Generalized Anxiety Quotes

The pleasure of living and the pleasure of the orgasm are identical. Extreme orgasm anxiety forms the basis of the general fear of life.

People who are diagnosed as having "generalized anxiety disorder" are afflicted by three major problems that many of us experience to a lesser extent from time to time. First and foremost, says Rapgay, the natural human inclination to focus on threats and bad news is strongly amplified in them, so that even significant positive events get suppressed. An inflexible mentality and tendency toward excessive verbalizing make therapeutic intervention a further challenge.

Nothing in life is more remarkable than the unnecessary anxiety which we endure, and generally create ourselves.

As a general rule, the less one’s sense of life fulfillment, the greater one’s death anxiety.

Self-inflation and conceit are generally the external signs of inner emptiness and self-doubt; a show of pride is one of the most common covers for anxiety.

It is as if I were made of stone, as if I were my own tombstone, there is no loophole for doubt or for faith, for love or repugnance, for courage or anxiety, in particular or in general, only a vague hope lives on, but no better than the inscriptions on tombstones.

Happiness in a tablet. This is our world. Prozac. Daxil. Xanax. Billions are spent to advertise such drugs. And billions are spent purchasing them. You don't even need a specific trauma, just 'general depression' is enough, or anxiety, as if sadness is as treatable as the common cold.

Panic---a deep abiding, free-floating anxiety, often without any reason or logical basis.

I should perhaps warn you that I am about to faint from anxiety and general depression, though. The film I saw last night was especially grueling, a teen-age beach musical. I almost collapsed during the singing sequence on surfboard.

Fear is the oldest and strongest emotion known to man, something deeply inscribed in our nervous system and subconscious. Over time, however, something strange began to happen. The actual terrors that we faced began to lessen in intensity as we gained increasing control over our environment. But instead of our fears lessening a well, they began to multiply in number. We started to worry about our status in society- whether people liked us, or how we fit into the group. We became anxious for our livelihoods, the future of our families and children, our personal health, and the aging process. Instead of a simple, intense fear of something powerful and real, we developed a kind of generalized anxiety. 

One can be certain that every generally held idea, every received notion, will be an idiocy, because it has been able to appeal to a majority.

It sometimes happens that a woman is handsomer at twenty-nine than she was ten years before; and, generally speaking, if there has been neither ill health nor anxiety, it is a time of life at which scarcely any charm is lost.

It’s been my experience that people always assume that generalized anxiety disorder is preferable to social anxiety disorder, because it sounds more vague and unthreatening, but those people are totally wrong. For me, having generalized anxiety disorder is basically like having all of the other anxiety disorders smooshed into one. Even the ones that aren’t recognized by modern science. Things like birds-will-probably-smother-me-in-my-sleep anxiety disorder and I-keep-crackers-in-my-pocket-in-case-I-get-trapped-in-an-elevator anxiety disorder. Basically I’m just generally anxious about f***ing everything. In fact, I suspect that’s how they came up with the name.

Ultimately, forgiveness is usually about one thing—“This is for me, not for you.” Hatred is exhausting; forgiveness, or even just indifference, is freeing. To quote Booker T. Washington, “I shall allow no man to belittle my soul by making me hate him.” Belittle and distort and consume. Forgiveness seems to be at least somewhat good for your health—victims who show spontaneous forgiveness, or who have gone through forgiveness therapy (as opposed to “anger validation therapy”) show improvements in general health, cardiovascular function, and symptoms of depression, anxiety, and PTSD. Chapter 14 explored how compassion readily, perhaps inevitably, contains elements of self-interest. The compassionate granting of forgiveness epitomizes this.41

Much everyday anger results when we confuse our own personal wants with general moral codes.

I suspect it was probably unusual to suffer from both Generalized Anxiety Disorder and Malingering, unproductiveness tending to make me feel anxious, but there it was. I had both.

The notion of general devastation had for Maria a certain sedative effect (the rattlesnake in the playpen, that was different, that was particular, that was punitive), suggested an instant in which all anxieties would be abruptly gratified, and between the earthquake prophecy and the marijuana and the cheerful detachment of the woman whose house was in the Tajunga Wash, she felt a kind of resigned tranquility.

He is full of adrenaline, his nerves are shot, and his mind is cluttered up with free-floating anxiety-floating around on an ocean of generalized terror.

Even if we take Nietzsche figuratively (which he would have much preferred anyway), fifty years of research on stress shows that stressors are generally bad for people,3 contributing to depression, anxiety disorders, and heart disease.

When the deep limbic system is less active, there is generally a positive, more hopeful state of mind. When it is heated up, or overactive, negativity can take over.

The only benefit of her generalized anxiety disorder was that it prepared Hope for the Worst-Case Scenario; she was never surprised when one materialized because the Worst-Case Scenario was where she spent most of her time.

Trigger warnings are antithetical to a fundamental principle of exposure therapy, a well-researched therapeutic approach for combatting generalized anxiety disorder, social anxiety disorder, phobias (like arachnophobia), panic disorder, obsessive-compulsive disorder, and post-traumatic stress disorder.

When anxiety becomes problematic, most people try vainly to think their way out of trouble. But worry has its roots in the reptilian brain, minimally responsive to will. As a wise psychoanalyst once remarked of the autonomic nervous system (which carries the outgoing fear messages from the reptilian brain), "It's so far from the head it doesn't even know there is a head." (49)

The discovery of this reality is hindered rather than helped by belief, whether one believes in God or believes in atheism. We must here make a clear distinction between belief and faith, because, in general practice, belief has come to mean a state of mind which is almost the opposite of faith. Belief, as I use the word here, is the insistence that the truth is what one would “lief” or wish it to be. The believer will open his mind to the truth on condition that it fits in with his preconceived ideas and wishes. Faith, on the other hand, is an unreserved opening of the mind to the truth, whatever it may turn out to be. Faith has no preconceptions; it is a plunge into the unknown. Belief clings, but faith lets go. In this sense of the word, faith is the essential virtue of science, and likewise of any religion that is not self-deception.

IN THE LIFE we generally lead there is very little solitude. Even when we are alone our lives are crowded by so many influences, so much knowledge, so many memories of so many experiences, so much anxiety, misery and conflict that our minds become duller and duller, more and more insensitive, functioning in a monotonous routine. Are we ever alone? Or are we carrying with us all the burdens of yesterday?

He's feeling a pull, like gravity, of the approaching TV news. It's a condition of the times, this compulsion to hear how it stands with the world, and be joined to the generality, to a community of anxiety. The habit's grown stronger these past two years; a different scale of news value has been set by monstrous and spectacular scenes. [...] Everyone fears it, but there's also a darker longing in the collective mind, a sickening for self-punishment and a blasphemous curiosity. Just as the hospitals have their crisis plans, so the television networks stand ready to deliver, and their audiences wait. Bigger, grosser next time. Please don't let it happen. But let me see it all the same, as it's happening and from every angle, and let me be among the first to know.

So, if you're a doctor, how can you recognize that you're having a feeling? Some tips from Dr. Zinn: Most emotions have physical counterparts. Anxiety may be associated with a tightness of the abdomen or excessive diaphoresis; anger may be manifested by a generalized muscle tightness or a clenching of the jaw; sexual arousal may be noted by a tingling of the loins or piloerection; and sadness may be felt by conjunctival injection or heaviness of the chest.

feeling angry and sorry for ourselves, or we opt for distractions and quick ways to dull the pain. This becomes a habit we cannot shake, and we tend to feel the generalized anxiety and emptiness that come from all this avoidance.

One of the things people generally admire about Van Gogh, even though they were not always aware of it, was the way he could make even a chair seem to have anxiety in it.

She’d almost done therapy once before. But it was pretty clear after some research that she just had some post-traumatic stress and generalized anxiety, so it seemed easier to just skip the whole thing and rely on the online tips and tricks she found

Are boys encouraged to express sadness, fear, or anxiety? In general, our society gives boys permission for one emotion: anger. If a boy is hurt or upset, he may be comforted briefly, but then he is told to stop crying and "be a man." This message usually implies he should hide his feelings. Boys and men are supposed to be solid unemotional rocks. Demonstrations of emotions are seen as "silly." Anger is seen as a sign of strength. Males are considered to be standing up for their rights if they react to a frustrating or undesirable event with anger. Outrage is often the only reaction to an injustice that is allowed from boys.

Relaxing the shoulders is vital for relaxation in general. However, owing to the effects of gravity, relaxation is problematic unless we let the shoulders remain in their natural place. Let the shoulders drop, or settle in harmony with gravity, into their most comfortable position. It isn’t too difficult to do this for a moment, but to sustain this condition unconsciously in our lives is another matter. We raise our shoulders unnaturally when we lean on a desk or hold the telephone between our shoulders and ears, when we are shocked by a loud noise, and who knows how many other times throughout the day. And the unsettling of the shoulders doesn’t have to be large to produce anxiety, stiff necks, and headaches. Just slightly raising them will create tension, and this tension throws the nervous system out of balance. When do we raise the shoulders in daily life? What are we feeling at that moment and leading up to that moment? Remembering that the body reflects the mind, and that the raising of the shoulders not only creates tension but also is a physical manifestation of psychological tension itself, what are the roots of this tension? Bringing the mind into the moment, let’s observe ourselves in a state free of preconceived ideas or beliefs. Don’t guess at these questions. Observe yourself in relationship to others and the universe

The relations one has with a woman one loves (and that can apply also to love for a youth) can remain platonic for other reasons than the chastity of the woman or the unsensual nature of the love she inspires. The reason may be that the lover is too impatient and by the very excess of his love is unable to await the moment when he will obtain his desires by sufficient pretence of indifference. Continually, he returns to the charge, he never ceases writing to her whom he loves, he is always trying to see her, she refuses herself, he becomes desperate. From that time she knows, if she grants him her company, her friendship, that these benefits will seem so considerable to one who believed he was going to be deprived of them, that she need grant nothing more and that she can take advantage of the moment when he can no longer bear being unable to see her and when, at all costs, he must put an end to the struggle by accepting a truce which will impose upon him a platonic relationship as its preliminary condition. Moreover, during all the time that preceded this truce, the lover, in a constant state of anxiety, ceaselessly hoping for a letter, a glance, has long ceased thinking of the physical desire which at first tormented him but which has been exhausted by waiting and has been replaced by another order of longings more painful still if left unsatisfied. The pleasure formerly anticipated from caresses will later be accorded but transmuted into friendly words and promises of intercourse which brings delicious moments after the strain of uncertainty or after a look impregnated with such coldness that it seemed to remove the loved one beyond hope of his ever seeing her again. Women divine all this and know they can afford the luxury of never yielding to those who, from the first, have betrayed their inextinguishable desire. A woman is enchanted if, without giving anything, she can receive more than she generally gets when she does give herself.

Some gentlemen have made an amazing figure in literature by general discontent with the universe as a trap of dulness into which their great souls have fallen by mistake; but the sense of a stupendous self and an insignificant world may have its consolations. Lydgate's discontent was much harder to bear; it was the sense that there was a grand existence in thought and effective action lying around him, while his self was being narrowed into the miserable isolation of egoistic fears, and vulgar anxieties for events that might allay such fears.

Dabrowshi argued that fear and anxiety and sadness are nor necessarily always undesirable or unhelpful states of mind; rather, they are often representative m=of the necessary pain of psychological growth. And to deny that pain I to deny our own potential. Just as one must suffer physical pain to build stronger bone and muscle, one must suffer emotional pain to develop greater emotional resilience, a stronger sense of self, increased compassion, and a generally happier life.

I don't know whether it was the general anxiety of being on a date (albeit one with my would-be date sitting five people away from me) or the specific anxiety of having the Beast stare in my direction, but for some reason, I took off running after Takumi. I thought we were in the clear as we began to round the corner of the bleachers, but then I saw, out of the corner of my eye, a cylindrical orange object getting bigger and bigger, like a fastapproaching sun. I thought: / think that is going to hit me. I thought: J should duck. But in the time between when something gets thought and when it gets done, the ball hit me square across the side of the face. I fell, the back of my head slamming against the gym floor. I then stood up immediately, as if unhurt, and left the gym. Pride had gotten me off the floor of the gym, but as soon as I was outside, I sat down. "I am concussed," I announced, entirely sure of my self-diagnosis. "You're fine," Takumi said as he jogged back toward me. "Let's get out of here before we're killed." "I'm sorry," I said. "But I can't get up. I have suffered a mild concussion." Lara ran out and sat down next to me. "Are you okay?" "I am concussed," I said. Takumi sat down with me and looked me in the eye. "Do you know what happened to you?" "The Beast got me." "Do you know where you are?" "I'm on a triple-and-a-half date." "You're fine," Takumi said. "Let's go." And then I leaned forward and threw up onto Lara's pants.

Dreaming may simply be a by-product of this nightly cerebral housecleaning. As the brain clears wastes and consolidates memories, neural circuits fire randomly, briefly throwing up fragmentary images, a bit like someone jumping between television channels when looking for something to watch. Confronted with this incoherent flow of memories, anxieties, fantasies, suppressed emotions, and the like, the brain possibly tries to make a sensible narrative out of it all, or possibly, because it is itself resting, doesn’t try at all, and just lets the incoherent pulses flow past. That may explain why we generally don’t remember dreams much despite their intensity—because they are not actually meaningful or important.

Generalized anxiety disorder.” She said the words matter-of-factly, like she was introducing herself to him for the first time.

I read about a study, which indicated that highly intelligent people tend to have generalized anxiety and other mental health issues at a rate that is significantly greater than a control group.*

twin studies of anxiety have revealed that genetic factors account for roughly 30 percent to 50 percent of an individual’s tendency to be generally anxious or to have a specific anxiety disorder.50

There are two extremes to be avoided, one is the disposition of the rich to aggrandize themselves at the expense of the poor. . . . The other is . . . the anxiety of poor people to get possessions of the accumulations of the rich, and to have them divided among them, and a general leveling take place.

You will remember that every psychological or inner state finds some outer representation via the moving centre—that is, it is represented in some particular muscular movements or contractions, etc. You may have noticed that a state of worry is often reflected by a contracted wrinkling of the forehead or a twisting of the hands. States of joy never have this representation. Negative states, states of worry, or fear, or anxiety, or depression, represent themselves in the muscles by contraction, flexion, being bowed down, etc. (and often, also, by weakness in the muscles), whereas opposite emotional states are reflected into the moving centre as expansion, as standing upright, as extension of the limbs, relaxing of tension, and usually by a feeling of strength. To stop worry, people who worry and thereby frown too much or pucker up and corrugate their foreheads, clench their fists, almost cease breathing, etc., should begin here—by relaxing the muscles expressing the emotional state, and freeing the breath. Relaxing in general has behind it, esoterically speaking, the idea of preventing negative states. Negative states are less able to come when a person is in a state of relaxation. That is why it is said so often that it is necessary to practise relaxing every day, by passing the attention over the body and deliberately relaxing all tense muscles.

Like most people who decide to get sober, I was brought to Alcoholics Anonymous. While AA certainly works for others, its core propositions felt irreconcilable with my own experiences. I couldn't, for example, rectify the assertion that "alcoholism is a disease" with the facts of my own life. The idea that by simply attending an AA meeting, without any consultation, one is expected to take on a blanket diagnosis of "diseased addict" was to me, at best, patronizing. At worst, irresponsible. Irresponsible because it doesn't encourage people to turn toward and heal the actual underlying causes of their abuse of substances. I drank for thirteen years for REALLY good reasons. Among them were unprocessed grief, parental abandonment, isolation, violent trauma, anxiety and panic, social oppression, a general lack of safety, deep existential discord, and a tremendous diet and lifestyle imbalance. None of which constitute a disease, and all of which manifest as profound internal, mental, emotional and physical discomfort, which I sought to escape by taking external substances. It is only through one's own efforts to turn toward life on its own terms and to develop a wiser relationship to what's there through mindfulness and compassion that make freedom from addictive patterns possible. My sobriety has been sustained by facing life, processing grief, healing family relationships, accepting radically the fact of social oppression, working with my abandonment conditioning, coming into community, renegotiating trauma, making drastic diet and lifestyle changes, forgiving, and practicing mindfulness, to name just a few. Through these things, I began to relieve the very real pressure that compulsive behaviors are an attempt to resolve.

When people have trouble with their emotions – a bout of anxiety or depression, say, or seasonal gloominess - they often want science to pinpoint an offending neurotransmitter in the way that a witness picks the perp out of a lineup. Is it excessive norepinephrine, too little dopamine, errant estrogen? The answer is apt to dissatisfy: no single suspect can be fingered with confidence because the question itself attributes a fallacious simplicity to the brain.

In anxiety, however, we are threatened without knowing what steps to take to meet the danger. Anxiety is the feeling of being “caught,” “overwhelmed”; and instead of becoming sharper, our perceptions generally become blurred or vague.

conditions like panic disorder, generalized anxiety disorder, obsessive-compulsive disorder, and post-traumatic stress disorder (PTSD) are exactly that—they are the result of overactivity in an almond-shaped cluster of neurons called the amygdala.

Having neurons wire together can be a good thing. A positive experience with a math teacher can lead to neural connections that link math with pleasure, accomplishment, and feeling good about yourself as a student. But the opposite is equally true. Negative experiences with a harsh instructor or a timed test and the anxiety that accompanies it can form connections in the brain that create a serious obstacle to the enjoyment not only of math and numbers, but exams and even school in general.

When the hour of departure drew near, the maternal anxiety of Mrs Morland will be naturally supposed to be severe... Cautions against the violence of such nobleman and baronets as delight in forcing young ladies away to some remote farmhouse, must, at such a moment, relieve the fullness of her heart... But Mrs Morland knew so little of lords and baronets, that she entertained no notion of their general mischievousness, and was wholly unsuspicious of danger to her daughter from their machinations.

Almost everybody says they know God loves people, but there is a difference between knowing that He loves people in general and knowing without a shadow of a doubt that God loves you and me individually and personally, even with all our imperfections.

Dabrowski argued that fear and anxiety and sadness are not necessarily always undesirable or unhelpful states of mind; rather, they are often representative of the necessary pain of psychological growth. And to deny that pain is to deny our own potential. Just as one must suffer physical pain to build stronger bone and muscle, one must suffer emotional pain to develop greater emotional resilience, a stronger sense of self, increased compassion, and a generally happier life. Our most radical changes in perspective often happen at the tail end of our worst moments. It’s only when we feel intense pain that we’re willing to look at our values and question why they seem to be failing us. We need some sort of existential crisis to take an objective look at how we’ve been deriving meaning in our life, and then consider changing course.

Freedom as a given seems the very antithesis of death. While we dread death, we generally consider freedom to be unequivocally positive. Has not the history of Western civilization been punctuated with yearnings for freedom, even driven by it? Yet freedom from an existential perspective is bonded to anxiety in asserting that, contrary to everyday experience, we do not enter into, and ultimately leave, a well-structured universe with an eternal grand design. Freedom means that one is responsible for one’s own choices, actions, one’s own life situation. Though the word responsible may be used in a variety of ways, I prefer Sartre’s definition: to be responsible is to “be the author of,” each of us being thus the author of his or her own life design. We are free to be anything but unfree: we are, Sartre would say, condemned to freedom.

I’m not quirky. I have generalized anxiety disorder, and trust me, there is nothing cute about it.” Unless you find chronic gastrointestinal distress, anxious vomiting, and shutting down at the first sign of conflict cute. “Dude, this is Portland. We all have GAD. Get yourself a therapist already.

... adults with SM are significantly more likely than the general population to develop other mood- and anxiety-related conditions, most notably depression, generalised anxiety, panic disorder, social anxiety and PTSD. For some, chronic mental health conditions are a factor in their lives. Most indicated that they felt their long-term mental health conditions could have been avoided with appropriate support at the appropriate time in childhood.

Life is difficult. This is a great truth, one of the greatest truths.1 It is a great truth because once we truly see this truth, we transcend it. Once we truly know that life is difficult—once we truly understand and accept it—then life is no longer difficult. Because once it is accepted, the fact that life is difficult no longer matters. Most do not fully see this truth that life is difficult. Instead they moan more or less incessantly, noisily or subtly, about the enormity of their problems, their burdens, and their difficulties as if life were generally easy, as if life should be easy. They voice their belief, noisily or subtly, that their difficulties represent a unique kind of affliction that should not be and that has somehow been especially visited upon them, or else upon their families, their tribe, their class, their nation, their race or even their species, and not upon others. I know about this moaning because I have done my share. Life is a series of problems. Do we want to moan about them or solve them? Do we want to teach our children to solve them? Discipline is the basic set of tools we require to solve life’s problems. Without discipline we can solve nothing. With only some discipline we can solve only some problems. With total discipline we can solve all problems. What makes life difficult is that the process of confronting and solving problems is a painful one. Problems, depending upon their nature, evoke in us frustration or grief or sadness or loneliness or guilt or regret or anger or fear or anxiety or anguish or despair. These are uncomfortable feelings, often very uncomfortable, often as painful as any kind of physical pain, sometimes equaling the very worst kind of physical pain. Indeed, it is because of the pain that events or conflicts engender in us all that we call them problems. And since life poses an endless series of problems, life is always difficult and is full of pain as well as joy.

The nine in our list are based on a longer list in Robert Leahy, Stephen Holland, and Lata McGinn’s book, Treatment Plans and Interventions for Depression and Anxiety Disorders. For more on CBT—how it works, and how to practice it—please see Appendix 1.) EMOTIONAL REASONING: Letting your feelings guide your interpretation of reality. “I feel depressed; therefore, my marriage is not working out.” CATASTROPHIZING: Focusing on the worst possible outcome and seeing it as most likely. “It would be terrible if I failed.” OVERGENERALIZING: Perceiving a global pattern of negatives on the basis of a single incident. “This generally happens to me. I seem to fail at a lot of things.” DICHOTOMOUS THINKING (also known variously as “black-and-white thinking,” “all-or-nothing thinking,” and “binary thinking”): Viewing events or people in all-or-nothing terms. “I get rejected by everyone,” or “It was a complete waste of time.” MIND READING: Assuming that you know what people think without having sufficient evidence of their thoughts. “He thinks I’m a loser.” LABELING: Assigning global negative traits to yourself or others (often in the service of dichotomous thinking). “I’m undesirable,” or “He’s a rotten person.” NEGATIVE FILTERING: You focus almost exclusively on the negatives and seldom notice the positives. “Look at all of the people who don’t like me.” DISCOUNTING POSITIVES: Claiming that the positive things you or others do are trivial, so that you can maintain a negative judgment. “That’s what wives are supposed to do—so it doesn’t count when she’s nice to me,” or “Those successes were easy, so they don’t matter.” BLAMING: Focusing on the other person as the source of your negative feelings; you refuse to take responsibility for changing yourself. “She’s to blame for the way I feel now,” or “My parents caused all my problems.”11

Many of us with anxiety don’t look like we’ve got a problem because outwardly we function ludicrously well. Or so the merry story goes. Our anxiety sees us make industrious lists and plans, run purposefully from one thing to the next, and move fast upstairs and across traffic intersections. We are a picture of efficiency and energy, always on the move, always doing. We’re Rabbit from Winnie the Pooh, always flitting about convinced everyone depends on us to make things happen and to be there when they do. And to generally attend to happenings. But beneath that veneer were being pushed by fear and doubt and a voice that tells us we’re a bad husband, and insufficient sister, we’re wasting time, we’re not producing enough, - that we turn everything into a clusterfuck.

They have extended the arrogance and insularity of the worst kind of academic professionalism beyond the academy. Generally they show no fear or even slight anxiety at the responsibility they have assumed; they have no sense of awe in the face of the questions they have raised, and no sense of humility in the face of the traditions which they condescendingly dismiss. They are aggressively without a sense of mystery and without a suspicion that anything might be too deep for their narrowly professional competence. They mistake these vices for the virtues of thinking radically, courageously and with an unremitting hostility to obscurantism.

I found that when women were able to act in line with their natural inclinations and ambitions -- whether to work or stay at home -- they were generally happy, and generally felt that their children were happy too. Whereas those whose natural inclinations and ambitions had been thwarted -- whether they were working or stay-at-home moms -- were sure that they and their kids would be better off if they changed course, and either went to work or went home. The morality of the situation-- whether they felt it was good or bad for their chidlren-- derived, not from some external sense of the morality of their "choices," but from the amount of happiness generated by any given arrangement.

You can learn a lot about the longings and generalized gender anxieties of an era by the kinds of fake women it dreams up.

When you struggle against your worries, you generally get more worry rather than less.

Symptomatically, men with PTSD are more likely to exhibit anger, paranoia, and an exaggerated startle response. Women are more likely to be avoidant and have mood and anxiety disorders. Women generally focus on regulating their emotions, while men focus on solving problems. Women often deal with stressful situations using a tend-and-befriend response, rather than men’s fight-or-flight response. Women generally seek more social support than men do, and they benefit more from psychotherapy. They also tend to lean more heavily on self-blame.[3

All languages that derive fromLatin form the word 'compassion' by combining the prefix meaning 'with' (com-) and the root meaning 'suffering' (Late Latin, passio). In other languages- Czech, Polish, German, and Swedish, for instance- this word is translated by a noun formed of an equivalent prefixcombined with the word that means 'feeling' (Czech, sou-cit; Polish, wsspół-czucie; German, Mit-gefühl; Swedish, medkänsla). In languages that derive from Latin, 'compassion' means: we cannot look on coolly as others suffer; or, we sympathize with those who suffer. Another word with approximately the same meaning, 'pity' (French, pitié; Italian, pietà; etc.), connotes a certain condescension towards the sufferer. 'To take pity on a woman' means that we are better off than she, that we stoop to her level, lower ourselves. That is why the word 'compassion' generally inspires suspicion; it designates what is considered an inferior, second-rate sentiment that has little to do with love. To love someone out of compassion means not really to love. In languages that form the word 'compassion' not from the root 'suffering' but from the root 'feeling', the word is used in approximately the same way, but to contend that it designates a bad or inferior sentiment is difficult. The secret strength of its etymology floods the word with another light and gives it a broader meaning: to have compassion (co-feeling) means not only to be able to live with the other's misfortune but also to feel with him any emotion- joy, anxiety, happiness, pain. This kind of compassion (in the sense of soucit, współczucie, Mitgefühl, medkänsla) therefore signifies the maximal capacity of affective imagination, the art of emotional telepathy. In the hierarchy of sentiments, then, it is supreme. By revealing to Tomas her dream about jabbing needles under her fingernails, Tereza unwittingly revealed that she had gone through his desk. If Tereza had been any other woman, Tomas would never have spoken to her again. Aware of that, Tereza said to him, 'Throw me out!' But instead of throwing her out, he seized her and kissed the tips of her fingers, because at that moment he himself felt the pain under her fingernails as surely as if the nerves of her fingers led straight to his own brain. Anyone who has failed to benefit from the the Devil's gift of compassion (co-feeling) will condemn Tereza coldly for her deed, because privacy is sacred and drawers containing intimate correspondence are not to be opened. But because compassion was Tomas's fate (or curse), he felt that he himself had knelt before the open desk drawer, unable to tear his eyes from Sabina's letter. He understood Tereza, and not only was he incapable of being angry with her, he loved her all the more.

Scientists have found that the amount of time spent milkshake-multitasking among American young people has increased by 120 percent in the last ten years. According to a report in the Archives of General Psychiatry, simultaneous exposure to electronic media during the teenage years—such as playing a computer game while watching television—appears to be associated with increased depression and anxiety in young adulthood, especially among men.[1] Considering that teens are exposed to an average of eight and a half hours of multitasking electronic media per day, we need to change something quickly.[2] Social Media Enthusiast or Addict? Another concern this raises is whether you are or your teen is a social media enthusiast or simply a

For others, however, the significance of anxiety in disclosing a fundamental insight into human existence is grasped. At this point their consciences will never allow them to return to a contented absorption in particular entities. Any such attempt to do so will be felt deep down as a betrayal of their truer instincts. Those things which previously were experienced with full satisfaction will now seem shallow, hollow, and somehow meaningless. We come to understand with greater and greater clarity that absorption int the world of things provides no refuge, and one ceases to center one's hope in them. At this critical juncture of human existence two basic alternatives remain: either to dismiss existence in general and man's existence in particular as essentially futile and absurd, or to place one's hope in the actualization of a greater purpose or meaning that is not immediately evident within the realm of empirical data.

As for my division of people into ordinary and extraordinary, I acknowledge that it’s somewhat arbitrary, but I don’t insist upon exact numbers. I only believe in my leading idea that men are in general divided by a law of nature into two categories, inferior (ordinary), that is, so to say, material that serves only to reproduce its kind, and men who have the gift or the talent to utter a new word. There are, of course, innumerable sub- divisions, but the distinguishing features of both categories are fairly well marked. The first category, generally speaking, are men conservative in temperament and law-abiding; they live under control and love to be controlled. To my thinking it is their duty to be controlled, because that’s their vocation, and there is nothing humiliating in it for them. The second category all transgress the law; they are destroyers or disposed to destruction according to their capacities. The crimes of these men are of course relative and varied; for the most part they seek in very varied ways the destruction of the present for the sake of the better. But if such a one is forced for the sake of his idea to step over a corpse or wade through blood, he can, I maintain, find within himself, in his conscience, a sanction for wading through blood—that depends on the idea and its dimensions, note that. It’s only in that sense I speak of their right to crime in my article (you remember it began with the legal question). There’s no need for such anxiety, however; the masses will scarcely ever admit this right, they punish them or hang them (more or less), and in doing so fulfil quite justly their conservative vocation. But the same masses set these criminals on a pedestal in the next generation and worship them (more or less). The first category is always the man of the present, the second the man of the future. The first preserve the world and people it, the second move the world and lead it to its goal. Each class has an equal right to exist. In fact, all have equal rights with me—and vive la guerre éternelle—till the New Jerusalem, of course!

Want to know who I am? Your responses indicate that you have a normal desire to share yourself with others. However, this need is not being adequately fulfilled at present. As a result, you unconsciously attempt to treat this emptiness with momentary interests and temporary passions. If left unaddressed, this imbalance leads to impulsive behavior and unnecessary risks. Past betrayals have left you generally suspicious of others’ behavior, particularly regarding romantic relationships. You fear you may be exploited if you open yourself too fully. Consequently, you often seek some proof of a new friend’s or lover’s sincerity before you decide to trust them. Further complicating your relationships is the anxiety you have about your unfulfilled personal and professional goals. You fear that you’ve made decisions that weren’t in your own best interest, or failed to take advantage of opportunities when they presented themselves. The desire to overcome these challenges sometimes lead you to seem pushy or even arrogant. Because this competitive urge is not always apparent to others, they are often surprised by it. However, the passion that underlies your desire for success is unique. This makes you unlike others. You cannot simply accept what life has to offer; you aspire for more. Between each inhale and exhale we die and are reborn.

Generally, after three dates one of three things took place: 1) he’d express his lack of interest with a silent fade-out that made me go insane with anxiety; 2) I’d express my lack of interest with an overlong and tortured “it’s not you, it’s me” e-mail; 3) we’d devolve into a sexual entanglement that either was or wasn’t physically satisfying but invariably thrived on noncommunication. After a while it seemed that everyone I knew was tangled in several entanglements at a time, as if we were all becoming intertwined, like a giant rat king, our tails a knotted mass, our mouths gasping for air.

Professor Rosalind Chait Barnett of Brandeis University did a comprehensive review of studies on work-life balance and found that women who participate in multiple roles 36 actually have lower levels of anxiety and higher levels of mental well-being. Employed women reap rewards including greater financial security, more stable marriages, better health, and, in general, 37 increased life satisfaction.

For is not a Book the most reliable of Companions--and generally among the most stimulating as well? No need to worry about amusing or pleasing or making a good impression on a Book, when its only purpose is to entertain and, perhaps, instruct. And if it should fail in that purpose, one can merely return it to its shelf, without so much as a by-your-leave and no occasion for anxiety about its wounded Pride, either.

I have a pretty good handle on my anxiety. I basically treat myself like a nervy horse: lots of exercise, lots of sleep, lots of interesting work to keep my mind occupied, and generally avoiding being ridden hard by strangers.

Colonel Cathcart was impervious to absolutes. He could measure his own progress only in relationship to others, and his idea of excellence was to do something at least as well as all the men his own age who were doing the same thing even better. The fact that there were thousands of men his own age and older who had not even attained the rank of major enlivened him with foppish delight in his own remarkable worth; on the other hand, the fact that there were men of his own age and younger who were already generals contaminated him with an agonizing sense of failure and made him gnaw at his fingernails with an unappeasable anxiety that was even more intense than Hungry Joe’s.

If your boundaries have been injured, you may find that when you are in conflict with someone, you shut down without even being aware of it. This isolates us from love, and keeps us from taking in safe people. Kate had been quite controlled by her overprotective mother. She’d always been warned that she was sickly, would get hit by cars, and didn’t know how to care for herself well. So she fulfilled all those prophecies. Having no sense of strong boundaries, Kate had great difficulty taking risks and connecting with people. The only safe people were at her home. Finally, however, with a supportive church group, Kate set limits on her time with her mom, made friends in her singles’ group, and stayed connected to her new spiritual family. People who have trouble with boundaries may exhibit the following symptoms: blaming others, codependency, depression, difficulties with being alone, disorganization and lack of direction, extreme dependency, feelings of being let down, feelings of obligation, generalized anxiety, identity confusion, impulsiveness, inability to say no, isolation, masochism, overresponsibility and guilt, panic, passive-aggressive behavior, procrastination and inability to follow through, resentment, substance abuse and eating disorders, thought problems and obsessive-compulsive problems, underresponsibility, and victim mentality.

Introverts generally prefer a rich inner life to an expansive social life; we would rather talk intimately with a close friend than share stories with a group; and we prefer to develop our ideas internally rather than interactively.

...and there she was, turning and smiling at me, at me! and there were way too many people in the theater because it was the seven o'clock show, way more people than I was comfortable with my generalized anxiety and hatred of crowded places and more people trickling in even after the show had started but I didn't care, it could have been a foxhole in the Somme being shelled by the Germans and all that mattered was her next to me in the dark, her arm beside mine.

People generally believe that stress is responsible for depletion, but apathy and uninspired systematic repetition are equally responsible. Or rather, systematic repetition produces as much or more stress and anxiety as anything else.

(...) performance anxiety [in the worplace] is connected to other, more general fears which have to do with feeling inadequate and defenseless in the world: the fear of retaliation from someone with whom one disagrees; the fear of being critisized for doing something wrong; the fear of saying "no"; the fear of stating one's needs clearly and directly, without manipulating. These are the kinds of fears that affect women in particular, because we were brought up to believe that taking care of ourselves, asserting ourselves, is unfeminine. We wish (...) to feel attractive to men: non-threatening, sweet, "feminine". This wish crimps the joy and productiveness with which women could be leading their lives.

Saying ‘I’m fine’ is a lot easier than trying to explain the inexplicable and illogical feelings that constantly stalk me, and that is why the general public will never fully comprehend what people with a mental illness go through daily.

Sometimes death anxiety is dismissed as trivial in its universality. Who, after all, does not know and fear death? Yet it is one thing to know about death in general, to grit one's own teeth and stoke up a shudder or two; it is quite another to apprehend one's own death and to experience it in the bones and sockets of one's being. Such death awareness is a terror that comes rarely, sometimes only once or twice in a lifetime-a terror that Marvin now experienced night after night.

But another part of me felt hugely ambitious. People assumed that the Spare wouldn’t or shouldn’t have any ambition. People assumed that royals generally had no career desires or anxieties. You’re royal, everything’s done for you, why worry? But in fact I worried quite a lot about making my own way, finding my purpose in this world. I didn’t want to be one of those cocktail-slurping, eyeroll-causing sloths everyone avoided at family gatherings. There had been plenty of those in my family, going back centuries.

But second, this truth removes general fear and anxiety when life “goes wrong.” We know it hasn’t gone wrong at all! If God “works” in “all things,” it means his plan includes what we would call “little” or “senseless” things. Ultimately, there are no accidents.

Our deep irrational feelings of death anxiety have been attributed to multiple sources. In part, they may arise from evolved self-protection mechanisms or survival responses of being a victim of predators. They might, conversely, stem from unconscious fear (or guilt) of retribution resulting from our own acts of harming or predation. According to existential psychologists, the most powerful form of death anxiety comes from our general ability to anticipate the future, coupled with conscious anticipation of inevitable personal demise.

shocking conclusion. It suggested that there appears to be one common pathway to all mental illnesses. Caspi and Moffitt called it the p-factor, in which the p stands for general psychopathology. They argued that this factor appears to predict a person’s liability to develop a mental disorder, to have more than one disorder, to have a chronic disorder, and it can even predict the severity of symptoms. This p-factor is common to hundreds of different psychiatric symptoms and every psychiatric diagnosis. Subsequent research using different sets of people and different methods confirmed the existence of this p-factor.25 However, this research was not designed to tell us what the p-factor is. It only suggests that it exists—that there is an unidentified variable that plays a role in all mental disorders.

Over the years, a variety of studies on people suffering from different forms of anxiety and disorders help us understand. They started realizing their condition was affecting their relationships with parents, significant other, spouse, or coworkers. Many have admitted that anxiety disorders such as generalized anxiety disorder have played a massive role in damaging the relationship. Fortunately, many of these disorders are now treatable. When anxiety is out of the picture or under proper control, a relationship with loved ones once again could grow. In

The sixties began what many admirers of Eliot would consider a bleak period. The anxiety of influence of the profession at large seemed to inspire quick and increasingly uninformed dismissals of Eliot, and these repeated denigrations produced, predictably, a generation of students with vague and inaccurate impressions about his poetry and ideas. But there is a bright side to Eliot studies of the last quarter century. The general retreat from Eliot coincided with the beginning of basic and important work on his ideas, especially on his early philosophical writings.

In general, it is useful when working with chronic anxiety to look for split-off anger. On the journey toward reconnection with core expression and the life force, anxiety and anger are ultimately transformed into healthy self-expression, strength, and the capacity for separation/individuation.

The lifetime prevalence of dissociative disorders among women in a general urban Turkish community was 18.3%, with 1.1% having DID (ar, Akyüz, & Doan, 2007). In a study of an Ethiopian rural community, the prevalence of dissociative rural community, the prevalence of dissociative disorders was 6.3%, and these disorders were as prevalent as mood disorders (6.2%), somatoform disorders (5.9%), and anxiety disorders (5.7%) (Awas, Kebede, & Alem, 1999). A similar prevalence of ICD-10 dissociative disorders (7.3%) was reported for a sample of psychiatric patients from Saudi Arabia (AbuMadini & Rahim, 2002).

In this chapter I will describe the effects of the data deluge on all members of society generally and how it erodes the confidence, judgment, and decisiveness of leaders in particular. Then I will show the paradoxical side of the data deluge. Despite its anxiety-provoking effects, the proliferation of data also has an addictive quality. Leaders, healers, and parents “imbibe” data as a way of dealing with their own chronic anxiety. The pursuit of data, in almost any field, has come to resemble a form of substance abuse, accompanied by all the usual problems of addiction: self-doubt, denial, temptation, relapse, and withdrawal. Leadership training programs thus wind up in the codependent position of enablers, with publishers often in the role of “suppliers.” What does it take to get parents, healers, and managers, when they hear of the latest quick-fix fad that has just been published, to “just say no”?

It’s just human psychological truth really. Anything acquired without effort and without cost investment of time and energy is generally unappreciated within you. And in this day and age of ultra-convenience and easy credit – it seems the damaging consequence of this combination is that the only thing so many people value now – is what they can “covet” and “want for” – And that isn’t a recipe for appreciation – it’s a recipe for angst – which is why there is so much depression and anxiety in the modern world. The void of true inside-out appreciation will seldom ever be filled with instant gratification.

In general, so far as we can tell from our observations of town children belonging to the white races and living according to fairly high cultural standards, the neuroses of childhood are in the nature of regular episodes in a child's development, although too little attention is still being paid to them.

Mansfield’s performance is placed within a general anxiety caused by the proliferation of advertisements for melodramas that contained murder and violence as plot elements. This Victorian debate parallels present-day anxieties about the violence in Hollywood movies and the effect on the general population.

One can be certain that every generally held idea, every received notion, will be an idiocy, because it has been able to appeal to a majority,’ observed Chamfort, adding that what is flatteringly called common sense is usually little short of common nonsense, suffering as it does from simplification and illogicality, prejudice and shallowness: ‘The most absurd customs and the most ridiculous ceremonies are everywhere excused by an appeal to the phrase, but that’s the tradition. This is exactly what the Hottentots say when Europeans ask them why they eat grasshoppers and devour their body lice. That’s the tradition, they explain.

For some of us the fear of death manifests only indirectly, either as generalized unrest or masqueraded as another psychological symptom; other individuals experience an explicit and conscious stream of anxiety about death; and for some of us the fear of death erupts into terror that negates all happiness and fulfillment.

Poor mastery of emotions is one of the major causes of obesity in a society where stress is common and food is used abundantly to deal with it. People who have learned to handle stress generally do not have a weight problem. They have learned how to listen to their bodies, identify their feelings, and respond intelligently.

Progress is man’s mode of existence. The general life of the human race is called Progress, the collective stride of the human race is called Progress. Progress advances; it makes the great human and terrestrial journey towards the celestial and the divine; it has its halting places where it rallies the laggard troop, it has its stations where it meditates, in the presence of some splendid Canaan suddenly unveiled on its horizon, it has its nights when it sleeps; and it is one of the poignant anxieties of the thinker that he sees the shadow resting on the human soul, and that he gropes in darkness without being able to awaken that slumbering Progress.

A person’s average or typical level of happiness is that person’s “affective style.” (“Affect” refers to the felt or experienced part of emotion.) Your affective style reflects the everyday balance of power between your approach system and your withdrawal system, and this balance can be read right from your forehead. It has long been known from studies of brainwaves that most people show an asymmetry: more activity either in the right frontal cortex or in the left frontal cortex. In the late 1980s, Richard Davidson at the University of Wisconsin discovered that these asymmetries correlated with a person’s general tendencies to experience positive and negative emotions. People showing more of a certain kind of brainwave coming through the left side of the forehead reported feeling more happiness in their daily lives and less fear, anxiety, and shame than people exhibiting higher activity on the right side. Later research showed that these cortical “lefties” are less subject to depression and recover more quickly from negative experiences.29 The difference between cortical righties and lefties can be seen even in infants: Ten-month-old babies showing more activity on the right side are more likely to cry when separated briefly from their mothers.30 And this difference in infancy appears to reflect an aspect of personality that is stable, for most people, all the way through adulthood. 31 Babies who show a lot more activity on the right side of the forehead become toddlers who are more anxious about novel situations; as teenagers, they are more likely to be fearful about dating and social activities; and, finally, as adults, they are more likely to need psychotherapy to loosen up.

The chief task during the latency period seems to be the fending-off of the temptation to masturbate. This struggle produces a series of symptoms which appear in a typical fashion in the most different individuals and which in general have the character of a ceremonial. It is a great pity that no one has as yet collected them and systematically analysed them.

A Spanish word for existential anxiety and deep gloom, zozobra also evokes generalized wobbliness: “a mode of being that incessantly oscillates between two possibilities, between two affects, without knowing which one of those to depend on”—absurdity and gravity, danger and safety, death and life. Uranga writes, “In this to and fro the soul suffers, it feels torn and wounded.

Another example of how the sense of the self has been disintegrating in our day can be seen when we consider humor and laughter. It is not generally realized how closely one’s sense of humor is connected with one’s sense of selfhood. Humor normally should have the function of preserving the sense of self. It is an expression of our uniquely human capacity to experience ourselves as subjects who are not swallowed up in the objective situation. It is the healthy way of feeling a “distance” between one’s self and the problem, a way of standing off and looking at one’s problem with perspective. One cannot laugh when in an anxiety panic, for then one is swallowed up, one has lost the distinction between himself as subject and the objective world around him.

Again they mention the Siriono who, they say, rarely if ever lack for sexual partners and where sex anxiety seems to be remarkably low. Recall that the Siriono live in small inbreeding groups under one roof and in a constant state of hunger, which makes food anxiety their main experience. Men use food to get sex, women are subservient, marriage is monogamous or polygynous, and women receive the blame for all adultery which is hidden as much as possible. A man alone with a woman in the forest may throw her to the ground and have sex with her without so much as a word. Sex is generally a violent and rapid affair, and while kissing is unknown, biting occurs. How would it feel to live in such a world, Ryan and Jethá ask. Hungry, probably, and not that great for women.

Ego or fixed identity doesn’t just mean we have a fixed idea about ourselves. It also means that we have a fixed idea about everything we perceive. I have a fixed idea about you; you have a fixed idea about me. And once there is that feeling of separation, it gives rise to strong emotions. In Buddhism, strong emotions like anger, craving, pride, and jealousy are known as kleshas—conflicting emotions that cloud the mind. The kleshas are our vehicle for escaping groundlessness, and therefore every time we give in to them, our preexisting habits are reinforced. In Buddhism, going around and around, recycling the same patterns, is called samsara. And samsara equals pain. We keep trying to get away from the fundamental ambiguity of being human, and we can’t. We can’t escape it any more than we can escape change, any more than we can escape death. The cause of our suffering is our reaction to the reality of no escape: ego clinging and all the trouble that stems from it, all the things that make it difficult for us to be comfortable in our own skin and get along with one another. If the way to deal with those feelings is to stay present with them without fueling the story line, then it begs the question: How do we get in touch with the fundamental ambiguity of being human in the first place? In fact, it’s not difficult, because underlying uneasiness is usually present in our lives. It’s pretty easy to recognize but not so easy to interrupt. We may experience this uneasiness as anything from slight edginess to sheer terror. Anxiety makes us feel vulnerable, which we generally don’t like. Vulnerability comes in many guises. We may feel off balance, as if we don’t know what’s going on, don’t have a handle on things. We may feel lonely or depressed or angry. Most of us want to avoid emotions that make us feel vulnerable, so we’ll do almost anything to get away from them. But if, instead of thinking of these feelings as bad, we could think of them as road signs or barometers that tell us we’re in touch with groundlessness, then we would see the feelings for what they really are: the gateway to liberation, an open doorway to freedom from suffering, the path to our deepest well-being and joy. We have a choice. We can spend our whole life suffering because we can’t relax with how things really are, or we can relax and embrace the open-endedness of the human situation, which is fresh, unfixated, unbiased. So the challenge is to notice the emotional tug of shenpa when it arises and to stay with it for one and a half minutes without the story line. Can you do this once a day, or many times throughout the day, as the feeling arises? This is the challenge. This is the process of unmasking, letting go, opening the mind and heart.

Robin Carhart-Harris’ theory of the entropic brain represents a promising elaboration on this general idea and a first stab at a unified theory of mental illness that helps explain all three of the disorders we’ve examined in these pages. A happy brain is a supple and flexible brain, he believes. Depression, anxiety, obsession and the cravings of addiction are how it feels to have a brain that has become excessively rigid or fixed in its pathways and linkages—a brain with more order than is good for it. On the spectrum he lays out in his entropic brain article, ranging from excessive order to excessive entropy, depression, addiction and disorders of obsession all fall on the too much order end. Psychosis is on the entropy end of the spectrum which is why it probably doesn’t respond to psychedelic therapy. The therapeutic value of psychedelics, in Carhart-Harris’ view, lies in their ability to temporarily elevate entropy in the inflexible brain, jolting the system out of its default patterns. Carhart-Harris uses the metaphor of annealing from metallurgy: psychedelics introduce energy into the system, giving it the flexibility necessary for it to bend and so change.

The chief mate of the Pequod was Starbuck, a native of Nantucket, and a Quaker by descent. He was a long, earnest man, and though born on an icy coast, seemed well adapted to endure hot latitudes, his flesh being hard as twice-baked biscuit. Transported to the Indies, his live blood would not spoil like bottled ale. He must have been born in some time of general drought and famine, or upon one of those fast days for which his state is famous. Only some thirty arid summers had he seen; those summers had dried up all his physical superfluousness. But this, his thinness, so to speak, seemed no more the token of wasting anxieties and cares, than it seemed the indication of any bodily blight. It was merely the condensation of the man. He was by no means ill-looking; quite the contrary.

An intolerance for uncertainty is an important contributing factor to all types of anxiety. Those of us who are generally uncomfortable with uncertainty are more likely to experience anxiety in specific situations as well as to have trait anxiety and anxiety disorders. Our anxiety often leads to one of two coping mechanisms: worry or avoidance. Unfortunately, neither of these coping strategies is very effective.

It will be an undoubted advantage, I think, to revert to the old concept of ‘defence’, provided we employ it explicitly as a general designation for all the techniques which the ego makes use of in conflicts which may lead to a neurosis, while we retain the word ‘repression’ for the special method of defence which the line of approach taken by our investigations made us better acquainted with in the first instance.

Anxiety, in a generalized sense, is a fear of “what if.” From a cognitive behavioral therapy perspective, to the anxious person, the fear that it could happen is as real as if it is happening.2 In the case of IAD, “I feel like I’m dying” can quickly and easily become “I am dying.” In a nutshell, this is how anxiety works: it ignores the present and often obscures the facts that might keep an individual feeling safe and secure.

Once you pay attention to those feelings, you can turn them around and begin to improve your overall outlook. Knowing what causes your negative feelings can work a great deal towards ending the cycle of Generalized Anxiety Disorder and panic attacks. What drove me to the ER were one of the two different kinds of anxiety symptoms I experienced throughout a day―there were the lingering kind such as a lump in the throat feeling, more commonly known as Globus Hystericus, or the dizzy feeling of literally feeling like you’re walking in a dream and no one can really see or hear you. Or there were the sudden symptoms in the form of a heart palpitation that seemed to rise from nowhere and scared the life out of me, or the numbness/tingling in my arms that led me to always think a stroke was right around the corner, but as always I was wrong again...thankfully.

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

But besides having this special feature which is difficult to isolate, we notice that anxiety is accompanied by fairly definite physical sensations which can be referred to particular organs of the body. [...] The clearest and most frequent ones are those connected with the respiratory organs and with the heart. They provide evidence that motor innervations—that is, processes of discharge—play a part in the general phenomenon of anxiety.

In general, people find it easier to accept flattery or false praise than genuine admiration and love, because a build-up does not threaten their negative beliefs about themselves. It is not uncommon for people to dismiss a genuine compliment from someone who really admires them and appreciates their personal qualities. they feel awkward and uncomfortable because this experience causes anxiety, self-consciousness, and guilt about standing out.

Perfect Joy (excerpts) Is there to be found on earth a fullness of joy, or is there no such thing? . . . What the world values is money, reputation, long life, achievement. What it counts as joy is health and comfort of body, good food, fine clothes, beautiful things to look at, pleasant music to listen to. What it condemns is lack of money, a low social rank, a reputation for being no good, and an early death. What it considers misfortune is bodily discomfort and labour, no chance to get your fill of good food, not having good clothes to wear, having no way to amuse or delight the eye, no pleasant music to listen to. If people find that they are deprived of these things, they go into a panic or fall into despair. They are so concerned for their life that their anxiety makes life unbearable, even when they have the things they think they want. Their very concern for enjoyment makes them unhappy. . . . I cannot tell if what the world considers "happiness" is happiness or not. All I know is that when I consider the way they go about attaining it, I see them carried away headlong, grim and obsessed, in the general onrush of the human herd, unable to stop themselves or to change their direction. All the while they claim to be just on the point of attaining happiness. . . . My opinion is that you never find happiness until you stop looking for it. My greatest happiness consists precisely in doing nothing whatever that is calculated to obtain happiness: and this, in the minds of most people, is the worst possible course. I will hold to the saying that:"Perfect Joy is to be without joy. Perfect praise is to be without praise." If you ask "what ought to be done" and "what ought not to be done" on earth in order to produce happiness, I answer that these questions do not have an answer. There is no way of determining such things. Yet at the same time, if I cease striving for happiness, the "right" and the "wrong" at once become apparent all by themselves. Contentment and well-being at once become possible the moment you cease to act with them in view, and if you practice non-doing (wu wei), you will have both happiness and well-being. Here is how I sum it up: Heaven does nothing: its non-doing is its serenity. Earth does nothing: its non-doing is its rest. From the union of these two non-doings All actions proceed, All things are made. How vast, how invisible This coming-to-be! All things come from nowhere! How vast, how invisible - No way to explain it! All beings in their perfection Are born of non-doing. Hence it is said: "Heaven and earth do nothing Yet there is nothing they do not do." Where is the man who can attain To this non-doing?

At a higher level of abstraction, the behavioral correlates of life history strategies can be framed within the five-factor model of personality. Among the Big Five, agreeableness and conscientiousness show the most consistent pattern of associations with slow traits such as restricted sociosexuality, long-term mating orientation, couple stability, secure attachment to parents in infancy and romantic partners in adulthood, reduced sex drive, low impulsivity, and risk aversion across domains. Conscientiousness and (to a smaller extent) agreeableness are also the most reliable personality predictors of physical health and longevity; the contribution of neuroticism is mixed and may depend on the specific facets considered. The life history correlates of neuroticism are much less straightforward; for example, high neuroticism tends to predict increased short-term mating in women but reduced short-term mating in men, with much cross-cultural variation. There is also evidence that slow life history–related traits can be associated with social anxiety and insecurity, which is consistent with a general profile of risk aversion and behavioral inhibition. As a first approximation, then, metatrait alpha can be treated as a broadband correlate of slow strategies, with the caveat that neuroticism may be elevated at both ends of the continuum.

I should perhaps warn you that I am about to faint from anxiety and general depression, though. The film I saw last night was especially grueling, a teenage beach musical. I almost collapsed during the singing sequence on surfboard. In addition, I suffered through two nightmares last night, one involving a Scenicruiser bus. The other involved a girl of my acquaintance. It was rather brutal and obscene. If I described it to you, you would no doubt become frightened.

(Pericles:) In a single pitched battle the Peloponnesians and their allies are a match for all Hellas, but they are not able to maintain a war against a power different in kind from their own; they have no regular general assembly, and therefore cannot execute their plans with speed and decision. The confederacy is made up of many races; all the representatives have equal votes, and press their several interests. There follows the usual result, that nothing is ever done properly. For some are all anxiety to be revenged on an enemy, while others only want to get off with as little loss as possible. The members of such a confederacy are slow to meet, and when they do meet, they give little time to the consideration of any common interest, and a great deal to schemes which further the interest of their particular state. Every one fancies that his own neglect will do no harm, but that it is somebody else's business to keep a look-out for him, and this idea, cherished alike by each, is the secret ruin of all. (Book 1 Chapter 141.6-7)

The intuitive signal of the highest order, the one with the greatest urgency, is fear; accordingly, it should always be listened to (more on that in chapter 15). The next level is apprehension, then suspicion, then hesitation, doubt, gut feelings, hunches and curiosity. There are also nagging feelings, persistent thoughts, physical sensations, wonder, and anxiety. Generally speaking, these are less urgent. By thinking about these signals with an open mind when they occur, you will learn how you communicate with yourself.

As I’ve said, the opposite is the case: where science is not the most recently appearing form of the ascetic ideal—and then it’s a matter of cases too rare, noble, and exceptional to be capable of countering the general judgment—science today is a hiding place for all kinds of unhappiness, disbelief, gnawing worms, despectio sui [Latin: self-contempt], bad conscience—it is the anxiety of the very absence of ideals, suffering from the lack of a great love, the dissatisfaction with a condition of involuntary modest content.

Analysis shows that when activities like playing the piano, writing or even walking are subjected to neurotic inhibitions it is because the physical organs brought into play—the fingers or the legs—have become too strongly erotized. It has been discovered as a general fact that the ego-function of an organ is impaired if its erotogenicity — its sexual significance — is increased. It behaves, if I may be allowed a rather absurd analogy, like a maid-servant who refuses to go on cooking because her master has started a love-affair with her.

Anxiety, and mental disorder more generally, can be exceptionally difficult to process, and for good reason. At the time of this writing, in 2023, humans are still battling the stigmas derived from centuries of misconception, fear, and discrimination around mental illness. It still has an attribution to demonic possession, evidence of witchcraft, or is labeled as a hysteria tied to an animal-like 'wandering uterus,' that could attach itself to organs in the female body, and cause disruption in bodily function and painful symptoms (seriously).

For many of my clients, they know something is off when they meet a person who they genuinely like and can see a future with, but their brain begins sending warning signals as if there is a major threat. They start wondering hundreds of times a day, But do I really like them? Are they really attractive enough to me? This dissonance is a dead giveaway that there could be some anxiety at play. It’s not that you have to like every person who is good for you, but generally a good person doesn’t make a neurotypical brain fire off in quite this way.

This summer, a lot of what I was teaching was against Bloom’s Anxiety of Influence, very broadly speaking, this anxiety of sounding too much like another poet, especially a firmly established poet, for fear of not sounding original. I kept telling my students, “Why wouldn’t you want to be influence by these poets! Why wouldn’t you want to sound like Keats or Robert Hayden?” Pound and Eliot were influenced by Browning, and they influenced one another. James Wright—when he came on the scene, many of us were consciously imitating him, trying to do do what he so gloriously did.... I tell them not to worry about influence or imitation as long as you’re emulating the best work, the work you love. How much imitation is too much? You’ll know it when you see it. . . .And that’s just a huge problem in general, especially in America. We’re individuals. we’re the one, not the many. We want to stand out from the crowd. Everyone is trying to differentiate themselves. The fact is we are one big organism. We belong together. We are a tribe. Not one of us can do something that doesn’t affect the other, past or present.

But the greatest human problems are not social problems, but decisions that the individual has to make alone. The most important feelings of which man is capable emphasise his separateness from other people, not his kinship with them. The feelings of a mountaineer towards a mountain emphasise his kinship with the mountain rather than with the rest of mankind. The same goes for the leap of the heart experienced by a sailor when he smells the sea, or for the astronomer’s feeling about the stars, or for the archaeologist’s love of the past. My feeling of love for my fellowmen makes me aware of my humanness; but my feeling about a mountain gives me an oddly nonhuman sensation. It would be incorrect, perhaps, to call it ‘superhuman’; but it nevertheless gives me a sense of transcending my everyday humanity. Maslow’s importance is that he has placed these experiences of ‘transcendence’ at the centre of his psychology. He sees them as the compass by which man gains a sense of the magnetic north of his existence. They bring a glimpse of ‘the source of power, meaning and purpose’ inside himself. This can be seen with great clarity in the matter of the cure of alcoholics. Alcoholism arises from what I have called ‘generalised hypertension’, a feeling of strain or anxiety about practically everything. It might be described as a ‘passively negative’ attitude towards existence. The negativity prevents proper relaxation; there is a perpetual excess of adrenalin in the bloodstream. Alcohol may produce the necessary relaxation, switch off the anxiety, allow one to feel like a real human being instead of a bundle of over-tense nerves. Recurrence of the hypertension makes the alcoholic remedy a habit, but the disadvantages soon begin to outweigh the advantage: hangovers, headaches, fatigue, guilt, general inefficiency. And, above all, passivity. The alcoholics are given mescalin or LSD, and then peak experiences are induced by means of music or poetry or colours blending on a screen. They are suddenly gripped and shaken by a sense of meaning, of just how incredibly interesting life can be for the undefeated. They also become aware of the vicious circle involved in alcoholism: misery and passivity leading to a general running-down of the vital powers, and to the lower levels of perception that are the outcome of fatigue. ‘The spirit world shuts not its gates, Your heart is dead, your senses sleep,’ says the Earth Spirit to Faust. And the senses sleep when there is not enough energy to run them efficiently. On the other hand, when the level of will and determination is high, the senses wake up. (Maslow was not particularly literary, or he might have been amused to think that Faust is suffering from exactly the same problem as the girl in the chewing gum factory (described earlier), and that he had, incidentally, solved a problem that had troubled European culture for nearly two centuries). Peak experiences are a by-product of this higher energy-drive. The alcoholic drinks because he is seeking peak experiences; (the same, of course, goes for all addicts, whether of drugs or tobacco.) In fact, he is moving away from them, like a lost traveller walking away from the inn in which he hopes to spend the night. The moment he sees with clarity what he needs to do to regain the peak experience, he does an about-face and ceases to be an alcoholic.

To the night version of her (mother) I owe free-floating anxiety. I am no longer a child in an unsafe home, but anxiety became habit. My brain is conditioned. I worry. I recheck everything obsessively. Is the seat belt fastened, are the reservations correct, is my passport in my purse? Have I done something wrong? Have I said something wrong? I'm sorry - whatever happened must be my fault. Is everyone all right, and if they aren't, how can I step in? That brilliant serenity prayer: God give me the serenity to accept the things I cannot change. To all the children of alcoholics I want to say, Good luck with that. If I don't do it myself, it won't get done (this belief is often rewarded in this increasingly incompetent world). Also, I panic easily. I am not the person you want sitting in the exit row of an airplane. And distrust. Just in general, distrust. Irony. Irony, according to the dictionary, is the use of comedy to distance oneself from emotion. I developed it as a child lickety-split. Irony was armor, a way to stick it to Mom. You think you can get me? Come on, shoot me, aim that arrow straight at my heart. It can't make a dent because I'm wearing irony.

People perturbed by loneliness, lack of meaning, and indefinable anxiety and unease generally feel increasingly irritable, frustrated, and/or aggressive and look for objects to take these feelings out on. The sharp increase of racist and threatening language on social media during the last decade (tripling between 2015 and 2020, see chapter 5) is a striking example. What accelerates mass formation is not so much the frustration and aggression that are effectively vented, but the potential of unvented aggression present in the population—aggression that is still looking for an object.

The typical hero of a Lonoff story—the hero who came to mean so much to bookish Americans in the mid-fifties, the hero who, some ten years after Hitler, seemed to say something new and wrenching to Gentiles about Jews, and to Jews about themselves, and to readers and writers of that recuperative decade generally about the ambiguities of prudence and the anxieties of disorder, about life-hunger, life-bargains, and life-terror in their most elementary manifestations—Lonoff’s hero is more often than not a nobody from nowhere, away from a home where he is not missed, yet to which he must return without delay.

Fear is the father of the gods," said Lucretius. But the gods are cunning and subtle; in the ancient world, when many began to misbelieve in them, some disguised themselves as Platonic Ideas and were able to survive another thousand years in that form. (In some Chairs of Philosophy they still survive.) Others, more cunning still, became General Principles and A Priori Truths and eventually evolved into the "known physical laws" worshipped by Prof. Bunge. But by this sign ye shall know them: great anxiety is aroused by him who challenges them, and their priests are full of fury and malice against such a heretic.

Obsessive-compulsive personality disorder (OCPD) is unhelpfully named, since it is not particularly closely related to the better known obsessive-compulsive disorder (OCD). It does not tend to co-occur with obsessive-compulsive disorder, or even run in the same families. Obsessive-compulsive disorder is an anxiety disorder, in which the sufferer feels compelled to repeat particular thoughts or actions, such as checking or hand-washing. As an anxious condition, it belongs to the same family as depression and generalized anxiety disorder, and thus is related to high Neuroticism and responds to some extent to serotonergic antidepressant medications. Some people have even seen obsessive-compulsive disorder as a low Conscientiousness problem, since the affected individual cannot inhibit the checking or washing response in rather the same manner as the alcoholic cannot inhibit his desire to drink. Whether this is the right characterization or not, it is clear that OCPD is a very different type of problem.16 What, then, does OCPD entail? Psychiatrists define it as ‘a pervasive pattern of preoccupation with orderliness, perfectionism, and mental and interpersonal control, at the expense of flexibility, openness and efficiency, beginning by early adulthood and present in a variety of contexts’.

We generally have methods of “keeping lonely thoughts away,” and our anxiety may appear only in occasional dreams of fright which we try to forget as soon as possible in the morning. But these differences in intensity of the fear of loneliness, and the relative success of our defenses against it, do not change the central issue. Our fear of loneliness may not be shown by anxiety as such, but by subtle thoughts which pop up to remind us, when we discover we were not invited to so-and-so’s party, that someone else likes us even if the person in question doesn’t, or to tell us that we were successful or popular in such-and-such other time in the past.

This cultural hubris, or overweening presumption about what we are entitled to from a universe that is basically insensitive to human needs, generally leads to trouble. The unwarranted sense of security sooner or later results in a rude awakening. When people start believing that progress is inevitable and life easy, they may quickly lose courage and determination in the face of the first signs of adversity. As they realize that what they had believed in is not entirely true, they abandon faith in everything else they have learned. Deprived of the customary supports that cultural values had given them, they flounder in a morass of anxiety and apathy. Such

EMOTIONAL INTENSITY DEFINED Emotional intensity can typically be described as strong and intense emotional reactions to various situations. Explosive outbursts, crying jags, paralyzing anxiety, or fear are all features of the negative aspects of emotional intensity (Sword, 2006a). But not all emotional reactions are negative or sad. Sometimes the extreme emotions include giddiness, highly frenetic energy, laughter, and general happiness. Most often, emotional intensity features the frequent vacillation between happiness and anxiety. That’s right, mood swings. Gifted children are prone to intense and somewhat erratic mood swings; it is the very nature of their giftedness.

Psychotic conditions were considered to involve thought disturbances, including delusions and/or hallucinations, a break with reality, and, in general, an inability to function in normal social situations. Neuroses involved several conditions in which one suffered from distress (sometimes debilitating distress) but without significant distortions of thought, or loss of touch with reality. The neurotic conditions most related to fear and anxiety included anxiety neurosis (excessive worry, dread), phobic neurosis (irrational fears), obsessive neurosis (repetitive thoughts), and war neurosis (mental problems in soldiers that stemmed from stress, exhaustion, and specific battlefield experiences).

A number of factors contribute to the development of an individual’s “practiced self-deception.” First, people who live primarily in fantasy confuse fantasy images with real, goal-directed action. They believe that they are actively pursuing their goals, when in fact they are not taking the steps necessary for success. For example, an executive in the business world may only perform the functions that enhance an image of himself as the “boss,” and leave essential management tasks unattended. The distinction between the image of success and its actual achievement is blurred. Retreat from action-oriented behavior is masked by the person’s focus on superficial signs and activities that preserve vanity and the fantasy image. Secondly, involvement in fantasy distorts one’s perception of reality, making self-deception more possible. Kierkegaard (1849/1954) alluded to this power of fantasy to attract and deceive when he observed: Sometimes the inventiveness of the human imagination suffices to procure possibility. Instead of summoning back possibility into necessity, the man pursues the possibility—and at last cannot find his way back to himself. (p. 77, 79) Thirdly, through its assigned roles and its rules for role-designated behavior, including age-appropriate activities, our culture actively supports people’s tendencies to give themselves up to more and more passivity and fantasy as they move through the life process. In addition, the discrepancy between society’s professed values on the one hand, and how society actually operates, on the other, tends to distort a person’s perceptions of reality, further confusing the difference between idealistic fantasies and actual accomplishments. The general level of pretense, duplicity, and deception existing in our society contributes to everyone’s disillusionment, cynicism, resignation, and passivity. The pooling of the individual defenses and fantasies of all society’s members makes it possible for each person to practice self-delusion under the guise of normalcy. Thus chronic self-denial becomes a socially acceptable defense against death anxiety.

When you are depressed, you may have a tendency to confuse feeling with facts. Your feelings of hopelessness and total despair are just symptoms of depressive illness, not facts. If you think you are hopeless, you will naturally feel this way. Your feelings only trace the illogical pattern of your thinking. Only an expert, who has treated hundreds of depressed individuals, would be in a position to give a meaningful prognosis for recovery. Your suicidal urge merely indicates the need for treatment. Thus, your conviction that you are "hopeless" nearly always proves you are not. Therapy, not suicide, is indicated. Although generalizations can be misleading, I let the following rule of thumb guide me: Patients who feel hopeless never actually are hopeless. The conviction of hopelessness is one of the most curious aspects of depressive illness. In fact, the degree of hopelessness experienced by seriously depressed patients who have an excellent prognosis is usually greater than in terminal malignancy patients with a poor prognosis. It is of great importance to expose the illogic that lurks behind your hopelessness as soon as possible in order to prevent an actual suicide attempt. You may feel convinced that you have an insoluble problem in your life. You may feel that you are caught in a trap from which there is no exit. This may lead to extreme frustration and even to the urge to kill yourself as the only escape.

In humans, self-elimination can fulfill a variety of purposes, but its stated purposes are usually drawn from the everyday lexicon of emotion, memory and thought. For example, when suicide notes are examined, they tend to be messages emphasizing the immense burdens of living and conceptualizing a future state of existence (or nonexistence) in which those burdens will be lifted (Joiner et al., 2002). Although suicide notes frequently express love for others and a sense of shame for the act, they also commonly express that life is just too painful to bear (Foster, 2003). The emotions and most common states of mind generally associated with suicide include guilt, anxiety, loneliness, and sadness (Baumeister, 1990).

Birth was seen to be the prototype of all later situations of danger which overtook the individual under the new conditions arising from a changed mode of life and a growing mental development. On the other hand its own significance was reduced to this prototypic relationship to danger. The anxiety felt at birth became the prototype of an affective state which had to undergo the same vicissitudes as the other affects. [...] We thus gave the biological aspect of the anxiety affect its due importance by recognizing anxiety as the general reaction to situations of danger; while we endorsed the part played by the ego as the seat of anxiety by allocating to it the function of producing the anxiety affect according to its needs.

He smiled through his greasy glasses with his clear eyes. “Why do we all expect to be happy? We all came out of our mothers crying. Pain is what we do.” It reminded me of a tweet from Alain Botton several years back that sparked a Twitter chat between the two of us: “Happiness is generally impossible for longer than fifteen minutes. We are the descendants of creatures who, above all else, worried.” Indeed. The great worriers of history were the ones who saw the charging rhinoceros first, had an action plan ready to go should a tiger in camp, fretted that the basket of weeds collected that they may be poisonous. We carry this terror in our genes into our suburban lounge rooms, to our office water coolers, to our IKEA-issue bedrooms. Worry is our default position.

But the difference between reaction-formations in obsessional neurosis and in hysteria is that in the latter they do not have the universality of a character-trait but are confined to particular relationships. A hysterical woman, for instance, may be specially affectionate with her own children whom at bottom she hates; but she will not on that account be more loving in general than other women or even more affectionate to other children. The reaction-formation of hysteria clings tenaciously to a particular object and never spreads over into a general disposition of the ego, whereas what is characteristic of obsessional neurosis is precisely a spreading-over of this kind—a loosening of relations to the object and a facilitation of displacement in the choice of object.

The symptoms belonging to this neurosis fall, in general, into two groups, each having an opposite trend. They are either prohibitions, precautions and expiations—that is, negative in character—or they are, on the contrary, substitutive satisfactions which often appear in symbolic disguise. The negative, defensive group of symptoms is the older of the two; but as illness is prolonged, the satisfactions, which scoff at all defensive measures, gain the upper hand. The symptom-formation scores a triumph if it succeeds in combining the prohibition with satisfaction so that what was originally a defensive command or prohibition acquires the significance of a satisfaction as well; and in order to achieve this end it will often make use of the most ingenious associative paths.

Low inhibition and anxiety “There was no fear, no worry, no sense of reputation and competition, no envy, none of these things which in varying degrees have always been present in my work.” “A lowered sense of personal danger; I don’t feel threatened anymore, and there is no feeling of my reputation being at stake.” “Although doing well on these problems would be fine, failure to get ahead on them would have been threatening. However, as it turned out, on this afternoon the normal blocks in the way of progress seemed to be absent.” 2. Capacity to restructure problem in a larger context “Looking at the same problem with [psychedelic] materials, I was able to consider it in a much more basic way, because I could form and keep in mind a much broader picture.” “I could handle two or three different ideas at the same time and keep track of each.” “Normally I would overlook many more trivial points for the sake of expediency, but under the drug, time seemed unimportant. I faced every possible questionable issue square in the face.” “Ability to start from the broadest general basis in the beginning.” “I returned to the original problem…. I tried, I think consciously, to think of the problem in its totality, rather than through the devices I had used before.” 3. Enhanced fluency and flexibility of ideation “I began to work fast, almost feverishly, to keep up with the flow of ideas.” “I began to draw …my senses could not keep up with my images …my hand was not fast enough …my eyes were not keen enough…. I was impatient to record the picture (it has not faded one particle). I worked at a pace I would not have thought I was capable of.” “I was very impressed with the ease with which ideas appeared (it was virtually as if the world is made of ideas, and so it is only necessary to examine any part of the world to get an idea). I also got the feeling that creativity is an active process in which you limit yourself and have an objective, so there is a focus about which ideas can cluster and relate.” “I dismissed the original idea entirely, and started to approach the graphic problem in a radically different way. That was when things started to happen. All kinds of different possibilities came to mind….” “And the feeling during this period of profuse production was one of joy and exuberance…. It was the pure fun of doing, inventing, creating, and playing.

During the march an orderly came to inform me that General Krymov, who was marching at the head of our column, wanted me. I found him with our General Staff near a wood-house, busily reading a letter which had just come. Whilst I was still some way off he called out to me: "Great news! At last they've killed that scoundrel Rasputin!" The newspapers announced the bare fact, letters from the capital gave the details. Of the three assassins, I knew two intimately: the Grand Duke Dimitri Pavlovitch and Prince Youssoupoff. What had been their motive? Why, having killed a man whom they regarded as a menace to the country, had they not admitted their action before everyone? Why had they not relied on justice and public opinion instead of trying to hide all trace of the murder by burying the body under the ice? We thought over the news with great anxiety.

Researchers interviewed nearly 150 thousand people in 26 countries to determine the prevalence of generalized anxiety disorder to find, had excessive and uncontrollable worry adversely affected their life. They found that richer countries had higher rates of anxiety than poor ones. The authors wrote, "The disorder is significantly more prevalent and impairing in high income countries than in low or middle income countries." The number of new cases of depression world-wide increased 50% between 1990 and 2017. The highest increases in new cases were seen in countries with the highest sociodemographic index income, especially North America. Physical pain too is increasing. Over the course of my career, I have seen more patients, including otherwise healthy young people presenting with full-bodied pain despite the absence of any identifiable disease or tissue injury. The numbers and types of unexplained physical pain syndromes have grown. Complex regional pain syndrome, fibromyalgia... [], and so on. When researchers ask the following question to people in 30 countries around the world. "During the past four weeks, how often have you had bodily aches or pains"...[]. They found that Americans reported more pain than any other country. 34% of Americans said they experienced pain often or very often, compared to 19% of people living in China, 18% of people living in Japan, 13% of people living in Switzerland, and 11% of people living in South Africa. The question is, "Why in an unprecedented time of wealth, freedom, technological progress, and medical advancement, do we appear to be unhappier and in more pain than ever?'. The reason we're all so miserable may be because we're working so hard to avoid being miserable.

The dream is the (disguised) fulfillment of a (suppressed, repressed) wish. Now there still remain as a particular species of dreams with painful content, dreams of anxiety, the inclusion of which under dreams of wishing will find least acceptance with the uninitiated. But I can settle the problem of anxiety dreams in very short order; for what they may reveal is not a new aspect of the dream problem; it is a question in their case of understanding neurotic anxiety in general. Neurotic fear has its origin in the sexual life, and corresponds to a libido which has been turned away from its object and has not succeeded in being applied. From this formula, which has since proved its validity more and more clearly, we may deduce the conclusion that the content of anxiety dreams is of a sexual nature, the libido belonging to which content has been transformed into fear.

Who Suffers? If you have social anxiety, you are not alone. The National Comorbidity Study found social phobia to be the third most common psychiatric disorder, after major depression and alcohol dependence. Experts believe that millions of people suffer from it. It is difficult to get exact numbers because the nature of social anxiety often makes it difficult for people to seek help. Many people who appear confident and strong suffer silently for years before telling anyone how they feel. In the general population, social anxiety appears to affect more women than men. This may be due in part to the social norms that determine that women should be less aggressive and more reserved than men. However, more men seek treatment, possibly because social anxiety has more of an impact on the jobs traditionally held by men. As gender roles in society continue to shift, these statistics will probably change.

Ideas for Journal Entries You may find the following ideas useful in beginning your journal or keeping the entries varied. If you are not used to expressing your thoughts on paper, it may seem awkward at first. The longer you do it, the easier it will become. You’ll be amazed at the insight you gain into your life. -Write about your most memorable experience with social anxiety. How did you feel? What did you think? How did others react? Why do you think the event happened? -Write about situations that make you anxious every day. Record your thoughts, feelings, and actions. You may want to divide the page into columns with the headings: situation or event; negative thoughts; physical reactions; and actions. Following is an example of how this may look: Situation or Event Should I attend the first art class after school. Negative Thoughts I thought about skipping out. I was afraid of what people would think. I wanted to do a good job. Physical Reactions I felt a shortness of breath. In general, I was nervous and in a bad mood. Actions I took some deep breaths and visualized the class going well. Later, I became engrossed in my drawing. -Write about a time when you were pleased with how you acted in a social situation. -Identify times when anxiety symptoms kept you from doing something that you really wanted to do. How did you feel? What might have happened if you had not been afraid? -Write a letter to someone who made you feel bad about yourself. You aren’t going to show the letter to anyone, so feel free to write whatever you want. -Write out a conversation with your inner voice. Begin the entry with a question directed to yourself, then write your mental response. It may help to label the different voices A and B. Dialogue writing is a very effective way to get to the heart of the matter.

There are three ways to respond to your critic that you might find particularly helpful: defense, questioning, and acceptance. The first way is to directly challenge your critic, saying something like: “I disagree. That seems extreme. I’m not sure that is true.” The second way to respond is to ask your critic questions that highlight his logic. You can also ask for specifics when he is making a vague or extreme claim. For example: Critic: No one likes you. Me: No one? Do you mean nobody at all, or just this person? A final way to respond to your critic is by flowing with the attacks and finding a grain of truth in them. This is a powerful form of acceptance that allows you to acknowledge a shortcoming or mistake, without taking on the meaning that you are a bad person because of it. The general attitude behind the acceptance is: Yes, I make mistakes and have flaws, but I am still a good person who is worthy of love and belonging.

A way of certifying experience, taking photographs is also a way of refusing it—by limiting experience to a search for the photogenic, by converting experience into an image, a souvenir. Travel becomes a strategy for accumulating photographs. The very activity of taking pictures is soothing, and assuages general feelings of disorientation that are likely to be exacerbated by travel. Most tourists feel compelled to put the camera between themselves and whatever is remarkable that they encounter. Unsure of other responses, they take a picture. This gives shape to experience: stop, take a photograph, and move on. The method especially appeals to people handicapped by a ruthless work ethic—Germans, Japanese, and Americans. Using a camera appeases the anxiety which the work-driven feel about not working when they are on vacation and supposed to be having fun. They have something to do that is like a friendly imitation of work: they can take pictures.

Predominantly inattentive type Perhaps the majority of girls with AD/HD fall into the primarily inattentive type, and are most likely to go undiagnosed. Generally, these girls are more compliant than disruptive and get by rather passively in the academic arena. They may be hypoactive or lethargic. In the extreme, they may even seem narcoleptic. Because they do not appear to stray from cultural norms, they will rarely come to the attention of their teacher. Early report cards of an inattentive type girl may read, "She is such a sweet little girl. She must try harder to speak up in class." She is often a shy daydreamer who avoids drawing attention to herself. Fearful of expressing herself in class, she is concerned that she will be ridiculed or wrong. She often feels awkward, and may nervously twirl the ends of her hair. Her preferred seating position is in the rear of the classroom. She may appear to be listening to the teacher, even when she has drifted off and her thoughts are far away. These girls avoid challenges, are easily discouraged, and tend to give up quickly. Their lack of confidence in themselves is reflected in their failure excuses, such as, "I can't," "It's too hard," or "I used to know it, but I can't remember it now." The inattentive girl is likely to be disorganized, forgetful, and often anxious about her school work. Teachers may be frustrated because she does not finish class work on time. She may mistakenly be judged as less bright than she really is. These girls are reluctant to volunteer for a project orjoin a group of peers at recess. They worry that other children will humiliate them if they make a mistake, which they are sure they will. Indeed, one of their greatest fears is being called on in class; they may stare down at their book to avoid eye contact with the teacher, hoping that the teacher will forget they exist for the moment. Because interactions with the teacher are often anxiety-ridden, these girls may have trouble expressing themselves, even when they know the answer. Sometimes, it is concluded that they have problems with central auditory processing or expressive language skills. More likely, their anxiety interferes with their concentration, temporarily reducing their capacity to both speak and listen. Generally, these girls don't experience this problem around family or close friends, where they are more relaxed. Inattentive type girls with a high IQ and no learning disabilities will be diagnosed with AD/HD very late, if ever. These bright girls have the ability and the resources to compensate for their cognitive challenges, but it's a mixed blessing. Their psychological distress is internalized, making it less obvious, but no less damaging. Some of these girls will go unnoticed until college or beyond, and many are never diagnosed they are left to live with chronic stress that may develop into anxiety and depression as their exhausting, hidden efforts to succeed take their toll. Issues

Rational-Emotive Behaviour Therapy (REBT), arguably the foremost modality in counselling today. As a college freshman in an informal study group devoted to reading and commenting on major philosophers, Ellis was struck by Epictetus’ insistence that ‘It is not events that disturb people, it is their judgements concerning them’ (Enchiridion 5). Ellis openly credits Epictetus for supplying his guiding principle that our emotional responses to upsetting actions – not the actions themselves – are what create anxiety and depression; and that (a point basic to Stoic psychology in general) our emotional responses are products of our judgements – are in fact (irrational) judgements tout court: ‘Much of what we call emotion is nothing more nor less than a certain kind – a biased, prejudiced, or strongly evaluative kind – of thought. What we call feelings almost always have a pronounced evaluating or appraisal element.’6 Ellis points out that irrational beliefs often appear in the way people talk to themselves. Compare Epictetus at IV 4, 26–27:

you have to understand something about presidential elections in general. The politicians devise strategies and court donors years in advance. At the same time, newspapers and networks carefully decide which reporter they’ll match with which candidate. Trump wasn’t part of anyone’s plan. For that matter, neither was I. Five days into my New York trip, while I was running an errand, I got a call from a friend at work. “Hey, Katy. Heads up,” the friend said. “Deborah Turness [my boss] is going to assign you to Trump full-time. [David, another boss] Verdi is going to call. If you don’t want to do this, you better figure out what you’re going to say to get out of it. Don’t let on that I told you, but get ready.” Anxiety. Indecision. Italy. My vacation with Benoît is in just over a week. On the other hand, as good as life can be in Europe, there’s also a lot of professional boredom. It would be nice to get some TV time. And New York is unbeatable in the summer. I hung up and paced the sidewalk. Then I called a friend from CBS. “They want me to cover Trump full-time,” I told him. My friend had covered Romney in 2012. “What do I do?

Now, although hypertension is accentuated by modern civilisation, it is not specifically a disease of civilisation. It is a disease of consciousness—that is, of being human. The farm labourer going to work is as likely to ignore his surroundings as the harassed car salesman. And if the inhabitants of some Amazon village are ‘closer to nature’ than New Yorkers, this is usually at the cost of dirt and ignorance and inconvenience. Hypertension is the price we pay for the symphonies of Beethoven, the novels of Balzac, the advances in medical knowledge that prevent children dying of smallpox. However, it is not a necessary and inescapable price. It is the result of ignorance, of bad management of our vital economy. The point to observe here is that although hypertension may not be necessary, it is as widespread as the common cold. It would not be inaccurate to say that all human beings live in a state of ‘vigilance’ and anxiety that is far above the level they actually need for vital efficiency. It is a general tendency of consciousness to ‘spread the attention too thinly’; and, like an over-excited child with too many toys on Christmas Day, the result is nervous exhaustion.

Sobakevich inclined his head slightly, preparing to hear what the little business was about. Chichikov began somehow very remotely, touched generally on the entire Russian state, and spoke in great praise of its vastness, saying that even the most ancient Roman monarchy was not so big, and foreigners are rightly astonished… Sobakevich went on listening, his head bent. And that according to the existing regulations of this state, unequaled in glory, the souls listed in the census, once their life’s path has ended, are nevertheless counted equally with the living until the new census is taken, so as not to burden the institutions with a quantity of petty and useless documents and increase the complexity of the already quite complex state machinery… Sobakevich went on listening, his head bent—and that, nevertheless, for all the justice of this measure, it was often somewhat burdensome for many owners, obliging them to pay taxes as if for the living object, and that he, feeling a personal respect for him, would even be ready to take this truly heavy responsibility partly upon himself. […] “And so…?” said Chichikov, waiting not without some anxiety for an answer. “You want dead souls?” Sobakevich asked quite simply, without the least surprise, as if they were talking about grain.

What It’s Like to Be a Six I’m always imagining and planning for the worst. I often don’t trust people who are in authority. People say I am loyal, understanding, funny and compassionate. Most of my friends don’t have as much anxiety as I do. I act quickly in a crisis, but when things settle down I fall apart. When my partner and I are doing really well in our relationship I find myself wondering what will happen to spoil it. Being sure I’ve made the right decision is almost impossible. I’m aware that fear has dictated many of my choices in life. I don’t like to find myself in unpredictable situations. I find it hard to stop thinking about the things I’m worried about. I’m generally not comfortable with extremes. I usually have so much to do it’s hard for me to finish tasks. I’m most comfortable when I’m around people who are pretty much like me. People tell me I can be overly pessimistic. I am slow to start, and once I do get started I find myself continuing to think about what could go wrong. I don’t trust people who give me too many compliments. It helps me to have things in some kind of order. I like to be told I am good at my job, but I get very nervous when my boss wants to add to my responsibilities. I have to know people for a long time before I can really trust them. I am skeptical of things that are new and unknown.

So how much sleep is enough? Generally, sleep specialists recommend that adults get between seven and nine hours of sleep per night, though there is no perfect number for the amount of sleep you may need personally. Doctors and scientists agree on one thing overall, however: Getting too little sleep—five hours a night or less for most people—results in a wide range of cognitive and physical impairments. Neurons in the brain can’t consolidate the information you’ve taken in, so you don’t store memories and you lose the ability to use this information. Add to this the compromised motor control, lack of focus, and difficulty with decision making and problem solving that come with sleep deprivation, and you may think twice about catching The Tonight Show and choose to turn in earlier than usual. Stress When your brain is bombarded with stimuli that trigger anxiety, you experience stress—a series of biological and chemical processes throughout your body that initiates a fight-or-flight response. In a nutshell, here’s what happens: Your sympathetic nervous system, commanded by the hypothalamus—a small area at your brain’s base—releases stress hormones that ready you to deal with whatever threat has emerged. First, your adrenal glands (on top of your kidneys) release adrenaline, which causes increases in breathing rate, heart rate, and blood pressure. These glands also release cortisol, which increases

Dr. H. K. Beecher is the name of one of the first serious students of pain in the United States. In 1946, he published an article in the Annals of Surgery titled “Pain in Men Wounded in Battle” (Vol. 123, p. 96). For years it was widely quoted because of its most interesting observation. But now Dr. Beecher is passing into obscurity, for what he had to say is no longer acceptable to students of pain. Dr. Beecher questioned 215 seriously wounded soldiers at various locations in the European theater during World War II shortly after they had been wounded and found that 75 percent of them had so little pain that they had no need for morphine. Reflecting that strong emotion can block pain, Dr. Beecher went on to speculate: “In this connection it is important to consider the position of the soldier: His wound suddenly releases him from an exceedingly dangerous environment, one filled with fatigue, discomfort, anxiety, fear and real danger of death, and gives him a ticket to the safety of the hospital. His troubles are over, or he thinks they are.” This observation is reinforced by a report of the United States surgeon general during World War II, noted in Martin Gilbert’s book The Second World War: A Complete History (New York: Henry Holt, 1989), that in order to avoid psychiatric breakdown, infantrymen had to be relieved of duty every so often. The report said, “A wound or injury is regarded not as a misfortune, but a blessing.

biomedical view, for its part, increasingly recognizes the power of things like meditation and traditional talk therapy to render concrete structural changes in brain physiology that are every bit as “real” as the changes wrought by pills or electroshock therapy. A study published by researchers at Massachusetts General Hospital in 2011 found that subjects who practiced meditation for an average of just twenty-seven minutes a day over a period of eight weeks produced visible changes in brain structure. Meditation led to decreased density of the amygdala, a physical change that was correlated with subjects’ self-reported stress levels—as their amygdalae got less dense, the subjects felt less stressed. Other studies have found that Buddhist monks who are especially good at meditating show much greater activity in their frontal cortices, and much less in their amygdalae, than normal people.n Meditation and deep-breathing exercises work for similar reasons as psychiatric medications do, exerting their effects not just on some abstract concept of mind but concretely on our bodies, on the somatic correlates of our feelings. Recent research has shown that even old-fashioned talk therapy can have tangible, physical effects on the shape of our brains. Perhaps Kierkegaard was wrong to say that the man who has learned to be in anxiety has learned the most important, or the most existentially meaningful, thing—perhaps the man has only learned the right techniques for controlling his hyperactive amygdala.o

The Blue Mind Rx Statement Our wild waters provide vast cognitive, emotional, physical, psychological, social, and spiritual values for people from birth, through adolescence, adulthood, older age, and in death; wild waters provide a useful, widely available, and affordable range of treatments healthcare practitioners can incorporate into treatment plans. The world ocean and all waterways, including lakes, rivers, and wetlands (collectively, blue space), cover over 71% of our planet. Keeping them healthy, clean, accessible, and biodiverse is critical to human health and well-being. In addition to fostering more widely documented ecological, economic, and cultural diversities, our mental well-being, emotional diversity, and resiliency also rely on the global ecological integrity of our waters. Blue space gives us half of our oxygen, provides billions of people with jobs and food, holds the majority of Earth's biodiversity including species and ecosystems, drives climate and weather, regulates temperature, and is the sole source of hydration and hygiene for humanity throughout history. Neuroscientists and psychologists add that the ocean and wild waterways are a wellspring of happiness and relaxation, sociality and romance, peace and freedom, play and creativity, learning and memory, innovation and insight, elation and nostalgia, confidence and solitude, wonder and awe, empathy and compassion, reverence and beauty — and help manage trauma, anxiety, sleep, autism, addiction, fitness, attention/focus, stress, grief, PTSD, build personal resilience, and much more. Chronic stress and anxiety cause or intensify a range of physical and mental afflictions, including depression, ulcers, colitis, heart disease, and more. Being on, in, and near water can be among the most cost-effective ways of reducing stress and anxiety. We encourage healthcare professionals and advocates for the ocean, seas, lakes, and rivers to go deeper and incorporate the latest findings, research, and insights into their treatment plans, communications, reports, mission statements, strategies, grant proposals, media, exhibits, keynotes, and educational programs and to consider the following simple talking points: •Water is the essence of life: The ocean, healthy rivers, lakes, and wetlands are good for our minds and bodies. •Research shows that nature is therapeutic, promotes general health and well-being, and blue space in both urban and rural settings further enhances and broadens cognitive, emotional, psychological, social, physical, and spiritual benefits. •All people should have safe access to salubrious, wild, biodiverse waters for well-being, healing, and therapy. •Aquatic biodiversity has been directly correlated with the therapeutic potency of blue space. Immersive human interactions with healthy aquatic ecosystems can benefit both. •Wild waters can serve as medicine for caregivers, patient families, and all who are part of patients’ circles of support. •Realization of the full range and potential magnitude of ecological, economic, physical, intrinsic, and emotional values of wild places requires us to understand, appreciate, maintain, and improve the integrity and purity of one of our most vital of medicines — water.

Generalized Social Anxiety In contrast to people with specific social anxieties, you may be afraid in a wide variety of situations. You might feel that people are judging everything you do and you might set unreasonable standards of perfection for yourself. This condition is called generalized (or discrete) social anxiety. Generalized social anxiety accounts for 80 percent of all cases of social anxiety. Often, people with generalized social anxiety get caught in a vicious cycle. Because they are overly anxious in many situations, they act in clumsy and awkward ways, which in turn makes them feel even more discouraged and anxious. This cycle often results in depression and chronic stress. Generalized social anxiety can affect almost every aspect of your life. This has been the case for Toni, a college senior. In high school, I hardly had any friends. I didn’t participate in any extracurricular activities and managed to get by with average grades. Because I attend a large state university, I am even more invisible. So far, I have avoided any class that has any interaction with my peers, such as discussion groups or labs. As graduation approaches, I need to decide what type of career I want. The thought of job interviews terrifies me. I am considering grad school but would need recommendations to apply. I haven’t even spoken to most of my professors, and the ones who know me probably can’t say anything good about me. As a result, I’m really depressed. When I imagine the future, I can’t see myself being happy. I’ll probably move back to my parents’ house after graduation. I know they are disappointed in me, and that makes me feel like a complete failure.

Changing Expectations by Estimating Probability A step in correcting your inaccurate expectations is to figure out how likely it is that what you fear will occur. Here are four ways to estimate the probability of an event: 1. Remember past experiences. If you are afraid that no one will speak with you at the party, think about other parties you have attended. Have you ever been to a social gathering where no one spoke to you? Chances are that you probably have not. 2. Look at general rules. If you are worried about spilling something, look at your general experience with how people deal with spills. When someone else spilled, did everyone laugh and gossip about that person? Most likely, they didn’t. Spills happen all the time, especially at parties where people are carrying food and drinks. The general rule about spills is that they are usually cleaned up quickly without much fuss. 3. Think about alternate explanations. What you expect is only one possibility. There are also many other possibilities for why something happens. For instance, if a friend from summer camp stops e-mailing you, you might think he or she has decided you are not a good friend. However, there are many other possibilities. He or she simply may be very busy or maybe he or she has forgotten that you wrote last. 4. Practice role reversal. This is one of the best methods for realizing how critical you are of yourself. Pretend that whatever you fear actually happens to someone else. For instance, if you are afraid your friend will hate your gift, imagine that he or she gives you a gift that you don’t like. What would you think? Chances are you would be happy to have a friend who gives you gifts.

Are you wondering what to write? Let’s start with some general statements that are useful each and every day. Then we’ll create statements that address specific emotional states like depression, anxiety, and feelings of stress. We’ll also create statements that pertain to specific situations such as sleep, relationships, parenting, job, school, health, skills, talents, and leisure activities. GENERAL STATEMENTS Here are some useful statements to write each and every day. Select two or three that resonate with you. You are not limited to these examples. You can write whatever you wish as long as it is a POSITIVE statement in the PRESENT TENSE that begins with ‘I AM’ and uses the PROGRESSIVE ‘ing’ form of the verb. At first, while learning the technique, you might want to use the statements suggested in this book. REMEMBER: Each POSITIVE, PRESENT TENSE, PROGRESSIVE statement is something you would like to be true. But you are writing it as if it already is true. In other words: I am writing positive statements. I am wanting them to be true. I am noticing that they are becoming true. I recommend writing at least two general statements every day. Here are some examples: I am embracing each and every day. I am enjoying today. I am living in the present moment. I am looking forward to today. I am having a productive day. I am staying focused. I am handling things well. I am taking things as they come. I am coping well with problems. I am focusing on the positives. I am moving smoothly through the day. I am confidently coping with challenges. I am noticing how well the day is going. I am feeling fully and deeply alive. Select two or three statements from the above list and write them here.

Imagine the following experiment, performed by the developmental psychologist Grazyna Kochanska. A kind woman hands a toy to a toddler, explaining that the child should be very careful because it’s one of the woman’s favorites. The child solemnly nods assent and begins to play with the toy. Soon afterward, it breaks dramatically in two, having been rigged to do so. The woman looks upset and cries, “Oh my!” Then she waits to see what the child does next. Some children, it turns out, feel a lot more guilty about their (supposed) transgression than others. They look away, hug themselves, stammer out confessions, hide their faces. And it’s the kids we might call the most sensitive, the most high-reactive, the ones who are likely to be introverts who feel the guiltiest. Being unusually sensitive to all experience, both positive and negative, they seem to feel both the sorrow of the woman whose toy is broken and the anxiety of having done something bad. (In case you’re wondering, the woman in the experiments quickly returned to the room with the toy “fixed” and reassurances that the child had done nothing wrong.) In our culture, guilt is a tainted word, but it’s probably one of the building blocks of conscience. The anxiety these highly sensitive toddlers feel upon apparently breaking the toy gives them the motivation to avoid harming someone’s plaything the next time. By age four, according to Kochanska, these same kids are less likely than their peers to cheat or break rules, even when they think they can’t be caught. And by six or seven, they’re more likely to be described by their parents as having high levels of moral traits such as empathy. They also have fewer behavioral problems in general.

Cognitive-Behavioral Therapy There are almost no pure cognitive or behavioral therapists. Instead, most therapists use a combination of both techniques. This is known as cognitive-behavioral therapy. It is generally recognized as the best therapy for social anxiety. In cognitive-behavioral therapy, a therapist helps you identity maladaptive thinking patterns and replace them with new ways of thinking. He or she also teaches you relaxation techniques and new behaviors that make you feel more comfortable in social situations. Cognitive-behavioral therapy uses many of the same techniques that we explored in the previous chapter. Although you might make great strides on your own, sometimes it is easier and faster to have someone guide you. Often it is difficult for people to explore hidden beliefs about themselves. A professional therapist is experienced in working with people who are trying to change. Often a therapist will see connections in your situation that you cannot. Carlos was terrified of speaking in class. Whenever the teacher called on him, his heart raced, he blushed, and his stomach felt upset. His therapist first had him focus on his thoughts during class. As an experiment, she had him purposely answer a question incorrectly during biology class. To his surprise, the teacher didn’t make a big deal out of it, and the other students didn’t laugh. As a result, Carlos realized that his imagined consequences for making errors were greatly exaggerated. He also realized that he held himself to a higher standard than other people, including the teacher, did. Next, his therapist showed him various relaxation techniques to lessen the physical symptoms of anxiety. Soon, he felt more comfortable and even volunteered to lead a discussion group.

In Kafka’s works the family table locks the child into a site where Father presides; it offers one of the prime occasions for paternity to enthrone itself, conducting prescriptive raids on the child’s bearing—invading his plate, entering and altering his body, adjusting his manner of being. The table becomes the metonymy for all law, the place where sovereign exceptionalism asserts itself: Father does not have to obey his own law, he can pick his teeth or clean his ears while the eaters submit to the severity of his rule. The children, in Kafka at least, and in the simulacrum of home in which many others were grown, are consistently downgraded to the status of unshakable refugees, parasites, those who quiver under the thickness of anxiety while laws, like platters, are passed and forced down one’s delicate throat. Give us this day our daily dread: it is difficult to imagine the Kafka family going out to eat, though that is what it would have taken for the death grip of mealtime to loosen, let go. At home, at the table, little Franz Kafka was eaten alive. By the time of the famous “Letter to Father,” he was vaporized. He says so himself: A good deal of the damage done to the young psyche occurred at table. The neighborhood restaurant might have rerouted the oppressive domesticity of home rule—it might have introduced a hiatus or suspensive regime change that would allow for hunger’s pacing. Part of a spectacle of public generality, the theater of ingestion—possibly also of incorporation—the restaurant causes the hold on the child to slacken, if only because there are witnesses and waiters whose work consists in diminishing the intensities of paternal law and the sacrificial rites that underlie their daily distribution—the daily apportionment of dread.

Missy and I were married on August 10, 1990. To say our marriage got off to a rocky start would be an understatement. My brothers and closest friends took me frog-hunting the night before my wedding for my bachelor party. As we were searching for frogs, my oldest brother, Alan, gave me a lot of advice on marriage in general as we motored along the bayou. The main thing he reminded me of is that God is the architect of marriage. Having a great relationship with our Creator is the best thing you can do for your marriage relationship. Alan gave me an illustration of a triangle with the husband and wife on the bottom corners and God at the top corner. His point was that as each person moves closer to God, they also move closer to each other. I never forgot that and he was right. I was mainly the motorman that night and was filled with anxiety and anticipation of the wedding. As we moved along, we saw two big frogs mating on the riverbank. “Whoa, there you go!” Al shouted. It kind of broke the ice for a conversation about intimacy and sex. Missy and I had not seen each other much in the previous couple of months because we couldn’t keep our hands off each other. Many times we had to remind each other of our commitment to stay pure and had had many prayers together. We were not perfect, but one of us would always stop things from getting too heated. Eventually, we decided to have only a long-distance relationship via telephone and our face-to-face encounters became limited to church and public gatherings. As our wedding was approaching, Missy and I were both a little bit nervous about having sex for the first time. I think that’s the way it is when you’re both virgins. We were both excited because we’d decided to save ourselves for marriage and our big night was finally here!

Like stress, emotion is a concept we often invoke without a precise sense of its meaning. And, like stress, emotions have several components. The psychologist Ross Buck distinguishes between three levels of emotional responses, which he calls Emotion I, Emotion II and Emotion III, classified according to the degree we are conscious of them. Emotion III is the subjective experience, from within oneself. It is how we feel. In the experience of Emotion III there is conscious awareness of an emotional state, such as anger or joy or fear, and its accompanying bodily sensations. Emotion II comprises our emotional displays as seen by others, with or without our awareness. It is signalled through body language — “non-verbal signals, mannerisms, tones of voices, gestures, facial expressions, brief touches, and even the timing of events and pauses between words. [They] may have physiologic consequences — often outside the awareness of the participants.” It is quite common for a person to be oblivious to the emotions he is communicating, even though they are clearly read by those around him. Our expressions of Emotion II are what most affect other people, regardless of our intentions. A child’s displays of Emotion II are also what parents are least able to tolerate if the feelings being manifested trigger too much anxiety in them. As Dr. Buck points out, a child whose parents punish or inhibit this acting-out of emotion will be conditioned to respond to similar emotions in the future by repression. The self-shutdown serves to prevent shame and rejection. Under such conditions, Buck writes, “emotional competence will be compromised…. The individual will not in the future know how to effectively handle the feelings and desires involved. The result would be a kind of helplessness.” The stress literature amply documents that helplessness, real or perceived, is a potent trigger for biological stress responses. Learned helplessness is a psychological state in which subjects do not extricate themselves from stressful situations even when they have the physical opportunity to do so. People often find themselves in situations of learned helplessness — for example, someone who feels stuck in a dysfunctional or even abusive relationship, in a stressful job or in a lifestyle that robs him or her of true freedom. Emotion I comprises the physiological changes triggered by emotional stimuli, such as the nervous system discharges, hormonal output and immune changes that make up the flight-or-fight reaction in response to threat. These responses are not under conscious control, and they cannot be directly observed from the outside. They just happen. They may occur in the absence of subjective awareness or of emotional expression. Adaptive in the acute threat situation, these same stress responses are harmful when they are triggered chronically without the individual’s being able to act in any way to defeat the perceived threat or to avoid it. Self-regulation, writes Ross Buck, “involves in part the attainment of emotional competence, which is defined as the ability to deal in an appropriate and satisfactory way with one’s own feelings and desires.” Emotional competence presupposes capacities often lacking in our society, where “cool” — the absence of emotion — is the prevailing ethic, where “don’t be so emotional” and “don’t be so sensitive” are what children often hear, and where rationality is generally considered to be the preferred antithesis of emotionality. The idealized cultural symbol of rationality is Mr. Spock, the emotionally crippled Vulcan character on Star Trek.

Virtually every version of CBT for anxiety disorders involves working through what’s called an exposure hierarchy. The concept is simple. You make a list of all the situations and behaviors you avoid due to anxiety. You then assign a number to each item on your list based on how anxiety provoking you expect doing the avoided behavior would be. Use numbers from 0 (= not anxiety provoking at all) to 100 (= you would fear having an instant panic attack). For example, attempting to talk to a famous person in your field at a conference might be an 80 on the 0-100 scale. Sort your list in order, from least to most anxiety provoking. Aim to construct a list that has several avoided actions in each 10-point range. For example, several that fall between 20 and 30, between 30 and 40, and so on, on your anxiety scale. That way, you won’t have any jumps that are too big. Omit things that are anxiety-provoking but wouldn’t actually benefit you (such as eating a fried insect). Make a plan for how you can work through your hierarchy, starting at the bottom of the list. Where possible, repeat an avoided behavior several times before you move up to the next level. For example, if one of your items is talking to a colleague you find intimidating, do this several times (with the same or different colleagues) before moving on. When you start doing things you’d usually avoid that are low on your hierarchy, you’ll gain the confidence you need to do the things that are higher up on your list. It’s important you don’t use what are called safety behaviors. Safety behaviors are things people do as an anxiety crutch—for example, wearing their lucky undies when they approach that famous person or excessively rehearsing what they plan to say. There is a general consensus within psychology that exposure techniques like the one just described are among the most effective ways to reduce problems with anxiety. In clinical settings, people who do exposures get the most out of treatment. Some studies have even shown that just doing exposure can be as effective as therapies that also include extensive work on thoughts. If you want to turbocharge your results, try exposure. If you find it too difficult to do alone, consider working with a therapist.

The common error of ordinary religious practice is to mistake the symbol for the reality, to look at the finger pointing the way and then to suck it for comfort rather than follow it. Religious ideas are like words— of little use, and often misleading, unless you know the concrete realities to which they refer. The word “water” is a useful means of communication amongst those who know water. The same is true of the word and the idea called “God.” I do not, at this point, wish to seem mysterious or to be making claims to “secret knowledge.” The reality which corresponds to “God” and “eternal life” is honest, above-board, plain, and open for all to see. But the seeing requires a correction of mind, just as clear vision sometimes requires a correction of the eyes. The discovery of this reality is hindered rather than helped by belief, whether one believes in God or believes in atheism. We must here make a clear distinction between belief and faith, because, in general practice, belief has come to mean a state of mind which is almost the opposite of faith. Belief, as I use the word here, is the insistence that the truth is what one would “lief” or wish it to be. The believer will open his mind to the truth on condition that it fits in with his preconceived ideas and wishes. Faith, on the other hand, is an unreserved opening of the mind to the truth, whatever it may turn out to be. Faith has no preconceptions; it is a plunge into the unknown. Belief clings, but faith lets go. In this sense of the word, faith is the essential virtue of science, and likewise of any religion that is not self-deception. Most of us believe in order to feel secure, in order to make our individual lives seem valuable and meaningful. Belief has thus become an attempt to hang on to life, to grasp and keep it for one’s own. But you cannot understand life and its mysteries as long as you try to grasp it. Indeed, you cannot grasp it, just as you cannot walk off with a river in a bucket. If you try to capture running water in a bucket, it is clear that you do not understand it and that you will always be disappointed, for in the bucket the water does not run. To “have” running water you must let go of it and let it run. The same is true of life and of God.

Liberal anticulture rests on three pillars: first, the wholesale conquest of nature, which consequently makes nature into an independent object requiring salvation by the notional elimination of humanity; second, a new experience of time as a pastless present in which the future is a foreign land; and third, an order that renders place fungible and bereft of definitional meaning. These three cornerstones of human experience—nature, time and place—form the basis of culture, and liberalism’s success is premised upon their uprooting and replacement with facsimiles that bear the same names. The advance of this anticulture takes two primary forms. Anticulture is the consequence of a regime of standardizing law replacing widely observed informal norms that come to be discarded as forms of oppression; and it is the simultaneous consequence of a universal and homogenous market, resulting in a monoculture that, like its agricultural analogue, colonizes and destroys actual cultures rooted in experience, history, and place. These two visages of the liberal anticulture thus free us from other specific people and embedded relationships, replacing custom with abstract and depersonalized law, liberating us from personal obligations and debts, replacing what have come to be perceived as burdens on our individual autonomous freedom with pervasive legal threat and generalized financial indebtedness. In the effort to secure the radical autonomy of individuals, liberal law and the liberal market replace actual culture with an encompassing anticulture. This anticulture is the arena of our liberty—yet increasingly, it is rightly perceived as the locus of our bondage and even a threat to our continued existence. The simultaneous heady joy and gnawing anxieties of a liberated humanity, shorn of the compass of tradition and inheritance that were the hallmarks of embedded culture, are indicators of liberalism’s waxing success and accumulating failure. The paradox is our growing belief that we are thralls to the very sources of our liberation—pervasive legal surveillance and control of people alongside technological control of nature. As the empire of liberty grows, the reality of liberty recedes. The anticulture of liberalism—supposedly the source of our liberation—accelerates liberalism’s success and demise.

In an ideal world, a young man should not be an ironical person. At that age, irony prevents growth, stunts the imagination. It is best to start life in a cheerful and open state of mind, believing in others, being optimistic, being frank with everyone about everything. And then, as one comes to understand things and people better, to develop a sense of irony. The natural progression of human life is from optimism to pessimism; and a sense of irony helps temper pessimism, helps produce balance, harmony. But this was not an ideal world, and so irony grew in sudden and strange ways. Overnight, like a mushroom; disastrously, like a cancer. — Sarcasm was dangerous to its user, identifiable as the language of the wrecker and the saboteur. But irony—perhaps, sometimes, so he hoped—might enable you to preserve what you valued, even as the noise of time became loud enough to knock out windowpanes. What did he value? Music, his family, love. Love, his family, music. The order of importance was liable to change. Could irony protect his music? In so far as music remained a secret language which allowed you to smuggle things past the wrong ears. But it could not exist only as a code: sometimes you ached to say things straightforwardly. Could irony protect his children? Maxim, at school, aged ten, had been obliged publicly to vilify his father in the course of a music exam. In such circumstances, what use was irony to Galya and Maxim? As for love—not his own awkward, stumbling, blurting, annoying expressions of it, but love in general: he had always believed that love, as a force of nature, was indestructible; and that, when threatened, it could be protected, blanketed, swaddled in irony. Now he was less convinced. Tyranny had become so expert at destroying that why should it not destroy love as well, intentionally or not? Tyranny demanded that you love the Party, the State, the Great Leader and Helmsman, the People. But individual love—bourgeois and particularist—distracted from such grand, noble, meaningless, unthinking “loves.” And in these times, people were always in danger of becoming less than fully themselves. If you terrorised them enough, they became something else, something diminished and reduced: mere techniques for survival. And so, it was not just an anxiety, but often a brute fear that he experienced: the fear that love’s last days had come.

Ultimately then, as one gets ready for kundalini awakening, the goal is to help those chakras clear, open, and align. Kundalini will respond with the greatest ease of motion accomplished and will demonstrate how well it knows what to do. As you begin to work through these chakras blockages or energetic reversals, you may find that those struggles look something like this. Blockages for the root chakra may look like low energy, general fear, persistent exhaustion, identity crisis, feeling isolated from the environment, eating disorders, general lack or erratic appetite, blatant materialism, difficulty saving money, or overall constant health problems. For the sacral chakra, blockages or reversals may look like lack of creativity, lack of inspiration, low or no motivation, low or no sexual appetite, feelings of insignificance, feelings of being unloved, feelings of being unaccepted, feelings of being outcasted, inability to care for oneself or persistent and recurrent problems of relationship with one's intimate partners. Blockages may look like identity crises or deficits for the solar plexus chakra, low self-esteem, low or no self-esteem, digestive problems, food intolerance, poor motivation, persistent weakness, constant nausea, anxiety disorders, liver disorder or disease, repeated illnesses, loss of core strength, lack of overall energy, recurrent depression with little relief, feelings of betrayal, For the chakra of the heart, reversals and blockages may seem like the inability to love oneself or others, the inability to put others first, the inability to put oneself first, the inability to overcome a problem ex, constant grudges, confidence issues, social anxiety or intense shyness, the failure to express emotions in a healthy way, problems of commitment, constant procrastination, intense anxiety For the throat chakra, blockages might seem like oversharing, inability to speak truthfully, failure to communicate with others, severe laryngitis, sore throats, respiratory or airway constraints, asthma, anemia, excessive exhaustion, inability to find the right words, paralyzing fear of confusion, nervousness in public situations, sometimes extreme dizziness, physical submissiveness, verba. For the third eye chakra, blockages or reversals might seem like a lack of direction in life, increasingly intense feelings of boredom or stagnation, migraines, insomnia, eye or vision problems, depression, high blood pressure, inability to remember one's dreams, constant and jarring flashbacks, closed-mindedness, fear, history of mental disorders, and history of addiction. For the crown chakra, blockages may look like feelings of envy, extreme sadness, need for superiority over others, self-destructive behaviors, history of addiction, generally harmful habits, dissociations from the physical plane, inability to make even the easiest decisions, persistent exhaustion, terrible migraines, hair loss, anemia, cerebral confusion, poor mental control, lack of intellect.

Now, with all seven of these chakras revolving in the right direction with no blockages whatsoever, your kundalini would not be able to help itself from rising into that state of bliss, which it perceives above. Ultimately then, as one gets ready for kundalini awakening, the goal is to help those chakras clear, open, and align. Kundalini will respond with the greatest ease of motion accomplished and will demonstrate how well it knows what to do. As you begin to work through these chakras blockages or energetic reversals, you may find that those struggles look something like this. Blockages for the root chakra may look like low energy, general fear, persistent exhaustion, identity crisis, feeling isolated from the environment, eating disorders, general lack or erratic appetite, blatant materialism, difficulty saving money, or overall constant health problems. For the sacral chakra, blockages or reversals may look like lack of creativity, lack of inspiration, low or no motivation, low or no sexual appetite, feelings of insignificance, feelings of being unloved, feelings of being unaccepted, feelings of being outcasted, inability to care for oneself or persistent and recurrent problems of relationship with one's intimate partners. Blockages may look like identity crises or deficits for the solar plexus chakra, low self-esteem, low or no self-esteem, digestive problems, food intolerance, poor motivation, persistent weakness, constant nausea, anxiety disorders, liver disorder or disease, repeated illnesses, loss of core strength, lack of overall energy, recurrent depression with little relief, feelings of betrayal, For the chakra of the heart, reversals and blockages may seem like the inability to love oneself or others, the inability to put others first, the inability to put oneself first, the inability to overcome a problem ex, constant grudges, confidence issues, social anxiety or intense shyness, the failure to express emotions in a healthy way, problems of commitment, constant procrastination, intense anxiety For the throat chakra, blockages might seem like oversharing, inability to speak truthfully, failure to communicate with others, severe laryngitis, sore throats, respiratory or airway constraints, asthma, anemia, excessive exhaustion, inability to find the right words, paralyzing fear of confusion, nervousness in public situations, sometimes extreme dizziness, physical submissiveness, verba. For the third eye chakra, blockages or reversals might seem like a lack of direction in life, increasingly intense feelings of boredom or stagnation, migraines, insomnia, eye or vision problems, depression, high blood pressure, inability to remember one's dreams, constant and jarring flashbacks, closed-mindedness, fear, history of mental disorders, and history of addiction. For the crown chakra, blockages may look like feelings of envy, extreme sadness, need for superiority over others, self-destructive behaviors, history of addiction, generally harmful habits, dissociations from the physical plane, inability to make even the easiest decisions, persistent exhaustion, terrible migraines, hair loss, anemia, cerebral confusion, poor mental control, lack of intellect.

PATTERNS OF THE “SHY” What else is common among people who identify themselves as “shy?” Below are the results of a survey that was administered to 150 of my program’s participants. The results of this informal survey reveal certain facts and attitudes common among the socially anxious. Let me point out that these are the subjective answers of the clients themselves—not the professional opinions of the therapists. The average length of time in the program for all who responded was eight months. The average age was twenty-eight. (Some of the answers are based on a scale of 1 to 5, 1 being the lowest.) -Most clients considered shyness to be a serious problem at some point in their lives. Almost everyone rated the seriousness of their problem at level 5, which makes sense, considering that all who responded were seeking help for their problem. -60 percent of the respondents said that “shyness” first became enough of a problem that it held them back from things they wanted during adolescence; 35 percent reported the problem began in childhood; and 5 percent said not until adulthood. This answer reveals when clients were first aware of social anxiety as an inhibiting force. -The respondents perceived the average degree of “sociability” of their parents was a 2.7, which translates to “fair”; 60 percent of the respondents reported that no other member of the family had a problem with “shyness”; and 40 percent said there was at least one other family member who had a problem with “shyness.” -50 percent were aware of rejection by their peers during childhood. -66 percent had physical symptoms of discomfort during social interaction that they believed were related to social anxiety. -55 percent reported that they had experienced panic attacks. -85 percent do not use any medication for anxiety; 15 percent do. -90 percent said they avoid opportunities to meet new people; 75 percent acknowledged that they often stay home because of social fears, rather than going out. -80 percent identified feelings of depression that they connected to social fears. -70 percent said they had difficulty with social skills. -75 percent felt that before they started the program it was impossible to control their social fears; 80 percent said they now believed it was possible to control their fears. -50 percent said they believed they might have a learning disability. -70 percent felt that they were “too dependent on their parents”; 75 percent felt their parents were overprotective; 50 percent reported that they would not have sought professional help if not for their parents’ urging. -10 percent of respondents were the only child in their families; 40 percent had one sibling; 30 percent had two siblings; 10 percent had three; and 10 percent had four or more. Experts can play many games with statistics. Of importance here are the general attitudes and patterns of a population of socially anxious individuals who were in a therapy program designed to combat their problem. Of primary significance is the high percentage of people who first thought that “shyness” was uncontrollable, but then later changed their minds, once they realized that anxiety is a habit that can be broken—without medication. Also significant is that 50 percent of the participants recognized that their parents were the catalyst for their seeking help. Consider these statistics and think about where you fit into them. Do you identify with this profile? Look back on it in the coming months and examine the ways in which your sociability changes. Give yourself credit for successful breakthroughs, and keep in mind that you are not alone!

Our patients predict the culture by living out consciously what the masses of people are able to keep unconscious for the time being. The neurotic is cast by destiny into a Cassandra role. In vain does Cassandra, sitting on the steps of the palace at Mycenae when Agamemnon brings her back from Troy, cry, “Oh for the nightingale’s pure song and a fate like hers!” She knows, in her ill-starred life, that “the pain flooding the song of sorrow is [hers] alone,” and that she must predict the doom she sees will occur there. The Mycenaeans speak of her as mad, but they also believe she does speak the truth, and that she has a special power to anticipate events. Today, the person with psychological problems bears the burdens of the conflicts of the times in his blood, and is fated to predict in his actions and struggles the issues which will later erupt on all sides in the society. The first and clearest demonstration of this thesis is seen in the sexual problems which Freud found in his Victorian patients in the two decades before World War I. These sexual topics‒even down to the words‒were entirely denied and repressed by the accepted society at the time. But the problems burst violently forth into endemic form two decades later after World War II. In the 1920's, everybody was preoccupied with sex and its functions. Not by the furthest stretch of the imagination can anyone argue that Freud "caused" this emergence. He rather reflected and interpreted, through the data revealed by his patients, the underlying conflicts of the society, which the “normal” members could and did succeed in repressing for the time being. Neurotic problems are the language of the unconscious emerging into social awareness. A second, more minor example is seen in the great amount of hostility which was found in patients in the 1930's. This was written about by Horney, among others, and it emerged more broadly and openly as a conscious phenomenon in our society a decade later. A third major example may be seen in the problem of anxiety. In the late 1930's and early 1940's, some therapists, including myself, were impressed by the fact that in many of our patients anxiety was appearing not merely as a symptom of repression or pathology, but as a generalized character state. My research on anxiety, and that of Hobart Mowrer and others, began in the early 1940's. In those days very little concern had been shown in this country for anxiety other than as a symptom of pathology. I recall arguing in the late 1940's, in my doctoral orals, for the concept of normal anxiety, and my professors heard me with respectful silence but with considerable frowning. Predictive as the artists are, the poet W. H. Auden published his Age of Anxiety in 1947, and just after that Bernstein wrote his symphony on that theme. Camus was then writing (1947) about this “century of fear,” and Kafka already had created powerful vignettes of the coming age of anxiety in his novels, most of them as yet untranslated. The formulations of the scientific establishment, as is normal, lagged behind what our patients were trying to tell us. Thus, at the annual convention of the American Psychopathological Association in 1949 on the theme “Anxiety,” the concept of normal anxiety, presented in a paper by me, was still denied by most of the psychiatrists and psychologists present. But in the 1950's a radical change became evident; everyone was talking about anxiety and there were conferences on the problem on every hand. Now the concept of "normal" anxiety gradually became accepted in the psychiatric literature. Everybody, normal as well as neurotic, seemed aware that he was living in the “age of anxiety.” What had been presented by the artists and had appeared in our patients in the late 30's and 40's was now endemic in the land.

believe that our planet is inhabited not only by animals and plants and bacteria and viruses, but also by ideas. Ideas are a disembodied, energetic life-form. They are completely separate from us, but capable of interacting with us—albeit strangely. Ideas have no material body, but they do have consciousness, and they most certainly have will. Ideas are driven by a single impulse: to be made manifest. And the only way an idea can be made manifest in our world is through collaboration with a human partner. It is only through a human’s efforts that an idea can be escorted out of the ether and into the realm of the actual. Therefore, ideas spend eternity swirling around us, searching for available and willing human partners. (I’m talking about all ideas here—artistic, scientific, industrial, commercial, ethical, religious, political.) When an idea thinks it has found somebody—say, you—who might be able to bring it into the world, the idea will pay you a visit. It will try to get your attention. Mostly, you will not notice. This is likely because you’re so consumed by your own dramas, anxieties, distractions, insecurities, and duties that you aren’t receptive to inspiration. You might miss the signal because you’re watching TV, or shopping, or brooding over how angry you are at somebody, or pondering your failures and mistakes, or just generally really busy. The idea will try to wave you down (perhaps for a few moments; perhaps for a few months; perhaps even for a few years), but when it finally realizes that you’re oblivious to its message, it will move on to someone else. But sometimes—rarely, but magnificently—there comes a day when you’re open and relaxed enough to actually receive something. Your defenses might slacken and your anxieties might ease, and then magic can slip through. The idea, sensing your openness, will start to do its work on you. It will send the universal physical and emotional signals of inspiration (the chills up the arms, the hair standing up on the back of the neck, the nervous stomach, the buzzy thoughts, that feeling of falling into love or obsession). The idea will organize coincidences and portents to tumble across your path, to keep your interest keen. You will start to notice all sorts of signs pointing you toward the idea. Everything you see and touch and do will remind you of the idea. The idea will wake you up in the middle of the night and distract you from your everyday routine. The idea will not leave you alone until it has your fullest attention. And then, in a quiet moment, it will ask, “Do you want to work with me?” At this point, you have two options for how to respond. What

Research shows that 65% of our thoughts are negative and staying positive in today's world is almost a full-time job. You just have to turn on the TV, or open a news app on your smartphone, and you are confronted with fear-inducing messages instantly. We hear that the economy is bad, people are killed and that companies go bust. The general tone of the news is negative, which I understand.

We have an enemy who loves to cloud our minds over with generalities and a vague sense of anxiety. No wonder we can’t make a decision. Let’s begin to create space for the naming and, in turn, a more gently informed decision-making process.

Procrastinators can’t make themselves work—often, ironically, because they’re so anxious about work that they have to distract themselves from it—but they can’t enjoy free time, either, because they know they should be working. A regular work schedule can help procrastinators because progress and engagement relieve their anxiety.

Faith is one of the most important elements of human life. It is with faith that you operate your imagination, then gaining upper control over the physical universe around you. It is with faith that you make plans for the future, endure the pains of seeing them fail, and then regain hope again, by replanning, readjusting towards your goals, in order to finally succeed. It is because of your faith that your life gains a higher meaning, enabling you to endure the most profound of chaos, at a mental, physical, and spiritual level. It is due to faith, that we love. And it is because of faith that we keep our relationships. No relationship was ever made possible without faith. That was not, at the very least, a relationship that could be labeled as a loving one. Because we only associate with those who can become recipients of our faith. That faith then assumes different ramifications, in the form of trust, commitment, realistic expectations, and understanding. Whenever these fundamental branches get broken, faith is lost, and so is the relationship or its meaning. Nothing ever ends before ending faith first. Suicide, depression, despair, and anxiety, among many other forms of mental illnesses and emotional challenges in general, cannot emerge without breaking faith first. And that faith is broken first in our social interactions before being broken within us. We do that by violating our own ethical code. Ultimately, faith connects us as a collective and connects the essence of our soul to the meaning of life. Without faith, nothing makes any sense. But the deepest challenge of faith, is always a karmic one, for the heavier your karma, the more faith you will need to overcome it. The worse the actions of the past — the more against your spiritual integrity and the spiritual integrity of others they are — the thicker will be the layers of your karma. And those layers will manifest too in the physical world, leading into the greatest trap of all, which is the idea that your surroundings and those who compose them make you. They do not. And every glimpse of light in the horizon, in the form of an illusion, shows you that. Because that is what pleasant illusions are for, to give you hope. Because it is thanks to hoping that you rediscover your faith and it is with this renewed faith that you rediscover love. Happiness then could be considered a process, but no process is joyful until you look back at the memories that led you towards success, and no success is meaningful except the one that can be shared. Recognition and admiration are then not a goal in itself, but part of such illusion in which we find ourselves, for it either sink us deeper into thicker layers of karma or propels us outwards, and towards love. The difference is as clear as in seeing with whom we associate ourselves with, for we may be too immersed in a karmic fog to realize that the ones who help us the most are not our enemies, and our enemies may be the ones we consider friends. Upon contemplating these different stages of karmic manifestation, one then understands the need to repent, and becomes humble, and focused on his spiritual freedom before even considering a spiritual growth. When this is consciously seen and accepted, he will feel blessed for the glimpses of light, no matter how delusional, and the ones who despite the inner conflicts caused can lead then to the spiritual freedom they seek. As a man in the dark, those who are blinded by their karma, won’t be able to discern their angels from their demons, but faith in oneself is a good start in that direction.

Meanwhile, mindful of the tubercle bacillus, conscientious individuals covered their mouths when they coughed, avoided spitting, and washed their hands and bodies frequently. The general public was also afflicted with a new anxiety about microbes that found expression in “tuberculophobia,” in the refusal to use common communion cups in church services,

More generally, we seem to be wired for the potential expression of either proteanism or cultism. Cultism, in fact, is largely a reaction to protean multiplicity and the anxieties it produces in connection with the loss of a sense of certainty. Cultism narrows the symbolizing function of the self to the model offered by political totalism or guru-centered reality claims. In this way, cultism interferes with the profound connection between self and history. Proteanism, in contrast, seeks to restore the self’s broader symbolizing function and its overall connection to the historical process. Proteanism, though offering no guarantees about the human future, can help us to stem the cultist loss of reality and reassert an openness to the world.

Generally, in romance novels, it was written that as long as the hearts were connected, words were unnecessary. However, if it wasn’t expressed properly, anxiety would always remain. Some words just need to be said.

I wonder who "they" are for him. Most of us have a "they" in the audience, even though nobody is really watching, at least not how we think they are. The people who are watching us - the people who really see us- don’t care about the false self, about the show we are putting on. I wonder who those people are for John?" "I thought about how many people avoid trying for things they really want in life because its more painful to get close to the goal but not achieve it than not to have taken the chance in the first place." "Every hour counts for all of us and I want to be fully present in the fully hour we spend with each one." "You will inevitably hurt your partner, your parents, your children, your closest friends - and they will hurt you- because if you sign up for intimacy, getting hurt is part of the deal." "The more you welcome your vulnerability the less afraid you'll feel" "We all use defense mechanisms to deal with anxiety, frustration, or unacceptable impulses, but what’s fascinating about them is that we aren't aware of them in the moment. A familiar examples is denial- some, rationalization." "Generally when the therapy is coming to an end, the work moves toward its final stage, which is saying goodbye. in those sessions, the patient and I consolidate the changes made by talking about the "progress and process". What was helpful in getting to where the person is today? What wasn't? What has she learned about herself -her strengths, her challenges, her internal scripts and narratives- and what coping strategies and healthier ways of being can she can take with her when she leaves? Underlying all this, of course, is how do we say goodbye?" "Just like your physiological immune system helps your body recover from physical attack, your brain helps you recover from psychological attack." "But many people come to therapy seeking closure. Help me not to feel. What they eventually discover is that you can't mute one emotion without muting others. You want to mute the pain? You will also mute joy.

People who don’t agree with you aren’t inherently evil (generally). They just have a different perspective. Instead of filling your high school acquaintances’ and extended family’s Facebook feeds with links to articles that support your personal platform, you can choose to have an in-person conversation about how the view/right/need in question has impacted your life. While your chat might not change that person’s mind, it could engender some mutual understanding.

The problem that we all face is which of the paths through the possible should we choose? If our goal is to live a fulfilling life, then one of the surest ways to accomplish this is to orient our self-creation around the ideal of self-realization. We need to choose the possibilities that permit the progressive unfolding of our potentials and that allow us to use our developed capacities in a self-expressive and creative manner. How each person self-realizes will differ in its particulars, but there is a general formula that can lead us in this direction – some have said follow your bliss, others have said find a passion, Kierkegaard would say follow your anxiety.

When Bouchard’s twin-processing operation was in full swing, he amassed a staff of eighteen—psychologists, psychiatrists, ophthalmologists, cardiologists, pathologists, geneticists, even dentists. Several of his collaborators were highly distinguished: David Lykken was a widely recognized expert on personality, and Auke Tellegen, a Dutch psychologist on the Minnesota faculty, was an expert on personality measuring. In scheduling his twin-evaluations, Bouchard tried limiting the testing to one pair of twins at a time so that he and his colleagues could devote the entire week—with a grueling fifty hours of tests—to two genetically identical individuals. Because it is not a simple matter to determine zygosity—that is, whether twins are identical or fraternal—this was always the first item of business. It was done primarily by comparing blood samples, fingerprint ridge counts, electrocardiograms, and brain waves. As much background information as possible was collected from oral histories and, when possible, from interviews with relatives and spouses. I.Q. was tested with three different instruments: the Wechsler Adult Intelligence Scale, a Raven, Mill-Hill composite test, and the first principal components of two multiple abilities batteries. The Minnesota team also administered four personality inventories (lengthy questionnaires aimed at characterizing and measuring personality traits) and three tests of occupational interests. In all the many personality facets so laboriously measured, the Minnesota team was looking for degrees of concordance and degrees of difference between the separated twins. If there was no connection between the mean scores of all twins sets on a series of related tests—I.Q. tests, for instance—the concordance figure would be zero percent. If the scores of every twin matched his or her twin exactly, the concordance figure would be 100 percent. Statistically, any concordance above 30 percent was considered significant, or rather indicated the presence of some degree of genetic influence. As the week of testing progressed, the twins were wired with electrodes, X-rayed, run on treadmills, hooked up for twenty-four hours with monitoring devices. They were videotaped and a series of questionnaires and interviews elicited their family backgrounds, educations, sexual histories, major life events, and they were assessed for psychiatric problems such as phobias and anxieties. An effort was made to avoid adding questions to the tests once the program was under way because that meant tampering with someone else’s test; it also would necessitate returning to the twins already tested with more questions. But the researchers were tempted. In interviews, a few traits not on the tests appeared similar in enough twin pairs to raise suspicions of a genetic component. One of these was religiosity. The twins might follow different faiths, but if one was religious, his or her twin more often than not was religious as well. Conversely, when one was a nonbeliever, the other generally was too. Because this discovery was considered too intriguing to pass by, an entire additional test was added, an existing instrument that included questions relating to spiritual beliefs. Bouchard would later insist that while he and his colleagues had fully expected to find traits with a high degree of heritability, they also expected to find traits that had no genetic component. He was certain, he says, that they would find some traits that proved to be purely environmental. They were astonished when they did not. While the degree of heritability varied widely—from the low thirties to the high seventies— every trait they measured showed at least some degree of genetic influence. Many showed a lot.

High unmitigated communion is associated with poor adjustment, both physically and psychologically, and is linked to heart disease, diabetes, and cancer, perhaps because the focus on others keeps those high on the scale from attending to themselves. Helgeson and Fritz speculate that the gender difference here explains women’s greater propensity to anxiety and depression, a conclusion that meshes with the proposal by Barbara Oakley, who, drawing on work on “pathological altruism,” notes, “It’s surprising how many diseases and syndromes commonly seen in women seem to be related to women’s generally stronger empathy for and focus on others.

The general idea is that certain phases of our lives never really die. They continue to exist within us. For certain specific reasons, they come back. By coming back they cause delusions, anxieties, even hallucinations.

He was one of the strongest men I’d ever met, but since the accident, he’d been struggling. He had nightmares—a lot. Anxiety that crept up on him from out of nowhere. And sometimes, he just got overwhelmed with life in general.

If, then, this be a time (which I suppose it is) when a general profession of religion is thought respectable and right in the virtuous and orderly classes of the community, this circumstance should not diminish your anxiety about your own state before God, but rather (I may say) increase it; for two reasons, first, because you are in danger of doing right from motives of this world; next, because you may, perchance, be cheated of the Truth, by some ingenuity which the world puts, like counterfeit coin, in the place of the Truth. Some,

That’s how renunciation happens. Normal human life—delusion, anxiety, and pain—and then patience and compassion give rise to the mind of renunciation, the willingness to let go. Then actual letting go happens, is realized. Renunciation is not something that you need to do: it’s something that you need to realize. Generally speaking, in Buddhist practice, the things that you’re encouraged to realize are things that are already so, but that you don’t understand. You’re already released, you’re already liberated, but you don’t know it. Renunciation is the way you come to know it.

It is very important to understand that ultimately, meditation is not about getting anything—meditation is entirely about letting go. In fact, I can summarize my entire twenty-plus years of meditation practice in just two words: letting go. The entirety of my practice is learning to let go. For example, early on, I learned to let go of my addiction to constant sensory and mental stimulation. A bit later on, I learned to let go of restlessness and distraction during sitting meditation. Much later on, I learned to let go of some amount of greed, hatred, anxiety, and destructive ego. And at the current stage of my practice, I’m learning to let go of clinging, aversion, ill will, my dependence on sensory pleasure in general, and my need to fluff up my identity and ego. The entire process is nothing but letting go.

If the disloyal partner is not interested in a rapprochement, trying to convince him or her will just lead to more pain. Instead, use your emotional resources to move on. If you were the victim, don’t pressure yourself to heal on any schedule. Respect that you are fragile right now. Discovering that the person you entrusted with your heart betrayed you may lead to questioning everything. You wonder who your partner really is, whether you were ever loved, and even what commitment means. Often you can’t help ruminating about the past, going over it in your head, wondering where, why, and how the affair happened. Disturbed sleep, flashbacks, depression, obsessive and intrusive thoughts, emotional numbing, insecurity, self-doubt, and generalized anxiety are common. These are all indicators of the same posttraumatic stress disorder soldiers sometimes experience (although a very different type of trauma is the trigger).

If the disloyal partner is not interested in a rapprochement, trying to convince him or her will just lead to more pain. Instead, use your emotional resources to move on. If you were the victim, don’t pressure yourself to heal on any schedule. Respect that you are fragile right now. Discovering that the person you entrusted with your heart betrayed you may lead to questioning everything. You wonder who your partner really is, whether you were ever loved, and even what commitment means. Often you can’t help ruminating about the past, going over it in your head, wondering where, why, and how the affair happened. Disturbed sleep, flashbacks, depression, obsessive and intrusive thoughts, emotional numbing, insecurity, self-doubt, and generalized anxiety are common. These are all indicators of the same posttraumatic stress disorder soldiers sometimes experience (although a very different type of trauma is the trigger).

10 Things You Should Always Discuss with Your Gynecologist – Motherhood Chaitanya Hospital Your gynecologist is your partner in women’s health, and open communication is key to receiving the best care. From reproductive health to general well-being, here are 10 crucial topics you should always discuss with your gynecologist. If you’re in Chandigarh, consider reaching out to the Best Female Gynecologist in Chandigarh through Motherhood Chaitanya for expert care. 1. Menstrual Irregularities Don’t dismiss irregular periods as a minor issue. They could be indicative of underlying conditions like polycystic ovary syndrome (PCOS), thyroid disorders, or hormonal imbalances. 2. Contraception Discuss your contraception options to find the one that best suits your needs and lifestyle. Your gynecologist can provide guidance on various birth control methods, from pills to intrauterine devices (IUDs). 3. Pregnancy Planning If you’re planning to start a family, consult your gynecologist for preconception advice. This can help you prepare your body and address any potential risks or concerns. 4. Sexual Health Openly discuss any concerns related to sexual health, including pain during intercourse, sexually transmitted infections (STIs), or changes in sexual desire. Your gynecologist can provide guidance and offer solutions. 5. Menopause and Perimenopause If you’re in your 40s or approaching menopause, discuss perimenopausal symptoms like hot flashes, mood swings, and changes in menstrual patterns. Your gynecologist can recommend treatments to manage these changes. 6. Family History Share your family’s medical history, especially if there are instances of gynecological conditions, such as ovarian or breast cancer. This information is vital for early detection and prevention. 7. Breast Health Talk to your gynecologist about breast health, including breast self-exams and recommended mammograms. Regular breast checks are essential for early detection of breast cancer. 8. Pelvic Pain Don’t ignore persistent pelvic pain. It can signal a range of issues, including endometriosis, fibroids, or ovarian cysts. Early diagnosis and treatment are crucial. 9. Urinary Issues Frequent urination, urinary incontinence, or pain during urination should be discussed. These symptoms can be linked to urinary tract infections or pelvic floor disorders. 10. Mental Health Your gynecologist is there to address your overall well-being. If you’re experiencing mood swings, anxiety, or depression, it’s important to discuss these mental health concerns. Your gynecologist can offer guidance or refer you to specialists if needed. In conclusion, your gynecologist is your go-to resource for women’s health, addressing a wide spectrum of issues. Open and honest communication is essential to ensure you receive the best care and support. If you’re in Chandigarh, consider consulting the Best Gynecologist Obstetricians in Chandigarh through Motherhood Chaitanya for expert guidance. Your health is a priority, and discussing these important topics with your gynecologist is a proactive step toward a healthier, happier you

The differences between general depression and postpartum depression are, however, highlighted as such: 1.​Postpartum depression can be very abrupt. 2.​There is a newborn child who needs care, and so a woman and the people around her are concerned about caring for the child. 3.​Becoming a mother carries such significant meaning that when the experience does not go exactly the way that one expects it to go, it can be absolutely devastating.

Whatever anxiety crew members on the Arizona and throughout the Pacific Fleet felt about the future would have been heightened had they known that on this same Thanksgiving day, the War and Navy departments in Washington issued what came to be called their “war warning” to all commands: “negotiations with Japan looking toward stabilization of conditions in the Pacific have ceased and an aggressive move by Japan is expected within the next few days.” At Pearl Harbor, Admiral Husband E. Kimmel, commander in chief of the Pacific Fleet, met with Vice Admiral William F. Halsey, Jr., the commander of his carrier forces, and Army Lieutenant General Walter C. Short, commander of land forces in Hawaii. Kimmel and Halsey had already organized task forces of cruisers and destroyers around the three aircraft carriers then operating in the Pacific: Lexington (CV-2), Saratoga (CV-3), and Enterprise (CV-6). To guard against a concerted attack or sabotage, they adopted a general protocol that only one carrier task force would be in Pearl Harbor at any one time. At the moment, this meant alternating between Lexington and Enterprise because Saratoga had yet to return to Hawaiian waters after a lengthy overhaul at Bremerton. A similar alternating routine was supposed to be in place among the three battleship divisions. Of the nine battleships in those three-ship divisions, Colorado was currently in Bremerton undergoing its own overhaul. With the war warning in hand, Admiral Kimmel and General Short concerned themselves primarily with the outer boundaries of their commands and not with Hawaii itself. The chief topic they discussed with Halsey was the delivery of aircraft to reinforce garrisons on Wake and Midway islands. Short wanted to deploy Army squadrons of new P-40s, but Halsey quoted an arcane regulation that Army pilots were required to stay within fifteen miles of land and asked what good they would be in protecting an island.

This kind of IDF information war strategy is now routinely copied by the US military. The CIA launched a social media campaign, Humans of CIA, in 2021 that aimed to recruit from more diverse communities into its ranks. It felt deeply inspired by the IDF’s woke posturing. One of the most discussed (and mocked) campaigns, considering the CIA’s role in destabilizing and overthrowing governments since World War II, was the video of a Latina intelligence officer declaring: “I am a cisgender millennial, who has been diagnosed with generalized anxiety disorder. I am intersectional, but my existence is not a box-checking exercise. I used to struggle with imposter syndrome, but at 36 I refuse to internalize misguided patriarchal ideas of what a woman can or should be.

Trauma has the power to reach out from the past and claim new victims,” writes addiction psychiatrist Dr. David Sack in Psychology Today. “Children of a parent struggling with post-traumatic stress disorder can sometimes develop their own PTSD, called secondary PTSD.” He reports that about 30 percent of kids with a parent who served in Iraq or Afghanistan and developed PTSD struggle with similar symptoms. “The parent’s trauma,” he says, “becomes the child’s own and [the child’s] behavioral and emotional issues can mirror those of the parent.”42 Children with a parent who was traumatized during the Cambodian genocide, for example, tend to suffer from depression and anxiety. Similarly, children of Australian Vietnam War veterans have higher rates of suicide than the general population.

How to tell if your root chakra is blocked If your root chakra is blocked there are a number of symptoms that you may experience. Among the most common are fears, anxiety disorders and even nightmares.  If the blockage is externally expressed, it is usually through the digestion and digestive disorders, including liver, lower back, foot or hands. If your Root Chakra is open to you: Have a strong connection with your family Have friends like your family Feel loved and wanted Feel happy with your body Have faith in finances Always have enough for what you need and want How to tell if your sacral chakra is blocked  Sacred chakra blockage occurs through general emotional dysfunction or through feeling creatively uninspired, anticipating improvement, feeling depressed or indulging in addiction-like behaviors. Sexual dysfunctions include physical signs of sacral chakra misalignment. When your Sacral Chakra is open: •       You have a strong sense of your identity and accept it as one of the most important creative energies • You build healthy sexual encounters with others that respect you. How to tell if your solar plexus chakra is blocked If your chakra of the solar plexus is blocked you will experience symptoms such as difficulty making choices, low self-esteem, or even lack with control or frustration. The signs may not actually mean you're going to feel bad for yourself, but this blockage of the chakra may allow you to procrastinate, show excessive apathy, or somebody else may easily take advantage of you. Physical manifestations include gastrointestinal problems, tummy ache or gas issues. When your Solar Plexus Chakra is open you: •       Have a strong sense of your own strength and how to make good use of it • Admire others with power and influence and choose to imitate others who are • Want to use your power and influence for the good in the world.

There are controlled ACT studies on work stress, pain, smoking, anxiety, depression, diabetes management, substance use, stigma toward substance users in recovery, adjustment to cancer, epilepsy, coping with psychosis, borderline personality disorder, trichotillomania, obsessive–compulsive disorder, marijuana dependence, skin picking, racial prejudice, prejudice toward people with mental health problems, whiplash-associated disorders, generalized anxiety disorder, chronic pediatric pain, weight maintenance and self-stigma, clinicians’ adoption of evidence-based pharmacotherapy, and training clinicians in psychotherapy methods other than ACT. The only sour notes so far are the use of ACT for more minor problems, where existing technology exceeded ACT outcomes on some measures (e.g., Zettle, 2003).

The bottom line is that in those first years you either learned to trust the other, and the outer world generally, or you didn’t. If you did, your sensitivity remained, but you were rarely threatened into distressing long-term arousal. You knew how to handle it; it seemed under your control. If you asked others to stop doing something, they did. You knew you could trust them to help you rather than overburden you. On the other hand, one way that chronic shyness, anxiety, or social avoidance can begin is if your early experiences did not build that trust. It is not inborn but learned.

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

So the steps in 3-2-1 are: Find it, Face it, Talk to it, Be it. Step One: Find It. Locate the symptom, pressure, pain, image, person, or thing that seems to be the core of the problem—the fear, anxiety, depression, obsession, jealousy, envy, anger. Locate it, and notice everything about it—the symptoms themselves (the uncomfortable feelings generated by the problematic person, place, or event). Notice its location in your body (for example, head, eyes, chest, breasts, arms, shoulders, stomach, gut, genitals, thighs, lower legs, feet, toes, perhaps single muscles or muscle groups, sometimes bodily organ systems—digestive, urinary, reproductive, respiratory, circulatory, neuronal). Notice its general size, color, shape, smell, texture (whatever comes to mind when you think any of those elements). Notice what seems to most trigger it, what seems to soothe it, and activities that often accompany it (for example, increased heart rate, increased breathing, particular muscle tightening, headaches, difficulty swallowing, sexual inadequacy or disinterest). Don’t judge them as good or bad, positive or negative. Just pretend that you are videotaping them, taking pictures of them, exactly as they are, not as you want or wish them to be—you are aiming for just a simple, comprehensive mindfulness of them. Get a lot of plain neutral videotape on every aspect of the problem. Get it fully in your awareness as an object.