Five Sense Organs Quotes

Kama is the enjoyment of appropriate objects by the five senses of hearing, feeling, seeing, tasting and smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kama.

Ms. Terwilliger didn’t have a chance to respond to my geological ramblings because someone knocked on the door. I slipped the rocks into my pocket and tried to look studious as she called an entry. I figured Zoe had tracked me down, but surprisingly, Angeline walked in. "Did you know," she said, "that it’s a lot harder to put organs back in the body than it is to get them out?" I closed my eyes and silently counted to five before opening them again. “Please tell me you haven’t eviscerated someone.” She shook her head. “No, no. I left my biology homework in Miss Wentworth’s room, but when I went back to get it, she’d already left and locked the door. But it’s due tomorrow, and I’m already in trouble in there, so I had to get it. So, I went around outside, and her window lock wasn’t that hard to open, and I—” "Wait," I interrupted. "You broke into a classroom?" "Yeah, but that’s not the problem." Behind me, I heard a choking laugh from Ms. Terwilliger’s desk. "Go on," I said wearily. "Well, when I climbed through, I didn’t realize there was a bunch of stuff in the way, and I crashed into those plastic models of the human body she has. You know, the life size ones with all the parts inside? And bam!" Angeline held up her arms for effect. "Organs everywhere." She paused and looked at me expectantly. "So what are we going to do? I can’t get in trouble with her." "We?" I exclaimed. "Here," said Ms. Terwilliger. I turned around, and she tossed me a set of keys. From the look on her face, it was taking every ounce of self-control not to burst out laughing. "That square one’s a master. I know for a fact she has yoga and won’t be back for the rest of the day. I imagine you can repair the damage—and retrieve the homework—before anyone’s the wiser.” I knew that the “you” in “you can repair” meant me. With a sigh, I stood up and packed up my things. “Thanks,” I said. As Angeline and I walked down to the science wing, I told her, “You know, the next time you’ve got a problem, maybe come to me before it becomes an even bigger problem.” "Oh no," she said nobly. "I didn’t want to be an inconvenience." Her description of the scene was pretty accurate: organs everywhere. Miss Wentworth had two models, male and female, with carved out torsos that cleverly held removable parts of the body that could be examined in greater detail. Wisely, she had purchased models that were only waist-high. That was still more than enough of a mess for us, especially since it was hard to tell which model the various organs belonged to. I had a pretty good sense of anatomy but still opened up a textbook for reference as I began sorting. Angeline, realizing her uselessness here, perched on a far counter and swing her legs as she watched me. I’d started reassembling the male when I heard a voice behind me. "Melbourne, I always knew you’d need to learn about this kind of thing. I’d just kind of hoped you’d learn it on a real guy." I glanced back at Trey, as he leaned in the doorway with a smug expression. “Ha, ha. If you were a real friend, you’d come help me.” I pointed to the female model. “Let’s see some of your alleged expertise in action.” "Alleged?" He sounded indignant but strolled in anyways. I hadn’t really thought much about asking him for help. Mostly I was thinking this was taking much longer than it should, and I had more important things to do with my time. It was only when he came to a sudden halt that I realized my mistake. "Oh," he said, seeing Angeline. "Hi." Her swinging feet stopped, and her eyes were as wide as his. “Um, hi.” The tension ramped up from zero to sixty in a matter of seconds, and everyone seemed at a loss for words. Angeline jerked her head toward the models and blurted out. “I had an accident.” That seemed to snap Trey from his daze, and a smile curved his lips. Whereas Angeline’s antics made me want to pull out my hair sometimes, he found them endearing.

Consider that at any given moment, our five senses are taking in more than 11,000,000 pieces of information. Scientists have determined this number by counting the receptor cells each sense organ has and the nerves that go from these cells to the brain. Our eyes alone receive and send over 10,000,000 signals to our brains each second. Scientists have also tried to determine how many of these signals can be processed consciously at any given point in time, by looking at such things as how quickly people can read, consciously detect different flashes of light, and tell apart different kinds of smells. The most liberal estimate is that people can process consciously about 40 pieces of information per second.

When the Gita says that the material world is made up of five “material elements,” then, it is talking about the world as we perceive it through our five senses. The objects of this world are in the mind, not outside. “Physical objects” in this sense require a mental component also: five “essences” or mental conditions of perception, each corresponding to one of the five senses. From these five tanmatras derive on the one hand the five sense organs, and on the other hand the five material elements. You can see that the number five and the correspondences of Sankhya are not arbitrary, but reflect the ways we have of sorting electrical information supplied to the brain.

The course of training of the yogī was divided into eight stages, reminding us of the eightfold path of Buddhism, but far less practical: (1) Self-control (yama), the practice of the five moral rules: non-violence, truthfulness, not stealing, chastity, and the avoidance of greed. (2) Observance (niyama), the regular and complete observance of the above five rules. (3) Posture (āsana), sitting in certain postures, difficult without practice, which are thought to be essential to meditation. The most famous of these is padmāsna, the “Lotus Posture”, in which the feet are placed on the opposite thighs, and in which gods and sages are commonly depicted. (4) Control of the Breath (prānāyāma), whereby the breath is held and controlled and the respiration forced into unusual rhythms, which are believed to be of great physical and spiritual value. (5) Restraint (pratyāhāra), whereby the sense organs are trained to take no note of their perceptions. (6) Steadying the Mind (dhāranā), by concentration on a single object, such as the tip of the nose, the navel, an icon, or a sacred symbol. (7) Meditation (dhyāna), when the object of concentration fills the whole mind. (8) Deep Meditation (samādhi), when the whole personality is temporarily dissolved.

Somewhere close I knew spear-nosed bats flew through the tree crowns in search of fruit, palm vipers coiled in ambush in the roots of orchids, jaguars walked the river's edge; around them eight hundred species of trees stood, more than are native to all of North America; and a thousand species of butterflies, 6 percent of the entire world fauna, waited for the dawn.About the orchids of that place we knew very little. About flies and beetles almost nothing, fungi nothing, most kinds of organisms nothing. Five thousand kinds of bacteria might be found in a pinch of soil, and about them we knew absolutely nothing. This was wilderness in the sixteenth-century sense, as it must have formed in the minds of the Portuguese explorers, its interior still largely unexplored and filled with strange, myth-engendering plants and animals. From such a place the pious naturalist would send long respectful letters to royal patrons about the wonders of the new world as testament to the glory of God. And I thought: there is still time to see this land in such a manner.

The blitzkrieg of information that your mind receives daily enters you only through your five sense organs. Your sense organs, as we have seen before, always perceive everything only in comparison. Where there is comparison, there is always duality. Suppose I were to show you my hand. While you are able to see one side, you cannot see the other. If I were to show you the other side, you would not be able to perceive this first side. Human perception through the sense organs is always piecemeal. It can give you an illusion of completeness but can never comprehend the whole.

...(T)here was something in the timbre and inflection of his words that seemed to rummage through a clutter of ancestral fragments to remind me of the person I may have been born to be but had not become. If I didn't take his daily rants against America seriously, it was because it was never really America he was inveighing against, nor was his the voice of a bewildered Middle East trying to fend off a decaying and implacable West. What I heard instead was the raspy, wheezing, threatened voice of an older order of mankind, older ways of being human, raging, raging against the tide of something new that had the semblance and behavior of humanity but really wasn't. It was not a clash of civilizations or of values or of cultures; it was a question of which organ, which chamber of the heart, which one of its clear five senses would humanity cut off to join modernity.

Economic gloom lightens your wallet while weighing down your spirit. Five of the ten most stressful life events are related to whether you are employed and whether the quality of your work experience is good. Your work does more than affect your self-esteem; it organizes your day, connects you with others, and can give you a sense of purpose. Not

At three and four and five, children may not be able to follow complicated plots and subplots. But the narrative form, psychologists now believe, is absolutely central to them. "It's the only way they have of organizing the world, of organizing experience," Jerome Brunner, a psychologist at New York University, says. "They are not able to bring theories that organize things in terms of cause and effect and relationships, so they turn things into stories, and when they try to make sense of their life they use the storied version of their experience as the basis for further reflection. If they don't catch something in a narrative structure, it doesn't get remembered very well, and it doesn't seem to be accessible for further kinds of mulling over.

We seemed to share certain ideas about what happens in childhood, when you have to place yourself under the sign of your own name, your face, your voice, your outward reality. When you become a fixed position, a thing to others and to yourself. There were times, I told him, at the age of five, six, seven, when it was a shock to me that I was trapped in my own body. Suddenly I would feel locked into an identity, trapped inside myself, as if the container of my person were some kind of terrible mistake. My own voice and arms, my name, seemed wrong. As if I were a dispersed set of nodes that had been falsely organized into a form, and I was living in a nightmare, forced to see from out of this limited and unreal “me.” I wasn’t so sure I occupied one place, one person, and Sandro said this made sense, this instinct of a child, to question the artificial confines of personhood.

I do believe that we have more than five senses. Apart from the basic five, we also have the gut and the third eye. The gut being the seat of all feeling, and the third eye being the seat of intuition (foresight). But what can we expect from science, which is incomplete and flawed? How can science be called the study of nature without it acknowledging the soul? Or the ether? If science did study both these two crucial elements, which I feel are at the very heart of nature, then it would be forced to also acknowledge organized design in nature – which would then lead one to discover the heart of the universe. The core of all existence, of all vibrations, of all matter. By doing so, would ultimately bring one to acknowledge cause and effect, and ultimately - the conscience. But never mind this “esoteric” ideology that could bring about world peace and the unity of all mankind. If man knew how connected he was to all things and how the effect of his every action has an impact on all things, then we would no longer be able to convince him that some life on earth is meaningless to justify war.

A quick summary of Sāṁkhya might go like this: the mysterious pure consciousness, puruṣa, somehow interfaces with the buddhi, which generates an ego-making function. This manifests the dividing-constructing and symbol-making mind, which takes in and organizes data from the senses and sends actions and reactions back out into the world through organs of action like the hands. The world is composed of the five gross elements and other puruṣa-prakṛti cognitive systems called other sentient beings. All of this is an interweaving of the energetic strands of the three guṇas, strands that stretch as a unified whole, a tapestry or network of time itself.

About a block away from them there lived another Lithuanian family, consisting of an elderly widow and one grown son; their name was Majauszkis, and our friends struck up an acquaintance with them before long. One evening they came over for a visit, and naturally the first subject upon which the conversation turned was the neighborhood and its history; and then Grandmother Majauszkiene, as the old lady was called, proceeded to recite to them a string of horrors that fairly froze their blood. She was a wrinkled-up and wizened personage--she must have been eighty--and as she mumbled the grim story through her toothless gums, she seemed a very old witch to them. Grandmother Majauszkiene had lived in the midst of misfortune so long that it had come to be her element, and she talked about starvation, sickness, and death as other people might about weddings and holidays. The thing came gradually. In the first place as to the house they had bought, it was not new at all, as they had supposed; it was about fifteen years old, and there was nothing new upon it but the paint, which was so bad that it needed to be put on new every year or two. The house was one of a whole row that was built by a company which existed to make money by swindling poor people. The family had paid fifteen hundred dollars for it, and it had not cost the builders five hundred, when it was new. Grandmother Majauszkiene knew that because her son belonged to a political organization with a contractor who put up exactly such houses. They used the very flimsiest and cheapest material; they built the houses a dozen at a time, and they cared about nothing at all except the outside shine. The family could take her word as to the trouble they would have, for she had been through it all--she and her son had bought their house in exactly the same way. They had fooled the company, however, for her son was a skilled man, who made as high as a hundred dollars a month, and as he had had sense enough not to marry, they had been able to pay for the house. Grandmother Majauszkiene saw that her friends were puzzled at this remark; they did not quite see how paying for the house was "fooling the company." Evidently they were very inexperienced. Cheap as the houses were, they were sold with the idea that the people who bought them would not be able to pay for them. When they failed--if it were only by a single month--they would lose the house and all that they had paid on it, and then the company would sell it over again. And did they often get a chance to do that? Dieve! (Grandmother Majauszkiene raised her hands.) They did it--how often no one could say, but certainly more than half of the time. They might ask any one who knew anything at all about Packingtown as to that; she had been living here ever since this house was built, and she could tell them all about it. And had it ever been sold before? Susimilkie! Why, since it had been built, no less than four families that their informant could name had tried to buy it and failed.

The sign over supermarket express checkout lanes, TEN ITEMS OR LESS, is a grammatical error, they say, and as a result of their carping whole-food and other upscale supermarkets have replaced the signs with TEN ITEMS OR FEWER. The director of the Bicycle Transportation Alliance has apologized for his organization’s popular T-shirt that reads ONE LESS CAR, conceding that it should read ONE FEWER CAR. By this logic, liquor stores should refuse to sell beer to customers who are fewer than twenty-one years old, law-abiding motorists should drive at fewer than seventy miles an hour, and the poverty line should be defined by those who make fewer than eleven thousand five hundred dollars a year. And once you master this distinction, well, that’s one fewer thing for you to worry about.45

Dream Meditation Practices are best performed in an isolated (close to nature) chamber that is clean and dry. Diet should be modified before practice so that solid food is reduced and a sense of lightness is obtained. This meditation is best done after bathing; the student can be nude or wear a light robe. Begin by lying on your back. Focus your mind on the lower tan tien. Summon the spirits residing in the organs by chanting their names in the order of the creation cycle: Houhou or Shen (heart), Beibei or Yi (spleen), Yanyan or Po (lungs), Fu Fu or Zhi (kidneys), and Jianjian or Hun (liver).20 Repeat the chanting and gathering until a bright light and warmth appear in the lower tan tien. Opening this place will automatically open the Microcosmic Orbit. Coordinate your breathing with this meditation to assist the process: inhaling stimulates the kidneys and liver, while exhaling moves the heart and lungs to the centerpoint—the stomach and spleen. Bring the merged five spirits from the lower tan tien (you can also include the other four spirits) up to the heart, and then to the Crystal Palace (also known as the Divine Palace or Hall of Light). The team of merged spirits—now the Yuan Shen or Original Spirit—can exit via the crown. Being conscious during the whole dream, or alternatively remembering the dream after waking, completes the process. You also have the choice of practicing meditation during your dream state. Process the content of the dream during the day, taking any actions in the material world that are now necessary. Remember that one of our goals with the Kan and Li practice is to merge the everyday mind with your dream landscape and meditation. Fusion of these three minds (different from the three tan tiens) is a feature of the developing sage. Ideally, dreaming can include the practice of Microcosmic Orbit, Fusion, and even Kan and Li.

If I liked listening to him, it was not because I believed or even respected the stuff he mouthed off every day at Café Algiers, but because there was something in the timbre and inflection of his words that seemed to remind me of the person I may have been born to be but had not become. If I didn't take his daily rants against America seriously, it was because it was never really America he was inveighing against, nor was his the voice of a bewildered Middle East trying to fend off a decaying and implacable West. What I hear instead was the raspy, wheezing, threatened voice of an older order of making, older ways of being human, raging, raging against the tide of something new that had the semblance and behaviour of humanity but really wasn't. It was not a clash of civilizations or of values or of cultures; it was a question of which organ, which chamber of the heart, which one of its dear five senses would humanity cut off to join modernity.

Working class bodies (like any other) will only flourish as long as there is a sense of purpose in participating in them. If there is no real discussion, if everything of significance is decided in advance elsewhere, the organ atrophies and the participants vote with their feet. That kind of apathy and passivity is what capitalist society relies upon. Demanding that we put a cross on a piece of paper, to indicate our trust in representatives who can do what they like for five years, is the sole political duty of the “citizen”. Meanwhile the so-called democratic state represents only the interests of the propertied classes. Socialist society is different. It is not just about dispossessing the wealthy of their ownership of the means of production, even if abolishing both the law of value and exploitation are bedrocks on which a new mode of production must arise. Socialism demands the active participation of all producers in the decisions that affect their lives. Its democracy is direct and based on the ability to recall delegates if they do not fulfil the mandate they were given by the collectivity.

Roughly 25 percent of humanity is Muslim. For every Jew, there are roughly one hundred twenty-five Muslims. Judaism is about 2500 years older than Islam, and yet it has not been able to attract nearly as many followers. If we construe religions as memeplexes (a collection of interconnected memes), to borrow Richard Dawkin's term, the Islamic memeplex has been extraordinarily more successful than its Jewish counterpart (from an epidemiological perspective, that is). Why is that? To answer this important question, we must look at the contents of the two respective memeplexes to examine why one is more "infectious" than the other. Let us explore the rules for converting into the two religions and apostatizing out of them. In Judaism, the religious process for conversion is onerous, requiring several years of commitment and an absence of ulterior motive. (For example, converting to Judaism because you are marrying a Jewish person is considered an ulterior motive). Not surprisingly, given the barriers to entry, relatively few people convert to Judaism. On the other hand, to convert to Islam simply requires that one proclaim openly the sentence, the shahada (the testimony): "There is no true god but Allah, and Muhammad is the Messenger of Allah." It does not require a sophisticated epidemiological model to predict which memeplex will spread more rapidly. Let us now suppose that one wishes to leave the religion. While the Old Testament does mention the death penalty for apostasy, it has seldom been applied throughout Jewish history, whereas to this day apostasy from Islam does lead to the death penalty in several Islamic countries. But perhaps the most important difference is that Judaism does not promote or encourage proselytizing, whereas it is a central religious obligation in Islam. According to Islam, the world is divided into dar al-hard (the house of war) and dar al-Islam (the house of Islam). Peace will arrive when the entire world is united under the flag of Allah. Hence, it is imperative to Islamize the nations within dar al-harb. There is only one Jewish country in the world, Israel, and it has a sizeable non-Jewish minority. But there are fifty-seven member states of the Organization of Islamic Cooperation.

I want you to write a narrative, a narrative from the future of your city, and you can date it, set it out one year from now, five years from now, a decade from now, a generation from now, and write it as a case study looking back, looking back at the change that you wanted in your city, looking back at the cause that you were championing, and describing the ways that that change and that cause came, in fact, to succeed. Describe the values of your fellow citizens that you activated, and the sense of moral purpose that you were able to stir. Recount all the different ways that you engaged the systems of government, of the marketplace, of social institutions, of faith organizations, of the media. Catalog all the skills you had to deploy, how to negotiate, how to advocate, how to frame issues, how to navigate diversity in conflict, all those skills that enabled you to bring folks on board and to overcome resistance. What you'll be doing when you write that narrative is you'll be discovering how to read power, and in the process, how to write power. So share what you write, do you what you write, and then share what you do. [...] Together, we can create a great network of city that will be the most powerful collective laboratory for self-government this planet has ever seen. We have the power to do that.

To give you a sense of the sheer volume of unprocessed information that comes up the spinal cord into the thalamus, let’s consider just one aspect: vision, since many of our memories are encoded this way. There are roughly 130 million cells in the eye’s retina, called cones and rods; they process and record 100 million bits of information from the landscape at any time. This vast amount of data is then collected and sent down the optic nerve, which transports 9 million bits of information per second, and on to the thalamus. From there, the information reaches the occipital lobe, at the very back of the brain. This visual cortex, in turn, begins the arduous process of analyzing this mountain of data. The visual cortex consists of several patches at the back of the brain, each of which is designed for a specific task. They are labeled V1 to V8. Remarkably, the area called V1 is like a screen; it actually creates a pattern on the back of your brain very similar in shape and form to the original image. This image bears a striking resemblance to the original, except that the very center of your eye, the fovea, occupies a much larger area in V1 (since the fovea has the highest concentration of neurons). The image cast on V1 is therefore not a perfect replica of the landscape but is distorted, with the central region of the image taking up most of the space. Besides V1, other areas of the occipital lobe process different aspects of the image, including: •  Stereo vision. These neurons compare the images coming in from each eye. This is done in area V2. •  Distance. These neurons calculate the distance to an object, using shadows and other information from both eyes. This is done in area V3. •  Colors are processed in area V4. •  Motion. Different circuits can pick out different classes of motion, including straight-line, spiral, and expanding motion. This is done in area V5. More than thirty different neural circuits involved with vision have been identified, but there are probably many more. From the occipital lobe, the information is sent to the prefrontal cortex, where you finally “see” the image and form your short-term memory. The information is then sent to the hippocampus, which processes it and stores it for up to twenty-four hours. The memory is then chopped up and scattered among the various cortices. The point here is that vision, which we think happens effortlessly, requires billions of neurons firing in sequence, transmitting millions of bits of information per second. And remember that we have signals from five sense organs, plus emotions associated with each image. All this information is processed by the hippocampus to create a simple memory of an image. At present, no machine can match the sophistication of this process, so replicating it presents an enormous challenge for scientists who want to create an artificial hippocampus for the human brain.

I loved driving with Marlboro Man. I saw things I’d never seen before, things I’d never even considered in my two and a half decades of city life. For the first time ever, I began to grasp the concept of north, south, east, and west, though I imagine it would take another twenty-five years before I got them straight. I saw fence lines and gates made of welded iron pipe, and miles upon miles of barbed wire. I saw creeks--rocky, woodsy creeks that made the silly water hazard in my backyard seem like a little mud puddle. And I saw wide open land as far as the eye could see. I’d never known such beauty. Marlboro Man loved showing me everything, pointing at pastures and signs and draws and lakes and giving me the story behind everything we saw. The land, both on his family’s ranch and on the ranches surrounding it, made sense to him: he saw it not as one wide open, never-ending space, but as neatly organized parcels, each with its own purpose and history. “Betty Smith used to own this part of our ranch with her husband,” he’d say. “They never had kids and were best friends with my grandparents.” Then he’d tell some legend of Betty Smith’s husband’s grandfather, remembering such vivid details, you’d think he’d been there himself. I absorbed it all, every word of it. The land around him pulsated with the heartbeats of all who’d lived there before…and as if it were his duty to pay honor to each and every one of them, he told me their names, their stories, their relationship, their histories. I loved that he knew all those things.

The last refuge of the Self, perhaps, is “physical continuity.” Despite the body’s mercurial nature, it feels like a badge of identity we have carried since the time of our earliest childhood memories. A thought experiment dreamed up in the 1980s by British philosopher Derek Parfit illustrates how important—yet deceiving—this sense of physical continuity is to us.15 He invites us to imagine a future in which the limitations of conventional space travel—of transporting the frail human body to another planet at relatively slow speeds—have been solved by beaming radio waves encoding all the data needed to assemble the passenger to their chosen destination. You step into a machine resembling a photo booth, called a teletransporter, which logs every atom in your body then sends the information at the speed of light to a replicator on Mars, say. This rebuilds your body atom by atom using local stocks of carbon, oxygen, hydrogen, and so on. Unfortunately, the high energies needed to scan your body with the required precision vaporize it—but that’s okay because the replicator on Mars faithfully reproduces the structure of your brain nerve by nerve, synapse by synapse. You step into the teletransporter, press the green button, and an instant later materialize on Mars and can continue your existence where you left off. The person who steps out of the machine at the other end not only looks just like you, but etched into his or her brain are all your personality traits and memories, right down to the memory of eating breakfast that morning and your last thought before you pressed the green button. If you are a fan of Star Trek, you may be perfectly happy to use this new mode of space travel, since this is more or less what the USS Enterprise’s transporter does when it beams its crew down to alien planets and back up again. But now Parfit asks us to imagine that a few years after you first use the teletransporter comes the announcement that it has been upgraded in such a way that your original body can be scanned without destroying it. You decide to give it a go. You pay the fare, step into the booth, and press the button. Nothing seems to happen, apart from a slight tingling sensation, but you wait patiently and sure enough, forty-five minutes later, an image of your new self pops up on the video link and you spend the next few minutes having a surreal conversation with yourself on Mars. Then comes some bad news. A technician cheerfully informs you that there have been some teething problems with the upgraded teletransporter. The scanning process has irreparably damaged your internal organs, so whereas your replica on Mars is absolutely fine and will carry on your life where you left off, this body here on Earth will die within a few hours. Would you care to accompany her to the mortuary? Now how do you feel? There is no difference in outcome between this scenario and what happened in the old scanner—there will still be one surviving “you”—but now it somehow feels as though it’s the real you facing the horror of imminent annihilation. Parfit nevertheless uses this thought experiment to argue that the only criterion that can rationally be used to judge whether a person has survived is not the physical continuity of a body but “psychological continuity”—having the same memories and personality traits as the most recent version of yourself. Buddhists

Another howl ruptured the quiet, still too far away to be a threat. The Beast Lord, the leader, the alpha male, had to enforce his position as much by will as by physical force. He would have to answer any challenges to his rule, so it was unlikely that he turned into a wolf. A wolf would have little chance against a cat. Wolves hunted in a pack, bleeding their victim and running them into exhaustion, while cats were solitary killing machines, designed to murder swiftly and with deadly precision. No, the Beast Lord would have to be a cat, a jaguar or a leopard. Perhaps a tiger, although all known cases of weretigers occurred in Asia and could be counted without involving toes. I had heard a rumor of the Kodiak of Atlanta, a legend of an enormous, battle-scarred bear roaming the streets in search of Pack criminals. The Pack, like any social organization, had its lawbreakers. The Kodiak was their Executioner. Perhaps his Majesty turned into a bear. Damn. I should have brought some honey. My left leg was tiring. I shifted from foot to foot . . . A low, warning growl froze me in midmove. It came from the dark gaping hole in the building across the street and rolled through the ruins, awakening ancient memories of a time when humans were pathetic, hairless creatures cowering by the weak flame of the first fire and scanning the night with frightened eyes, for it held monstrous hungry killers. My subconscious screamed in panic. I held it in check and cracked my neck, slowly, one side then another. A lean shadow flickered in the corner of my eye. On the left and above me a graceful jaguar stretched on the jutting block of concrete, an elegant statue encased in the liquid metal of moonlight. Homo Panthera onca. The killer who takes its prey in a single bound. Hello, Jim. The jaguar looked at me with amber eyes. Feline lips stretched in a startlingly human smirk. He could laugh if he wanted. He didn’t know what was at stake. Jim turned his head and began washing his paw. My saber firmly in hand, I marched across the street and stepped through the opening. The darkness swallowed me whole. The lingering musky scent of a cat hit me. So, not a bear after all. Where was he? I scanned the building, peering into the gloom. Moonlight filtered through the gaps in the walls, creating a mirage of twilight and complete darkness. I knew he was watching me. Enjoying himself. Diplomacy was never my strong suit and my patience had run dry. I crouched and called out, “Here, kitty, kitty, kitty.” Two golden eyes ignited at the opposite wall. A shape stirred within the darkness and rose, carrying the eyes up and up and up until they towered above me. A single enormous paw moved into the moonlight, disturbing the dust on the filthy floor. Wicked claws shot forth and withdrew. A massive shoulder followed, its gray fur marked by faint smoky stripes. The huge body shifted forward, coming at me, and I lost my balance and fell on my ass into the dirt. Dear God, this wasn’t just a lion. This thing had to be at least five feet at the shoulder. And why was it striped? The colossal cat circled me, half in the light, half in the shadow, the dark mane trembling as he moved. I scrambled to my feet and almost bumped into the gray muzzle. We looked at each other, the lion and I, our gazes level. Then I twisted around and began dusting off my jeans in a most undignified manner. The lion vanished into a dark corner. A whisper of power pulsed through the room, tugging at my senses. If I did not know better, I would say that he had just changed. “Kitty, kitty?” asked a level male voice. I jumped. No shapechanger went from a beast into a human without a nap. Into a midform, yes, but beast-men had trouble talking. “Yeah,” I said. “You’ve caught me unprepared. Next time I’ll bring cream and catnip toys.” “If there is a next time.

I look over the recipe again. It sounds very simple. You boil some rice in water like pasta, I can do that. You cook some onion in butter, stir in the rice, pop it in the oven. Add some cream and grated cheese and mix it up. And voila! A real dinner. I pull out a couple of the pots Caroline gave me, and began to get everything laid out. Grant always yammered on about mise en place, that habit of getting all your stuff together before you start cooking so you can be organized. It seems to make sense, and appeals to the part of me that likes to make lists and check things off of them. I manage to chop a pile of onions without cutting myself, but with a lot of tears. At one point I walk over to the huge freezer and stick my head in it for some relief, while Schatzi looks at me like I'm an idiot. Which isn't unusual. Or even come to think of it, wrong. But I get them sliced and chopped, albeit unevenly, and put them in the large pot with some butter. I get some water boiling in the other pot and put in some rice. I cook it for a few minutes, drain it, and add it to the onions, stirring them all together. Then I put the lid on the pot and put it in the oven, and set my phone with an alarm for thirty-five minutes. The kitchen smells amazing. Nothing quite like onions cooked in butter to make the heart happy. While it cooks, I grab a beer, and grate some Swiss cheese into a pile. When my phone buzzes, I pull the pot out of the oven and put it back on the stovetop, stirring in the cream and cheese, and sprinkling in some salt and pepper. I grab a bowl and fill it with the richly scented mixture. I stand right there at the counter, and gingerly take a spoonful. It's amazing. Rich and creamy and oniony. The rice is nicely cooked, not mushy. And even though some of my badly cut onions make for some awkward eating moments, as the strings slide out of the spoon and attach themselves to my chin, the flavor is spectacular. Simple and comforting, and utterly delicious.

Pull in Friendships and Fresh Adventures: Five men are walking across the Golden Gate Bridge on an outing organized by their wives who are college friends. The women move ahead in animated conversation. One man describes the engineering involved in the bridge's long suspension. Another points to the changing tide lines below. A third asked if they've heard of the new phone apps for walking tours. The fourth observes how refreshing it is to talk with people who aren't lawyers like him. Yes, we tend to notice the details that most relate to our work or our life experience. It is also no surprise that we instinctively look for those who share our interests. This is especially true in times of increasing pressure and uncertainty. We have an understandable tendency in such times to seek out the familiar and comfortable as a buffer against the disruptive changes surrounding us. In so doing we can inadvertently put ourselves in a cage of similarity that narrows our peripheral vision of the world and our options. The result? We can be blindsided by events and trends coming at us from directions we did not see. The more we see reinforcing evidence that we are right in our beliefs the more rigid we become in defending them. Hint: If you are part of a large association, synagogue, civic group or special interest club, encourage the organization to support the creation of self-organized, special interest groups of no more than seven people, providing a few suggestions of they could operate. Such loosely affiliated small groups within a larger organization deepen a sense of belonging, help more people learn from diverse others and stay open to growing through that shared learning and collaboration. That's one way that members of Rick Warren's large Saddleback Church have maintained a close-knit feeling yet continue to grow in fresh ways. imilarly the innovative outdoor gear company Gore-Tex has nimbly grown by using their version of self-organized groups of 150 or less within the larger corporation. In fact, they give grants to those who further their learning about that philosophy when adapted to outdoor adventure, traveling in compact groups of "close friends who had mutual respect and trust for one another.

I lost my first patient on a Tuesday. She was an eighty-two-year-old woman, small and trim, the healthiest person on the general surgery service, where I spent a month as an intern. (At her autopsy, the pathologist would be shocked to learn her age: “She has the organs of a fifty-year-old!”) She had been admitted for constipation from a mild bowel obstruction. After six days of hoping her bowels would untangle themselves, we did a minor operation to help sort things out. Around eight P.M. Monday night, I stopped by to check on her, and she was alert, doing fine. As we talked, I pulled from my pocket my list of the day’s work and crossed off the last item (post-op check, Mrs. Harvey). It was time to go home and get some rest. Sometime after midnight, the phone rang. The patient was crashing. With the complacency of bureaucratic work suddenly torn away, I sat up in bed and spat out orders: “One liter bolus of LR, EKG, chest X-ray, stat—I’m on my way in.” I called my chief, and she told me to add labs and to call her back when I had a better sense of things. I sped to the hospital and found Mrs. Harvey struggling for air, her heart racing, her blood pressure collapsing. She wasn’t getting better no matter what I did; and as I was the only general surgery intern on call, my pager was buzzing relentlessly, with calls I could dispense with (patients needing sleep medication) and ones I couldn’t (a rupturing aortic aneurysm in the ER). I was drowning, out of my depth, pulled in a thousand directions, and Mrs. Harvey was still not improving. I arranged a transfer to the ICU, where we blasted her with drugs and fluids to keep her from dying, and I spent the next few hours running between my patient threatening to die in the ER and my patient actively dying in the ICU. By 5:45 A.M., the patient in the ER was on his way to the OR, and Mrs. Harvey was relatively stable. She’d needed twelve liters of fluid, two units of blood, a ventilator, and three different pressors to stay alive. When I finally left the hospital, at five P.M. on Tuesday evening, Mrs. Harvey wasn’t getting better—or worse. At seven P.M., the phone rang: Mrs. Harvey had coded, and the ICU team was attempting CPR. I raced back to the hospital, and once again, she pulled through. Barely. This time, instead of going home, I grabbed dinner near the hospital, just in case. At eight P.M., my phone rang: Mrs. Harvey had died. I went home to sleep.

Some years ago I saw a documentary on dying whose main theme was that people die as they lived. That was Jimmy. For five years, since he began undergoing operations for bladder cancer and even after his lung cancer was diagnosed, he continued the activities that he considered important, marching against crackhouses, campaigning against the demolition of the Ford Auditorium, organizing Detroit Summer, making speeches, and writing letters to the editor and articles for the SOSAD newsletter and Northwest Detroiter. In 1992 while he was undergoing the chemotherapy that cleared up his bladder cancer, he helped form the Coalition against Privatization and to Save Our City. The coalition was initiated by activist members of a few AFSCME locals who contacted Carl Edwards and Alice Jennings who in turn contacted us. Jimmy helped write the mission statement that gave the union activists a sense of themselves as not only city workers but citizens of the city and its communities. The coalition’s town meetings and demonstrations were instrumental in persuading the new mayor, Dennis Archer, to come out against privatization, using language from the coalition newsletter to explain his position. At the same time Jimmy was putting out the garbage, keeping our corner at Field and Goethe free of litter and rubbish, mopping the kitchen and bathroom floors, picking cranberries, and keeping up “his” path on Sutton. After he entered the hospice program, which usually means death within six months, and up to a few weeks before his death, Jimmy slowed down a bit, but he was still writing and speaking and organizing. He used to say that he wasn’t going to die until he got ready, and because he was so cheerful and so engaged it was easy to believe him. A few weeks after he went on oxygen we did three movement-building workshops at the SOSAD office for a group of Roger Barfield’s friends who were trying to form a community-action group following a protest demonstration at a neighborhood sandwich shop over the murder of one of their friends. With oxygen tubes in his nostrils and a portable oxygen tank by his side, Jimmy spoke for almost an hour on one of his favorite subjects, the need to “think dialectically, rather than biologically.” Recognizing that this was probably one of Jimmy’s last extended speeches, I had the session videotaped by Ron Scott. At the end of this workshop we asked participants to come to the next session prepared to grapple with three questions: What can we do to make our neighborhoods safe? How can we motivate people to transform? How can we create jobs?

I have worked with women religious for more than twenty-five years. Shortly after the publication of Leadership and the New Science, a colleague gave me great advice. He said that if I was interested in organizations that worked from a strong sense of values, then I should be working with the military and nuns.

In addition, participants were entirely unaware that their performance was being affected by their own future perceptions, suggesting that unconscious nervous system activity may be used to detect precognitive perceptions. Studies relying on unconscious responses may be more effective than those relying on conscious responses by bypassing psychological defense mechanisms that may filter out psi perceptions from ordinary awareness.8 Future Feelings In a recent series of experiments conducted in our laboratory at the University of Nevada, Las Vegas, we’ve explored unconscious nervous system responses to future events. Strictly speaking, such responses are a subset of precognition known as “presentiment,” a vague sense or feeling of something about to occur but without any conscious awareness of a particular event.9 The unconscious responses studied in our experiments took advantage of a well-known psychophysical reflex known as the “orienting response,” first described by Pavlov in the 1920s. The orienting response is a set of physiological changes experienced by an organism when it faces a “fight or flight” situation. For human beings, the response also appears in less dangerous contexts, such as when confronting a novel or unexpected stimulus. The classical orienting response is a series of simultaneous bodily changes that include dilation of the pupil, altered brain waves, a rise in sweat gland activity, a rise/fall pattern in heart rate, and blanching of the extremities.10 These bodily changes momentarily sharpen our perceptions, improve our decision-making abilities, increase our strength, and reduce the danger of bleeding. This makes sense from an evolutionary perspective because when our ancestors were challenged by a tiger, the ones who survived were suddenly able to see and hear exceptionally well, make very fast decisions, become unusually strong, and not bleed as easily as usual. It’s relatively easy to produce an orienting response on demand by showing a person an emotionally provocative photograph. Stimuli like noxious odors, meaningful words, electrical shocks, and sudden tactile stimuli are also effective. Because a person’s general level of arousal is affected cumulatively by successive stimuli, the strength of the orienting response tends to diminish after three to five emotional pictures in a row. In our study, to prevent participants from “habituating,” we randomly interspersed the photos used to produce the orienting responses within a pool of twice as many calm photos.

I learned from one of the reports we published that the value of physical capital in the US—land, machinery, and buildings for example—is about $10 trillion, but that value is dwarfed by the total value of human capital, which is estimated to be five to ten times larger. Human capital includes “the knowledge and the knowhow embodied in humans—their education, their experience, their wisdom, their skills, their relationships, their common sense, their intuition.”1 If

He says the bite marks on the torso aren’t consistent with sobek teeth. This person was already dead when they were dumped into the Istros. The sobek must have seen an easy meal and hauled it down to its lair to eat later.” She swallowed the dryness in her mouth and again looked at the body. A dryad female. Her chest cavity had been ripped open, heart and internal organs removed, and bite marks peppered— “These wounds look like the ones you got from the kristallos. And the mer’s lab figured this body was probably five days old, judging by the level of decay.” “The night we were attacked.” Bryce studied the analysis. “There was clear venom in the wounds. Tharion says he could feel it inside the corpse even before the mer did tests on it.” Most of those in the House of Many Waters could sense what flowed in someone’s body—illnesses and weaknesses and, apparently, venom. “But when they tested it …” She blew out a breath. “It negated magic.” It had to be the kristallos. Bryce cringed, reading on, “He looked into records of all unidentified bodies the mer found in the past couple years. They found two with identical wounds and this clear venom right around the time of …” She swallowed. “Around when Danika and the pack died. A dryad and a fox shifter male. Both reported missing. This month, they’ve found five with these marks and the venom. All reported missing, but a few weeks after the fact.” “So they’re people who might not have had many close friends or family,” Hunt said. “Maybe.” Bryce again studied the photograph. Made herself look at the wounds. Silence fell, interrupted only by the distant sounds of Lehabah’s show downstairs. She said quietly, “That’s not the creature that killed Danika.” Hunt ran a hand through his hair. “There might have been multiple kristallos—” “No,” she insisted, setting down the papers. “The kristallos isn’t what killed Danika.” Hunt’s brow furrowed. “You were on the scene, though. You saw it.” “I saw it in the hall, not in the apartment. Danika, the pack, and the other three recent victims were in piles.” She could barely stand to say it, to think about it again.

In other words, perception can be potrayed as the ability to identify, grasp, organize, understand & finally interpret, the incoming information through our five senses, that becomes our own reality (truth) & not necessarily the reality (truth) as it is.

I play with my partner; we listen to each other; we mirror each other; we connect with what we hear. He doesn’t know where I’m going, I don’t know where he’s going, yet we anticipate, sense, lead, and follow each other. There is no agreed-on structure or measure, but once we have played for five seconds there is a structure, because we’ve started something. We open each other’s minds like an infinite series of Chinese boxes. A mysterious kind of information flows back and forth, quicker than any signal we might give by sight or sound. The work comes from neither one artist nor the other, even though our own idiosyncrasies and styles, the symptoms of our original natures, still exert their natural pull. Nor does the work come from a compromise or halfway point (averages are always boring!), but from a third place that isn’t necessarily like what either one of us would do individually. What comes is a revelation to both of us. There is a third, totally new style that pulls on us. It is as though we have become a group organism that has its own nature and its own way of being, from a unique and unpredictable place which is the group personality or group brain.

We measured transformational leadership using survey questions adapted from Rafferty and Griffin (2004):1 My leader or manager: (Vision) ​–​Has a clear understanding of where we are going. ​–​Has a clear sense of where he/she wants our team to be in five years. ​–​Has a clear idea of where the organization is going. (Inspirational communication) ​–​Says things that make employees proud to be a part of this organization. ​–​Says positive things about the work unit. ​–​Encourages people to see changing environments as situations full of opportunities. (Intellectual stimulation) ​–​Challenges me to think about old problems in new ways. ​–​Has ideas that have forced me to rethink some things that I have never questioned before. ​–​Has challenged me to rethink some of my basic assumptions about my work. (Supportive leadership) ​–​Considers my personal feelings before acting. ​–​Behaves in a manner which is thoughtful of my personal needs. ​–​Sees that the interests of employees are given due consideration. (Personal recognition) ​–​Commends me when I do a better than average job. ​–​Acknowledges improvement in my quality of work. ​–​Personally compliments me when I do outstanding work.

Negotiating Needs From a Group Many of us live much of our lives engaged, in various ways, with all sorts of groups: families, work groups, organizations, churches and social settings. We need to develop skills for negotiating our needs in relation to such groups. Because we were never taught how to powerfully and non-violently assert and negotiate our needs in a group, many of us either become resentful, suppressed sheep, or raging bulls running roughshod over others. We either “bowl over” or “roll over” in relation to others. We “bowl over” others out of the fear that we will not otherwise get what we want. Or we “roll over” out of hopelessness, feeling that we will never be able to get what we need. It can be scary to ask for attention from a group because so often the group members are afraid to express their true feelings about your request. And most of us understand that when true negative feelings are withheld there will be some sort of consequence. In a group the consequence is frequently shunning. (In every case of school shootings of which I am aware, the perpetrator was being shunned by most of the other students.) Here are some tips to help you negotiate in groups: 1. Practice presenting your requests for attention from a group confidently, so others can sense you will not be crushed if there is an objection. 2. If you are scared when you are asking the group for something, be sure to say so. If you do not, it may be perceived as aggressive, because unexpressed fear often gets perceived as aggression. 3. Be sure to give others time and space to check within themselves how they really feel about your request. 4. Be ready to empathize with whatever the objection is. Don’t get hung up on the content of their response. Instead, hear the feelings and needs behind the content. For example: You: “I would like to share a story. Is that okay with everyone?” Group Member: “No.” You: “Is that because you would like reassurance that it would take less than five minutes?” Group Member: “No, it is because we have not made the decision yet about when our next meeting will be.” You: “Thanks for telling me. I would be happy to wait until after that decision is made. Would that work for everyone?” 5. As in the example, after empathizing with the group member’s response be prepared to check back within yourself to see if you have shifted. Have you changed your mind about what you requested? If not, either stay with the dialogue, or allow a solution to emerge that meets both your needs and the group’s needs. Notice that in the example, the solution suggested is synergistic and would meet both your need to tell the story and the group member’s need for the meeting time decision to be made. 6. Be careful not to give in or give up after empathizing with the other’s objection. If you do give “in” or “up” on what you want, you will resent the group for seeming to oppress you, and you will likely withdraw your participation. Or you will start gossiping about those that objected to your request and begin to build a splinter faction group that will weaken and sometimes even destroy the group. It is often the “nice” people who are so scared of conflict that do the gossiping that tears the group apart.

It is said that all deep satisfaction, all happiness, all spiritual growth, all feeling of being alive and engaged in the world happens in this realm of dynamic flow when we connect with the fluid, changing flow of things. In some way, all of us are at least five-minute fundamentalists. In other words, where we fix it, we freeze it. Rather than being with the flow, we have a fixed view of somebody else: a fixed view of a brother or a partner, a fixed view of ourselves, a fixed view of a situation. There's so much clunkiness in the whole thing. If you think about it, fixing and freezing is so boring compared to the real morphing quality of things... Locking into a fixed way of seeing things gives us a sense of certainty and security - but it's false security, it's false certainty, and ultimately it's not satisfying. The satisfaction that we seek comes from recognizing the inevitable flux and flow and morphing and changing of things, and it comes from the ability to see the organic, true nature of whatever is arising in the present.

Our sense of self, formulated in large part by the untold number of cross-related connections that we make with our physical, social, and family environments, is reliant upon fitting into our social fabric. The educational environment, family relationships, peer groups, books, television, films, music, along with an assortment of other cultural events shape our emergent persona. Our successes and failures interacting in the world leave their collective imprint upon the wet clay of our forming brains. We are sentimental creatures who cling to past memories. We are inquisitive critters who venture forth from our protective dens to explore new territory. We are perceptive organisms equipped with five basic senses. We are sentient beings who can consciously organize our sense impressions into guiding ideas and useful principles. Our survival responses form a central cord of our emotions. We are receptive, compassionate beings that respond with both body and mind to global stimuli.

5.5 Never sacrifice the safety and comfort of your group just to meet your budget. Do your homework and research your chosen carrier thoroughly. Obtain a certificate of insurance listing your organization as additional insured and displaying a minimum of five million dollars in liability. Understand and factor in that one driver can drive ten hours or six hundred miles, whichever comes first. That driver must then have eight hours of sleep before being available again to drive! Don’t push the limit too hard!  

It is not objective reality that displays the phenomenal universe before us, but it is our mind that plays an important part. Suppose that we have but one sense organ, the eye, then the whole universe should consist of colours and of colours only. If we suppose we were endowed with the sixth sense, which entirely contradicts our five senses, then the whole world would be otherwise. Besides, it is our reason that finds the law of cause and effect in the objective world, that discovered the law of uniformity in Nature, and that discloses scientific laws in the universe so as to form a cosmos.

Never sacrifice the safety and comfort of your group just to meet your budget. Do your homework and research your chosen carrier thoroughly. Obtain a certificate of insurance listing your organization as additional insured and displaying a minimum of five million dollars in liability. Understand and factor in that one driver can drive ten hours or six hundred miles, whichever comes first. That driver must then have eight hours of sleep before being available again to drive! Don’t push the limit too hard!

The five most highly correlated factors are: Organizational culture. Strong feelings of burnout are found in organizations with a pathological, power-oriented culture. Managers are ultimately responsible for fostering a supportive and respectful work environment, and they can do so by creating a blame-free environment, striving to learn from failures, and communicating a shared sense of purpose. Managers should also watch for other contributing factors and remember that human error is never the root cause of failure in systems. Deployment pain. Complex, painful deployments that must be performed outside of business hours contribute to high stress and feelings of lack of control.4 With the right practices in place, deployments don’t have to be painful events. Managers and leaders should ask their teams how painful their deployments are and fix the things that hurt the most. Effectiveness of leaders. Responsibilities of a team leader include limiting work in process and eliminating roadblocks for the team so they can get their work done. It’s not surprising that respondents with effective team leaders reported lower levels of burnout. Organizational investments in DevOps. Organizations that invest in developing the skills and capabilities of their teams get better outcomes. Investing in training and providing people with the necessary support and resources (including time) to acquire new skills are critical to the successful adoption of DevOps. Organizational performance. Our data shows that Lean management and continuous delivery practices help improve software delivery performance, which in turn improves organizational performance. At the heart of Lean management is giving employees the necessary time and resources to improve their own work. This means creating a work environment that supports experimentation, failure, and learning, and allows employees to make decisions that affect their jobs. This also means creating space for employees to do new, creative, value-add work during the work week—and not just expecting them to devote extra time after hours. A good example of this is Google’s 20% time policy, where the company allows employees 20% of their week to work on new projects, or IBM’s “THINK Friday” program, where Friday afternoons are designated for time without meetings and employees are encouraged to work on new and exciting projects they normally don’t have time for.

The roots of Sansar (worldly life) are kashays (anger-pride-deceit-greed). Karmendriyo (five physical organs for action) and Gnanendriyo (five senses organs) are not the main cause. The roots of kashays drink up all the water!

FIVE SIGNS OF OIKOS Another pattern we’ve seen is that MCs that really become extended families on mission have several common elements. We call these the Five Signs of oikos. These five markers give us an indication that we are functioning well together as an extended family on mission. If these five things are happening fairly regularly (perhaps weekly or so), in organized or organic ways, we will be on our way to cultivating oikos. 1) EATING TOGETHER Families on mission eat together a lot. There’s something inherently community-fostering about sitting down at a table together, or hanging around a barbecue grill, or just talking with snacks and drinks around. We often add food to the gathering even if it isn’t at a prescribed mealtime. It’s worth the preparation and cleanup required. 2) PLAYING TOGETHER Families on mission laugh together a lot because they are often having fun. It should be fun to belong to the family. All purpose and no play make for a dull MC! Make sure you’re playing as hard as you’re working. 3) GOING ON MISSION TOGETHER Families on mission have a mission, obviously, so they are often engaging in mission together, in organized events as well as informal conversations. All play and no purpose make for a pointless MC! Make sure people know why you exist as a community. 4) PRAYING TOGETHER Families on mission pray and worship together regularly, reading Scripture and listening to God together, because our connection to Jesus and one another is what makes our MC something worth belonging to. 5) SHARING RESOURCES Families on mission share their resources. This doesn’t necessarily mean we have a common purse, but there is some degree of sharing our resources with one another, because this is what families do. This might be people sharing a lawnmower, or pitching in to help someone pay an unexpected medical bill, or simply bringing food to share when we eat together. There is something about economic sharing that fosters a sense of family.

Your flesh receives information about the external world through your five sense organs (gyan indriyas): eye, ear, nose, tongue and skin. Your flesh engages with the external material world through your five action organs (karma indriyas): hands, feet, face, anus and genitals. Between the stimulus and the response, a whole series of processes take place in your mind (manas).

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

On ignorance depends karma; on karma depends consciousness; on consciousness depend name and form; on name and form depend the five organs of sense; on the five organs of sense depends contact; on contact depends sensation; on sensation depends desire; on desire depends clutching; on clutching depends existence; on existence depends birth; on birth depend old age and death, sorrow, lamentation, misery, grief and despair. —The Buddha’s twelvefold concatenation of cause and effect

On the physical level, we perceive with our physical senses. As we focus consciousness at higher levels, we don’t perceive with “sense organs” but through awareness of the substance and changing vibrations emitted from the object of our attention. The higher we ascend in awareness, the greater our vision. At the astral level, we are aware of a fourth dimension, and at the mental level we perceive five dimensions.

There are five types of peace necessary in a family: Peace of mind Peace of the heart Peace of the body Peace of the organs Peace of the senses

Photos Cherish who you are now If you have been sorting and discarding things in the order I recommend, you have likely stumbled across photographs in many different places, perhaps stuck between books on a shelf, lying in a desk drawer, or hidden in a box of odds and ends. While many may already have been in albums, I’m sure you found the odd photo or two enclosed with a letter or still encased in the envelope from the photo shop. (I don’t know why so many people leave photos in these envelopes.) Because photos tend to emerge from the most unexpected places when we are sorting other categories, it is much more efficient to put them in a designated spot every time you find one and deal with them all at the very end. There is a good reason to leave photos for last. If you start sorting photos before you have honed your intuitive sense of what brings you joy, the whole process will spin out of control and come to a halt. In contrast, once you have followed the correct order for tidying (i.e., clothes, books, papers, komono, sentimental items), sorting will proceed smoothly, and you will be amazed by your capacity to choose on the basis of what gives you pleasure. There is only one way to sort photos, and you should keep in mind that it takes a little time. The correct method is to remove all your photos from their albums and look at them one by one. Those who protest that this is far too much work are people who have never truly sorted photos. Photographs exist only to show a specific event or time. For this reason, they must be looked at one by one. When you do this, you will be surprised at how clearly you can tell the difference between those that touch your heart and those that don’t. As always, only keep the ones that inspire joy. With this method, you will keep only about five per day of a special trip, but this will be so representative of that time that they bring back the rest vividly. Really important things are not that great in number. Unexciting photos of scenery that you can’t even place belong in the garbage. The meaning of a photo lies in the excitement and joy you feel when taking it. In many cases, the prints developed afterward have already outlived their purpose. Sometimes people keep a mass of photos in a big box with the intention of enjoying them someday in their old age. I can tell you now that “someday” never comes. I can’t count how many boxes of unsorted photographs I have seen that were left by someone who has passed away. A typical conversation with my clients goes something like this: “What’s in that box?” “Photos.” “Then you can leave them to sort at the end.” “Oh, but they aren’t mine. They belonged to my grandfather.” Every time I have this conversation it makes me sad. I can’t help thinking that the lives of the deceased would have been that much richer if the space occupied by that box had been free when the person was alive. Besides, we shouldn’t still be sorting photos when we reach old age. If you, too, are leaving this task for when you grow old, don’t wait. Do it now. You will enjoy the photos far more when you are old if they are already in an album than if you have to move and sort through a heavy boxful of them.

are only five mahabhutas – earth, water, fire (which includes heat and light), air and space. The tanmatras of these are smell, taste, colour, form, touch, and sound. The five cognitive sense organs are the ears, the skin, the eyes, the tongue and the nose. The five active senses are the mouth, the hands, the feet, the generative organs, and the anus. The inner organ is comprised of four aspects – manas, buddhi, ahamkara and chitta. Manas doubts, buddhi concludes, ahamkara creates pride, chitta remembers. These twenty-four are aspects of Prakriti, and the twenty-fifth is the Atman, the Soul, which is identical with the Purusha, God. Some of the wise say that Kaala, Time, is God, Ishvara’s, supernatural power that brings fear, samsara, birth and

My leader or manager: (Vision) ​–​Has a clear understanding of where we are going. ​–​Has a clear sense of where he/she wants our team to be in five years. ​–​Has a clear idea of where the organization is going. (Inspirational communication) ​–​Says things that make employees proud to be a part of this organization. ​–​Says positive things about the work unit. ​–​Encourages people to see changing environments as situations full of opportunities. (Intellectual stimulation) ​–​Challenges me to think about old problems in new ways. ​–​Has ideas that have forced me to rethink some things that I have never questioned before. ​–​Has challenged me to rethink some of my basic assumptions about my work. (Supportive leadership) ​–​Considers my personal feelings before acting. ​–​Behaves in a manner which is thoughtful of my personal needs. ​–​Sees that the interests of employees are given due consideration. (Personal recognition) ​–​Commends me when I do a better than average job. ​–​Acknowledges improvement in my quality of work. ​–​Personally compliments me when I do outstanding work.

Nowhere in all this elaborate brain circuitry, alas, is there the equivalent of the chip found in a five-dollar calculator. This deficiency can make learning that terrible quartet—“Ambition, Distraction, Uglification, and Derision,” as Lewis Carroll burlesqued them—a chore. It’s not so bad at first. Our number sense endows us with a crude feel for addition, so that, even before schooling, children can find simple recipes for adding numbers. If asked to compute 2 + 4, for example, a child might start with the first number and then count upward by the second number: “two, three is one, four is two, five is three, six is four, six.” But multiplication is another matter. It is an “unnatural practice,” Dehaene is fond of saying, and the reason is that our brains are wired the wrong way. Neither intuition nor counting is of much use, and multiplication facts must be stored in the brain verbally, as strings of words. The list of arithmetical facts to be memorized may be short, but it is fiendishly tricky: the same numbers occur over and over, in different orders, with partial overlaps and irrelevant rhymes. (Bilinguals, it has been found, revert to the language they used in school when doing multiplication.) The human memory, unlike that of a computer, has evolved to be associative, which makes it ill-suited to arithmetic, where bits of knowledge must be kept from interfering with one another: if you’re trying to retrieve the result of multiplying 7 X 6, the reflex activation of 7 + 6 and 7 X 5 can be disastrous. So multiplication is a double terror: not only is it remote from our intuitive sense of number; it has to be internalized in a form that clashes with the evolved organization of our memory. The result is that when adults multiply single-digit numbers they make mistakes ten to fifteen per cent of the time. For the hardest problems, like 7 X 8, the error rate can exceed twenty-five per cent. Our inbuilt ineptness when it comes to more complex mathematical processes has led Dehaene to question why we insist on drilling procedures like long division into our children at all. There is, after all, an alternative: the electronic calculator. “Give a calculator to a five-year-old, and you will teach him how to make friends with numbers instead of despising them,” he has written. By removing the need to spend hundreds of hours memorizing boring procedures, he says, calculators can free children to concentrate on the meaning of these procedures, which is neglected under the educational status quo.

My leader or manager: (Vision) ​–​Has a clear understanding of where we are going. ​–​Has a clear sense of where he/she wants our team to be in five years. ​–​Has a clear idea of where the organization is going.

So we look at a state of the brain in response to a trigger, and in my personal work, this area, cingulate 25, becomes the nexus of the problem. How the rest of the brain responds to a trigger, as a function of your early life experience, your genes, and your temperament, indicates that what the brain is showing us is not the illness, but what the brain is trying to do to restore balance. We can enhance that through different teachings or different kinds of treatment. Consider the metaphor of heart disease. We all know that you shouldn’t smoke and that high cholesterol is a bad risk factor. You should exercise; you shouldn’t eat too many cheeseburgers. But at the point when you have the heart attack, it’s really easy to make the diagnosis that your heart muscle has died. At that point, you are no longer dealing with probabilities. Instead, a specialized test is done to determine the nature of your problem and to match it to the appropriate treatment. For example, if you have one heart vessel clogged, you need to have that single heart vessel opened. Somebody else, who has five heart vessels blocked, will need a different kind of treatment. The heart itself is telling us how it should be treated. Of course, you would like to promise to exercise more and eat fewer cheeseburgers—but only after you survive and have had whatever surgery you need. In cardiology, there is no problem with doing a test to identify how to optimize the short-term and longer-term return to health. We have to take the same approach to the brain, since we are reaching a point where knowing the signal in the brain is potentially very helpful. The state of the brain is really the response, not the cause. It is giving us a signal as to how we might optimize its return to normality. That’s a set of experiments that we are now trying to do. Jack Kornfield: A similar diagnostic process is needed both in meditation teaching and in insight therapy. When people come in to see a teacher, they present specific and unique difficulties, traumas, problems with circumstances in their life, or struggles with their mind and personality. Skillful teaching requires a subtle evaluative process to sense what particular intervention out of the many practices will be most helpful to a given individual. For example, for people with powerful self-critical and judgmental thoughts, a necessary part of meditation instruction will be teaching them how to work with these thoughts. If we don’t attend to this problem, they can do all kinds of other practices, but those self-critical patterns will keep repeating, “You’re not doing it right,” and as a consequence, the other practices they are engaging in may be quite ineffective. Jan Chozen Bays: I want to suggest that we study an intervention that I call media fasting. As I said, we’re not designed as an organism to take in the suffering of the whole world.

think of this five-step checklist as a first pass, taking no more than twenty to thirty minutes. You’re only trying to get a sense of what kind of material you already have in your Second Brain.

Oral histories from the period testify to the hope and excitement that Fascism generated. Men and women who had despaired of political change suddenly felt in touch with the answers they had been seeking. Eagerly they traveled long distances to attend Fascist rallies, where they discovered kindred souls keen to restore greatness to the nation, traditional values to the community, and optimism about the future. Here, in this crusade, they heard explanations that made sense to them about the powerful currents that were at work in the world. Here were the chances they had sought to participate in youth groups, athletic organizations, charity drives, and job-training activities. Here were the connections they needed to start a new business or take out a loan. Many families that had stopped after bearing two children, thinking that number all they could afford, now found the confidence to bear four or five or six. In the congenial company of fellow Fascists, they could share an identity that seemed right to them and engage in a cause that each could serve with gladness and singleness of heart. These were prizes, they believed, worth marching for and even giving up democratic freedoms for—provided their leaders could do as promised and make their fantasies real.

One of the unique things about Buddhism, particularly in the Sanskrit tradition, is that investigation and experiment play a very important part. Many troubles come out of ignorance, and the only antidote to ignorance is knowledge. Knowledge means a clear understanding of reality, which must come through investigation and experiment. In ancient times, the Nalanda masters14 carried out these investigations mainly through logic and human thought, and perhaps in some cases through meditation. In modern times, there is another way to find out about reality: with help of equipment. I think both science and Buddhist investigation are actually trying to find reality. Furthermore, there is a tradition in Buddhism that if we find something that contradicts our scripture, we have the liberty to reject that scripture. That gives us a kind of freedom to investigate, regardless of what the literature says. For example, there are some descriptions of cosmology in the scriptures that are quite a disgrace. When I give teachings to Buddhist audiences, I often tell them that we cannot accept these things. In the initial stages of my curiosity, I would look out into space and see many things. I was curious how these things came to be. Look at our body. There’s a lot of hair on the head and, underneath it, a skull. Unlike other parts of the body, there is some kind of special protection there. Why? Usually we believe the soul or self lies at the center of the heart. Now it seems that the soul—if we can identify it at all—is here in the head, not in the heart. The Buddhist texts on psychology and epistemology make a clear distinction between two qualitatively different domains of experience. One is the sensory level: our experience of the five senses. The other is what Buddhists refer to as the mental level of experience: thoughts, emotions, and so on. The primary seat, or physical basis, of sensory experience is thought to be the sensory organs themselves. But now it seems to be clear from modern neuroscience that the central organizing principle of sensory experience is really to be found more in the brain than in the sensory organs themselves. Buddhists are very interested to learn such things from scientific findings. I think the relationship is very helpful. Therefore, we began introducing the study of science to selected Buddhist monastic students in India more than four years ago. A systematic introduction of science education in the monastic curriculum is gradually being established. As for my participation here, I have nothing to offer. I am always eager just to listen and learn from these great, experienced scientists. Although there is a language problem, and also my memory problem, it sometimes seems that I learn from the session—but after the session there is nothing left in my head. So there’s the problem! Anyway, it may leave some imprints in my brain.

The second kind of nutriment is sense impressions. Our six sense organs — eyes, ears, nose, tongue, body, and mind — are in constant contact (sparsha) with sense objects, and these contacts become food for our consciousness. When we drive through a city, our eyes see so many billboards, and these images enter our consciousness. When we pick up a magazine, the articles and advertisements are food for our consciousness. Advertisements that stimulate our craving for possessions, sex, and food can be toxic. If after reading the newspaper, hearing the news, or being in a conversation, we feel anxious or worn out, we know we have been in contact with toxins. Movies are food for our eyes, ears, and minds. When we watch TV, the program is our food. Children who spend five hours a day watching television are ingesting images that water the negative seeds of craving, fear, anger, and violence in them. We are exposed to so many forms, colors, sounds, smells, tastes, objects of touch, and ideas that are toxic and rob our body and consciousness of their well-being. When you feel despair, fear, or depression, it may be because you have ingested too many toxins through your sense impressions. Not only children need to be protected from violent and unwholesome films, TV programs, books, magazines, and games. We, too, can be destroyed by these media. If we are mindful, we will know whether we are “ingesting” the toxins of fear, hatred, and violence, or eating foods that encourage understanding, compassion, and the determination to help others. With the practice of mindfulness, we will know that hearing this, looking at that, or touching this, we feel light and peaceful, while hearing that, looking at this, or touching that, we feel anxious, sad, or depressed. As a result, we will know what to be in contact with and what to avoid. Our skin protects us from bacteria. Antibodies protect us from internal invaders. We have to use the equivalent aspects of our consciousness to protect us from unwholesome sense objects that can poison us.

Worship and meditate on your consciousness, the same consciousness which is in all living beings, indicated by the five sense organs and three gunas which supports your living and presence. Continue doing your activities; they will carry on spontaneously, but give attention to the knowledge that you are. Hold your beingness. Self-knowledge will tell you everything you need to know.

Eighty-one percent of the terror groups (fifty-five out of sixty-eight) of the current terror groups present on the US Department of State's Foreign Terrorist Organization list. The Canadian government maintains the Public Safety Canada's list of terrorist organizations. It lists fifty-five terror groups, of which forty-four are Islamic (80 percent). These Islamic groups vary along ethnic, racial, linguistic, economic, political, and geographical lines but are united by a common religious ideology. Several databased and websites keep track of documented terror attacks around the world. These include the University of Maryland's Global Terrorism Database, Wikipedia, and the Religion of Peace website. The latter maintains a running counter of the number of Islamic terror attacks since September 11, 2001. As of July 19, 2019, there have been 35,339 Islamist terror attacks in nearly 70 countries.

The anatomy of the human mind is reportedly responsible for how our conscious and unconscious mind is organized. The physiological contours of the human mind are responsible for interpreting and comprehending the physical world that surrounds us employing our five basic senses as its datum antennas. The gears of the human mind work to classify our perceptions into five basic orders: animals, plants, tools, natural objects, and people. How a person’s brain perceives the tangible world and interprets ongoing interactions with its functional apparatus becomes the operating representation of each person’s physical reality. People rely upon their physical reality to make life-altering decisions.

Whereas chemistry reaches down into physics for its explanations (and through physics further down into mathematics for its quantitative formulation), it reaches upwards into biology for many of its most extraordinary applications. That should not be surprising, for biology is merely an elaboration of chemistry. Before biologists explode in indignation at that remark, which might seem akin to claiming that sociology is an elaboration of particle physics, let me be precise. Organisms are built from atoms and molecules, and those structures are explained by chemistry. Organisms function, that is, are alive, by virtue of the complex network of reactions taking place within them, and those reactions are explained by chemistry. Organisms reproduce by making use of molecular structures and reactions, which are both a part of chemistry. Organisms respond to their environment, such as through olfaction and vision, by changes in molecular structure, and thus those responses—all our five or so senses—are elaborations of chemistry. Even that hypermacroscopic phenomenon, evolution and the origin of species, can be regarded as an elaborate working out of the consequences of the Second Law of thermodynamics, and is thus an aspect of chemistry. Some organisms, I have in mind principally human beings, cogitate on the nature of the world, and the mental processes that underlie Chemistry and are manifest as these cogitations are due to elaborate networks of chemical reactions. Thus, biology is indeed an elaboration of chemistry. I shall not press the view, whatever I actually think, that all matters of interest to biologists, such as animal behaviour in general, are also merely elaborated chemistry, but confine myself to the assertion that all the structures, responses, and processes of organisms are chemical. Chemistry thus pervades biology, and has contributed immeasurably to our understanding of organisms.

In short, energy lives in a sweet spot in five dimensions of conversations or group problem-solving sessions: a compelling goal, the possibility of contributing, a strong sense of engagement, the perception of progress, and the belief that the idea can succeed.

Supporters of the psi-mediated instrumental response (PMIR) model and first-sight model and theory (FSMT) would probably say yes. PMIR is a model for channeling experiences that happen spontaneously in daily life. It proposes that people unconsciously get information that is relevant to what they need. They then unconsciously use this information to modify their behavior to meet their needs (Stanford 2015), just like I was unconsciously late and avoided a car accident. PMIR refers to the psychological ways that channeling might function in a person’s life that serves their inherent qualities of mind and character and needs. It basically says that you use channeling without any conscious effort or awareness that it is even happening. Similarly, the first-sight model and theory (FSMT) proposes that it is in your essential nature to participate actively, all the time, and unconsciously in your world. And that your world is much larger in time and space than your immediate boundaries. All of your experiences and behaviors result from unconscious psychological processes that are acted out based on multiple sources of information, including those beyond your traditional five senses (Carpenter, n.d.). FSMT proposes that channeling is not an ability that needs to be nurtured or trained or coaxed into working but an innate universal characteristic of all living organisms.

Sustain a positive outlook. Cultivate a can-do spirit, and you will be an inspiration to employees. And, when that's a tall order, fake it until you make it! • Be known as a fair person. Employees want to be treated fairly, and you must take the necessary steps to make sure they feel that is the case. • Keep an eye on morale. Morale at the workplace can be affected positively or negatively by an incident that, although it might seem insignificant to you, might be very important to your employees. A contented group of employees will do more and better work than an unhappy group. • Set an example. If you want your employees to work hard and succeed, then set an example by doing so yourself. Be a spectacular role model! • Take responsibility for your actions. If something goes wrong and it's your fault, step up to the plate and acknowledge whatever it is that went wrong and why. • Maintain your sense of humor. Don't take yourself too seriously, and don't be in such a hurry that you haven't got time to tell or listen to a positive (tasteful) story. Studies suggest laughter and good humor go a long way in helping employees function well in the workplace. • Acknowledge good work through praise. Everyone wants to hear “well done” now and then, so make sure you acknowledge good work. Say it privately and say it within earshot of others, too. • Give credit for ideas. If one of your employees comes up with a great idea, by all means give that person the credit he or she deserves. Don't allow anyone to take an employee's idea and pass it off as his own. (Managers are sometimes accused of stealing an employee's idea; be scrupulous about avoiding even a hint of such a thing.) Beyond the basic guidelines listed above, a good manager must possess other positive qualities: • Understanding: Conventional wisdom dictates that you walk in someone else's shoes before you judge her. Keep that in mind when dealing with people in the workplace. • Good communication skills: Keep your communication skills in good working order. You might want to join speaking organizations to learn how to be a better public speaker. But don't stop there. You communicate when you send a memo, write e-mail, and lead a meeting. There's no such thing as being a “perfect” communicator. An excellent manager will view the pursuit of this art as a work in progress. • Strong listening skills: When was the last time you really listened to someone when he was talking to you? Did you give him your full, undivided attention, or was your mind thinking about five other different things? And when you are listening, do you really know what it is people are trying to tell you? (You might have to ask probing questions in order to get the message.) • Leadership: Employees need good leaders to help guide them, so make sure your leadership skills are enviable and on-duty. • Common sense: You'll need more than your fair share if you expect to be a good manager of people. Some managers toss common sense out the window and then foolishly wonder what happened when things go wrong. • Honesty: Be honest and ethical in all of your business dealings — period! • A desire to encourage: Encouragement is different than praise. Encouragement helps someone who hasn't yet achieved the goal. Employees need your input and encouragement from time to time in order to be successful, so be prepared to fill that role.

Set the table: Decide exactly what you want. Clarity is essential. Write out your goals and objectives before you begin. Plan every day in advance: Think on paper. Every minute you spend in planning can save you five or ten minutes in execution. Apply the 80/20 Rule to everything: Twenty percent of your activities will account for 80 percent of your results. Always concentrate your efforts on that top 20 percent. Consider the consequences: Your most important tasks and priorities are those that can have the most serious consequences, positive or negative, on your life or work. Focus on these above all else. Practice creative procrastination: Since you can't do everything, you must learn to deliberately put off those tasks that are of low value so that you have enough time to do the few things that really count. Use the ABCDE Method continually: Before you begin work on a list of tasks, take a few moments to organize them by value and priority so you can be sure of working on your most important activities. Focus on key result areas: Identify and determine those results that you absolutely, positively have to get to do your job well, and work on them all day long. The Law of Three: Identify the three things you do in your work that account for 90 percent of your contribution, and focus on getting them done before anything else. You will then have more time for your family and personal life. Prepare thoroughly before you begin: Have everything you need at hand before you start. Assemble all the papers, information, tools, work materials, and numbers you might require so that you can get started and keep going. Take it one oil barrel at a time: You can accomplish the biggest and most complicated job if you just complete it one step at a time. Upgrade your key skills: The more knowledgeable and skilled you become at your key tasks, the faster you start them and the sooner you get them done. Leverage your special talents: Determine exactly what it is that you are very good at doing, or could be very good at, and throw your whole heart into doing those specific things very, very well. Identify your key constraints: Determine the bottlenecks or choke points, internal or external, that set the speed at which you achieve your most important goals, and focus on alleviating them. Put the pressure on yourself: Imagine that you have to leave town for a month, and work as if you had to get all your major tasks completed before you left. Maximize your personal power: Identify your periods of highest mental and physical energy each day, and structure your most important and demanding tasks around these times. Get lots of rest so you can perform at your best. Motivate yourself into action: Be your own cheerleader. Look for the good in every situation. Focus on the solution rather than the problem. Always be optimistic and constructive. Get out of the technological time sinks: Use technology to improve the quality of your communications, but do not allow yourself to become a slave to it. Learn to occasionally turn things off and leave them off. Slice and dice the task: Break large, complex tasks down into bite-sized pieces, and then do just one small part of the task to get started. Create large chunks of time: Organize your days around large blocks of time where you can concentrate for extended periods on your most important tasks. Develop a sense of urgency: Make a habit of moving fast on your key tasks. Become known as a person who does things quickly and well. Single handle every task: Set clear priorities, start immediately on your most important task, and then work without stopping until the job is 100 percent complete. This is the real key to high performance and maximum personal productivity.

As a team, then, the Golgis and the spindles produce a sensory impression that is very different in kind than the impressions of color, texture, odor, or sound produced by our more conscious sense. Instead of measuring any of these surface qualities, the muscle and tendon organs assess the pure mass of an object. Now mass is an invisible thing. We have only to contemplate the surprises offered by a tennis ball filled with lead, or a large “rock” made of styrofoam in a movie studio, to remind ourselves how easily deceived our other sense organs can be with regard to mass. Mass has nothing to do with surface qualities; it is the measure of an object’s resistance to movement, and I can have no idea of its value until I am actively engaged in moving the object. Nor are the sensory cues relating to mass at all constant with regard to the object. They vary continually, as a function of inertia, according to the speed with which I move the object, or the relative suddenness with which I attempt to change the direction of movement or stop the object. A five pound bucket “feels” much heavier if I swing it rapidly in a circle over my head—that is, I have to brace myself much more forcefully in order to resist its pull. It is the precise value of this resistance which is measured by the Golgi tendon organs, and when their information is correlated with the spindles’ measurement of the exact speed and distance of movement, I can arrive at an accurate estimate of mass, that invisible yet crucial property of all matter.

Professor Henry Drummond was telling how he had never thought it possible to give a definition of life, till he found one in the works of Herbert Spencer, who said that life is correspondence with environment. A child is born with five senses and various bodily organs, and each corresponds with something in his environment; the eye sees sights, the ear hears sounds, the lungs breathe air, and so on. "While I can correspond with my environment, I have life," said Spencer; "but if something happened to me which prevented me from corresponding with my environment then I should be dead; death is a failure of correspondence.

When the adrenals have been overworked, it can cause interrupted sleep patterns often from vivid dreams, all of which can cause heightened anxiety. Stress and anxiety contribute to sleepless nights due to excess adrenaline; this typically takes place between 2:00 and 4:00 a.m. The surge of hormones makes it difficult for us to remain calm and wakes the body up in an agitated state. Here is a natural remedy that will assist in eliminating this problem: Honey and Salt Combine five teaspoons of raw organic honey with 1 teaspoon of Himalayan rock salt. Twenty minutes before going to bed, place a small amount under the tongue and let it dissolve. The combination of salt and honey naturally de-stresses the body through hormone regulation. This results in a harmonious, peaceful and restful state, which prepares the body for a deep sleep. Honey and salt also sustains the body, preventing you from waking up feeling hungry during the night.

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