Fluctuating Mind Quotes

The rain fluctuates between drizzle and torrential. It messes with your mind. It makes you think things will always be like this, never getting better, always letting you down right when you though the worst was over.

Let us break the deadlock and stop doom-scrolling into the narrative of a fluctuating landscape of dispiriting thoughts...but, instead, invite the flowers of compassion to blossom in our hearts and our minds and overwhelm us with a spray of vibrant petals of well-being. ("Absence of Desire" )

Dwarfs were not a naturally religious species, but in a world where pit props could crack without warning and pockets of fire damp could suddenly explode they'd seen the need for gods as the sort of supernatural equivalent of a hard hat. Besides, when you hit your thumb with an eight-pound hammer it's nice to be able to blaspheme. It takes a very special and strong-minded kind of atheist to jump up and down with their hand clasped under their other armpit and shout, "Oh, random-fluctuations-in-the-space-time-continuum!" or "Aaargh, primitive-and-outmoded-concept on a crutch!

Besides, when you hit your thumb with an eight-pound hammer it’s nice to be able to blaspheme. It takes a very special and strong-minded kind of atheist to jump up and down with their hand clasped under their other armpit and shout, “Oh, random fluctuations-in-the-space-time-contiuum!” or “Aaargh, primitive-and-outmoded-concept on a crutch!

The ancient rishi Patanjali defines “yoga” as “control of the fluctuations of the mind-stuff.

The exegesis Fat labored on month after month struck me as a Pyrrhic victory if there ever was one — in this case an attempt by a beleaguered mind to make sense out of the inscrutable. Perhaps this is the bottom line to mental illness: incomprehensible events occur; your life becomes a bin for hoax-like fluctuations of what used to be reality. And not only that — as if that weren't enough — but you, like Fat, ponder forever over these fluctuations in an effort to order them into a coherency, when in fact the only sense they make is the sense you impose on them, out of necessity to restore everything into shapes and processes you can recognize. The first thing to depart in mental illness is the familiar. And what takes its place is bad news because not only can you not understand it, you also cannot communicate it to other people. The madman experiences something, but what it is or where it comes from he does not know.

Men achieve cheerfulness by moderation in pleasure and by proportion in their life excess and deficiency are apt to fluctuate and cause great changes in the soul. And souls which change over great intervals are neither stable nor cheerful. So one should set one's mind on what is possible and be content with what one has taking little account of those who are admired and envied and not dwelling on them in thought but one should consider the lives of those who are in distress thinking of their grievous sufferings so that what one has and possesses will seem great and enviable and one will cease to suffer in one's soul through the desire for more.

To the extent that you actually realize that you are not, for example, your anxieties, then your anxieties no longer threaten you. Even if anxiety is present, it no longer overwhelms you because you are no longer exclusively tied to it. You are no longer courting it, fighting it, resisting it, or running from it. In the most radical fashion, anxiety is thoroughly accepted as it is and allowed to move as it will. You have nothing to lose, nothing to gain, by its presence or absence, for you are simply watching it pass by. Thus, any emotion, sensation, thought, memory, or experience that disturbs you is simply one with which you have exclusively identified yourself, and the ultimate resolution of the disturbance is simply to dis-identify with it. You cleanly let all of them drop away by realizing that they are not you--since you can see them, they cannot be the true Seer and Subject. Since they are not your real self, there is no reason whatsoever for you to identify with them, hold on to them, or allow your self to be bound by them. Slowly, gently, as you pursue this dis-identification "therapy," you may find that your entire individual self (persona, ego, centaur), which heretofore you have fought to defend and protect, begins to go transparent and drop away. Not that it literally falls off and you find yourself floating, disembodied, through space. Rather, you begin to feel that what happens to your personal self—your wishes, hopes, desires, hurts—is not a matter of life-or-death seriousness, because there is within you a deeper and more basic self which is not touched by these peripheral fluctuations, these surface waves of grand commotion but feeble substance. Thus, your personal mind-and-body may be in pain, or humiliation, or fear, but as long as you abide as the witness of these affairs, as if from on high, they no longer threaten you, and thus you are no longer moved to manipulate them, wrestle with them, or subdue them. Because you are willing to witness them, to look at them impartially, you are able to transcend them. As St. Thomas put it, "Whatever knows certain things cannot have any of them in its own nature." Thus, if the eye were colored red, it wouldn't be able to perceive red objects. It can see red because it is clear, or "redless." Likewise, if we can but watch or witness our distresses, we prove ourselves thereby to be "distress-less," free of the witnessed turmoil. That within which feels pain is itself pain-less; that which feels fear is fear-less; that which perceives tension is tensionless. To witness these states is to transcend them. They no longer seize you from behind because you look at them up front.

Every fluctuation on the level of the mind has a chemical reaction in the body, and every chemical reaction in the body in turn generates a fluctuation on the level of the mind.

When you can quiet the fluctuations of your mind and drift into stillness & silence, you can finally hear the whispers of your heart… the whispers of god.

Yoga stilled the fluctuations of the individual mind’s helpless thought waves, allowing it to see the one unchanging energy, the unborn, un-aging, un-ailing, sorrow-less and deathless state within

Consequences are unpitying. Our deeds carry their terrible consequences, quite apart from any fluctuations that went before—consequences that are hardly ever confined to ourselves. And it is best to fix our minds on that certainty, instead of considering what may be the elements of excuse for us.

The most realistic distinction between the investor and the speculator is found in their attitude toward stock-market movements. The speculator’s primary interest lies in anticipating and profiting from market fluctuations. The investor’s primary interest lies in acquiring and holding suitable securities at suitable prices. Market movements are important to him in a practical sense, because they alternately create low price levels at which he would be wise to buy and high price levels at which he certainly should refrain from buying and probably would be wise to sell. It is far from certain that the typical investor should regularly hold off buying until low market levels appear, because this may involve a long wait, very likely the loss of income, and the possible missing of investment opportunities. On the whole it may be better for the investor to do his stock buying whenever he has money to put in stocks, except when the general market level is much higher than can be justified by well-established standards of value. If he wants to be shrewd he can look for the ever-present bargain opportunities in individual securities. Aside from forecasting the movements of the general market, much effort and ability are directed on Wall Street toward selecting stocks or industrial groups that in matter of price will “do better” than the rest over a fairly short period in the future. Logical as this endeavor may seem, we do not believe it is suited to the needs or temperament of the true investor—particularly since he would be competing with a large number of stock-market traders and first-class financial analysts who are trying to do the same thing. As in all other activities that emphasize price movements first and underlying values second, the work of many intelligent minds constantly engaged in this field tends to be self-neutralizing and self-defeating over the years. The investor with a portfolio of sound stocks should expect their prices to fluctuate and should neither be concerned by sizable declines nor become excited by sizable advances. He should always remember that market quotations are there for his convenience, either to be taken advantage of or to be ignored. He should never buy a stock because it has gone up or sell one because it has gone down. He would not be far wrong if this motto read more simply: “Never buy a stock immediately after a substantial rise or sell one immediately after a substantial drop.” An

It is all too easy to observe a few "symptoms" and from these diagnose a "psychosis" - as, for instance, one might regard love as a "psychosis" if considered just on the basis of the "symptoms". Lovers, after all, display not infrequently such "symptomatic behavior" as monomania, folie à deux, "paranoidal" suspicion, extreme fluctuations of mood, hypermnesia (as regards the beloved's words), illogicality, delusions, idée fixe, ideas of reference, the belief they can read one another's mind, impaired or distorted perception (especially as regards perception of the beloved), physical states ranging from apparent neurasthenic fatigability and lack of zest to apparent hyperhedonia and hyperkinesis, and so on. But if love is madness, then we all carry within us a powerful desire to be mad - at least once.

It is sometimes so bitterly cold in the winter that one says, `The cold is too awful for me to care whether summer is coming or not; the harm outdoes the good.’ But with or without our approval, the severe weather does come to an end eventually and one fine morning the wind changes and there is the thaw. When I compare the state of the weather to our state of mind and our circumstances, subject to change and fluctuation like the weather, then I still have some hope that things may get better.

Men would never be superstitious, if they could govern all their circumstances by set rules, or if they were always favoured by fortune: but being frequently driven into straits where rules are useless, and being often kept fluctuating pitiably between hope and fear by the uncertainty of fortune’s greedily coveted favours, they are consequently, for the most part, very prone to credulity. The human mind is readily swayed this way or that in times of doubt, especially when hope and fear are struggling for the mastery, though usually it is boastful, over-confident, and vain.

Once you have disidentified from your mind, whether you are right or wrong makes no difference to your sense of self at all, so the forcefully compulsive and deeply unconscious need to be right, which is a form of violence, will no longer be there. You can state clearly and firmly how you feel or what you think, but there will be no aggressiveness or defensiveness about it. Your sense of self is then derived from a deeper and truer place within yourself, not from the mind. Watch out for any kind of defensiveness within yourself. What are you defending? An illusory identity, an image in your mind, a fictitious entity. By making this pattern conscious, by witnessing it, you disidentify from it. In the light of your consciousness, the unconscious pattern will then quickly dissolve. This is the end of all arguments and power games, which are so corrosive to relationships. Power over others is weakness disguised as strength. True power is within, and it is available to you now. So anyone who is identified with their mind and, therefore, disconnected from their true power, their deeper self rooted in Being, will have fear as their constant companion. The number of people who have gone beyond mind is as yet extremely small, so you can assume that virtually everyone you meet or know lives in a state of fear. Only the intensity of it varies. It fluctuates between anxiety and dread at one end of the scale and a vague unease and distant sense of threat at the other. Most people become conscious of it only when it takes on one of its more acute forms.

Every passion that acts upon mankind has a peculiar mode of operation. Many of them are temporary and fluctuating; they admit of cessation and variety. But avarice is a fixed, uniform passion. It neither abates of its vigor nor changes its object; and the reason why it does not is founded in the nature of things, for wealth has not a rival where avarice is a ruling passion. One beauty may excel another, and extinguish from the mind of man the pictured remembrance of a former one: but wealth is the phoenix of avarice, and therefore it cannot seek a new object, because there is not another in the world.

it’s misguided to assume that just because his son could handle himself well in one moment, he’d always be able to do so. And that when his son didn’t manage his feelings and behaviors, it wasn’t evidence that he was spoiled and needed stricter discipline. Rather, he needed understanding and help, and through emotional connection and setting limits, the father could increase and expand his son’s capacity. The truth is that for all of us, our capacity fluctuates given our state of mind and state of body, and these states are influenced by so many factors—especially in the case of a developing brain in a developing child.

By contrast, moderate identity alteration differs from its milder countepart in that the alterations are not always under the person's control. In addition, moderate identity alteration does not always manifest the presence of distinct alter personalities. Someone who experiences moderate identity alteration may present with mood changes and behaviors that they perceive as uncontrollable. Patients with nondissociative psychiatric disorders (e.g., manic depressive illness) may report moderate alterations in behavior/demeanor that they cannot control; for example, one patient diagnosed as manic depressive mentioned being bothered by his inability to "keep his mind from racing" (SCID-D interview, unpublished transcript). However, these alterations do not coalesce around distinct personalities. Similarly, individuals who have borderline personality disorder tend to fluctuate rapidly between radically different behaviors and moods; however, these changes do not involve different names, memories, preferences, distinct ages, or amnesia for past events.

Scientists now believe it’s even possible that our genetic expression fluctuates on a moment-to-moment basis. The research is revealing that our thoughts and feelings, as well as our activities—that is, our choices, behaviors, and experiences—have profound healing and regenerative effects on our bodies, as the men in the monastery study discovered. Thus your genes are being affected by your interactions with your family, friends, co-workers, and spiritual practices, as well as your sexual habits, your exercise levels, and the types of detergents you use. The latest research shows that approximately 90 percent of genes are engaged in cooperation with signals from the environment.8 And if our experience is what activates a good number of our genes, then our nature is influenced by nurturing. So why not harness the power of these ideas so that we can do everything possible to maximize our health and minimize our dependence on the prescription pad?

This polarization of two clinical states flies in the face of everything that we know about the cauldronous, fluctuating nature of manic-depressive illness; it ignores the question of whether mania is, ultimately, simply an extreme form of depression; and it minimizes the importance of mixed manic-and-depressive states, conditions that are common, extremely important clinically, and lie at the heart of many of the critical theoretical issues underlying this particular disease.

Gilberte had still not come back to the Champs-Élysées. Yet I very much needed to set eyes on her, as I could not even remember her face. When we look at the person we love, our inquisitive, anxious, demanding gaze, our expectation of the words which will make us hope for (or despair of) another meeting tomorrow and, until those words are spoken, our obsession fluctuating between possible joy and sorrow, or imagining both of these together, all this distracts our tremulous attention and prevents it from getting a clear picture of the loved one. Also, it may be that this simultaneous activity of all the senses, striving to discover through the unaided eyes something that is out of their reach, is too mindful of the countless forms, all the savours and movements of the living person, all those things which, in a person with whom we are not in love, we immobilize. But the beloved model keeps moving; and the only snapshots we can take are always out of focus. I could not really say what the features of Gilberte’s face were like, except at those heavenly moments when she was there, displaying them to me.

Sattvik actor is not egoistic. Does not have the I-am-the-doer attitude. And is free from attachment. With no preferential relationship binding him to the world. Besides, a sattvik actor possesses steadfastness, dhriti and enthusiasm, utsaha. He is energetic, cheerful and joyful in what he does. And does it with consistency of purpose until the work is done. All along his course of activity he remains disinterested in the result thereof. Success or failure means nothing to him. He maintains a balance of mind through the fluctuations of life’s experiences.

After mentioning these and other examples, Modris Eksteins correctly observes that the Holocaust was not exclusively a German affair. Hitler may have found ‘willing executioners’ among his own people, but also among the citizens of the lands he conquered. ‘The Holocaust was enacted in the fevered dreamscapes of Eastern Europe where right and wrong were seldom on opposite sides, and where fear and hatred were a way of life. This was a frontier land where borders and peoples had fluctuated throughout history, and where the Jew and the Gypsy were symbols of transience and instability. Holocaust was a state of mind here before it was a Nazi policy.

Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb-nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so-called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it, as for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the Nation have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our lives to improve them, who will build railroads? And if railroads are not built, how shall we get to heaven in season? But if we stay at home and mind our business, who will want railroads? We do not ride on the railroad; it rides upon us.

The image of a sardine floated across my mind. Through I seemed to be swimming freely in the sea, I was merely moving my body in relation to the other fish around me. There was no sardine leader deciding in which direction we would swim. We merely conformed to the fluctuations of the school, expanding or shrinking, drifting off to the side or surging ahead into the distance. And there was no intentionality behind it. The sardine that strayed would be eaten. Thus, so as not to fall behind, I stayed in constant motion. Behind me. Before me. Above me. Below me. Sardines, sardines, sardines. Eventually I would no longer know which sardine I was or whether I was really there at all.

Scientists now believe it’s even possible that our genetic expression fluctuates on a moment-to-moment basis. The research is revealing that our thoughts and feelings, as well as our activities—that is, our choices, behaviors, and experiences—have profound healing and regenerative effects on our bodies, as the men in the monastery study discovered. Thus your genes are being affected by your interactions with your family, friends, co-workers, and spiritual practices, as well as your sexual habits, your exercise levels, and the types of detergents you use. The latest research shows that approximately 90 percent of genes are engaged in cooperation with signals from the environment.

As the mind of the individual develops within various contexts, such as the family or different educational institutions, it seeks out those various and fluctuating traditions that are at hand. The child learns, for example, to speak the language of his or her nation and what it means to be a member of that nation as expressed through its customs and laws. These traditions become incorporated into individual's understanding of the self. When those traditions that make a part of one's self-conception are shared by other individuals as part of their self-conception, one is then both related to those other individuals and aware of the relation. The relation itself, for example, living in the same geographical area or speaking a common language, is what is meant by the term "collective consciousness".

The red light throbbed in time to her own pulse; she panted in a rhythm begun by its fluctuations; the sweat that ran into her eyes was red, and it burned. And now she had something else to worry about, for she had touched the tender skin of her throat with her surka-sticky fingers when she pulled at the thong that held the dragon stone’s pouch, it burned too. But it’s throb had nothing to do with the tower. It throbbed angrily and self-consciously, and her mind was distracted enough to think, This is typical. On my way to gods know what unspeakable doom, and I break out in a rash. But it lightened the evil a little; she did not notice this as such, only that she toiled on in a slightly better spirit. Idly she pulled one end of her collar loose and pressed it against the surka rash, which didn’t help at all.

Multi-modular brains have at their beck and call a tremendous number of paths to conscious experience. If one route gets destroyed, another may provide an alternate course. To stamp out consciousness, all modules leading to a conscious state must be shut down. Until this happens, intact modules will continue to pass information from one layer to another and induce a subjective feeling of experience. The contents of that conscious experience may be very different from normal, but consciousness remains. Visiting the neuropsychology clinic, we will see how various assaults on our brain affect consciousness and provide insights into how our brains are organized. It turns out that the endless fluctuations of our cognitive life, which are managed by our cortex, ride on a sea of emotional states, which are constantly being adjusted by our subcortical brain.

I fancy that many men would have arrived at wisdom if they had not fancied that they had already arrived, if they had not dissembled about certain traits in their character and passed by others with their eyes shut. For there is no reason for you to suppose that the adulation of other people is more ruinous to us than our own. Who dares to tell himself the truth? Who, though he is surrounded by a horde of applauding sycophants, is not for all that his own greatest flatterer? I beg you, therefore, if you have any remedy by which you could stop this fluctuation of mine, to deem me worthy of being indebted to you for tranquillity. I know that these mental disturbances of mine are not dangerous and give no promise of a storm; to express what I complain of in apt metaphor, I am distressed, not by a tempest, but by sea-sickness. Do you, then, take from me this trouble, whatever it be, and rush to the rescue of one who is struggling in full sight of land.

We know from studies of priming that unnoticed stimuli in our environment have a substantial influence on our thoughts and actions. These influences fluctuate from moment to moment. The brief pleasure of a cool breeze on a hot day may make you slightly more positive and optimistic about whatever you are evaluating at the time. The prospects of a convict being granted parole may change significantly during the time that elapses between successive food breaks in the parole judges' schedule. Because you have little direct knowledge of what goes on in your mind, you will never know that you might have made a different judgement or reached a different decision under very slightly different circumstance. Formulas do not suffer from such problems. Given the same input, they always return the same answer. When predictability is poor -- which it is in most of the studies reviewed by Meehl and his followers -- inconsistency is destructive of any predictive validity.

Tranquillity is a certain equality of mind which no condition of fortune can either exalt or depress. Nothing can make it less, for it is the state of human perfection: it raises us as high as we can go, and makes every man his own supporter, whereas he that is borne up by anything else may fall. He that judges aright, and perseveres in it, enjoys a perpetual calm; he takes a true prospect of things; he observes an order and measure in all his actions; he has a benevolence in his nature; he squares his life according to reason, and draws to himself love and admiration. Without a certain and unchangeable judgment, all the rest is but fluctuation. Liberty and serenity of mind must necessarily ensue upon the mastering of those things, which either allure or affright us, when, instead of these flashy pleasures (which even at the best are both vain and hurtful together), we shall find ourselves possessed of an excellent joy assured and a continual peace and repose of soul.

Spiritual aspiration, hunger for God, is the most important blessing one can have. Spiritual hunger leads to sincere sadhana, and sincere sadhana leads to a progressive spiritual life. By regular repetition of the diksha mantra, our mind becomes more and more stable and a gradual transformation of consciousness unfolds. Japa is the foundation. Keep the current of Divine Remembrance flowing at all times. There is a river of rapturous bliss ever flowing just underneath our fluctuating thoughts. Sadhana allows us to feel, hear, see and bathe in this celestial stream. It flows in the center of our spine. It flows in the center of our being. It flows from the infinite ocean of satchitananda from which we come, in which we live and into which we will eventually return. The faint intuitive fragrance of this stream is love, happiness, joy and satisfaction. To drink from it directly is mind-blowing ecstasy. To drown in it is immortality, transcending the limitations of time, space and form in the Eternal One: the One we call Kali, the One we call Ramakrishna.

Terror is an artery. Running unfailing channels of bloodied thoroughfares by dint of the wilds beyond our knowing. Fluctuations and murmurs are audible within the splintered leeway of our preserve as a consequence of interstices modeled in such brutality. This appended artery offers no direction; idle and at times desultory. Bloodstained tracks and avenues guide casualties. Terror, like death, is not complicated, nor is it simple. It is but routine—natural. To call it otherwise is to parsimoniously say that birth is effortless, hurricanes are facile, and earthquakes are meek when they are a lot more. Myths, parables, and allegories lie in the construct of terror. Kings have fallen and succeeded in the yarns of terror. Simple men have been turned into heroes due to terror. Villains have been great orchestrators in the art of terror, allowing sole individuals and denizens to feel their makings. A soul never needed God to feel terror. The most nihilistic can undergo such a dreadful emotion. Animals are perfect examples of this. They are well-equipped creations to the world of terror and death, holding no cognizance to deity or creator. Terror is quite exclusive as it is a function of the mind, conducted by the intersections and throughways of nerves and bounded to that alone. Although it approaches with university, like hunger or sickness, it is selfish by fashion and segregating in nature. But death is quite opposite… death is all embracing. Disregarded and glossed over, it is never reserved or inaudible, especially if you listen hard enough. Death transmits a signal that can be discerned if you listen hard enough. Frail in birthing, the airing is not limited to the clairvoyant, though they are a standard audience. The most simple-minded can hear this. But they choose to ignore it for whatever grounds. Even in the obviousness of it when it comes in dream, awaking its public in night terrors and cold sweats, it should be heeded. In lurk of dark uncertainties the signal should be adhered in this societal horrific caprice. Death is a declaration waiting to broadcast the haunting awareness of our own deterrence. And within these pages is its proclamation.

We pay a high price for this ingenious neural machinery, though, because the default mode network is responsible for mind-wandering. “Experience sampling”—which involves asking people about their mood and thoughts at random moments throughout the day—suggests that our minds wander from what we’re actually doing an amazing 30 percent to 50 percent of the time that we’re awake, and that this is often associated with feelings of unhappiness.6–8 According to Harvard psychologists Matthew Killingsworth and Daniel Gilbert, who created an iPhone app, Rate Your Happiness, to gather some of this data, fluctuations in happiness depend more on what we’re thinking than what we’re doing. Crucially, the results suggest that mind-wandering is the cause rather than the consequence of negative emotions. As the opening verse of the Dhammapada expresses it, “Our life is shaped by our mind; we become what we think. Suffering follows an evil thought as the wheels of a cart follow the oxen that draw it.”9 Less poetically, the psychologists concluded that “the ability to think about what is not happening is a cognitive achievement that comes at an emotional cost.” So, while

Eliot's own reflections on the primitive mind as a model for nondualistic thinking and on the nature and consequences of different modes of consciousness were informed by an excellent education in the social sciences and philosophy. As a prelude to our guided tour of the text of The Waste Land, we now turn to a brief survey of some of his intellectual preoccupations in the decade before he wrote it, preoccupations which in our view are enormously helpful in understanding the form of the poem. Eliot entered Harvard as a freshman in 1906 and finished his doctoral dissertation in 1916, with one of the academic years spent at the Sorbonne and one at Oxford. At Harvard and Oxford, he had as teachers some of modern philosophy's most distinguished individuals, including George Santayana, Josiah Royce, Bertrand Russell, and Harold Joachim; and while at the Sorbonne, he attended the lectures of Henri Bergson, a philosophic star in Paris in 1910-11. Under the supervision of Royce, Eliot wrote his dissertation on the epistemology of F. H. Bradley, a major voice in the late-nineteenth-, early-twentieth-century crisis in philosophy. Eliot extended this period of concentration on philosophical problems by devoting much of his time between 1915 and the early twenties to book reviewing. His education and early book reviewing occurred during the period of epistemological disorientation described in our first chapter, the period of "betweenness" described by Heidegger and Ortega y Gasset, the period of the revolt against dualism described by Lovejoy. 2 Eliot's personal awareness of the contemporary epistemological crisis was intensified by the fact that while he was writing his dissertation on Bradley he and his new wife were actually living with Bertrand Russell. Russell as the representative of neorealism and Bradley as the representative of neoidealism were perhaps the leading expositors of opposite responses to the crisis discussed in our first chapter. Eliot's situation was extraordinary. He was a close student of both Bradley and Russell; he had studied with Bradley's friend and disciple Harold Joachim and with Russell himself. And in 1915-16, while writing a dissertation explaining and in general defending Bradley against Russell, Eliot found himself face to face with Russell across the breakfast table. Moreover, as the husband of a fragile wife to whom both men (each in his own way) were devoted, Eliot must have found life to be a kaleidoscope of brilliant and fluctuating patterns.

All the sentiments of the human mind, gratitude, resentment, love, friendship, approbation, blame, pity, emulation, envy, have a plain reference to the state and situation of man, and are calculated for preserving the existence and promoting the activity of such a being in such circumstances. It seems, therefore, unreasonable to transfer such sentiments to a supreme existence or to suppose him actuated by them; and the phenomena, besides, of the universe will not support us in such a theory. All our ideas derived from the senses are confessedly false and illusive, and cannot therefore be supposed to have place in a Supreme Intelligence. And as the ideas of internal sentiment, added to those of the external senses, compose the whole furniture of human understanding, we may conclude that none of the materials of thought are in any respect similar in the human and in the Divine Intelligence. Now, as to the manner of thinking, how can we make any comparison between them or suppose them anywise resembling? Our thought is fluctuating, uncertain, fleeting, successive, and compounded; and were we to remove these circumstances, we absolutely annihilate its essence, and it would in such a case be an abuse of terms to apply to it the name of thought or reason. At least, if it appear more pious and respectful (as it really is) still to retain these terms when we mention the Supreme Being, we ought to acknowledge that their meaning, in that case, is totally incomprehensible; and that the infirmities of our nature do not permit us to reach any ideas which in the least correspond to the ineffable sublimity of the Divine Attributes.

Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb-nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so-called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it, as for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the Nation have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our lives to improve them, who will build railroads? And if railroads are not built, how shall we get to heaven in season? But if we stay at home and mind our business, who will want railroads? We do not ride on the railroad; it rides upon us. Did you ever think what those sleepers are that underlie the railroad? Each one is a man, an Irishman, or a Yankee man.

For, finally, what is the rank man occupies in Nature? A nonentity, as contrasted with infinity; a universe, contrasted with nonentity; a middle something between everything and nothing. He is infinitely remote from these two extremes; his existence is not less distant from the nonentity out of which he is taken, than from the infinity in which he is engulfed. His intellect holds the same rank in the order of intelligences, as his body does in the material universe, and all it can attain is, to catch some glimpses of objects that occupy the middle, in eternal despair of knowing either extreme—all things have sprung from nothing, and are borne forward to infinity. Who can follow out such an astonishing career? The Author of these wonders, and he alone, can comprehend them. This condition, the middle, namely, between two extremes, is characteristic of all our faculties. Our senses perceive nothing in the extreme. A very loud sound deafens us; a very intense light blinds us; a very great or a very short distance disables our vision; excessive length or excessive brevity obscures discourse; too much pleasure cloys, and unvaried harmony offends us. Extreme heat, or extreme cold, destroys sensation. Any qualities in excess are hurtful to us, and pass beyond the ranges of our senses. We cannot be said to feel them, but to endure them. Extreme youth and extreme old age alike enfeeble the mind; too much or too little food, disturbs its operations; too much, or too little instruction, represses its vigor. Extremes are to us, as though they did not exist, and we are nothing in reference to them. They elude us, or we elude them. Such is our real state; our acquirements are confined within limits which we cannot pass, alike incapable of attaining universal knowledge or of remaining in total ignorance. We are in the middle of a vast expanse, always unfixed, fluctuating between ignorance and knowledge; if we think of advancing further, our object shifts its position and eludes our grasp; it steals away and takes an eternal flight that nothing can arrest. This is our natural condition, altogether contrary, however, to our inclinations. We are inflamed with a desire of exploring everything, and of building a tower that shall rise into infinity, but our edifice is shattered to pieces, and the ground beneath it discloses a profound abyss.

What is certain is that the immutable classes, the nobility, the clergy, the bourgeoisie, the people, had loftier souls at that time. You can prove it: society has done nothing but deteriorate in the four centuries separating us from the Middle Ages. "True, a baron then was usually a formidable brute. He was a drunken and lecherous bandit, a sanguinary and boisterous tyrant, but he was a child in mind and spirit. The Church bullied him, and to deliver the Holy Sepulchre he sacrificed his wealth, abandoned home, wife, and children, and accepted unconscionable fatigues, extraordinary sufferings, unheard-of dangers. "By pious heroism he redeemed the baseness of his morals. The race has since become moderate. It has reduced, sometimes even done away with, its instincts of carnage and rape, but it has replaced them by the monomania of business, the passion for lucre. It has done worse. It has sunk to such a state of abjectness as to be attracted by the doings of the lowest of the low. ...cupidity was repressed by the confessor, and the tradesman, just like the labourer, was maintained by the corporations, which denounced overcharging and fraud, saw that decried merchandise was destroyed, and fixed a fair price and a high standard of excellence for commodities. Trades and professions were handed down from father to son. The corporations assured work and pay. People were not, as now, subject to the fluctuations of the market and the merciless capitalistic exploitation. Great fortunes did not exist and everybody had enough to live on. Sure of the future, unhurried, they created marvels of art, whose secret remains for ever lost. "All the artisans who passed the three degrees of apprentice, journeyman, and master, developed subtlety and became veritable artists. They ennobled the simplest of iron work, the commonest faience, the most ordinary chests and coffers. Those corporations, putting themselves under the patronage of Saints—whose images, frequently besought, figured on their banners—preserved through the centuries the honest existence of the humble and notably raised the spiritual level of the people whom they protected. ...The bourgeoise has taken the place forfeited by a wastrel nobility which now subsists only to set ignoble fashions and whose sole contribution to our 'civilization' is the establishment of gluttonous dining clubs, so-called gymnastic societies, and pari-mutuel associations. Today the business man has but these aims, to exploit the working man, manufacture shoddy, lie about the quality of merchandise, and give short weight. ...There is one word in the mouths of all. Progress. Progress of whom? Progress of what? For this miserable century hasn't invented anything great. "It has constructed nothing and destroyed everything...

One of the positive side-effects of maintaining a very high degree of awareness of death is that it will prepare the individual to such an extent that, when the individual actually faces death, he or she will be in a better position to maintain his or her presence of mind. Especially in Tantric Buddhism, it is considered that the state of mind which one experiences at the point of death is extremely subtle and, because of the subtlety of the level of that consciousness, it also has a great power and impact upon one’s mental continuum. In Tantric practices we find a lot of emphasis placed on reflections upon the process of death, so that the individual at the time of death not only retains his or her presence of mind, but also is in a position to utilize that subtle state of consciousness effectively towards the realization of the path. From the Tantric perspective, the entire process of existence is explained in terms of the three stages known as ‘death’, the ‘intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages. As death becomes something familiar to you, as you have some knowledge of its processes and can recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee! Sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death. In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation may fail. I hope not! I think these practices are mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if they relieve fear. And because there is less fear, one can be more fully prepared. If you are fully prepared then, at the moment of death, you can retain your peace of mind. I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. I think even non-believers see that it is better to pass away in a peaceful manner, it is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions, which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.

You are familiar with The Decline of the West, in which Oswald Spengler takes note of the current decadence of painting, as well as literature and music, and concludes that the end of our cultural epoch has arrived. He is a philosopher, but one descended from the natural sciences. He arranges observations, he records insights and knowledge. He takes a graphic view of history. And if he sees that a line curves downward, he considers the trend a proven fact, so that zero must be reached at a particular time and place. And that moment represents the end, the decline of the West! "But his graphing has no bearing on any of my ideas and plans as architect and politician. I study the reasons why the line curves downward, and I try to remove the causes. But at the same time, I examine the reasons why at an earlier time the line curved upward! And then I set out to restore the conditions of that day, to awake anew the creative wall of that time, and to bring about a new crest in the constantly fluctuating curve of history. "No doubt about it! Our culture has entered on stagnation, it looks like old age. But the reasons for this state do not lie in the fact that it has genuinely passed its manhood, but rather that the upholders of this culture, the Germanic-European peoples, have neglected it and have turned their attention to material tasks, to technology, industry, to hunger for material possessions, to rapacity, and to an economic egocentrism that overwhelms everything else. All their thinking and striving reaches its only climax in account books and in the outward show of the worldly goods they possess. "I am overcome with disgust, a vexing scorn, when I see the way such people live and behave! [ . . . ] But thank God, it is only the top ten thousand who think along these lines. It is true that the whole of the bourgeoisie is already strongly infected and sickly. But bourgeois youth are still healthy and can be shown the way back to nature, to a higher development, to new cultural will, provided only that they do not become enmeshed in the treadmill of meaningless and wholly materialistic contemporary life, only to drown either in the cupidity of business or in the tedium of the middle-class workaday routine or in the corruption of the big city. “If we succeed in replacing the egocentric cupidity of business with a socialist communal wall and a work-affirming responsibility for the common-weal; in abolishing the tedium of middle-class workaday monotony by substituting for it the potential enjoyment of personal liberty, the beauty of nature, the splendor of our own Fatherland and the thousandfold diversity of the rest of the world; and if we put an end to the corruption of omnipresent degeneracy, bred in the warrens of buildings and on the asphalt streets of the cities of millions - then the road is clear to a new life, to a new creative will, to a new flight of the free, healthy spirit and mind. And then, my dear Herr Roselius, your bricks will form themselves into entirely new shapes all by themselves. Temples of life will be built, cathedrals of a higher cult will be raised, and even thousands of years later, the walls will bear witness to the exalted times out of which even more exalted ones were bom!” When Roselius had left Hitler’s room with me, he took my hand and said: “Wagener, I thank you for having made this hour possible. What a man! And how small we feel, concerned as we are with those things that preoccupy us! But now I know' what I have to do! In spite of my sixty years, I have only one goal: to join in the work of helping the young people and the German Volk to find internal and external freedom!

Happiness is a temporary state of the mind it has shifts and fluctuations like attention

It takes a very special and strong-minded kind of atheist to jump up and down with their hand clasped under their other armpit and shout, “Oh, random fluctuations-in-the-space-time-contiuum!” or “Aaargh, primitive-and-outmoded-concept on a crutch!

Here are a few things yoga nidra can do: Activate the relaxation response and deactivate the stress response (which improves functioning of the sympathetic and parasympathetic nervous systems and the endocrine system). Increase immunity and the ability to fight germs and infections (Kumar 2013a, 82–94) Improve heart functioning by lowering blood pressure and cholesterol (Pandya and Kumar 2007) Decrease pain Improve control of fluctuating blood glucose and symptoms associated with diabetes (Amita et al. 2009) Significantly improve anxiety, depression, and well-being in patients with menstrual irregularities and in those having psychological problems (Rani et al. 2011) Manage pre- and postsurgical conditions (Kumar 2013a, 56) Reduce insomnia and improve sleep: while not intended as a substitute for sleep, one hour of effective yoga nidra practice is equivalent to about four hours of sleep (Kumar 2013a) Increase energy, especially when needed most Reduce worry and enhance clear thinking and problem solving Improve and refresh your outlook Replace mood swings and emotional upsets with greater emotional understanding and stability Develop intuition and increase creativity Improve meditation and enhance its benefits Integrate, heal, and revitalize your body, mind, and spirit Enhance your Self-awareness and ability to experience witness consciousness (defined later in this chapter) Transform thoughts and feelings of separation into a direct experience of wholeness Finally, one of yoga nidra’s prime benefits is that it brings yoga’s essential teachings to life that have been handed down to us over the ages from the Upanishads, Yoga Sutras of Patanjali, Bhagavad Gita, Tantric texts, and others.

Regression to the mean is a statistical term describing the phenomenon that if a variable is extreme on its first measurement, it will tend to be closer to the average on its second measurement. Additionally, if it is extreme on its second measurement, it will tend to have been closer to the average on its first. In other words, it is the inevitable fluctuation of a random process. The mind is strongly biased toward causal explanations and does not deal well with statistics. Furthermore, causal explanations will be evoked when regression is detected, but they will be wrong because the truth is that regression to the mean has an explanation but does not have a cause.

Technically speaking, true meditation in the yogic sense cannot be done by a person who is under stress or who has a weak body, weak lungs, hard muscles, collapsed spine, fluctuating mind, mental agitation, or timidity. Often people think that sitting quietly is meditation. This is a misunderstanding. True meditation leads us to wisdom (jnana) and awareness (prajna), and this specifically helps in understanding that we are more than our ego. For this one needs the preparations of the postures and the breathing, the withdrawal of the senses and concentration.

Yogas citta vritti nirodhah,” meaning, “Yoga is the cessation of the modifications of the mind-stuff.” It explains that once you control your mind and stop it from fluctuating with desires and emotions, you will experience Yoga.

EXERCISE Mindfulness of Body and Breath This is a basic exercise to introduce you to some of the principal elements of a mindfulness exercise. Your breath is an anchor that will be revisited often throughout the coming weeks. While there is some spiritual meaning to the breath (Holy Spirit, creation of the world, etc.), the most important thing about the breath for a mindfulness exercise is that it is always with you, and it is always fluctuating. It is generally easier to pay focused attention to things that are moving because they hold your interest a bit more than things that are static. You will develop the ability to focus on static points, but you will always be able to return to the breath.

One way to avoid the design problems encountered by the transcendental meditation researchers would be to keep one of the variables fixed. This could be either the number of meditators or the “target” of consciousness-induced order. Beyond this, as philosopher Evan Fales and sociologist Barry Markovsky of the University of Iowa suggested after reviewing the Maharishi effect, “Presumably, if the material world can be influenced in purposive ways by collective meditation, inanimate detectors could be constructed and placed at varying distances from the collective meditators.”6 This is essentially the approach that we took, although our motivations were based upon a logical extension of laboratory research on mind-matter interactions using random-number generators, and not by the claims of the transcendental meditators. Properties of Consciousness Whatever else consciousness may be, let us suppose that it also has the following properties, derived from a combination of Western and Eastern philosophies.7 The first property is that consciousness extends beyond the individual and has quantum field–like properties, in that it affects the probabilities of events. Second, consciousness injects order into systems in proportion to the “strength” of consciousness present. This is a refinement of quantum physicist Erwin Schrödinger’s observation about one of the most remarkable properties of life, namely, an “organism’s astonishing gift … of ‘drinking orderliness’ from a suitable environment.”8 Third, the strength of consciousness in an individual fluctuates from moment to moment, and is regulated by focus of attention. Some states of consciousness have higher focus than others. We propose that ordinary awareness has a fairly low focus of attention compared to peak states, mystical states, and other nonordinary states.9 Fourth, a group of individuals can be said to have “group consciousness.” Group consciousness strengthens when the group’s attention is focused on a common object or event, and this creates coherence among the group. If the group’s attention is scattered, then the group’s mental coherence is also scattered. Fifth, when individuals in a group are all attending to different things, then the group consciousness and group mental coherence is effectively zero, producing what amounts to background noise. We assume that the maximum degree of group coherence is related in some complicated way to the total number of individuals present in the group, the strength of their common focus of attention, and other psychological, physiological, and environmental factors. Sixth, physical systems of all kinds respond to a consciousness field by becoming more ordered. The stronger or more coherent a consciousness field, the more the order will be evident. Inanimate objects (like rocks) will respond to order induced by consciousness as well as animate ones (like people, or tossed dice), but it is only in the more labile systems that we have the tools to readily detect these changes in order. In sum, when a group is actively focused on a common object, the “group mind” momentarily has the “power to organize,” as Carl Jung put it.10 This leads us to a very simple idea: as the mind moves, so moves matter.

Among the most accessible of writers on this subject is the systems theorist Ervin Laszlo. Many of his seminal ideas, articulated with the average reader in mind, come together in his description of the ‘Akashic field’, the interactive realm of quantum fluctuations, culminating in a supercoherent state empowering all structures in creation, whether atoms, organisms, or galaxies. Laszlo goes on to raise a crucial question, central to the deliberations of this book. ‘Could it be that our consciousness is linked with other consciousnesses through an inter-connecting Akashic field, much as galaxies are linked in the cosmos quanta in the microworld, and organisms in the world of the living?’ The link with contemporary brain studies is informatively reviewed by Wallace.

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

In many animals testosterone levels fluctuate over the course of the year, and in humans these levels rise until the autumn, and then fall until the spring. This autumnal drop in testosterone can lead animals into a condition called “irritable male syndrome,” in which they become moody, withdrawn and depressed.

We cannot fluctuate between periods of full confidence of what was achieved on the cross and uncertainty as to what it means for us. We must be persuaded beyond turning that God is FOR us and not against us. Without this, we will have very shallow roots that can easily be pulled up by even the most benign storms of life. It is impossible to stand when you have divided your mind. When you have one part agreeing with God and the other part in agreement with the works of your hand or the world; you will become unstable in all of your ways. We must make our minds single regarding the word of God. Not only that it’s true, but that it is the only truth. Then we are ready to get fitted for the battles that are sure to come.

Perception is an illusion, a recreational venture determined and guided by emotional leanings and inherent values. Fluctuations occur due to human rationalizations as they are exposed to an influx of information. The processing of which can lead to a spectrum of possible conclusions. Our minds are not clouded by this varied deliberation process, we do not percieve multiple possibilities, we process only the logical facts and conclude.

Blessed will you be if you persevere in the exercise you have chosen and follow your vocation, not wandering to and fro and changing your mind. If you fluctuate too much you will be like a plant that does not thrive because it is often transplanted. Do not be negligent or renounce what you have begun; then you will abide in your calling as the Apostle advises, not passing from house to house, but remaining in one, as our Lord bade his disciples.[1229]

Galison uses the phrase "critical opalescence" to sum up the story of what happened in 1905 when relativity was discovered. Critical opalescence is a strikingly beautiful effect that is seen when water is heated to a temperature of 374 degrees Celsius under high pressure. 374 degrees is called the critical temperature of water. It is the temperature at which water turns continuously into steam without boiling. At the critical temperature and pressure, water and steam are indistinguishable. They are a single fluid, unable to make up its mind whether to be a gas or a liquid. In that critical state, the fluid is continually fluctuating between gas and liquid, and the fluctuations are seen visually as a multicolored sparkling. The sparkling is called opalescence because it is also seen in opal jewels which have a similar multicolored radiance.

Lao Tze's vision is compatible with the Positive Paradigm of Change. In fact, placing the language of his passages into the levels of the Wheel serves to clarify his vision. The model is therefore shown here, along with its application to the subtitle: Common Sense. The right-brain compliment to the left-brain words of Passage One is also supplied below as a hint of what's possible. Einstein's warning, the basis of Rethinking Survival, could well have been spoken by a Chinese sage: 'Our task must be to free ourselves from the prison [of separatist thinking] by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. . . We shall require a substantially new manner of thinking if mankind is to survive." Prominent themes which link Einstein with the Chinese yoga tradition include not only Compassion but also Unity and Survival. In addition, anticipating the Positive Paradigm, Lao Tze repeated alludes to a timeless center at life's hub encompassed by the surface rim of fluctuating events. 1. The Eternal is beyond words, undefinable and illusive, all-pervading yet mysterious. The timeless, though ungraspable, is the unfailing source of all experience. To transcend mortality, and attain sublime peace, turn inward, releasing desire and ambition. To manifest inner vision, accomplishing every goal in time, extend outward with passionate conviction. Unmanifest and manifest are two sides of a coin, seamlessly joined, though apparently opposite. Entering this paradox is the beginning of magic.

What is true of physics at its best may pertain as well to papers about physics. It is only on the surface, suggests Gerald Holton, that Einstein's papers of 1905 appear disparate. Three epochal papers, written but eight weeks apart, seem to occupy entirely different fields of physics: an interpretation of light as composed of quanta of energy; an explanation of Brownian motion that supports the notion of the atomic nature of matter; and the introduction of the "principle of relativity," which reconfigured our understanding of physical space and time. However, Holton idicates that all three papers arise from the same general problem-fluctuations in the pressure of radiation. Holton also notes a striking parallel in the style of the papers. Einstein begins each with a statement of a formal asymmetry, eliminates redundancy, and leads to one or more empirical predictions.

What defines you? Is it those hazy memories of yesterday, or last year, or childhood? Is it the emotions and thoughts that are passing through you in this very moment? Is it the future where you achieve or even fail to achieve the goals you set? Or are you defined by something bigger than all that? Something that is beyond the change, beyond the fluctuations of your life? To practice mindfulness is to see that it is your changeless nature that truly defines you, rather than the ebb and flow of your emotional tides or the shifting directions of your thought streams.

The Game-Changer in Diabetes Management: Continuous Glucose Monitors Continuous Glucose Monitors (CGMs) have revolutionized diabetes management, offering real-time insights into blood sugar levels like never before. In this article, we'll delve into the significance of CGMs, their benefits, and why they are a game-changer for individuals living with diabetes. Understanding Continuous Glucose Monitors Continuous Glucose Monitors are wearable devices that constantly monitor glucose levels in the interstitial fluid, providing users with real-time data on their blood sugar levels. Unlike traditional finger-prick tests, CGMs offer a continuous stream of information, allowing for proactive management of diabetes. Benefits of Continuous Glucose Monitors Real-Time Monitoring: CGMs offer instant feedback on blood sugar levels, enabling users to make informed decisions about their diet, medication, and lifestyle choices. Early Detection of Trends: CGMs track glucose trends over time, allowing users to identify patterns and adjust their management strategies accordingly. Improved Diabetes Management: With continuous monitoring, individuals can better manage their blood sugar levels, reducing the risk of hyperglycemia and hypoglycemia episodes. Enhanced Quality of Life: CGMs provide greater freedom and flexibility, reducing the need for frequent finger pricks and offering peace of mind to individuals and their caregivers. Why CGMs Are a Game-Changer Precision Medicine: Continuous Glucose Monitors enable personalized diabetes management by providing individualized insights into glucose fluctuations and responses to various factors. Empowerment Through Data: CGMs empower users with valuable data, enabling them to take control of their health and make informed decisions in collaboration with healthcare providers. Continuous Innovation: Advancements in CGM technology, such as improved accuracy and connectivity features, continue to enhance the user experience and expand the capabilities of these devices. Integration with Digital Health Ecosystem: CGMs seamlessly integrate with mobile apps and other digital health platforms, facilitating data sharing, remote monitoring, and telehealth consultations. Conclusion Continuous Glucose Monitors represent a significant advancement in diabetes management, offering real-time insights, personalized care, and improved quality of life for individuals living with diabetes. As technology continues to evolve, CGMs will play an increasingly vital role in empowering individuals to live healthier, more active lives while effectively managing their condition.

Burnham’s comment, offered in 1992, came in response to the discovery of the fluctuations in the cosmic microwave background radiation (CMBR) by the COBE satellite, providing another dramatic confirmation of the big bang model and its implication of a beginning. Yet it is not only cosmology that has rendered the “God hypothesis” newly respectable. As one surveys several classes of evidence from the natural sciences—cosmology, astronomy, physics, biochemistry, molecular biology, and paleontology—the God hypothesis emerges as an explanation with unique scope and power. Theism explains an ensemble of metaphysically significant events in the history of the universe and life more simply, more adequately, and more comprehensively than major competing metaphysical systems, including not only materialism and naturalism, but also pantheism and deism

Love that is unconditional, unchanging, and permanent. It does not fluctuate because its source within the person who loves is not dependent on external conditions. Loving is a state of being. It is a way of relating to the world that is forgiving, nurturing, and supportive. Love is not intellectual and does not proceed from the mind. Love emanates from the heart. It has the capacity to lift others and accomplish great feats because of its purity of motive.

The Importance of an Accountant for Medical Professionals Medical professionals, including doctors, specialists, and surgeons, often face the challenge of managing both patient care and the financial aspects of their practices. An accountant who specializes in working with medical professionals can alleviate much of this burden. By offering financial expertise tailored to the healthcare industry, accountants help medical professionals maintain the financial health of their practices while ensuring compliance with tax laws and regulations. Unique Financial Challenges in Healthcare Medical professionals face distinct financial challenges that other industries may not encounter. These include managing patient billing, insurance reimbursements, and government payments. Additionally, healthcare professionals often have to handle large expenses for medical equipment and office operations while ensuring they maintain a steady cash flow. With fluctuating income and the need to comply with healthcare regulations, financial management can become complex. A specialized accountant for medical professionals understands these nuances and provides essential support to navigate these challenges effectively. Key Roles of an Accountant for Medical Professionals An accountant plays a critical role in managing the financial side of a medical practice. They assist with bookkeeping, ensuring that all financial records are accurate and up-to-date. Furthermore, they handle tax planning and filing, making sure that healthcare-specific deductions are maximized while ensuring compliance with tax laws. Additionally, accountants offer strategic advice on managing overhead costs, optimizing cash flow, and planning for future financial goals, such as retirement or expanding the practice. Benefits of Hiring a Healthcare-Specific Accountant The benefits of hiring a specialized accountant for medical professionals are numerous. By entrusting financial management to a professional, medical practitioners can focus more on patient care. Specialized accountants understand the unique aspects of healthcare finance, offering tailored solutions that enhance profitability and reduce financial risks. Moreover, they provide peace of mind by ensuring all financial matters are handled efficiently and in compliance with the law. Conclusion In conclusion, medical professionals benefit significantly from hiring an accountant who specializes in healthcare finance. With their expertise, accountants help ensure the smooth operation of the practice while providing strategic financial planning. This allows medical professionals to focus on their primary responsibility—caring for their patients—while maintaining a financially sound practice.

But presently a fresh series of impressions grew up in my mind—a certain curiosity and therewith a certain dread—until at last they took complete possession of me. What strange developments of humanity, what wonderful advances upon our rudimentary civilization, I thought, might not appear when I came to look nearly into the dim elusive world that raced and fluctuated before my eyes!

As with cross-modal task transfer in echolocating dolphins, spontaneous cross-modal recognition in weakly electric fish strongly suggests that electrolocated objects are being perceived holistically in three dimensions with a representational format and/or phenomenological quality that is analogous in fundamental ways to vision. Object recognition across ISMs is thus a robustly replicable phenomenon and is indicative of both the common representational formats of ISM percepts and their global access. Further, as von der Emde and colleagues point out, cross-modal recognition is not a quirk of experimental artifice. Rather, it is a crucial adaptive functionality that ensures reliable perception in complex environments in which information flowing in from different senses must be weighted and adjusted in accordance with fluctuating conditions, such as changes in turbidity, lighting conditions, and so forth.

You, like all of us, broadcast a distinct energy pattern or signature. In fact, everything material is always emitting specific patterns of energy. And this energy carries information. Your fluctuating states of mind consciously or unconsciously change that signature on a moment-to-moment basis because you are more than just a physical body; you are a consciousness using a body and a brain to express different levels of mind.

In many ways, the air is a reflection of our own inner selves. Just as the air can be calm and peaceful or turbulent and stormy, our own emotions can fluctuate between serenity and chaos. And just as the air can be polluted and contaminated, our own minds and bodies can become tainted with negative thoughts and harmful behaviors.

Karajan’s pulse-rate while conducting Beethoven’s Overture, Leonora No. 3. Interestingly, his pulse-rate showed the greatest increase during those passages which most moved him emotionally, and not during those in which he was making the greatest physical effort. It is also worth noting that recordings of his pulse-rate whilst piloting and landing a jet aircraft showed much smaller fluctuations than when he was conducting.3 Music is said to soothe the savage breast, but it may also powerfully excite it.

The Dexcom Continuous Glucose Monitoring System Living with diabetes requires constant vigilance over blood sugar levels. For decades, individuals with diabetes relied on periodic finger pricks to monitor glucose levels, but this method offered only snapshots of a dynamic condition. However, with the advent of continuous glucose monitoring (CGM) systems like Dexcom, managing diabetes has entered a new era of convenience and precision. The Dexcom Continuous Glucose Monitoring system is a game-changer for people with diabetes, offering real-time insights into glucose levels without the need for multiple finger pricks throughout the day. The system consists of a small sensor that is inserted just beneath the skin, typically on the abdomen, and continuously measures glucose levels in the interstitial fluid. This sensor communicates wirelessly with a receiver or compatible smart device, providing users with real-time glucose readings every few minutes. One of the key advantages of the Dexcom CGM system is its ability to track glucose trends over time. By providing continuous data, users can see how their glucose levels respond to food, exercise, medication, and other factors, empowering them to make informed decisions about their diabetes management. Additionally, the system includes customizable alerts for high and low glucose levels, helping users proactively manage their condition and avoid dangerous fluctuations. The Dexcom Continuous Glucose Monitoring system is not only beneficial for individuals with diabetes but also for their caregivers and healthcare providers. Caregivers can remotely monitor the glucose levels of loved ones, offering peace of mind and the ability to intervene quickly in case of emergencies. Healthcare providers can access detailed reports of a patient's glucose data, enabling more personalized treatment plans and adjustments to medication regimens. Furthermore, Dexcom has been at the forefront of innovation in CGM technology, continuously improving the accuracy, reliability, and usability of its systems. Recent advancements include longer sensor wear time, smaller and more comfortable sensors, and integration with insulin pumps and artificial pancreas systems for automated insulin delivery. In conclusion, the Dexcom Continuous Glucose Monitoring system has revolutionized diabetes management by providing real-time insights, customizable alerts, and greater convenience for users. With continuous advancements in technology, Dexcom continues to empower individuals with diabetes to live healthier, more active lives while effectively managing their condition.

Who can be truly called religious?” “A TRUE MAN OF A TRUE RELIGION has no anxiety, fear (Nirbhau) or insecurity for he is always aligned with divine will (Hukam) & lives in acceptance of the same. He feels no hatred (Nirvair) as he knows that all is manifestation of the same light and yet he acknowledges that everyone has different internal states. Rigid external activities, lifeless rituals or societal worship patterns do not excite him, but his conviction lies in the “transformation of self” through understanding & implementation of spiritual knowledge (Gyan Main Dhyaan).” “Is he a worldly man?” “Although he is engaged & active in the external world to fulfil his worldly responsibilities, but he lives in contentment (Satt Santokh) within. Although, he is attached to loved ones, but he lives in awareness (Dhyaan) of the transitory nature of everything (Maaya) thus cultivating a detached living without compromising his worldly duties. He does not believe in creating a following, but he feels encouraged to spread the message of TRUTH (Aatam Gyaan) and thus in a world filled with so many excitements, his only true source of joy is contemplation (Shabd Veechar) of TRUTH.” “In short who is he?” “Someone who is no longer a victim of inner vices & fluctuations (Bairaag) but has acquired mastery over his mind. To unite with the source (Yog), he contemplated & imbibed the traits of ONE. However, someone like that is extremely rare.

Struggle is the beauty of life. This beauty vanishes as soon as our struggle ends. In spiritual life one moves backwards and forwards, but in this way one gradually makes progress. No line is perfectly straight in this world. The mind fluctuates like the waves of the ocean. Don’t be upset when the mind goes down. It will rise again. There is nothing more harmful than to be despondent. Trials and tribulations make our minds strong, but despondency does not do us any good. Rather, it takes away our strength.

In longtime meditators, such as Tibetan monks who have meditated for over 10,000 hours, the parietal lobe shows greatly reduced activity during meditation. While the brain’s energy usage only fluctuates around 5% up or down each day, in these adepts it drops up to 40% as they enter an altered state of consciousness. People who are isolated and lonely show the opposite effect. Their parietal lobes may be highly active. Feelings of loneliness and isolation are increasing in our fragmented society, according to a number of studies, and they have detrimental effects on our health. We are social beings, and a sense of connectedness translates into overall physical and emotional well-being. In a meta-analysis of 148 studies with a total of 308,849 participants, the researchers found “a 50% increased likelihood of survival for participants with stronger social relationships. This finding remained consistent across age, sex, initial health status, cause of death, and follow up.” Even when the researchers corrected for behaviors such as smoking, obesity, and lack of exercise, the effect remained consistent. Think back to the times of your life when you were happiest. For most of us, special moments with family and friends come to mind. We may have been on vacation with loved ones or enjoying a meal or a joke with friends. It may have been singing carols during the holidays, when billions of people join in affirming “peace on earth, goodwill to men.” What’s common to all those happy times is that your attention was fully in the present moment, the “timelessness” of Chapter 2. You weren’t worrying about the past or stressing over the future, the way you might be doing if you didn’t have precious people to engage your thoughts. Time and space receded as the love-filled present occupied your attention. Only in the present moment can you escape the demon’s obsession with the mistakes of the past and the problems of tomorrow. Experiences of timelessness, as the parietal lobe shuts down, shape our perception of the world and how we act in it.

In longtime meditators, such as Tibetan monks who have meditated for over 10,000 hours, the parietal lobe shows greatly reduced activity during meditation. While the brain’s energy usage only fluctuates around 5% up or down each day, in these adepts it drops up to 40% as they enter an altered state of consciousness. People who are isolated and lonely show the opposite effect. Their parietal lobes may be highly active. Feelings of loneliness and isolation are increasing in our fragmented society, according to a number of studies, and they have detrimental effects on our health. We are social beings, and a sense of connectedness translates into overall physical and emotional well-being. In a meta-analysis of 148 studies with a total of 308,849 participants, the researchers found “a 50% increased likelihood of survival for participants with stronger social relationships. This finding remained consistent across age, sex, initial health status, cause of death, and follow up.” Even when the researchers corrected for behaviors such as smoking, obesity, and lack of exercise, the effect remained consistent. Think back to the times of your life when you were happiest. For most of us, special moments with family and friends come to mind. We may have been on vacation with loved ones or enjoying a meal or a joke with friends. It may have been singing carols during the holidays, when billions of people join in affirming “peace on earth, goodwill to men.” What’s common to all those happy times is that your attention was fully in the present moment, the “timelessness” of Chapter 2. You weren’t worrying about the past or stressing over the future, the way you might be doing if you didn’t have precious people to engage your thoughts. Time and space receded as the love-filled present occupied your attention. Only in the present moment can you escape the demon’s obsession with the mistakes of the past and the problems of tomorrow. Experiences of timelessness, as the parietal lobe shuts down, shape our perception of the world and how we act in it. A Stanford study of people who experienced “the deep now” found that it changed their behavior.

In longtime meditators, such as Tibetan monks who have meditated for over 10,000 hours, the parietal lobe shows greatly reduced activity during meditation. While the brain’s energy usage only fluctuates around 5% up or down each day, in these adepts it drops up to 40% as they enter an altered state of consciousness. People who are isolated and lonely show the opposite effect. Their parietal lobes may be highly active. Feelings of loneliness and isolation are increasing in our fragmented society, according to a number of studies, and they have detrimental effects on our health. We are social beings, and a sense of connectedness translates into overall physical and emotional well-being. In a meta-analysis of 148 studies with a total of 308,849 participants, the researchers found “a 50% increased likelihood of survival for participants with stronger social relationships. This finding remained consistent across age, sex, initial health status, cause of death, and follow up.” Even when the researchers corrected for behaviors such as smoking, obesity, and lack of exercise, the effect remained consistent. Think back to the times of your life when you were happiest. For most of us, special moments with family and friends come to mind. We may have been on vacation with loved ones or enjoying a meal or a joke with friends. It may have been singing carols during the holidays, when billions of people join in affirming “peace on earth, goodwill to men.” What’s common to all those happy times is that your attention was fully in the present moment, the “timelessness” of Chapter 2. You weren’t worrying about the past or stressing over the future, the way you might be doing if you didn’t have precious people to engage your thoughts. Time and space receded as the love-filled present occupied your attention. Only in the present moment can you escape the demon’s obsession with the mistakes of the past and the problems of tomorrow. Experiences of timelessness, as the parietal lobe shuts down, shape our perception of the world and how we act in it. A Stanford study of people who experienced “the deep now” found that it changed their behavior. They “felt they had more time available . . . and were less impatient . . . more willing to volunteer their time to help others . . . preferred experiences over material products . . . and experienced a greater boost in life satisfaction.” A quiet parietal lobe promotes empathy, compassion, relaxation, appreciation, connectedness, and self-esteem.

(12) About “Infecting” （一、うつらかすと云事） All things can be infectious. Drowsiness is infectious, as is yawning. Even time is communicable. In large-scale strategy, if you sense that the enemy is agitated and hesitant, pretend not to notice and take your time. Seeing this reaction, the enemy will drop their guard. With your mind set free, attack mercilessly the instant the enemy has been infected by your inaction. With individual combat, loosen your body and spirit and, as your opponent inadvertently follows suit, seize the initiative to attack powerfully and quickly. There is a similar tactic, “making the enemy drunk.” You contaminate his mind by exhibiting listlessness, hesitancy or weakness. Be sure to explore this strategy thoroughly. (13) About “Eliciting Agitation” （一、むかつかすると云事） There are many ways in which one can become agitated, such as being within an inch of danger. A second way is when faced with an impossible task. The third way is through surprise. Study this. In large-scale strategy, it is important to know how to evoke irritation in the enemy. By suddenly assaulting with vim and vigor when they least expect it, and not giving them a chance to recoup, you can seize the initiative and finish them off in their moment of indecision. For individual combat, trick the enemy by moving slowly at first and then suddenly attack him with force. It is imperative to not let up, crushing him according to the movement of his body and the fluctuations of his mind. Learn this method well. (14) About “Invoking Fear” （一、おびやかすと云事） Many things can invoke fear. Fear is aroused when the unexpected happens. With large-scale strategy, fear can be conjured in the enemy not only by what they see. Fear can be incited by bellowing, making something small seem greater in size, or by unexpectedly assaulting their flank. Victory is gained by taking advantage of the enemy’s muddled cadence prompted by a moment of terror. In the case of individual combat, it is important to beat your opponent by doing something unexpected with your body, sword or voice to startle him. Study this well. (15) About “Blending” （一、まぶるると云事） When you clash with the advancing enemy and an impasse has been reached, this is the time to become one with him through “blending.” From within the tussle you must find an opportunity to win. In both large- and small-scale strategy, when the engagement languishes because both are fighting with equal force, blend with the enemy so that it is impossible to make a distinction. From there you can find an opening and to seize victory, winning strongly. Study this tactic in detail.

The studies described here support ideas about deep interconnectedness espoused by physicists, theologians, and mystics.19 Mind and matter may be part of what physicist Victor Mansfield describes as “a radically interconnected and interdependent world, one so essentially connected at a deep level that the interconnections are more fundamental, more real than the independent existence of the parts.”20 The common link between mind and matter, as observed in these experiments, is order. Order expressed in the mind is related to focused attention, and order in matter is related to decreases in randomness. We found that the object of the focused attention does not seem to be particularly important, only that something is sufficiently interesting to hold the attention of a group. Similarly, the exact nature of the physical system used to detect the mass-consciousness effect does not seem to be particularly important, provided that it is a system that naturally fluctuates in some way and can be measured.

The entire universe—hundreds of billions of galaxies each containing hundreds of billions of suns—is a single mind. In a way you can’t begin to fathom. The universe, and everything in it, comprises a single consciousness. Not only does every last subatomic particle, quantum fluctuation, force, and iota of energy in the universe form this incomprehensible mind—everything that exists is also the product of it.

We said earlier that you experience three things inside yourself: the world coming in, the thoughts of your mind, and the emotions of your heart. Truth is, there’s a fourth thing you experience in there. It’s in there all the time, but most people are so lost in the first three they don’t focus on this fourth object of consciousness. Nevertheless, there is a very powerful energy flow inside of you. In different cultures it has been called by different names, such as shakti, chi, or spirit. For the purposes of our discussion, we will use the traditional yogic term shakti. Once you quiet down enough, you will realize this energy is constantly flowing inside of you. You sometimes even make reference to it when your energy level suddenly changes. You say things like, “When she told me she loved me, I got so filled with energy I was floating on a cloud. I could feel it rushing through me for days.” In other situations, you say, “When she told me it was over, I hardly had the energy to drive home. It left me so drained I couldn’t go to work for a week.” These statements are referring to the surface level of the energy we’re discussing. There is a much deeper, core flow that you will experience as you transcend your personal self. It is this deeper energy flow passing through the open heart that you experience as the sensation of love. Because the energy can only go as high as you let it, this beautiful love experience does not happen that often for most people. Nonetheless, there is almost always some energy flowing through your heart creating your normal emotional state. The reason the energy flowing through the heart fluctuates so much is because of the samskaras you’ve stored inside. You inwardly shoved away the experiences you didn’t like having and clung to the ones you did. These unfinished energy patterns are real, and they act as blockages to your inner energy flow. When your energy tries to flow up, and it is always trying to flow up, it cannot because it hits these blockages. The energy of the shakti flow is much subtler than that of the samskaras—so the shakti can go no higher.

Love! How many legends were organized for it? It was said that it is the most mysterious human feeling that pushes us to do things we are not ready for and heedless of us. Despite the reality, and the difficulties, we do the impossible, and in the name of love, we do miracles. Just legends but the truth is that history did not mention that any miracle has happened thanks to love. Myths, of which there is no use but our consolation, and the justification of our blind rush behind unjustified, incomprehensible feelings, to do what we were not ready to do, and then we pay the price with a reassuring conscience, and with a comfortable mind, in the name of love. If we analyze these feelings, love, anger, hate, tranquility, fear, we will find that they are another face of pain, just chemical reactions inside our bodies, and hormones controlled by our mind, it decides when to kindle the fire of love in us, and when to make hate blind us. If you know how to motivate the mind to produce the hormone needed to produce the desired emotions, then you do not have to talk about anything anymore. It is all your emotions, which are yours. This inevitably makes human feelings subject to causation in the universe, unless our feelings are from another world, not causal. Therefore, the most magical words remain, those that come out of the mouth of a lover describing his love for his lover, “I love you without reason.” This is the impossibility desired, and in the subconscious, these words have charm and glamour, and the tongue of the lover says, “My love for you is not from this causal world, neither the color of your hair, nor your eyes, nor your body, nor your sweet voice, nor your way of speaking, nor anything that you possess is a reason why I love you, because my love for you is not causal, does not belong to this world.” A lie loved by the mind of the lovers, a legend among the millions which says, that nothing in this world can anticipate the feelings and moods of human beings before they occur, and more precisely, the private feelings and fluctuations, of an individual, to be precise, and not just of a large group of people, the more we try to customize it, the more difficult it becomes. And where the indicators of the collective mind, the demagogue, can give us an idea of the general direction and the future fluctuations of a society or group of people, not because of a weakness in the lines of defense of feelings, but rather because we know that the mob, the collective mind, and the herd, will force many to follow it, even if it violates what they feel, what they want at their core. The mind is designed for survival, and you know that survival’s chances are stronger with the stronger group, the more number, it will secrete all the necessary hormones, to force you to follow the herd. However, the feelings assigned to a particular person remain an impossible task, so many people are able to deceive each other by showing signs of expected trends and fluctuations that contradict the reality of what they feel. Humans and scientists have treated it as something unpredictable, coming from another world, a curse on science, as if it were a whiff of a magical spell cast on us from the immemorial. But in fact, emotions are causal, and every cause has a causative. Like everything else in this world, the laws of chaos and randomness apply to them. They can be accurately predicted, formulated into mathematical equations, and even manipulated. All it takes is to have something that contains all the cosmic events, a number we did not imagine, starting with the flutter of a butterfly, a breath of air, temperatures across the universe, a word a man says to his son, a donkey’s kick, a rabbit’s jump, and ending with the movement of stars and planets, and cosmic explosions, and beyond, and able to deal with them, and with the hierarchical possibilities of their occurrence.

Yoga is the mastery of the mind’s fluctuations.

That is how I first came to take an interest in the message of the tape. The fluctuations were from the first associated in my mind with upward or downward movements. Of course there is always a reason for fluctuations, but the tape does not concern itself with the why and wherefore. It doesn’t go into explanations. I didn’t ask the tape why when I was fourteen, and I don’t ask it to-day, at forty. The reason for what a certain stock does to-day may not be known for two or three days, or weeks, or months. But what the dickens does that matter? Your business with the tape is now—not to-morrow. The reason can wait. But you must act instantly or be left.

Suppose we wanted to transmit this knowledge, everything we had ever learned, to another world. First we would want to make the representation as compact as possible. By squeezing out redundancies we could compress the number so that it would occupy smaller and smaller spaces. In fact, if we are adept enough we can represent the number in a manner that requires almost no space whatsoever. We simply take the long string of digits and put a decimal point in front of it so that it becomes a fraction between 0 and 1, a mere point on a line. Then we choose a smooth stick and declare one end 0 and the other end 1. Measuring carefully, we make a notch in the stick -- a point on the continuum representing the number. All of our history, our philosophy, our music, our art, our science -- everything we know would be implicit in that single mark. To retrieve the world's knowledge, one would measure the distance of the notch from the end of the stick, then convert the number back into the books, the music, the images. The success of the scheme would depend on the fineness of the mark and the exactness of the measurement. The slightest imprecision would cause whole Libraries of Alexandria to burn. [...] Suppose the medicine men of Otowi had discovered this trick. Suppose, contrary to all evidence, that they had developed a written language, a number system, and tools of enough precision to encode a single book of sacred knowledge into the notch of a prayer stick -- the very book, perhaps, that explains what the symbols on the rock walls mean. And suppose a hiker, exploring one day in the caves above Otowi, found the stick. Could the knowledge be recovered? [...] Aliens trying to decode our records might recognize what seemed to be deliberate patterns in the markings of ink on pages or the fluctuating magnetic fields of computer disks (though, again, if the information had been highly compressed, it would be harder and harder to distinguish from randomness). If they persisted, would they find truths to marvel at, signs of kindred minds? Or would they even recognize the books and tapes as things that might be worth analyzing? One can't go around measuring every notch on every stick.

The physiological advantages of the practice of injection are undeniable, if one thinks of the tremendous waste of human time and energy occasioned by eating and the digestive process. Our bodies are half made up of glands and tubes and organs, occupied in turning heterogeneous food into blood. The digestive processes and their reaction upon the nervous system sap our strength and colour our minds. Men go happy or miserable as they have healthy or unhealthy livers, or sound gastric glands. But the Martians were lifted above all these organic fluctuations of mood and emotion.

dressed… oddly. He nodded hello but pecked at a terminal behind the counter like he was wrapping something up. Jason examined Pierre with an eagerness that matched Pierre’s inspection of him, once he turned his full attention away from the terminal. He looked so pleased to see Pierre that for the first time he regretted dressing up to travel. He hadn’t considered that an affluent appearance might hamper his ability to negotiate terms of a financial transaction. Most of the time dressing well led to a degree of deference and better treatment. Jason however was regarding him like a prize steer that would soon be select cuts of beef. “Good day,” Pierre said, and tried to keep a pleasant face and made an attempt at humor. “Are you the Jason of fame, heralded by your establishment’s signage?” “I wouldn’t hire another Jason,” the fellow said bluntly. “If one wanted to hire on I suppose I might, if he let me call him George. Life’s perplexing enough without feeling like I’ve slipped into speaking in the third person every day. Fortunately there’s little enough to distract me on ISSII to make it a burden to keep the doors open without help. It’s like a very quiet little town.” “Indeed, I noticed the lack of a crowd in the corridor,” Pierre agreed. “Been that way since the war, and it’s been slow to come back all the way. But I figure in another five years, maybe six years it’ll be hopping again.” Pierre nodded politely. He’d really like to know why the fellow thought so, but he’d leave it for another time rather than neglect his business. “I wonder, if you might do currency exchanges among your services? I find the shuttle service I wish to take to Home doesn’t take EuroMarks. I’d like something they take, preferably Solars to facilitate other payments when I reach Home or beyond.” “I wouldn’t mind a bucket of them myself,” Jason allowed. “But for most transactions they’re a bit unwieldy. A full Solar is twenty five grams of gold or platinum. Most folks use the smaller coins and bits or a credit card that can shave transactions down to the milligram.” “What would you suggest? I have EuroMark credit, banknotes, and a small amount of Suisse Credit bars. What would be easiest?” “Not that I don’t want the business, but I’m too little a fish to risk handling a large sum of EuroMarks with currency fluctuations being what they are. EMs are depreciating assets anyway. Now, I’d take your gold if you were staying here, but the banks on Home will give you a much better conversion rate, and I’d rather you not be pissed off at me and tell everybody to avoid the scoundrel on ISSII after you found that out. I know the exchange rate looks bad but go back to the Russians and tell them you want to convert your EuroMarks to Australian dollars - they’ll do that. The gold, it don’t matter, it’s not going to fluctuate in value very much. If you finish up your business and want to take any of it back to France you can’t take it as Solars and you’d have to pay for a second exchange.” “I never said I was French, nor did I mention speaking with the Russians.” “I hear your vowels and can place your province if not your town under that fancy Parisian accent. It’s five hundred and twenty of my steps from here to the bank and Peter called and told me you were on your way. As I said, it’s like a small town here. If you sneeze

When you hit your thumb with an eight-pound hammer it’s nice to be able to blaspheme. It takes a very special and strong-minded atheist to jump up and down with their hand clasped under their other armpit and shout, ‘Oh, random-fluctuations-in-the-space-time-continuum!’ or ‘Aaargh, primitive-and-outmoded-concept of a crutch!

That’s another reason for its fluctuating reputation: the Pepper that blew minds out in 1967 was mono, but later generations heard it in the diffuse, watered-down stereo mix, missing details like Paul’s scatting at the end of the “Pepper” reprise. The mono version was the one the Beatles, Martin, and Emerick spent three weeks mixing. The stereo mix was a quickie afterthought, with none of the Beatles involved or even present

Whatever we can observe, like a cup upon the table, is an object and exists apart from our awareness, which is its perceiver. Yet we cannot only observe external objects, we can also observe internal objects. We can note whether our sense organs are acute or impaired, as when our vision begins to fail. Similarly we can observe our emotions, our thoughts, and even our own ego, which are all fluctuating phenomena, if we look deeply. We can observe the functions of the mind just as we can observe the movements of our body. Just as the eye is not damaged when a cup falls onto the floor and breaks, so consciousness is not damaged when the contents of the mind get altered or damaged. The witnessing consciousness is apart from the objects and conditions that it observes. Therefore, the first thing we observe about the mind is that, as something observable, the mind is an object. The mind is material and part of the external world. It belongs to us but it is not who we really are, just as our house belongs to us but is not us. This may be shocking to consider, but it is really something intuitively known to us. When we speak of "my mind," we are defining the mind as an object that belongs to us and not as ourselves.

There are a number of potential answers. It could be that cogni­tive gadgets have not been genetically assimilated because they are locally but not globally optimal, or that genetic assimilation has been obstructed by fitness valleys, or by lack of appropriate genetic variance (West­Eberhard, 2003; 2005). But my guess is that the most impor­tant factor is the speed of environmental change. Distinctively human cognitive mechanisms need to be nimble, capable of changing faster than genetic evolution allows, because their job is to track specific, la­bile features of the environment. For example, social learning strate­gies track “who knows” in a particular social group, something that changes with shifting patterns in the division of labor and, there­ fore, of expertise. Imitation tracks communicative gestures, ritual movements, and manual skills that change as groups and, through the cultural evolution of grist, new group markers, bonding rituals, and technologies. And mindreading, like language, must not only track ex­ternally driven change in the phenomena it seeks to describe—for example, economically and politically driven fluctuations in the de­gree to which behavior really is controlled by social roles and situa­ tions rather than beliefs and desires—but also self­generated change. Because it has regulative as well as predictive functions (McGeer, 2007), changes in mindreading can alter their explanatory target—the way the mind actually works

Individual experiences of the Kundalini process vary greatly, but the fundamental signs of the rising Kundalini that a person may experience include: • Feeling different, not fitting in • A deep dissatisfaction or a yearning for inner development • Inner sensations of light, sound, current, or heat • A heightened inner or outer awareness; increased sensitivity • Feelings of energy flowing or vibrating within • Special abilities, capacities, and talents • Non-ordinary phenomena; altered states • Spontaneous bodily movements or breathing patterns • Emotional fluctuations; psychological issues coming forward • Atypical sensations or sensitivities • An interest in spiritual growth or in metaphysics or the esoteric • Compassion and a desire to help others • A sense that something non-ordinary, transformative, or holy is happening within • Personal development, and optimally, spiritual transformation and realization CHAPTER 2 BENEFITS OF ASCENSION KUNDALINI And once the latent spirit is awoken, it bolts up the spine, creating other important changes. Maybe the most important of these is the opening of the chakras, the centers of energy that govern our energetic body. All seven must be open so that the Kundalini can rise. There are many people who have devoted their entire life to awakening their Kundalini through meditation practice and spiritual study. Everything takes so much time, really. If you are one who is attuned to the universal energy, the cycle of awakening Kundalini will be easier for you, rather than random. So, what are the rewards of awakening the Kundalini? • Increased intelligence and IQ capacity As you begin your awakening process, your mind becomes clearer, and your mental capacity deepens and enriches in potential. You will be able to multitask and plan more than ever before, and you may even see that your IQ number is actually increasing as your kundalini travels within. It will touch your third eye and crown chakra as shakti energy spins and moves through your chakras, opening these mental capacities as effortlessly as it acts on your heart and healing. • Greater sense of peace, bliss, and tranquility One of kundalini awakening's most commonly experienced benefits includes an increased sense of peace, bliss, tranquility, and confidence in the universe that you are exactly where you should be. Chalk it up to meditation or yoga or even being in nature, but it is also true that when your kundalini awakening begins and becomes sustained, you can find a deep and lasting peace even in moments beyond nature or meditation. You will begin to notice how that equilibrium remains in an inner space that you always and everywhere bring with you.

Individual experiences of the Kundalini process vary greatly, but the fundamental signs of the rising Kundalini that a person may experience include: • Feeling different, not fitting in • A deep dissatisfaction or a yearning for inner development • Inner sensations of light, sound, current, or heat • A heightened inner or outer awareness; increased sensitivity • Feelings of energy flowing or vibrating within • Special abilities, capacities, and talents • Non-ordinary phenomena; altered states • Spontaneous bodily movements or breathing patterns • Emotional fluctuations; psychological issues coming forward • Atypical sensations or sensitivities • An interest in spiritual growth or in metaphysics or the esoteric • Compassion and a desire to help others • A sense that something non-ordinary, transformative, or holy is happening within • Personal development, and optimally, spiritual transformation and realization

Chakra balance is the process of restoring a harmonious energy flow through the chakra system. Often the effect of well-balanced chakras translates into a feeling of well-being, relaxation, centeredness, increased vitality and self-incarnation. When we talk about balancing the chakra, we might actually refer to different techniques and meanings. A commonly accepted definition of chakra balancing is the process by which the chakra energy is brought into a well-functioning, harmonious state. The notion of calming a chakra tackles only part of the picture: Each chakra part of a system that works as a whole. When we look at how the chakras work, we see that they have a fluid relation and an active relationship with one another. Therefore, it is not only important to consider each chakra when doing chakra balancing, but also the neighboring centers and the energy throughout the body. Why balancing your chakras? The aim of balancing the chakra is to maintain a balanced flow which will preserve our overall energy level. We are subjected to a number of activities, sources of stress and demands in our daily lives that result in fluctuations in our energy level. Some may feel draining, others may experience fulfillment or nourishment. Moreover, past events and experiences often leave a long-lasting influence on how we feel and are in the world and thus influence how we manage our day-to-day energy. Stresses imposed on us by life demands will result in interruptions and changes in our energy flow and imbalances in the chakras. A chakra imbalance can affect: • How much energy flows through the chakra or chakra network • A chakra is defective when the energy is "blocked" or "closed" •       A chakra is overactive when the energy flow is increased excessively and is not controlled •       The direction of the energy field associated with one or more chakras is displaced. Balancing consists of maintaining appropriate and stable flow where there is not enough, controlling energy where there is too much, and aligning where imbalance or displacement is present. How to balance your chakras? Chakra balancing strategies fall into three categories: those based on a physical process or action, a meditative or introspective exercise, and energy transfer from or on your own.

Eventually, the master of dance arrives at the still point. Movement and thought, body and mind, are so refined and intentioned that everything moves from the calm still point. It is not to say that the movement is calm. It may be explosive, violent, and dramatic. However, the intention is calmly, deliberately focused. It is not altered by the ups and downs, the fluctuations, of the internal or external environment. The still point is thus never lost. The movement is part of the still. The still is part of the movement. The dancer can be still and still dance. He or she can move and still be still.

First, our cognitive abilities do not remain static over the course of a day. During the sixteen or so hours we’re awake, they change—often in a regular, foreseeable manner. We are smarter, faster, dimmer, slower, more creative, and less creative in some parts of the day than others. Second, these daily fluctuations are more extreme than we realize. “[T]he performance change between the daily high point and the daily low point can be equivalent to the effect on performance of drinking the legal limit of alcohol,” according to Russell Foster, a neuroscientist and chronobiologist at the University of Oxford.15 Other research has shown that time-of-day effects can explain 20 percent of the variance in human performance on cognitive undertakings.16 Third, how we do depends on what we’re doing. “Perhaps the main conclusion to be drawn from studies on the effects of time of day on performance,” says British psychologist Simon Folkard, “is that the best time to perform a particular task depends on the nature of that task.” The Linda problem is an analytic task. It’s tricky, to be sure. But it doesn’t require any special creativity or acumen. It has a single correct answer—and you can reach it via logic. Ample evidence has shown that adults perform best on this sort of thinking during the mornings. When we wake up, our body temperature slowly rises. That rising temperature gradually boosts our energy level and alertness—and that, in turn, enhances our executive functioning, our ability to concentrate, and our powers of deduction. For most of us, those sharp-minded analytic capacities peak in the late morning or around noon.

Mantra meditation, incidentally, is the most powerful tool to quiet this field, which is vulnerable to the fluctuations of all that we perceive and process daily in our minds through our senses.

Everything can change, fluctuate, go into reverse. They strike without much warning, it any at all. It is the curse of the human mind, convincing us that we live in a bubble safe from change.

Maintain Your Driveway for Long Term There are certain points that we should take into consideration if we want to increase the life of our driveways. First of all make sure that they are constructed with waterproof material and are properly sealed with quality products. Sealing is mandatory as it protects the driveway from chemicals, rusts, harsh and fluctuating weathers or any other uncalled for conditions and damaging products. If there is even a single opening then that can be a call for immediate attention and it should be immediately restored. It has been observed that improper drain system and severe temperature fluctuations are the main reasons for gaps and fractures to occur in driveways in Hexham and Durham. But this will not be the case with Driveways Newcastle as special care is taken while constructing them. It is highly recommended that heavy vehicles be kept away from the driveways because they do not have the capacity to hold such big automobiles and plus the driveways are not only meant to be parking zones. Vehicles like, trucks and cranes can instantly ruin the look of the driveways by spoiling their structure. Next thing to keep in mind is that you keep pulling out the weeds or the shrubs that tend to grow near your driveway. Even they have the tendency of harming your driveway by loosening the blocks. This will increase the longevity of your patio or the driveway. To clean the driveway of the oil stains, you can make use of foaming water or wire brush. Never use any type of chemical for cleaning purpose; it will damage your driveways. Driveways in Newcastle and near around areas have driveways Newcastle and driveways Sunderlands and they are very sturdy and durable compared to other driveways but nevertheless, even they have to be looked after with proper maintenance at regular level. The popularity of imprinted concrete driveways has suddenly surged because of their stylish look and durability. They are much in demand in Hexham and Durham for construction of patios, pathways, garden walls, etc. To decide on which driveway to construct you need to have a basic understanding of driveways and rest you can always consult a professional company who will advise you to the best as well as construct your driveways. It is recommended that these professionals be thoroughly knowledgeable and highly experienced. You will find many such companies if you search on the internet which have exceptional experience and an urge to provide you with beautiful driveways and patios.