the time and trouble to strengthen themselves against fear, to combat the dread of death within themselves; they moved spasmodically on through life and had no belief in a tomorrow.

Every human being with normal mental and emotional faculties longs for more. People typically associate their longing for more with a desire to somehow improve their lot in life—to get a better job, a nicer house, a more loving spouse, become famous, and so on. If only this, that, or some other thing were different, we say to ourselves, then we’d feel complete and happy. Some chase this “if only” all their lives. For others, the “if only” turns into resentment when they lose hope of ever acquiring completeness. But even if we get lucky and acquire our “if only,” it never quite satisfies. Acquiring the better job, the bigger house, the new spouse, or world fame we longed for may provide a temporary sense of happiness and completeness, but it never lasts. Sooner or later, the hunger returns. The best word in any language that captures this vague, unquenchable yearning, according to C. S. Lewis and other writers, is the German word Sehnsucht (pronounced “zane-zookt”).[9] It’s an unusual word that is hard to translate, for it expresses a deep longing or craving for something that you can’t quite identify and that always feels just out of reach. Some have described Sehnsucht as a vague and bittersweet nostalgia and/or longing for a distant country, but one that cannot be found on earth. Others have described it as a quasi-mystical sense that we (and our present world) are incomplete, combined with an unattainable yearning for whatever it is that would complete it. Scientists have offered several different explanations for this puzzling phenomenon—puzzling, because it’s hard to understand how natural processes alone could have evolved beings that hunger for something nature itself doesn’t provide.[10] But this longing is not puzzling from a biblical perspective, for Scripture teaches us that humans and the entire creation are fallen and estranged from God. Lewis saw Sehnsucht as reflective of our “pilgrim status.” It indicates that we are not where we were meant to be, where we are destined to be; we are not home. Lewis once wrote to a friend that “our best havings are wantings,” for our “wantings” are reminders that humans are meant for a different and better state.[11] In another place he wrote: Our lifelong nostalgia, our longing to be reunited with something in the universe from which we now feel cut off, to be on the inside of some door which we have always seen from the outside is . . . the truest index of our real situation.[12] With Lewis, Christians have always identified this Sehnsucht that resides in the human heart as a yearning for God. As St. Augustine famously prayed, “You have made us for yourself, and our hearts are restless till they find their rest in you.”[13] In this light, we might think of Sehnsucht as a sort of homing device placed in us by our Creator to lead us into a passionate relationship with him.

A few years ago, a couple of young men from my church came to our home for dinner. During the course of the dinner, the conversation turned from religion to various world mythologies and we began to play the game of ‘Name That Character.” To play this game, you pick a category such as famous actors, superheroes or historical characters. In turn, each person describes events in a famous character’s life while everyone else tries to guess who the character is. Strategically you try to describe the deeds of a character in such a way that it might fit any number of characters in that category. After three guesses, if no one knows who your character is, then you win. Choosing the category of Bible Characters, we played a couple of fairly easy rounds with the typical figures, then it was my turn. Now, knowing these well meaning young men had very little religious experience or understanding outside of their own religion, I posed a trick question. I said, “Now my character may seem obvious, but please wait until the end of my description to answer.” I took a long breath for dramatic effect, and began, “My character was the son of the King of Heaven and a mortal woman.” Immediately both young men smiled knowingly, but I raised a finger asking them to wait to give their responses. I continued, “While he was just a baby, a jealous rival attempted to kill him and he was forced into hiding for several years. As he grew older, he developed amazing powers. Among these were the ability to turn water into wine and to control the mental health of other people. He became a great leader and inspired an entire religious movement. Eventually he ascended into heaven and sat with his father as a ruler in heaven.” Certain they knew who I was describing, my two guests were eager to give the winning answer. However, I held them off and continued, “Now I know adding these last parts will seem like overkill, but I simply cannot describe this character without mentioning them. This person’s birthday is celebrated on December 25th and he is worshipped in a spring festival. He defied death, journeyed to the underworld to raise his loved ones from the dead and was resurrected. He was granted immortality by his Father, the king of the gods, and was worshipped as a savior god by entire cultures.” The two young men were practically climbing out of their seats, their faces beaming with the kind of smile only supreme confidence can produce. Deciding to end the charade I said, “I think we all know the answer, but to make it fair, on the count of three just yell out the answer. One. Two. Three.” “Jesus Christ” they both exclaimed in unison – was that your answer as well? Both young men sat back completely satisfied with their answer, confident it was the right one…, but I remained silent. Five seconds ticked away without a response, then ten. The confidence of my two young friends clearly began to drain away. It was about this time that my wife began to shake her head and smile to herself. Finally, one of them asked, “It is Jesus Christ, right? It has to be!” Shaking my head, I said, “Actually, I was describing the Greek god Dionysus.

We are conscious of only a tiny fraction of the information that our brains process in each moment.1 Although we continually notice changes in our experience—in thought, mood, perception, behavior, etc.—we are utterly unaware of the neurophysiological events that produce them. In fact, we can be very poor witnesses to experience itself. By merely glancing at your face or listening to your tone of voice, others are often more aware of your state of mind and motivations than you are. I generally start each day with a cup of coffee or tea—sometimes two. This morning, it was coffee (two). Why not tea? I am in no position to know. I wanted coffee more than I wanted tea today, and I was free to have what I wanted. Did I consciously choose coffee over tea? No. The choice was made for me by events in my brain that I, as the conscious witness of my thoughts and actions, could not inspect or influence. Could I have “changed my mind” and switched to tea before the coffee drinker in me could get his bearings? Yes, but this impulse would also have been the product of unconscious causes. Why didn’t it arise this morning? Why might it arise in the future? I cannot know. The intention to do one thing and not another does not originate in consciousness—rather, it appears in consciousness, as does any thought or impulse that might oppose it. The physiologist Benjamin Libet famously used EEG to show that activity in the brain’s motor cortex can be detected some 300 milliseconds before a person feels that he has decided to move.2 Another lab extended this work using functional magnetic resonance imaging (fMRI): Subjects were asked to press one of two buttons while watching a “clock” composed of a random sequence of letters appearing on a screen. They reported which letter was visible at the moment they decided to press one button or the other. The experimenters found two brain regions that contained information about which button subjects would press a full 7 to 10 seconds before the decision was consciously made.3 More recently, direct recordings from the cortex showed that the activity of merely 256 neurons was sufficient to predict with 80 percent accuracy a person’s decision to move 700 milliseconds before he became aware of it.4 These findings are difficult to reconcile with the sense that we are the conscious authors of our actions. One fact now seems indisputable: Some moments before you are aware of what you will do next—a time in which you subjectively appear to have complete freedom to behave however you please—your brain has already determined what you will do. You then become conscious of this “decision” and believe that you are in the process of making it. The distinction between “higher” and “lower” systems in the brain offers no relief: I, as the conscious witness of my experience, no more initiate events in my prefrontal cortex than I cause my heart to beat. There will always be some delay between the first neurophysiological events that kindle my next conscious thought and the thought itself. And even if there weren’t—even if all mental states were truly coincident with their underlying brain states—I cannot decide what I will next think or intend until a thought or intention arises. What will my next mental state be? I do not know—it just happens. Where is the freedom in that?

thepsychchic chips clips ii If you think of yourself instead as an almost-victor who thought correctly and did everything possible but was foiled by crap variance? No matter: you will have other opportunities, and if you keep thinking correctly, eventually it will even out. These are the seeds of resilience, of being able to overcome the bad beats that you can’t avoid and mentally position yourself to be prepared for the next time. People share things with you: if you’ve lost your job, your social network thinks of you when new jobs come up; if you’re recently divorced or separated or bereaved, and someone single who may be a good match pops up, you’re top of mind. This attitude is what I think of as a luck amplifier. … you will feel a whole lot happier … and your ready mindset will prepare you for the change in variance that will come … 134-135 W. H. Auden: “Choice of attention—to pay attention to this and ignore that—is to the inner life what choice of action is to the outer. In both cases man is responsible for his choice and must accept the consequences.” Pay attention, or accept the consequences of your failure. 142 Attention is a powerful mitigator to overconfidence: it forces you to constantly reevaluate your knowledge and your game plan, lest you become too tied to a certain course of action. And if you lose? Well, it allows you to admit when it’s actually your fault and not a bad beat. 147 Following up on Phil Galfond’s suggestion to be both a detective and a storyteller and figure out “what your opponent’s actions mean, and sometimes what they don’t mean.” [Like the dog that didn’t bark in the Sherlock Holmes “Silver Blaze” story.] 159 You don’t have to have studied the description-experience gap to understand, if you’re truly expert at something, that you need experience to balance out the descriptions. Otherwise, you’re left with the illusion of knowledge—knowledge without substance. You’re an armchair philosopher who thinks that just because she read an article about something she is a sudden expert. (David Dunning, a psychologist at the University of Michigan most famous for being one half of the Dunning-Kruger effect—the more incompetent you are, the less you’re aware of your incompetence—has found that people go quickly from being circumspect beginners, who are perfectly aware of their limitations, to “unconscious incompetents,” people who no longer realize how much they don’t know and instead fancy themselves quite proficient.) 161-162 Erik: Generally, the people who cash the most are actually losing players (Nassim Taleb’s Black Swan strategy, jp). You can’t be a winning player by min cashing. 190 The more you learn, the harder it gets; the better you get, the worse you are—because the flaws that you wouldn’t even think of looking at before are now visible and need to be addressed. 191 An edge, even a tiny one, is an edge worth pursuing if you have the time and energy. 208 Blake Eastman: “Before each action, stop, think about what you want to do, and execute.” … Streamlined decisions, no immediate actions, or reactions. A standard process. 217 John Boyd’s OODA: Observe, Orient, Decide, and Act. The way to outmaneuver your opponent is to get inside their OODA loop. 224 Here’s a free life lesson: seek out situations where you’re a favorite; avoid those where you’re an underdog. 237 [on folding] No matter how good your starting hand, you have to be willing to read the signs and let it go. One thing Erik has stressed, over and over, is to never feel committed to playing an event, ever. “See how you feel in the morning.” Tilt makes you revert to your worst self. 257 Jared Tindler, psychologist, “It all comes down to confidence, self-esteem, identity, what some people call ego.” 251 JT: “As far as hope in poker, f#¢k it. … You need to think in terms of preparation. Don’t worry about hoping. Just Do.” 252

So why do people tend to have mental health problems in more unequal places? Psycholigst and journalist Oliver James uses an analogy with infectious disease to explain the link. The 'affluenza' virus, according to James, is a 'set of vlaues which increase our vulnterably to emotional distress' which he believes is more common in affluent societies. It entails placing a high value on acquiring money and possestion, looking good in the eyes of others and wanting to be famous. These kinds of values place us at greater risk of depression, anxiet, substance abuse and personality disorder...

You may very well not be aware of the sickness, but I guarantee you have got experienced it. The Builder’s Block psychological sickness has affected almost every Minecraft player at least once, which is quite typical. The illness is contagious, but in an odd manner; it is going to force anyone to give you the nausea publicly through a really uninformative and rushed forum thread. Humans are not susceptible to this as being a type of transmission, but, and sometimes are trying to help the victim by replying to the poorly created thread, frequently neglecting to achieve this. Happily, the nausea has perhaps not been proven deadly, nonetheless it is proven to mentally stress players which can be affected. Signs There's a obscure set of symptoms one might expect you'll feel. You might perhaps have Builder’s Block when you've got one thing such as the following: •​lack of ideas to help keep you busy in Minecraft •​The sudden disinterest of continuing a project in Minecraft •​Feeling bored •​The urge to hit one’s head against a nearby wall for a few ideas •​Uncontrollable urges to press [ESC] and [ALT]+[F4] The illness is famous to alter between players. It is extremely not likely that you will suffer from all of the aforementioned indications, and when you do have problems with them all at one period of time, please avoid calling any health-related doctor as it can cause undesired psychological treatment. Treatment Healing Builder’s Block is generally benign. First, attempt to ‘mine it off’. That is, mine for resources you may/may not want. If you are not willing to invest as much as 3 hours attempting to heal your illness, decide to try one of many following to get motivation: •​Bing: Look into random such things as your preferred video gaming level or let’s play person. •​Minecraft Forums: Search the forum for other people’s projects and prefer to assist them away. NEVER POST A THREAD; it'll oftimes be ignored or turn for the worst. •​Minecraft: Explore. See if something demands a structure or statue. That overhang is screaming at one to become a wonderful hanging city.

So why do people tend to have mental health problems in more unequal places? Psychologist and journalist Oliver James uses an analogy with infectious disease to explain the link. The 'affluenza' virus, according to James, is a 'set of vlaues which increase our vulnerability to emotional distress' which he believes is more common in affluent societies. It entails placing a high value on acquiring money and possessions, looking good in the eyes of others and wanting to be famous. These kinds of values place us at greater risk of depression, anxiety, substance abuse and personality disorder...

Paul Child came on stage and made two batches of one of his famous drinks, which he called, whimsically, à la recherche de l’orange perdue. It was delicious, and we consumed both batches. The ingredients give a fair idea of our mental condition afterward: 6 tablespoons dark Jamaican rum 9 tablespoons dry white vermouth 2 teaspoons bottled sweetened lime juice Juice of 1 lime 1 tablespoon orange marmalade 1 whole seedless orange, quartered 5 shakes orange bitters 1 cup ice cubes

By a mental sleight of hand, Ficino effortlessly merged Plato’s theory of love with Christian Neoplatonist ideas about divine love derived from familiar authors like Augustine or Saint Bernard—not to mention Italy’s two most famous love poets, Dante and Petrarch. And Plato’s doctrine of love as the desire for beauty had a peculiar attraction in quattrocento Florence.

You must be in earnest, sincerely and truthfully desiring certain conditions or things—mental, physical or spiritual.

machismo. The mentality to never show weakness, grind it out, play through the pain. Our vocabulary is telling. We tell our sons and daughters to “man up” or, in much cruder terms that are heard on playing fields across the country, “stop being a pussy.” Or as the famous line from the movie A League of Their Own summarized expectations in sport, “There’s no crying in baseball!” Masculinity is so ingrained in our concept of toughness that if you ask a sampling of individuals about

Meditation can generate several different kinds of altered states like strong emotional swings. Some of these states may be fun, but they are not the aim of exploring the whole universe of phenomena — seeing, listening, feeling, eating, touching, and thought — and of seeking our liberation amid the storm rather than demanding that the phenomenon match our desires. Practices of contemplation are powerful. When you work alone, and feel you're not free, please protect yourself. This dangerous feeling could include extreme fear, stress, uncertainty or even signs of the physical. Stay to speak with an instructor, a psychologist or a professional who can educate you about the procedure if something like this happens. Without wonder meditation is not a panacea. In fact when asked the spiritual leader Jiddu Krishnamurti, "What good is all this contemplation doing?" It's no use at all," he responded. "Meditation isn't guaranteed to make you wealthy, gorgeous or famous. That's a mystery. You do want to achieve your goal, but you need to let go of the target-oriented, overachieving, task-centered way of doing and remain in the state of being that helps to incorporate your mind and body in your meditation. It is the paradox of the Zen instruction “Try not to try.” What to Do in an Emergency A professional teacher's guide is often required. A group called the Spiritual Emergence Network advises people suffering from a spiritual emergency and lets qualified psychologists and physicians discern between a psychological emergency and a mental breakdown. Another way to tell the difference is that the person who sees visions in a spiritual disaster realizes they are delusions, whereas in a psychotic breakdown the person believes the dreams are real. If you have feelings that are extremely unpleasant and no trainer is present, immediately stop the practice and concentrate on simple earthy stuff to get yourself focused. Dig into the yard, go out walking or jogging, get a workout, take a bath or a shower and eat heavy stuff. Slow down your spiritual awakening when you feel threatened by it.

Otto captured this sacred sixth sense, at once subject and object, in a famous Latin sound bite: the sacred is the mysterium tremendum et fascinans, that is, the mystical (mysterium) as both fucking scary (tremendum) and utterly fascinating (fascinans).80 (page 9) With the sacred viewed within this gripping, emotionally charged sense, it is hardly surprising that these topics are too disturbing to be studied either by religious scholarship or by science. The presence of real siddhis, real psychic effects lurking in the dark boundaries between mind and matter, are so frightening and disorienting that defense mechanisms immediately snap into place to protect our psyches from these disturbing thoughts. We become blind to personal psychic episodes and to the supportive scientific evidence, we conveniently forget mind-shattering synchronicities, and if the intensity of the mysterium tremendum becomes too hot, we angrily deny any interest in the topic while backing away and vigorously making the sign of the cross. Within science this sort of behavior is understandable; science doesn’t like what it can’t explain because it makes scientists feel stupid. But the same resistance is also endemic in comparative religion scholarship, which is supposed to be the discipline that studies the sacred. As Kripal says, scholars of religion “simply ignore … or brush their data aside as ‘primitive,’ ‘mistaken,’ and so on. Now the dismissing word in vogue is ‘anecdotal’ ” (pp. 17–18).80 One reason for this odd state of affairs is that real psi and real siddhis powerfully refute Descartes’s dualism, the very idea that led to the split between science, which deals with matter, and the humanities, which deal with mind. This distinction has carved up the world so successfully that when phenomena appear that harshly illuminate the artificial nature of the split, the resulting glare, says Kripal, “can only violate and offend our present order of knowledge and possibility” (page 24).80 From this analysis, Kripal arrives at his central argument: Psychic phenomena may be thought of as symbols that indicate “the irruption [a bursting in] of meaning in the physical world via the radical collapse of the subject-object structure itself. They are not simply physical events. They are also meaning events” (page 25).80 In other words, where objective and subjective meet, the fabric of reality itself blurs. This is a place that is not quite physical, and not quite mental, but a limbo that somehow contains and creates both.

First published in 2020 this book contains over 560 easily readable compact entries in systematic order augmented by an extensive bibliography, an alphabetical list of countries and locations of individuals final resting places (where known) and a day and month list in consecutive order of when an individual died. It details the deaths of individuals, who died too early and often in tragic circumstances, from film, literature, music, theatre, and television, and the achievements they left behind. In addition, some ordinary people who died in bizarre, freak, or strange circumstances are also included. It does not matter if they were famous or just celebrated by a few individuals, all the people in this book left behind family, friends and in some instances devotees who idolised them. Our heartfelt thoughts and sympathies go out to all those affected by each persons death. Whether you are concerned about yourself, a loved one, a friend, or a work colleague there are many helplines and support groups that offer confidential non-judgemental help, guidance and advice on mental health problems (such as anxiety, bereavement, depression, despair, distress, stress, substance abuse, suicidal feelings, and trauma). Support can be by phone, email, face-to-face counselling, courses, and self-help groups. Details can be found online or at your local health care organisation. There are many conspiracy theories, rumours, cover-ups, allegations, sensationalism, and myths about the cause of some individual’s deaths. Only the facts known at the time of writing are included in this book. Some important information is deliberately kept secret or undisclosed. Sometimes not until 20 or even 30 years later are full details of an accident or incident released or in some cases found during extensive research. Similarly, unsolved murders can be reinvestigated years later if new information becomes known. In some cases, 50 years on there are those who continue to investigate what they consider are alleged cover-ups. The first name in an entry is that by which a person was generally known. Where relevant their real name is included in brackets. Date of Death | In the entry detailing the date an individual died their age at the time of their death is recorded in brackets. Final Resting Place | Where known details of a persons final resting place are included. “Unknown” | Used when there is insufficient evidence available to the authorities to establish whether an individuals’ death was due to suicide, accident or caused by another. Statistics The following statistics are derived from the 579 individual “cause of death” entries included in this publication. The top five causes of death are, Heart attack/failure 88 (15.2%) Cancer 55 (9.5%) Fatal injuries (plane crash) 43 (7.4%) Fatal injuries (vehicle crash/collision) 39 (6.7%) Asphyxiation (Suicide) 23 (4%). extract from 'Untimely and Tragic Deaths of the Renowned, The Celebrated, The Iconic

The beaches in Dubai are well-known for their cleanliness and tranquility. While many individuals enjoy a relaxing weekend at the beach, thrill-seekers prefer to participate in thrilling water sports. Jet skiing is one of Dubai's most popular water activities, and adventure seekers love to try it. Do you want to know what the most extraordinary Dubai marine adventures are? What is the best method to see this magnificent city? There is plenty to do in this city-state of the UAE, and we have several fun aquatic activities for you to enjoy while on vacation or to live in the Emirates! How about a Jet Ski Ride along the Dubai waterfront? It can be done with your family, as a couple, with friends, or by yourself. We jet ski around all of Dubai's most famous attractions, skyscrapers, and landmarks. All of our Jet Ski trips include a stop at the luxury Burj Al Arab hotel, which is constructed into the sea, where you can have fun and receive a photo souvenir of Dubai. Jet skiing in Dubai is unquestionably the most acceptable way to see the city and have a good time during your vacation. Dubai Yacht Rental Experience When it comes to a luxury Boat Party in Dubai for those who can afford it, the pleasure and adventure that Yachts can provide cannot be overstated. Yachting is, without a doubt, the most beautiful sport on the planet. It's a once-in-a-lifetime opportunity to splash around in the ocean's deep blue waves and lose yourself in an environment that is both soothing and calming to the soul. The sensation you get from a yacht requires a whole new set of words to explain it. It's a fantastic experience that transports people to another zone while also altering their mental state. People who have the advantage of owning private yachts go sailing to have a relaxing excursion and clear their minds whenever they feel the need. Those who cannot afford to purchase a yacht can enjoy the thrill of cruising from one coastal region to the other by renting an economical Dubai yacht. It is not a challenging task to learn to sail. Some people believe that yachting can only be done by experts, which is a ridiculous misconception. Anyone willing to acquire a few tactics and hints can master the art of yachting. READ MORE About Dubai Jet Ski: Get lost in the tranquility of blue waters while waiting to partake in action. With the instructor sitting right behind you, you’ll learn astonishing stunts and skills for riding a Jet ski. This adventure will take your excitement to a new level of adventure in the open sea. While sailing past the picturesque shorelines of the islands, take in stunning views of prominent Dubai monuments such as the Burj Al Arab and more. About the activity: Jumeirah Beach is the meeting site for this activity. You have the option of riding for 30 minutes or 60 minutes Jet Ski around the beaches while being accompanied at all times by an instructor, as your safety is our top priority. Begin your journey from the marina and proceed to the world-famous Burj-Al-Arab, a world well known hotel, for a photo shoot. where you may take as many pictures as you want

Living in a generation where almost everyone has become famous, now the only way to gain fame is to despise it completely. ​

There is no such thing as real and fake life. Because it is the same role of an actor in a film which will make him famous, in the so-called real life.

Dr. James Gilkey accurately describes this in his famous 1944 sermon titled “Gaining Emotional Poise”.

Fanon could never bring himself to endorse the surrealist fantasy of madness as—in Rimbaud’s famous expression—the “disordering of all the senses.” Mental illness, he argued, was not freedom’s extreme edge but rather a “pathology of freedom.” This pulverizing alienation from the self, Fanon believed, presented an almost insurmountable obstacle to normal relations with others. The enforced solitude of the mad, prisoners of their delirium, held no romance for Fanon. That Fanon repudiated the Lacanian defense of madness—that he emphasized the vulnerability, suffering, and loss of freedom experienced by the mentally ill, rather than the “visionary” nature of their perception, or the ecstasy of hallucination—is a reminder of the value that he always placed on self-determination.

Social Progress: There is a growing emphasis on acceptance and inclusion across the globe. This shift is fostering more inclusive societies where people of all backgrounds can thrive. As we continue to break down barriers and promote equality, we can look forward to a future where everyone has the opportunity to reach their full potential.

Eights are prone to well-intentioned but ill-conceived courses of action and their problems sometimes stem from the fact that they lose track of their original intent and follow a course of action that produces an opposite result. At times an Eight’s drive for power can overwhelm his ability to see where he is going. There is a mantra taught to riflemen “Ready, aim, fire.” With some Eights the sequence is more like “Ready, fire, aim.” The extreme of this mentality is captured in what an American army officer famously said of a decimated village in Vietnam: “It became necessary to destroy the town in order to save it.

On the one hand, they must develop virtuous habits of behavior; and on the other, they must develop their mental powers through the study of such disciplines as mathematics and philosophy. Both of these types of instruction are necessary. To begin with, some people may not have the intellectual capacity to acquire knowledge; they will not be able to understand what the “good life” is, just as others do not have the intellectual power to apprehend higher mathematics. But if they imitate and are guided by those people who have knowledge of the good and who accordingly act virtuously, they, too, will act virtuously even though they do not understand the essential nature of the good life. On the basis of this sort of reasoning, Plato goes on to advocate the necessity of censorship in what he calls an “ideal society”—the society that is portrayed in his most famous book, the Republic. Plato feels that it is necessary to prevent young people from being exposed to certain sorts of experiences if they are to develop virtuous habits and thus lead a good life. ========== Philosophy Made Simple (Richard H. Popkin;Avrum Stroll)

Aside from being famous, what do Beethoven, Mark Rothko, Hemingway, Francis Ford Coppola, Van Gogh, Alvin Ailey, Robin Williams, Sylvia Plath, Balzac, Jackson Pollock, Edgar Allan Poe, Axl Rose, Mark Twain, and Virginia Woolf have in common? They all suffered from some form of mental illness. Even

The optimal mental state for training in is called “the flow state”, most famously defined by Mihaly Csikszentmihalyi in his 1988 book Flow. Buy it, read it, you won’t regret it. This book made me realise that the thing I was really trying to teach most of my students was how to develop an autotelic personality, which means a person who is able to set their own goals.

Yoda famously said, “Do or do not. There is no try.”   In

Neuroscientists have observed that several changes in brain function tend to accompany the flow state. The brain’s electrical activity always unfolds in wave patterns. Normal consciousness is associated with a high-frequency beta wave pattern. In the flow state, brain rhythms drop down to the borderline between low-frequency beta and theta waves. Flow is tied also to sharply reduced activity in the prefrontal cortex, the part of the brain that gives rise to a sense of self and that includes the aforementioned dorsolateral prefrontal cortex—the brain’s internal critic. And at the molecular level, several neurotransmitters, or brain messenger chemicals, are released during flow. Among these are norepinephrine, which enhances mental focus, and endorphins, which are the source of the famous “runner’s high.” It is not necessary to measure brain waves or neurotransmitter levels to figure out if an athlete is operating in the flow state. You can just ask. Athletes know when they are in flow because the feeling is unmistakable—it’s that sense of absolute unity with one’s effort that Siri Lindley

Tonight the President will bury himself, perhaps, in two volumes Mrs. Lodge has just sent him for review: Gissing’s Charles Dickens, A Critical Study, and The Greek View of Life, by Lowes Dickinson. He will be struck, as he peruses the latter, by interesting parallels between the Periclean attitude toward women and that of present-day Japan, and will make a mental note to write to Mrs. Lodge about it.122 He may also read, with alternate approval and disapproval, two articles on Mormonism in the latest issue of Outlook. A five-thousand-word essay on “The Ancient Irish Sagas” in this month’s Century magazine will not detain him long, since he is himself the author.123 His method of reading periodicals is somewhat unusual: each page, as he comes to the end of it, is torn out and thrown onto the floor.124 When both magazines have been thus reduced to a pile of crumpled paper, Roosevelt will leap from his rocking-chair and march down the corridor. Slowing his pace at the door of the presidential suite, he will tiptoe in, brush the famous teeth with only a moderate amount of noise, and pull on his blue-striped pajamas. Beside his pillow he will deposit a large, precautionary revolver.125 His last act, after turning down the lamp and climbing into bed, will be to unclip his pince-nez and rub the reddened bridge of his nose. Then, there being nothing further to do, Theodore Roosevelt will energetically fall asleep.

The early Wittgenstein and the logical positivists that he inspired are often thought to have their roots in the philosophical investigations of René Descartes.9 Descartes’s famous dictum “I think, therefore I am” has often been cited as emblematic of Western rationalism. This view interprets Descartes to mean “I think, that is, I can manipulate logic and symbols, therefore I am worthwhile.” But in my view, Descartes was not intending to extol the virtues of rational thought. He was troubled by what has become known as the mind-body problem, the paradox of how mind can arise from nonmind, how thoughts and feelings can arise from the ordinary matter of the brain. Pushing rational skepticism to its limits, his statement really means “I think, that is, there is an undeniable mental phenomenon, some awareness, occurring, therefore all we know for sure is that something—let’s call it I—exists.” Viewed in this way, there is less of a gap than is commonly thought between Descartes and Buddhist notions of consciousness as the primary reality. Before 2030, we will have machines proclaiming. Descartes’s dictum. And it won’t seem like a programmed response. The machines will be earnest and convincing. Should we believe them when they claim to be conscious entities with their own volition?

It is the importance of this quality of generosity in fiction that requires a measure of childishness in the writer. People who have strong mental focus and a sense of purpose in their lives, people who have respect for all that grownups generally respect (earning a good living, the flag, the school system, those who are richer than oneself, those who are beloved and famous, such as movie stars), are unlikely ever to make it through the many revisions it takes to tell a story beautifully, without visible tricks, nor would they be able to tolerate the fame and fortune of those who tell stories stupidly, with hundreds of tricks, all of them old and boring to the discriminating mind. First, with his stubborn churlishness the good writer scoffs at what the grownups are praising, then, with his childish forgetfulness and indifference to what sensible people think, he goes back to his foolish pastime, the making of real art.

with you, as your date?” Liam asks me. “Yes,” I say quietly. “I’m so sorry. What can I do for you in return?” “Well, since you offered,” Liam responds, “I would like some information.” “Information?” I ask with a frown. “Yes,” Liam says. “Remember all those deep, dark secrets I said I’d extract from you? Well, if you share them with us, then I’ll be your date for your sister’s wedding.” This is probably the worst thing he could have requested. My mouth feels suddenly very dry. “Um. Isn’t there anything else you might want? Maybe I could dedicate my next book to you?” He laughs lightly. “You’re going to do that anyway once I get your sight back.” I rack my brain, searching for something I could give him. “I’ll have my publisher put out a press release,” I offer, “or maybe schedule an event, like a book launch. We can publicly declare that you’re the hero who helped the semi-famous blind author Winter Rose to see. Even if it doesn’t work, and I can’t see, I’ll pretend like I can, and you’ll probably get tons of research grants and stuff.” “I’m pretty sure that you’re going to do that anyway,” Liam tells me, “because it’s a good story that will sell books.” “Okay,” I mumble, getting desperate. “How about I name a character after you?” “That would be nice,” Liam says. “I’ll take all of the above, but I’ll still need one additional thing to sweeten the pot. Information.” “Why?” I moan in protest. “Because I’m curious,” he answers in a good-natured way. “Come on. It can’t be that bad. Tell me your deepest, darkest secrets.” I sigh. “Are you sure?” “Yes.” “Really? Right here. Right now? In front of Owen?” “Yeah, why not?” Liam says cheerfully. “He’s been telling us way more than we need to know for a while.” “I want to hear, too,” Owen chimes in.  “Entertain us, storyteller!” I spend a moment gathering my composure. I smooth my hands over my legs, and look around uneasily. Taking a deep breath, I try to mentally prepare myself for what I’m about to say to two complete strangers. “Well... three years ago, I was raped.” A hush falls over the car. I can feel the men looking

You don't wait till your case become terminal before you ask for a doctor. If you wait till it becomes incurable you will die without knowing your right. Spiritually put; you don't wait until you have problem before you pray. Pray without ceasing for you do not know when the problem will come. If you can bind headache you can bind cancer. If you can bind fever, you can equally bind ulcer. If you can loss a mentally dreaded man, you can loss and raise the dead.

Interestingness is the instigator, the hardy carrier pigeon that can carry your message most anywhere. Interestingness makes a message get heard above the noise. Money can't buy interestingness, yet vivid comparisons can create them. To make your self-label stick it must be more interesting than others' labels for you. The good news and the bad is that reputations can be ruined or lifted by how most anyone labels something or someone - as long the label is as vividly indelible as India ink. More than money, title or even good looks, your capacity to craft the most vivid characterization will make it bob, like a cork, to the top of the water of alternative messages. A janitor can become more famous and credible than a CEO. Use the "Compared to What?" cue to stick your label in other's minds, whether they intended to remember or not. Make your comparison: • Spark a specific mental picture • Evoke a positive emotion • Be unexpected • Be Brief

Do you want to grow spiritually? Build better relationships? Succeed in your career? Conquer anxiety and find peace? Break a bad habit? Be healed from the emotional wounds of your past? Then meditate on, ponder, think about, practise mentally, and verbalise the Word of God. Instead of living off someone else’s spiritual insight, study God’s Word for yourself and allow the Holy Spirit to bless you with life-transforming insights. Jesus said, ‘The Spirit takes my message and tells it to you’ (John 16:15). And you’ll experience the truth of those words when you personalise the Scripture you’re reading.

The person who successfully struggles against weakness and sin may or may not become rich and famous, but that person will become mature. Maturity is not based on talent or any of the mental or physical gifts that help you ace an IQ test or run fast or move gracefully. It is not comparative. It is earned not by being better than other people at something, but by being better than you used to be. It is earned by being dependable in times of testing, straight in times of temptation. Maturity does not glitter. It is not built on the traits that make people celebrities. A mature person possesses a settled unity of purpose. The mature person has moved from fragmentation to centeredness, has achieved a state in which the restlessness is over, the confusion about the meaning and purpose of life is calmed. The mature person can make decisions without relying on the negative and positive reactions from admirers or detractors because the mature person has steady criteria to determine what is right. That person has said a multitude of noes for the sake of a few overwhelming yeses.

Determinism says that our behaviour is determined by two causes: our heredity and our environment. Heredity refers to the genes we inherit from our parents, while environment refers not only to our current environment but also to the environments we have experienced in the past—in effect, to all the experiences we have had from the time we were born. Determinism, in other words, says that our behaviour is entirely determined by our genes and experiences: if we knew every gene and every experience a person had, then, in principle, we could predict exactly what they would do at every moment in time. (p. 4) And now we may be on the brink of yet another revolution. It has been taking place largely out of public view, in psychology laboratories around the world. Its implications, however, are profound. It is telling us that just as we lost our belief that we are at the centre of the universe, we may also be losing our claim to stand aloof from the material world, to rise above the laws of physics and chemistry that bind other species. Our behaviour, it suggests, is just as lawful, just as determined, as that of every other living creature. (p. 6) Also, while determinism is clearly contrary to the religious doctrine of free will, it is important to note that it is not contrary to religion per se. Einstein famously said that ‘God does not play dice’ with nature. He believed in some form of creation, but he found it inconceivable that God would have left the running of this universe to chance. Determinism assumes that the universe is lawful, but it makes no assumptions about how this universe came into being. (p. 11) Another way in which parents influence their children’s behaviour is simply by being who they are. Children have a strong tendency to imitate adults, especially when the adult is important in their lives, and you can’t get much more important to a child than a parent. (p. 62) What children see does influence their understanding of how to get along in the world, of what is and isn’t acceptable. (p. 64) Our need to be liked, combined with our horror of being rejected or ostracized, can influence all of us. (p. 79) It is the brain which gives rise to thought: no brain activity, no thought. (p. 90) We’ve seen that everything we think, feel and do depends on the existence of an intact brain – (p. 92) …: that what remains in memory is not necessarily the precise details of an experience but our interpretation of that experience. (p. 140) According to determinism, it is your behaviour which is determined, not events. … The future is not preordained; if you change your behaviour, your future will also change. (p. 151) It is our brains that determine what we think and feel; if our brains don’t function properly, consciousness is disrupted. (p. 168) Given how much of our mental processing takes place in the unconscious, it is perhaps not surprising that we are often unaware of the factors that have guided our conscious thought. … …, but insofar as behaviour is determined by the environment, then by changing that environment we can change that behaviour. (p. 169)

Neurosis is today a widespread problem because of the disappearance of convincing dramas of heroic apotheosis of man. The subject is summed up succinctly in Pinel's famous observation on how the Salpetriere mental hospital got cleared out at the time of the French Revolution. All the neurotics found a ready-made drama of self-transcending action and heroic identity. It was as simple as that.

This technique now finds application in the field of therapeutics. For example, if one steadily holds the image of oneself as being healthy and well, it favourably affects the physical processes and mental activities in the direction of wellness. Here is a testimony of its effectiveness from one of the most eminent yogis of modern times: Paramahansa Yogananda, one of the first swamis to come to the US from India, used this technique to reduce his weight. He mentions in his famous book, Autobiography of a Yogi, that when he began his spiritual charitable work in America, he realised he was overweight and needed to lose a few pounds. He held a slimmer image of himself in his mind, along with the thought that he wished to reduce his weight, and soon the body responded by becoming trimmer.

1. Close your eyes and roll them slightly upward toward your eyebrows. 2. Count slowly and silently from 100 to 1. Wait about one second between numbers. A. Starting with your scalp, focus your conscious awareness on the different parts of your body from head to toe, relaxing them as you go. 3. When you reach the count of 1, hold a picture of yourself in your mind as youthful, radiant, healthy, and attractive. A. Ask yourself mentally, “Why do I have this physical problem?” Then let your mind wander.

To make things more confusing, for most physics equations, time can go in either direction (forward or backwards, +t or -t). This doesn’t really match with our everyday experience, even though the equations work out. Suffice it to say that so far, physicists have not been super helpful in improving our everyday understanding of the flow of time, although they are working hard on it.c What about philosophers? If you think time is completely subjective or mental and does not or cannot exist in the physical world, you are in good company with the likes of John McTaggartd and St Augustine.e In contrast, if you feel that time is both a physical fact as well as a mental experience, you will be in good company with most present-day philosophers, who think of time as the thing that describes how change happens; the thing that we try to measure by using a clock.f That’s not really clear either, but it seems a bit ahead of the physicists – maybe. How about the psychologists and cognitive neuroscientists? Most of them focus their investigations on the mental experience of time as opposed to physical time. People generally agree that there is a kind of order to the events we experience in our lives, which, when put together, we call the flow of time, temporal flow, or the “stream of consciousness” as psychologist William James famously put it.g Many psychologists and neuroscientists studying time and time perception try to understand this mystery by trying to figure out how the mind and brain create a sense of temporal flow.h The subjective sense of temporal flow is all very interesting, but it won’t get us precisely where we want to be, which is to understand how precognition of actual physical future events might actually be possible. Understanding the science of precognition can be thought of as understanding how we might access information about events that occur in the future of our own personal temporal flow, relative to our own personal “now”. This sounds like mental time travel rather than physical time travel, and that is a reasonable way to think about it. It could even be completely accurate. But you can also think about the science of precognition in physical terms, as trying to understand how future physical events can influence past physical events. Either way, when we have premonitions, it feels as if the future is pulling us forward both physically and mentally.

Thinking that a demonstration of the New Psychology’s practical applications might make it less threatening to traditionalists, Hall delivered a series of lectures on education in Boston (arranged by Charles Eliot). The lectures drew on the work of a man named Francis Parker, who had become famous as the superintendent of schools in Quincy, Massachusetts, and the founder of a theory of pedagogy known as “the Quincy system.” Parker had served as a colonel in the Union Army (he retained the title ever after); after the war, he had spent several years in Europe, returning with a philosophy of education derived from Kantian and Fichtean ideas of mental growth, and emphasizing the importance of experience in acquiring knowledge. Hall expressed the germ of the theory in recapitulationist language: “The pupil should, and in fact naturally does, repeat the course of the development of the race, and education is simply the expediting and shortening of this course.”24 The lectures, attended mostly by teachers, were hugely successful. Hall still couldn’t get a job. He started to think about going to medical school.

It is, however, precisely this encounter with the mental states of other generations which enlarges the outlook and sympathies of the cultivated man, and persuades him of the upward tendency of the human race.

Being Barbaric is the new pandemic. Everyone is trying to act more crazier than anyone. Everyone is trying to do the stupidest , most bizarre and shocking thing than anyone. They are being rewarded by being famous , having influence or the following. Mental ill people are the new role models. Sanity and logic never applies anymore.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize. So when Elton John said Marilyn Monroe lived her life “like a candle in the wind,” he was probably bloody right, and if he wasn’t we’ll never know. We apply reality from within. The world is our perception of the world. So what other people think of you, famous or not, is an independent construct taking place in their brain, and we shouldn’t worry too much about it.

Fame is like a sequin-covered suit of armor that provides a holographic cover for actual me; most people, whether their opinion is positive or negative, are content to deal with the avatar, leaving me as tender as crabmeat within. Really, it’s an amplification of what happens if you’re not famous. I don’t imagine that we are often interacting on the pure frequency of essential nature; we usually have a preexisting set of conditions and coordinates that we project on to people we meet or circumstances we encounter. This is not just a psychological notion. Robert Lanza, in his concept-smashing book Biocentrism explains that our perception of all physical external phenomena is in fact an internal reconstruction, elaborating on the results of experiments in quantum physics, that particles behave differently when under observation—itself a universe-shattering piece of information—so that, and forgive my inelegant comprehension of the quantum world, electrons fired out of a tiny little cannon, when unobserved, make a pattern that reveals they have behaved as “a wave,” but when observed, the kinky little bastards behave as “particles.” That’s a bit fucking mad if you ask me. That’s like finding out that when you go out your dog stands up on its hind legs, lights a fag, and starts making phone calls. Or turns into a cloud. Lanza describes how our conception of a candle as a yellow flame burning on a wick is a kind of mentally constructed illusion. He says an unobserved candle would have no intrinsic “brightness” or “yellowness,” that these qualities require an interaction with consciousness. The bastard. A flame, he explains, is a hot gas. Like any light source, it emits photons, which are tiny packets of electromagnetic energy. Which means electrical and magnetic impulses. Lanza points out that we know from our simple, sexy everyday lives that electricity and magnetic energy have no visual properties. There is nothing inherently visual about a flame until the electromagnetic impulses—if measuring, between 400 and 700 nanometers in length from crest to crest—hit the cells in our retinas, at the back of the eye. This makes a complex matrix of neurons fire in our brains, and we subjectively perceive this as “yellow brightness” occurring in the external world. Other creatures would see gray. At most we can conclude, says Lanza, that there is a stream of electromagnetic energy that, if denied correlation with human consciousness, is impossible to conceptualize.

those who had been treated for their stress-related mental conditions with SSRI-type medication—the most widely prescribed class of antidepressants,[*] of which Prozac is probably the most famous—had lower risk for autoimmunity: a clear indication of the bodymind, to use Dr. Candace Pert’s phrasing for the interflow of psychology and physiology in humans, and of the role of emotions in illness.

It didn't last long—I wasn't famous enough. But it felt like forever to me. So now, I guess, I'm a bit... private." That wasn't the full story, just a fraction of it. Because the press had left Zaf alone eventually, but grief hadn't. Not for a long, long time. He wasn't going to tell her about the heights his anxiety had reached, or how it turned out depression could fuel rage like nothing else, or how bleak it felt when the fire ran out and the demons were all you had left. Not right now, anyway.

To make the decision, Bezos used a mental exercise that would become a famous part of his risk-calculation process. He called it a “regret minimization framework.” He would imagine what he would feel when he turned eighty and thought back to the decision. “I want to have minimized the number of regrets I have,” he explains. “I knew that when I was eighty, I was not going to regret having tried this. I was not going to regret trying to participate in this thing called the internet that I thought was going to be a really big deal. I knew that if I failed, I wouldn’t regret that, but I knew the one thing I might regret is not ever having tried. I knew that that would haunt me every day.

attempted to slow him down and get some collateral information. “Who’s your banker?” Ryan mentioned a name I’d never heard, but he attached it to a firm with which I had some connections. The firm only works with families that have an investable net worth of over $50 million and has a genuine interest in helping them navigate the destruction to family wealth and well-being caused by addictions and other mental health issues. I

Truman seethed. “I put it to you,” he railed during a campaign stop in Indianapolis during his famous come-from-behind reelection campaign in 1948. “Is it un-American to visit the sick, aid the afflicted or comfort the dying? I thought that was simple Christianity!

Choosing to Grow Yourself I don’t believe in specific goals. Scott Adams famously said, “Set up systems, not goals.” Use your judgment to figure out what kinds of environments you can thrive in, and then create an environment around you so you’re statistically likely to succeed. The current environment programs the brain, but the clever brain can choose its upcoming environment. I’m not going to be the most successful person on the planet, nor do I want to be. I just want to be the most successful version of myself while working the least hard possible. I want to live in a way that if my life played out 1,000 times, Naval is successful 999 times. He’s not a billionaire, but he does pretty well each time. He may not have nailed life in every regard, but he sets up systems so he’s failed in very few places. [4] Remember I started as a poor kid in India, right? If I can make it, anybody can, in that sense. Obviously, I had all my limbs, my mental faculties, and I did have an education. There are some prerequisites you can’t get past. But if you’re reading this book, you probably have the requisite means at your disposal, which is a functioning body and a functioning mind. [78] If there’s something you want to do later, do it now. There is no “later.

Cornell’s reputation as a pressure cooker comes from its preprofessional attitude and “we try harder” mentality. Spans 6 colleges—4 private and 3 public. (Tuition varies accordingly.) Strong in engineering and architecture, world-famous in hotel administration. Easiest Ivy to get into. (The Elite Private Universities - Cornell University)

As I have famously said for years in my Money Mentality Makeover course, “The how is not your responsibility.” Your job, my friend, is to focus on the desire. You focus on how it would feel to already have it. You focus on removing the limiting beliefs. You focus on becoming a vibrational or energetic match to your desired outcomes. You remember that there are limitless possibilities and ways for your desires to come to you.

Being friends with you might be hazardous to my mental well-being.” Jordan wipes away a fake tear. “You say the sweetest things. Are we doing this or what?

The illustrious and influential Sigmund Freud dismissed romantic love as merely sex urge blocked. Pioneer sexologist Havelock Ellis provided his famous and entirely incorrect mathematical formula: sex plus friendship. (It seems to be neither.) Contemporary sex researchers seldom discuss love since they view sex and love as quite distinct from each other. Psychoanalytic writers have disagreed with each other as well as with the master, Freud. Theodore Reik asserted that sex and love are quite different, although the usual interpretation of Freudian concepts is that they are fused. Psychoanalyst Robert Seidenberg comments that the only similarity he could think of is that neither makes sense. In books with the word “love” in their titles, two of the most widely read writers on mental and emotional life managed to virtually avoid the subject of romantic love: Erich Fromm, in the Art of Loving, dismisses “falling in love” as a clearly unsatisfactory, as well as “explosive,” way to overcome “separateness”; and Rollo May, in his best-selling book Love and Will, forces the reader to search for romantic love in the interstices between sexual, procreational, friendly, and altruistic loves. The general view seemed to be that romantic love is mysterious, mystical, even sacred, and not capable, apparently, of being subjected to the cool gaze of scientific inquiry.

The road isn’t easy, but each step forward is proof that you’re stronger than yesterday.

You are not defined by your mental illness. You are defined by your strength, your resilience, and your ability to create a life that reflects who you truly are.

The mostly white medical establishment in the U.S., meanwhile, tended to focus on so-called “race susceptibility,” the idea that something inherent in the genetics of Black people caused tuberculosis—a kind of spes phthisica for the infectious age. Some white doctors even argued that the “susceptibility” was caused by the end of slavery in the U.S. In his famous 1896 essay “The Effects of Emancipation upon the Mental and Physical Health of the Negro of the South,” Dr. J. F. Miller argued (falsely) that tuberculosis was a “rare” disease “among the negroes of the South prior to emancipation.” In truth, the disease was “rare” because enslaved people had no access to diagnosis and lived in a world where white physicians presumed that consumption among Black people was either uncommon or impossible. But Miller instead argued the real cause of the disease was that “even now, after thirty years or more of freedom, he [the Black person] takes but little thought for to-morrow, but to-morrow, nevertheless, comes to him and oftimes finds him wholly unprepared to meet its exacting demands.” Miller argued the only way to restore Black people to health was to return to the institution of slavery.

Kennedy’s wit was famous; entire books have been devoted to it.

George Vaillant’s famous longitudinal study of Harvard students from their time as undergraduates through their entire adulthood also concluded that chores in childhood is an essential contributor to success in life. In an interview for a 1981 New York Times article, Vaillant explained that “work plays a central role in an individual’s life”—so much that it trumped having a strong family background as a predictor of mental health in adulthood.

Experiments published in 1983 clearly showed that subjects could choose not to perform a movement that was on the cusp of occurring (that is, that their brain was preparing to make) and that was preceded by a large readiness potential. In this view, although the physical sensation of an urge to move is initiated unconsciously, will can still control the outcome by vetoing the action. Later researchers, in fact, reported readiness potentials that precede a planned foot movement not by mere milliseconds but by almost two full seconds, leaving free won’t an even larger window of opportunity. “Conscious will could thus affect the outcome of the volitional process even though the latter was initiated by unconscious cerebral processes,” Libet says. “Conscious will might block or veto the process, so that no act occurs.” Everyone, Libet continues, has had the experience of “vetoing a spontaneous urge to perform some act. This often occurs when the urge to act involves some socially unacceptable consequence, like an urge to shout some obscenity at the professor.” Volunteers report something quite consistent with this view of the will as wielding veto power. Sometimes, they told Libet, a conscious urge to move seemed to bubble up from somewhere, but they suppressed it. Although the possibility of moving gets under way some 350 milliseconds before the subject experiences the will to move, that sense of will nevertheless kicks in 150 to 200 milliseconds before the muscle moves—and with it the power to call a halt to the proceedings. Libet’s findings suggest that free will operates not to initiate a voluntary act but to allow or suppress it. “We may view the unconscious initiatives for voluntary actions as ‘bubbling up’ in the brain,” he explains. “The conscious will then selects which of these initiatives may go forward to an action or which ones to veto and abort…. This kind of role for free will is actually in accord with religious and ethical strictures. These commonly advocate that you ‘control yourself.’ Most of the Ten Commandments are ‘do not’ orders.” And all five of the basic moral precepts of Buddhism are restraints: refraining from killing, from lying, from stealing, from sexual misconduct, from intoxicants. In the Buddha’s famous dictum, “Restraint everywhere is excellent.

GANDHI WOULD LEARN, however, that empathy had its limits, an insight previously reached by the psychiatrist/philosopher Karl Jaspers, famous for making empathy central to his thinking. Jaspers boldly resisted Nazism and was one of the few prominent anti-Nazi philosophers who stayed in Germany after Hitler took power. In both his psychiatric and political experience, Jaspers discovered the limits of empathy. In psychiatry, he found that the inability to empathize was a sign of psychosis, the loss of touch with reality that characterizes bizarre delusions or hallucinations. The psychotic’s inability to empathize with others is mirrored by our inability to empathize with his delusions. If you firmly believe that your entrails are being invaded by Martians, no matter how much I try to understand your life and feelings and thoughts, I cannot make sense of—or empathize with—your delusion. Just as Jaspers argued that there are limits to empathy in psychiatry, he found that he could not empathize with the Nazi evil; it was the political equivalent of a delusion—a pure falsehood with which he could not conceivably empathize. His discovery would be repeated by Gandhi’s experience during the last decade of his life, and, initially, with the same challenge: Adolf Hitler.

16. Worry Worries One of my oldest buddies from Everest and the SAS, Mick Crosthwaite, once gave me this sound advice: ‘Don’t worry about anything that’s outside your sphere of influence.’ Or in other words: if you can’t change it, don’t fret it. Think about it. What do you worry most about? Is it inside or outside your sphere of influence? You see, most of us fret and panic about stuff we have no control over - things we can’t change. Mick’s advice made me realize that if I can’t change it, I just won’t worry about it. Instead, spend the time and mental energy effecting positive change where you can, not where you can’t. It is sound advice, but it isn’t how most people live. Mark Twain famously said that he had spent most of his life worrying about things that never happened. I think people probably do this a lot. It is partly why so few get to where they dream of. They dare not…just in case. Fears and worries - about things that are long passed, or that may never materialize in our future - all weigh us down and slow us up. So where you can, drop the worries.

Brain health is not to be hailed as a habit of the rich and famous, rather it must be made a worldwide trait of human existence.

Thomas Szasz called mental illness a “myth” and said that the concept of mental illness was “scientifically worthless and socially harmful.” The opening of his most famous book, The Myth of Mental Illness, reads, “There is no such thing as mental illness,” and the book relegates psychiatry to the realm of alchemy and astrology.

In this watercolor Gavarni portrays an individual whose father was an industrialist and whose older brother was a distinguished professor. From the looks of him, Hippolyte Beauvisage Thomire had a keen eye for fashion in casual clothing, however. He represents the new generation of bourgeois consumers that emerged during the July Monarchy. He is the modern young man off the newly invented fashion plates and out of the cast of Balzac’s Human Comedy. Charles Baudelaire, the great cultural critic of Louis Philippe’s reign in latter years, called the artist Gavarni “the poet of official dandysme." Dandysme, Baudelaire said (in his famous essay “De l’heroisme de la vie moderne” [The heroism of modern life], which appeared in his review of the Salon of 1846), was “a modern thing.” By this he meant that it was a way for bourgeois men to use their clothing as a costume in order to stand out from the respectable, black-coated crowd in an age when aristocratic codes were crumbling and democratic values had not yet fully replaced them. The dandy was not Baudelaire’s “modern hero,” however. “The black suit and the frock coat not only have their political beauty as an expression of general equality,” he wrote, “but also their poetic beauty as an expression of the public mentality.” That is why Baudelaire worshiped ambitious rebels, men who disguised themselves by dressing like everyone else. “For the heroes of the Iliad cannot hold a candle to you, Vautrin, Rastignac, Birotteau [all three were major characters in Balzac’s novels] . . . who did not dare to confess to the public what you went through under the macabre dress coat that all of us wear, or to you Honore de Balzac, the strangest, most romantic, and most poetic among all the characters created by your imagination,” Baudelaire declared.

Experience has shown that the mass-armies of “democratic” states fight with greater zeal when they are animated by hatred and supported by a hate-crazed populace that fancies it is fighting a holy war. Lies have therefore become military equipment, a kind of mental logistics; but it is the essence of such propaganda that its spuriousness is known only to the persons who manufacture it. The model of such operations is the famous lie-factory managed by Lord Bryce during the First World War, in which a corps of expert technicians forged photographs, while expert liars, including Arnold Toynbee, concocted stories of “atrocities” to inspire the emotionally overwrought British with a fanatic’s hatred of the incredibly bestial Germans and with a noble Christian ardour to kill them.

The competitive concept of the creation of the universe is the mental reflection of the contest and conflict which began at a particular period in human society. This competitive concept could not have developed in a classless society; in fact it arose when society divided into classes. Monarchies were established and conflicts between them became a daily occurrence. Wars were fought, settlements destroyed, the blood of innocents was shed along with soldiers, and the winning rival became famous. Epics would be written in his honour and hymns and songs would be sung; so much so that every kind of goodness was attributed to his person and enemies were made into idols of evil.

There once lived, at a series of temporary addresses across the United States of America, a travelling man of Indian origin, advancing years and retreating mental powers, who, on account of his love for mindless television, had spent far too much of his life in the yellow light of tawdry motel rooms watching an excess of it, and had suffered a peculiar form of brain damage as a result. He devoured morning shows, daytime shows, late-night talk shows, soaps, situation comedies, Lifetime Movies, hospital dramas, police series, vampire and zombie serials, the dramas of housewives from Atlanta, New Jersey, Beverly Hills and New York, the romances and quarrels of hotel-fortune princesses and self-styled shahs, the cavortings of individuals made famous by happy nudities, the fifteen minutes of fame accorded to young persons with large social media followings on account of their plastic-surgery acquisition of a third breast or their post-rib-removal figures that mimicked the impossible shape of the Mattel company’s Barbie doll, or even, more simply, their ability to catch giant carp in picturesque settings while wearing only the tiniest of string bikinis; as well as singing competitions, cooking competitions, competitions for business propositions, competitions for business apprenticeships, competitions between remote-controlled monster vehicles, fashion competitions, competitions for the affections of both bachelors and bachelorettes, baseball games, basketball games, football games, wrestling bouts, kickboxing bouts, extreme sports programming and, of course, beauty contests.

Constantly falling back into an old trap, before I am even fully aware of it, I find myself wondering why someone hurt me, rejected me, or didn’t pay attention to me. Without realizing it, I find myself brooding about someone else’s success, my own loneliness, and the way the world abuses me. Despite my conscious intentions, I often catch myself daydreaming about becoming rich, powerful, and very famous. All of these mental games reveal to me the fragility of my faith that I am the Beloved One on whom God’s favor rests.

I never feel certain about anything with you. At one time you take pleasure in a sort of perverse self-denial, and at another you have not resolution to resist a thing that you know to be wrong.” There was a terrible cutting truth in Tom’s words — that hard rind of truth which is discerned by unimaginative, unsympathetic minds. Maggie always writhed under this judgment of Tom’s; she rebelled and was humiliated in the same moment; it seemed as if he held a glass before her to show her her own folly and weakness, as if he were a prophetic voice predicting her future fallings; and yet, all the while, she judged him in return; she said inwardly that he was narrow and unjust, that he was below feeling those mental needs which were often the source of the wrong-doing or absurdity that made her life a planless riddle to him.

wise storyteller called Aesop. It appears in several of his fables including, most famously, the story of the fox and the grapes. A fox gazes longingly at a beautiful bunch of grapes hanging from the high branch of a tree, his mouth watering. He jumps to reach them, but misses by a long way. He tries again and again, but each time it is in vain. Sitting down, he looks at the grapes in disgust. ‘What a fool I am,’ he says, ‘wearing myself out to get a bunch of sour grapes* that are not worth the effort.’ The moral of the fable is that many pretend to despise and belittle that which is beyond their reach. This seems fair enough, though it is worth asking how our lives would feel if we did not play this mental trick on ourselves – we might go about in a constant state of resentment because we were not the billionaire recipient of a Nobel Prize.

Cornelius Jeremiah, the second son, proved an embarrassment almost from the beginning, a point the Commodore never let him forget. He suffered from epilepsy, which his father took to be a mental illness and a mark of weakness. A failure in several different business ventures, Cornie, as he was known, repeatedly leaned on his famous last name to procure loans and lines of credit, which he then squandered by gambling. Twice the Commodore had him committed to what were then called “lunatic asylums,” and when those institutions proved unable to prevent financial and moral laxity, the Commodore resorted to warning friends and business associates away from him. “There is a crazy fellow running all over the land calling himself my son,” the Commodore was quoted as saying. “If you come into contact with him, don’t trust him.

Skinner’s most famous contribution to behavioral psychology was the invention of the Skinner Box, a controlled environment used to study operant conditioning in animals.

It’s almost as if being online twenty-four seven is bad for your mental health,” Fern deadpans. We let out a collective sigh. One day, when every single person I know is dead and anthropologists are excavating our bones and analyzing our skulls, I truly believe they’ll find tiny little holes drilled into our heads where the internet sucked us dry of independent thought.

The way that Feynman learned and internalized new ideas was to first attack them head-on the old-fashioned way — by reading and thinking through them. The key emphasis in that sentence is on the word thinking. Famously, Feynman would read the abstract of a scientific paper, and before reading any further, attempt to solve the stated problem. Only then would he read through the rest of the paper. He was focused on mentally wrestling with an idea as opposed to letting someone else walk him to the final answer.

As humans, our desire for happiness focuses of fulfilling our needs. The famous Maslow hierarchy of needs demonstrates the most fundamental elements of human needs. It is scientifically proven that we humans all need security, food and sex; emotional recognition and bonding mental engagement and creative activity; communion and self-realization. Meeting those needs of body, mind and spirit gives us satisfaction and pleasure; denying them leaves us feeling deprived, frustrated and incomplete. We seek out experiences that enable us to survive, thrive and be fulfilled. The catch is that no matter how gratifying any experience may be, it is bound to change. A man thousands of years ago who goes by the Buddha expressed this in the first noble truth; Existence is inherently dissatisfying.... We are uncomfortable because everything in our life keeps changing. Our inner moods, our bodies, our work, the people we love, the world we live in. We can’t hold onto anything — a beautiful sunset, a sweet taste, an interment moment with a lover because everything comes and goes. Lacking any permanent satisfaction, we continuously need another injection of fuel, stimulation, reassurance from loved ones, medicine, exercise and meditation. We are continually driven to become something more, to become something better, to experience something else. We want to feel “good enough” all the time, from our work, parenting, relationships, health, appearance, and life. We want others to be a certain way — always happy, healthy, loving and respectful towards us. Yet when realty does not meet expectations, we are then driven by the feeling that something is missing or wrong. Our gnawing everyday wants prevent us from relaxing and becoming aware of our deeper yearnings. We are then constantly leaning into the next moment, hoping it will offer the satisfaction that the present moment does not. The Latin word desire, “desidus” means “away from a star.” Stars are energetic source of all life and an expression of pure awareness. This aliveness and wakefulness is what we long for most deeply — we long to belong to our star, to realize our own true nature. Yet because our desires habitually narrow and fixate on what by nature passes away, we feel “away from our star,” away from life, awareness and love that is the essence of who we are. Feeling apart from the source of our being, we identify ourselves with our wants and with the ways that try to satisfy them.

The central figure of Buddhism is not a god but a human being, Siddhartha Gautama. According to Buddhist tradition, Gautama was heir to a small Himalayan kingdom, sometime around 500 BC. The young prince was deeply affected by the suffering evident all around him. He saw that men and women, children and old people, all suffer not just from occasional calamities such as war and plague, but also from anxiety, frustration and discontent, all of which seem to be an inseparable part of the human condition. People pursue wealth and power, acquire knowledge and possessions, beget sons and daughters, and build houses and palaces. Yet no matter what they achieve, they are never content. Those who live in poverty dream of riches. Those who have a million want two million. Those who have two million want 10 million. Even the rich and famous are rarely satisfied. They too are haunted by ceaseless cares and worries, until sickness, old age and death put a bitter end to them. Everything that one has accumulated vanishes like smoke. Life is a pointless rate race. But how to escape it? At the age of twenty-nine Gautama slipped away from his palace in the middle of the night, leaving behind his family and possessions. He travelled as a homeless vagabond throughout northern India, searching for a way out of suffering. He visited ashrams and sat at the feet of gurus but nothing liberated him entirely - some dissatisfaction always remained. He did not despair. He resolved to investigate suffering on his own until he found a method for complete liberation. He spent six years meditating on the essence, causes and cures for human anguish. In the end he came to the realisation that suffering is not caused by ill fortune, by social injustice, or by divine whims. Rather, suffering is caused by the behaviour patterns of one’s own mind. Gautama's insight was that no matter what the mind experiences, it usually reacts with craving, and craving always involves dissatisfaction. When the mind experiences something distasteful it craves to be rid of the irritation. When the mind experiences something pleasant, it craves that the pleasure will remain and will intensify. Therefore, the mind is always dissatisfied and restless. This is very clear when we experience unpleasant things, such as pain. As long as the pain continues, we are dissatisfied and do all we can to avoid it. Yet even when we experience pleasant things we are never content. We either fear that the pleasure might disappear, or we hope that it will intensify. People dream for years about finding love but are rarely satisfied when they find it. Some become anxious that their partner will leave; others feel that they have settled cheaply, and could have found someone better. And we all know people who manage to do both. Great gods can send us rain, social institutions can provide justice and good health care, and lucky coincidences can turn us into millionaires, but none of them can change our basic mental patterns. Hence even the greatest kings are doomed to live in angst, constantly fleeing grief and anguish, forever chasing after greater pleasures.

Mental health experts have earned a hearty dose of skepticism that they know how to help a child thrive. They are famously slow to acknowledge even their disastrous errors.[15] If anything, the past two decades suggest that today’s mental health experts ought to take a hard look at all of their advice and consider the possibility that much of it is dead wrong.

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