Immune To Pain Quotes

Remember laughing? Laughter enhances the blood flow to the body’s extremities and improves cardiovascular function. Laughter releases endorphins and other natural mood elevating and pain-killing chemicals, improves the transfer of oxygen and nutrients to internal organs. Laughter boosts the immune system and helps the body fight off disease, cancer cells as well as viral, bacterial and other infections. Being happy is the best cure of all diseases!

There is no such thing as immunity from the joy or pain of the past.

We build a shell around it, like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function , day in, day out. Immune to others’ pain and loss.

There are stories that are true, in which each individual's tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it to deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others' pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the most part, it does not touch us. We cannot allow it to.

But the thought of laying a hand on someone brings back a world of memories, feelings, a flush of power I experience only when I make contact with skin not immune to my own. It's a rush of invincibility; a tormented kind of euphoria; a wave of intensity flooding every pore in my body. I don't know what it will do ti me. I don't know if I can trust myself to take pleasure in someone else's pain.

Disappointment is considered bad. A thoughtless prejudice. How, if not through disappointment, should we discover what we have expected and hoped for? And where, if not in this discovery, should self-knowledge lie? So how could one gain clarity about oneself without disappointment? ... One could have the hope that he would become more real by reducing expectations, shrink to a hard, reliable core and thus be immune to the pain of disappointment. But how would it be to lead a life that banished every long, bold expectation, a life where there were only banal expectations like "the bus is coming"?

he was immune to pain, an unstoppable machine of muscle and sinew.

In the real world of pain, how could one worship a God who was immune to it?

I could never myself believe in God, if it were not for the cross. The only God I believe in is the One Nietzsche ridiculed as 'God on the cross.' In the real world of pain, how could one worship a God who was immune to it? I have entered many Buddhist temples in different Asian countries and stood respectfully before the statue of the Buddha, his legs crossed, arms folded, eyes closed, the ghost of a smile playing round his mouth, a remote look on his face, detached from the agonies of the world. But each time after a while I have had to turn away. And in imagination I have turned instead to that lonely, twisted, tortured figure on the cross, nails through hands and feet, back lacerated, limbs wrenched, brow bleeding from thorn-pricks, mouth dry and intolerably thirsty, plunged in Godforsaken darkness. That is the God for me! He laid aside his immunity to pain. He entered our world of flesh and blood, tears and death. He suffered for us. Our sufferings become more manageable in the light of his. There is still a question mark against human suffering, but over it we boldly stamp another mark, the cross that symbolizes divine suffering. 'The cross of Christ ... is God’s only self-justification in such a world” as ours....' 'The other gods were strong; but thou wast weak; they rode, but thou didst stumble to a throne; But to our wounds only God’s wounds can speak, And not a god has wounds, but thou alone.

I wonder briefly if I have become immune to physical pain: if the human body is not designed to handle both physical and emotional hurt.

The gut is the seat of all feeling. Polluting the gut not only cripples your immune system, but also destroys your sense of empathy, the ability to identify with other humans. Bad bacteria in the gut creates neurological issues. Autism can be cured by detoxifying the bellies of young children. People who think that feelings come from the heart are wrong. The gut is where you feel the loss of a loved one first. It's where you feel pain and a heavy bulk of your emotions. It's the central base of your entire immune system. If your gut is loaded with negative bacteria, it affects your mind. Your heart is the seat of your conscience. If your mind is corrupted, it affects your conscience. The heart is the Sun. The gut is the Moon. The pineal gland is Neptune, and your brain and nervous system (5 senses) are Mercury. What affects the moon or sun affects the entire universe within. So, if you poison the gut, it affects your entire nervous system, your sense of reasoning, and your senses.

Pain can't make me tell you. Truth serum can't make me tell you. Simulations can't make me tell you. I'm immune to all three.

Apparently, fate was intent on making this a teaching moment. The lessons? You never become immune to new pain, you don't get credit for old pain and it ain't up to you to decide when you've had your share of it.

If you remove your judgement of anything that seems painful, you yourself stand quite immune to pain. 'What self?' Reason. 'But I am not just reason.' Granted. So let reason cause itself no pain, and if some other part of you is in trouble, it can form its own judgement for itself.

At the heart of almost all the pathways I’ve learned about is one guiding principle: if we feel safe, cared for and in control—in a critical moment during injury or disease, or generally throughout our lives—we do better. We feel less pain, less fatigue, less sickness. Our immune system works with us instead of against us. Our bodies ease off on emergency defenses and can focus on repair and growth.

Laughter can make us happier, and it can also make us healthier. It stimulates the heart, lungs, and muscles; cools down the stress response; helps us stay alert; improves the immune function; and relieves pain.

He wonders if this is a lack within himself. Is there a part of the brain from which love comes that in his case has drastically malfunctioned? The world is awash in love—on the radio, in movies, in the pages of novels. Romantic love is the common cultural narrative, yet he seems immune to it. Thus, though he has yet to taste the pain that comes with love, he has experienced pain of a different, related sort: the fear of facing a life without it.

Fateful encounters with a cruel world reveal our character. No human is immune from heartbreaking loss. Regardless of our socioeconomic status, eventually everybody shall suffer a grievous personal loss, a body blow that inflicts pain of inexpressible magnitude.

In every life, there is struggle. No one is immune from pain and suffering. But it won’t last. Life moves forward. The circumstances will change. This applies to both the bad feelings and the good. Nothing lasts forever. When you think about this, the only moment you really have is the present, and you have to learn to enjoy it.

Best to immunize your consciousness from any thoughts that are startling and dreadful so that we can all go on conspiring to survive and reproduce as paradoxical beings—puppets that can walk and talk all by themselves. At worst keep your startling and dreadful thoughts to yourself. Hearken well: “None of us wants to hear spoken the exact anxieties we keep locked up inside ourselves. Smother that urge to go spreading news of your pain and nightmares around town.

They left a path of pain for whoever ventured near, and Jack and Lexi weren't immune to the catastrophes they created. There was a reason the sin of lust was whirled around for eternity in Dante's Inferno. No matter where they went, they couldn't help but ceaselessly be in a whirlwind always crossing that fine line between love and lust.

Negativity is a debilitating disease. It is a slow and painful way to experience life. It attacks the immune system, creates anxiety, and can lead to loneliness and depression. Finding your inner harmony is the quickest way to alleviate the methodical destruction of this dark energy

Laughter IS the BEST medicine! It’s FREE! You can overdose on it! It helps you embrace the insanities of life! It reduces stress, heals your body and relieves pain! It fights disease and cancer and strengthens the immune system! It eases your mind, it protects your heart and soothes your soul!

We cannot outrun our past trauma. We can’t bury it and think that we will be fine. We cannot skip the essential stage of processing, accepting, and doing the hard, yet necessary trauma recovery work. There’s a body-mind connection. Trauma can manifest itself into chronic physical pain, cancer, inflammation, auto-immune conditions, depression, anxiety, PTSD, Complex PTSD, addictions, and ongoing medical conditions.

As we just saw, in this learning process we assume from the start that as long as you are breathing, there is more right with you than wrong with you, no matter how ill or how despairing you may be feeling in a given moment. But if you hope to mobilize your inner capacities for growth and for healing and to take charge in your life on a new level, a certain kind of effort and energy on your part will be required. The way we put it is that it can be stressful to take the stress reduction program. I sometimes explain this by saying that there are times when you have to light one fire to put out another. There are no drugs that will make you immune to stress or to pain, or that will by themselves magically solve your life’s problems or promote healing. It will take conscious effort on your part to move in a direction of healing, inner peace, and well-being. This means learning to work with the very stress and pain that are causing you to suffer.

There’s a big difference between being numb to something and being immune to it.

But she doesn't understand that people are immune to the happiness of others too, not just their pain. They're numb to everything.

We built a barbed wire fence between ourselves and turned away from the suffering of others, but we forgot the immunity to pain was delusional.

happiness increases heart health, strengthens the immune system, combats stress, reduces aches and pains, reduces chronic illness, and lengthens our lives.

Since the obvious purpose of pain, misery, and suffering is to tell you something is wrong, fix it, change it, reform, improve, get help; if you don’t have the strength to do it, you are stuck with the pain. This is not to say that people with strength don’t suffer—they do. They have no immunity to life, but when they feel pain, they get moving or at least they try to do something, and the more strength they have the more successful their efforts are.

In the meantime, prominent British pastor John R. W. Stott, who acknowledged that suffering is “the single greatest challenge to the Christian faith,” has reached his own conclusion: I could never myself believe in God, if it were not for the cross. . . . In the real world of pain, how could one worship a God who was immune to it? I have entered many Buddhist temples in different Asian countries and stood respectfully before the statue of Buddha, his legs crossed, arms folded, eyes closed, the ghost of a smile playing round his mouth, a remote look on his face, detached from the agonies of the world. But each time after a while I have had to turn away. And in imagination I have turned instead to that lonely, twisted, tortured figure on the cross, nails through hands and feet, back lacerated, limbs wrenched, brow bleeding from thorn-pricks, mouth dry and intolerably thirsty, plunged in God-forsaken darkness. That is the God for me! He laid aside his immunity to pain. He entered our world of flesh and blood, tears and death. He suffered for us. Our sufferings become more manageable in light of his. There is still a question mark against human suffering, but over it we boldly stamp another mark, the cross which symbolizes divine suffering. ‘The cross of Christ . . . is God’s only self-justification in such a world’ as ours.25

we all have more than our share of pains and sorrow. Embarrassments and things that haunt us. From that, no one is ever immune, no matter how good or perfect a life you think they live. Shame and hurt spare no one.

Yes?” Came the thin and reedy voice. I winced as I pushed the door open. Beth sounded terrible. And when I got an eyeful of her, she looked just as bad. Sitting up against the headboard with a mountain of blankets piled around her, she had dark circles under her eyes. Her pale, waiflike features were sharp, and her hair was an unwashed, tangled mess. I tried not to breathe too deeply, because the room smelled of vomit and sweat. I halted at the bed, shocked to my core. “Are you sick?” Her unfocused gaze drifted away from me, landing on the door to the adjoined bathroom, it didn’t make sense. Hybrids—we couldn’t get sick. Not the common cold or the most dangerous cancer. Like the Luxen, we were immune to everything out there in terms of disease, but Beth? Yeah, she wasn’t looking too good. A great sense of unease blossomed in my belly, stiffening my muscles. “Beth?” Her watery stare finally drifted to me. “Is Dawson back yet?” My heart turned over heavily, almost painfully. The two of them have been through so much, more than Daemon and I had, and this . . . God, this wasn’t fair. “No, he’s not back yet, but you? You look sick.” She raised a slim, pale hand to her throat. “I'm not feeling very well.” I didn’t know how bad this was, and I was almost afraid to find out. “What’s wrong?” One shoulder rose, and it looked like it had taken great effort. “You shouldn’t be worried,” she said, her voice low as she picked at the hem of a blanket. “It’s not a big deal. I’ll be okay once Dawson comes back.” Her gaze floated off again, and as she dropped the edge of the blanket, she reached down, put her hand over her blanket-covered belly, and said, “We’ll be okay once Dawson comes back.” “We’ll be . . . ?” I trailed off as my eyes widened. My jaw came unhinged and dropped as I gaped at her. I stared at where her hand was and watched in dawned horror as she rubbed her belly in slow, steady circles. Oh no. oh, hell to the no to the tenth power. I started forward and then stopped. “Beth, are you . . . are you pregnant?

So many modern diseases, including heart disease, depression, cancer, Alzheimer’s, and all the autoimmune diseases (such as rheumatoid arthritis and lupus), occur in part because our body’s immune systems produce excess chronic inflammation. In chronic inflammation, the immune system stays on too long and may even begin to attack the body’s own tissues, as though they were outside invaders. The causes of chronic inflammation are many, including diet and, of course, the countless chemical toxins that become embedded in the body. Chronically inflamed bodies produce chemicals, called pro-inflammatory cytokines, which contribute to pain and inflammation.

How is your injury?" Dominic asks. "My what?" It says a lot about me that I don't even notice the ache of a stab wound anymore, that a part of me is so utterly immune to pain. "It's fine. I mean, it hurts. But I'm used to that.

None of us is promised an easy life. There is nothing we can do to keep ourselves immune to trials, and we cannot eradicate painful feelings in our lives. But even the most difficult seasons are not absent of God's love. And this love changes us. This is what I want to tell you: on the far side of pain we don't prefer, we find transformation we wouldn't trade.

He doesn’t stop a lot of things that cause him pain. Your world is severely broken. You demanded your independence, and now you are angry with the one who loved you enough to give it to you. Nothing is as it should be, as Papa desires it to be, and as it will be one day. Right now your world is lost in darkness and chaos, and horrible things happen to those that he is especially fond of… Papa has never needed evil to accomplish his good purposes. It is you humans who have embraced evil and Papa has responded with goodness. What happened to Missy was the work of evil and no one in your world is immune from it.” ~Sophia

Nowhere has God promised anyone, even His children, immunity from sorrow, suffering, and pain. This world is a “vale of tears,” and disappointment and heartache are as inevitable as clouds and shadows. Suffering is often the crucible in which our faith is tested. Those who successfully come through the “furnace of affliction” are the ones who emerge “like gold tried in the fire.

The word immune (from the Latin immunis, in- + munia, services, obligations) is among my favorites in the English language, the possession of immunity—to illnesses, to follies, to love and loneliness and troubling thoughts and unalleviated pains—a trait that I have desired for my characters and myself, knowing all the while the futility of such a wish. Only the lifeless can be immune to life.

A human being can only endure depression up to a certain point; when this point of saturation is reached it becomes necessary for him to discover some element of pleasure, no matter how humble or on how low a level, in his environment if he is to go on living at all. In my case these insignificant birds with their subdued colourings have provided just sufficient distraction to keep me from total despair. Each day I find myself spending longer and longer at the window watching their flights, their quarrels, their mouse-quick flutterings, their miniature feuds and alliances. Curiously enough, it is only when I am standing in front of the window that I feel any sense of security. While I am watching the birds I believe that I am comparatively immune from the assaults of life. The very indifference to humanity of these wild creatures affords me a certain safeguard. Where all else is dangerous, hostile and liable to inflict pain, they alone can do me no injury because, probably, they are not even aware of my existence. The birds are at once my refuge and my relaxation.

There was a girl, and her uncle sold her, wrote Mr. Ibis in his perfect copperplate handwriting. That is the tale; the rest is detail. There are stories that are true, in which each individual’s tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it too deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others’ pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the most part, it does not touch us. We cannot allow it to. Tonight, as you eat, reflect if you can: there are children starving in the world, starving in numbers larger than the mind can easily hold, up in the big numbers where an error of a million here, a million there, can be forgiven. It may be uncomfortable for you to reflect upon this or it may not, but still, you will eat. There are accounts which, if we open our hearts to them, will cut us too deeply. Look—here is a good man, good by his own lights and the lights of his friends: he is faithful and true to his wife, he adores and lavishes attention on his little children, he cares about his country, he does his job punctiliously, as best he can. So, efficiently and good-naturedly, he exterminates Jews: he appreciates the music that plays in the background to pacify them; he advises the Jews not to forget their identification numbers as they go into the showers—many people, he tells them, forget their numbers, and take the wrong clothes, when they come out of the showers. This calms the Jews: there will be life, they assure themselves, after the showers. And they are wrong. Our man supervises the detail taking the bodies to the ovens; and if there is anything he feels bad about, it is that he still allows the gassing of vermin to affect him. Were he a truly good man, he knows, he would feel nothing but joy, as the earth is cleansed of its pests. Leave him; he cuts too deep. He is too close to us and it hurts.

I wake with tears in my eyes. I wake to Jeanine’s scream of frustration. “What is it?” She grabs Peter’s gun out of his hand and stalks across the room, pressing the barrel to my forehead. My body stiffens, goes cold. She won’t shoot me. I am a problem she can’t solve. She won’t shoot me. “What is it that clues you in? Tell me. Tell me or I will kill you.” I slowly push myself up from the chair, coming to my feet, pushing my skin harder into the cold barrel. “You think I’m going to tell you?” I say. “You think I believe that you would kill me without figuring out the answer to this question?” “You stupid girl,” she says. “You think this is about you, and your abnormal brain? This is not about you. It is not about me. It is about keeping this city safe from the people who intend to plunge it into hell!” I summon the last of my strength and launch myself at her, clawing at whatever skin my fingernails find, digging in as hard as I can. She screams at the top of her lungs, a sound that turns my blood into fire. I punch her hard in the face. A pair of arms wrap around me, pulling me off her, and a fist meets my side. I groan, and lunge toward her, held at bay by Peter. “Pain can’t make me tell you. Truth serum can’t make me tell you. Simulations can’t make me tell you. I’m immune to all three.” Her nose is bleeding, and I see lines of fingernail scrapes in her cheeks, on the side of her throat, turning red with blossoming blood. She glares at me, pinching her nose closed, her hair disheveled, her free hand trembling. “You have failed. You can’t control me!” I scream, so loud it hurts my throat. I stop struggling and sag against Peter’s chest. “You will never be able to control me.” I laugh, mirthless, a mad laugh. I savor the scowl on her face, the hate in her eyes. She was like a machine; she was cold and emotionless, bound by logic alone. And I broke her. I broke her.

As parents we have to make sure our children receive immunization shots so that they are protected against something they might come into contact with that could kill them. That could destroy and tear down their little bodies until death is welcomed versus the pain. We would never want that to happen to our children. Well, our Father feels the same way about us.

There are stories that are true, in which each individual’s tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it too deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others’ pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the most part, it does not touch us. We cannot allow it to.

It is often said that great works of art are “inexhaustible”—capable, as Stanley Olson put it, of “endless interpretation. But Lubin, the Charlotte C. Weber Professor of Art at Wake Forest University, demonstrates in painful if inadvertently hilarious detail that this does not mean that works of art are immune from - that they are not in fact often subject to—wild and perverse misinterpretation.

1. Where in your life or your work are you currently pursuing comfort, when what’s called for is a little discomfort? Pursuing the life projects that matter to you the most will almost always entail not feeling fully in control of your time, immune to the painful assaults of reality, or confident about the future. It means embarking on ventures that might fail, perhaps because you’ll find you lacked sufficient talent; it means risking embarrassment, holding difficult conversations, disappointing others, and getting so deep into relationships that additional suffering—when bad things happen to those you care about—is all but guaranteed. And so we naturally tend to make decisions about our daily use of time that prioritize anxiety-avoidance instead. Procrastination, distraction, commitment-phobia, clearing the decks, and taking on too many projects at once are all ways of trying to maintain the illusion that you’re in charge of things. In a subtler way, so too is compulsive worrying, which offers its own gloomy but comforting sense that you’re doing something constructive to try to stay in control. James Hollis recommends asking of every significant decision in life: “Does this choice diminish me, or enlarge me?” The question circumvents the urge to make decisions in the service of alleviating anxiety and instead helps you make contact with your deeper intentions for your time. If you’re trying to decide whether to leave a given job or relationship, say, or to redouble your commitment to it, asking what would make you happiest is likely to lure you toward the most comfortable option, or else leave you paralyzed by indecision. But you usually know, intuitively, whether remaining in a relationship or job would present the kind of challenges that will help you grow as a person (enlargement) or the kind that will cause your soul to shrivel with every passing week (diminishment). Choose uncomfortable enlargement over comfortable diminishment whenever you can.

Comparative suffering is a function of fear and scarcity. Falling down, screwing up, and facing hurt often lead to bouts of second-guessing our judgment, our self-trust, and even our worthiness. I am enough can slowly turn into Am I really enough? If there’s one thing I’ve learned over the past decade, it’s that fear and scarcity immediately trigger comparison, and even pain and hurt are not immune to being assessed and ranked. My husband died and that grief is worse than your grief over an empty nest. I’m not allowed to feel disappointed about being passed over for promotion when my friend just found out that his wife has cancer. You’re feeling shame for forgetting your son’s school play? Please—that’s a first-world problem; there are people dying of starvation every minute. The opposite of scarcity is not abundance; the opposite of scarcity is simply enough. Empathy is not finite, and compassion is not a pizza with eight slices. When you practice empathy and compassion with someone, there is not less of these qualities to go around. There’s more. Love is the last thing we need to ration in this world. The refugee in Syria doesn’t benefit more if you conserve your kindness only for her and withhold it from your neighbor who’s going through a divorce. Yes, perspective is critical. But I’m a firm believer that complaining is okay as long as we piss and moan with a little perspective. Hurt is hurt, and every time we honor our own struggle and the struggles of others by responding with empathy and compassion, the healing that results affects all of us.

i witnessed her heart shatter into a million pieces as she found herself becoming immune to her emotions with her lungs incapable of letting the air out and the pain buried within her unable to burst into tears, she bled in silence.

The Mayo Clinic, for example, claims that laughing has a whole host of physical benefits—ranging from pain relief to organ stimulation to a stronger immune system—so the last thing we should do is make people too afraid to make the jokes that can elicit it.

Besides increasing energy and enhancing the immune system, laughter diminishes pain, improves focus, reignites hope, restores connections, enhances relationships, relieves tension, relaxes muscles, optimizes hormonal balance and reduces the effects of stress.

Now, sitting among the Biters and getting a glimpse of what battle against humans looked like from their perspective, she began to see things a bit differently. Sure, up close they were formidable with their strength, seeming immunity to pain, and their single-minded dedication to biting human flesh. But in the open like this, against trained soldiers, they were cannon fodder. They could not use weapons, moved slower than humans, and did not seem to have enough intelligence for anything more than the most rudimentary tactics.

You were burning in the middle of the worst solar storm our records can remember. (...) Everyone else fled. All your companions and crew left you alone to wrestle with the storm. “You did not blame them. In a moment of crystal insight, you realized that they were cowards beyond mere cowardice: their dependence on their immortality circuits had made it so that they could not even imagine risking their lives. They were all alike in this respect. They did not know they were not brave; they could not even think of dying as possible; how could they think of facing it, unflinching? “You did not flinch. You knew you were going to die; you knew it when the Sophotechs, who are immune to pain and fear, all screamed and failed and vanished. “And you knew, in that moment of approaching death, with all your life laid out like a single image for you to examine in a frozen moment of time, that no one was immortal, not ultimately, not really. The day may be far away, it may be further away than the dying of the sun, or the extinction of the stars, but the day will come when all our noumenal systems fail, our brilliant machines all pass away, and our records of ourselves and memories shall be lost. “If all life is finite, only the grace and virtue with which it is lived matters, not the length. So you decided to stay another moment, and erect magnetic shields, one by one; to discharge interruption masses into the current, to break up the reinforcement patterns in the storm. Not life but honor mattered to you, Helion: so you stayed a moment after that moment, and then another. (...) “You saw the plasma erupting through shield after shield (...) Chaos was attempting to destroy your life’s work, and major sections of the Solar Array were evaporated. Chaos was attempting to destroy your son’s lifework, and since he was aboard that ship, outside the range of any noumenal circuit, it would have destroyed your son as well. “The Array was safe, but you stayed another moment, to try to deflect the stream of particles and shield your son; circuit after circuit failed, and still you stayed, playing the emergency like a raging orchestra. “When the peak of the storm was passed, it was too late for you: you had stayed too long; the flames were coming. But the radio-static cleared long enough for you to have last words with your son, whom you discovered, to your surprise, you loved better than life itself. In your mind, he was the living image of the best thing in you, the ideal you always wanted to achieve. “ ‘Chaos has killed me, son,’ you said. ‘But the victory of unpredictability is hollow. Men imagine, in their pride, that they can predict life’s each event, and govern nature and govern each other with rules of unyielding iron. Not so. There will always be men like you, my son, who will do the things no one else predicts or can control. I tried to tame the sun and failed; no one knows what is at its fiery heart; but you will tame a thousand suns, and spread mankind so wide in space that no one single chance, no flux of chaos, no unexpected misfortune, will ever have power enough to harm us all. For men to be civilized, they must be unlike each other, so that when chaos comes to claim them, no two will use what strategy the other does, and thus, even in the middle of blind chaos, some men, by sheer blind chance, if nothing else, will conquer. “ ‘The way to conquer the chaos which underlies all the illusionary stable things in life, is to be so free, and tolerant, and so much in love with liberty, that chaos itself becomes our ally; we shall become what no one can foresee; and courage and inventiveness will be the names we call our fearless unpredictability…’ “And you vowed to support Phaethon’s effort, and you died in order that his dream might live.

BPD is also often connected to significant medical diseases, especially in women. These include chronic headaches and other pain, arthritis, and diseases of the cardiovascular, gastrointestinal, urinary, pulmonary, hepatic, immune, and oncological systems.9,10,11,12,13,14,15

The power of mindful meditation can reduce anxiety, increase focus, increase creativity, reduce pain, reduce depression, decrease blood pressure, reduce inflammation in the body, boost immunity, lower systemic cortisol levels, improve sleep, and offer more balance to our emotions.

Symptoms of Candida vary according to what part of the body is affected.  (Even babies can get Candida, which usually shows up as diaper rash.)  And the problem is that because the infection can turn up in any part of the body, there’s no one definitive symptom.  Moreover, if you’re middle-aged, the effects of Candida can mimic the signs of so-called normal aging (impaired mental function, less energy, vague aches and pains, depression) and you might ignore the problem figuring there’s nothing you can do about it.  But there IS something you can do about it.

Tragedy can strike without premonition. A natural disaster can arrive when the kids are playing with their Christmas presents. The narrative containers we use to impose structure and morality onto our lives no longer fit. Happy endings do not necessitate good deeds. Pain is immune to virtue.

Another reason for Buddha’s emphasis on detachment may have been the turbulent times he lived in: Kings and city-states were making war, and people’s lives and fortunes could be burned up overnight. When life is unpredictable and dangerous (as it was for the Stoic philosophers, living under capricious Roman emperors), it might be foolish to seek happiness by controlling one’s external world. But now it is not. People living in wealthy democracies can set long-term goals and expect to meet them. We are immunized against disease, sheltered from storms, and insured against fire, theft, and collision. For the first time in human history, most people (in wealthy countries) will live past the age of seventy and will not see any of their children die before them. Although all of us will get unwanted surprises along the way, we’ll adapt and cope with nearly all of them, and many of us will believe we are better off for having suffered. So to cut off all attachments, to shun the pleasures of sensuality and triumph in an effort to escape the pains of loss and defeat—this now strikes me as an inappropriate response to the inevitable presence of some suffering in every life.

*And to keep her immune system strong she followed Dr. Goodhue's advice to abstain from alcohol, get plenty of fresh air and exercise, and consume a nourishing diet, low in salt. Page 144 "Fear is good. In the right degree it prevents us from making fools of ourselves. But in the wrong measure it prevents us from fully living. Fear is our boon companion but never our master.". Page 204 "I've come to believe that how we choose to live with pain, or injustice, or death ... Is the true measure of the Divine within us." . . . "I used to wonder, why did God give children leprosy? Now I believe: God doesn't give anyone leprosy. He gives us, if we choose to use it, the spirit to live with leprosy, and with the imminence of death. Because it is in our own mortality that we are most Divine.". Page 307 **"With wonder and a growing absence of fear she realized, I am more than I was an hour ago.". Page 372 **my favorite!

That’s why just about every top professional athlete has been laid low by injury, sometimes a career-ending injury. There was a moment in my career when I seriously wondered whether I’d be able to continue competing at the top level. I play through pain much of the time, but I think all elite sports people do. All except Federer, at any rate. I’ve had to push and mold my body to adapt it to cope with the repetitive muscular stress that tennis forces on you, but he just seems to have been born to play the game. His physique—his DNA—seems perfectly adapted to tennis, rendering him immune to the injuries the rest of us are doomed to put up with.

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

There are no drugs that will make you immune to stress or to pain or that will by themselves magically solve your life's problems or promote healing. It will take conscious effort on your part to move in a direction of healing and inner peace. This means learning to work with the very stress and pain that is causing you to suffer.

Once you survive trauma, outrage is the warning bell that sounds when you hear truth being distorted by those who haven’t passed through shadowed valleys. Because you have endured trauma, you can detect their lies. Maybe it’s like having survived the measles or the flu. Your body now has some small measure of immunity and recognizes that same poison when it tries to invade again. I wish you would never have to know trauma. But when trauma does appear in your path, don’t fear it. There are things you can’t fight. Still, by God’s power, you will prevail. Our God brings life out of death. Sometimes there is no option except to let the waves of trauma engulf you for a time. Just trust that they will recede again. What’s left in you will rise up afterward, and that will be enough. More than enough! There’s more to you than you know. There is more to God than you know. Trust that the trauma will leave gifts in its wake—hard gifts like outrage and perspective. Maybe this is what faith is: this trusting that God will bring something new and beautiful out of the pain.

Using a holistic, Eastern philosophy, leaky gut can be classified into four categories: candida gut, a fungal condition caused by too much fluid buildup in the body; stressed gut, caused by overwhelming presence of stress hormones; immune gut, caused by emotional pain and grief; and gastric gut, caused by overeating, bad chewing habits, and emotional turmoil.

Not only do you have to work on avoiding the negativity of others, not taking things personally, and growing from the pain, you need to build a positive mindset. When you think about how destructive stress and chronic negativity is to your physical, mental, emotional, social, spiritual, and occupational well-being, it should be obvious why you should build up your immune system or your positivity.

The Scripture nowhere states that the believers of God are 'immune' from suffering. Instead, we are called to expect troubles (Each day has enough trouble of its own)! But there remains a promise from the Lord himself "My Grace is Sufficient for Thee; for My Strength is made perfect in weakness". Yes, the steadfast love of the Lord NEVER ceases, they are New every morning. Great is His faithfulness!

Do we stop needing our mom? Not at all. Over time, without maternal comfort, we do learn to bury the need. But the need doesn’t go away. Unmet needs for maternal nurturance and protection fester like an angry infection. The body holds the memory of emotional pain and, over time, may generate chronic distress and insecurity. When distress is the norm, it becomes toxic. Toxic stress creates physiological inflammation, weakening the immune system.

They may not even realize that they are being verbally abused nor how it is impacting them. A person who has been slammed with verbal abuse may feel like giving up, like dying. Their emotional pain and mental anguish may be so great they self-medicate with drugs or alcohol. They may have had no name for what they suffered. 4. Over time, verbal abuse compromises the immune system of anyone it targets. Any illness brought on or exacerbated by stress can lead to an early death.

There are stories that are true, in which each individual’s tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it too deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others’ pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the most part, it does not touch us. We cannot allow it to. Tonight, as you eat, reflect if you can: there are children starving in the world, starving in numbers larger than the mind can easily hold, up in the big numbers where an error of a million here, a million there, can be forgiven. It may be uncomfortable for you to reflect upon this or it may not, but still, you will eat. There are accounts which, if we open our hearts to them, will cut us too deeply.

There are stories that are true, in which each individual’s tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it too deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others’ pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the most part, it does not touch us. We cannot allow it to. Tonight, as you eat, reflect if you can: there are children starving in the world, starving in numbers larger than the mind can easily hold, up in the big numbers where an error of a million here, a million there, can be forgiven. It may be uncomfortable for you to reflect upon this or it may not, but still, you will eat. There are accounts which, if we open our hearts to them, will cut us too deeply. Look—here is a good man, good by his own lights and the lights of his friends: he is faithful and true to his wife, he adores and lavishes attention on his little children, he cares about his country, he does his job punctiliously, as best he can. So, efficiently and good-naturedly, he exterminates Jews: he appreciates the music that plays in the background to pacify them; he advises the Jews not to forget their identification numbers as they go into the showers—many people, he tells them, forget their numbers, and take the wrong clothes, when they come out of the showers. This calms the Jews: there will be life, they assure themselves, after the showers. And they are wrong. Our man supervises the detail taking the bodies to the ovens; and if there is anything he feels bad about, it is that he still allows the gassing of vermin to affect him. Were he a truly good man, he knows, he would feel nothing but joy, as the earth is cleansed of its pests. Leave him; he cuts too deep. He is too close to us and it hurts.

There are stories that are true, in which each individual’s tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it too deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others’ pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the most part, it does not touch us. We cannot allow it to. Tonight, as you eat, reflect if you can: there are children starving in the world, starving in numbers larger than the mind can easily hold, up in the big numbers where an error of a million here, a million there, can be forgiven. It may be uncomfortable for you to reflect upon this or it may not, but still, you will eat. There are accounts which, if we open our hearts to them will cut us too deeply. Look – here is a good man, good by his own lights and the lights of his friends: he is faithful and true to his wife, he adores and lavishes attention on his little children, he cares about his country, he does his job punctiliously, as best he can. So, efficiently and good-naturedly, he exterminates Jews: he appreciates the music that plays in the background to pacify them; he advises the Jews not to forget their identification numbers as they go into the showers – many people, he tells them, forget their numbers, and take the wrong clothes, when they come out of the showers. This calms the Jews: there will be life, they assure themselves, after the showers. And they are wrong. Our man supervises the detail taking the bodies to the ovens; and if there is anything he feels bad about, it is that he still allows the gassing of vermin to affect him. Were he a truly good man, he knows, he would feel nothing but joy, as the earth is cleansed of its pests. Leave him; he cuts too deep. He is too close to us and it hurts.

What mattered to me in my dispeopled kingdom, that in regard to which the disposition of my carcass was the merest and most futile of accidents, was supineness in the mind, the dulling of the self and of that residue of execrable frippery known as the non-self and even the world, for short. But man is still today, at the age of twenty-five, at the mercy of an erection, physically too, from time to time, it’s the common lot, even I was not immune, if that may be called an erection. It did not escape her naturally, women smell a [23] rigid phallus ten miles away and won­der, How on earth did he spot me from there? One is no longer oneself, on such occasions, and it is painful to be no longer oneself, even more painful if possible than when one is. For when one is one knows what to do to be less so, whereas when one is not one is any old one irredeemably. What goes by the name of love is banishment, with now and then a postcard from the homeland, such is my considered opinion, this evening.

There are stories that are true, in which each individual’s tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it too deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others’ pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the

Anticipating sorrow to neutralize sorrow—that’s paltry, cowardly stuff, I told myself, knowing I was an ace practitioner of the craft. And what if it came fiercely? What if it came and didn’t let go, a sorrow that had come to stay, and did to me what longing for him had done on those nights when it seemed there was something so essential missing from my life that it might as well have been missing from my body, so that losing him now would be like losing a hand you could spot in every picture of yourself around the house, but without which you couldn’t possibly be you again. You lose it, as you always knew you would, and were even prepared to; but you can’t bring yourself to live with the loss. And hoping not to think of it, like praying not to dream of it, hurts just the same. Then a strange idea got hold of me: What if my body—just my body, my heart—cried out for his? What to do then? What if at night I wouldn’t be able to live with myself unless I had him by me, inside me? What then? Think of the pain before the pain. I knew what I was doing. Even in my sleep, I knew what I was doing. Trying to immunize yourself, that’s what you’re doing—you’ll end up killing the whole thing this way—sneaky, cunning boy, that’s what you are, sneaky, heartless, cunning boy. I smiled at the voice. The sun was right on me now, and I loved the sun with a near-pagan love for the things of earth. Pagan, that’s what you are. I had never known how much I loved the earth, the sun, the sea—people, things, even art seemed to come second. Or was I fooling myself?

While some of our deepest wounds come from feeling abandoned by others, it is surprising to see how often we abandon ourselves through the way we view life. It’s natural to perceive through a lens of blame at the moment of emotional impact, but each stage of surrender offers us time and space to regroup and open our viewpoints for our highest evolutionary benefit. It’s okay to feel wronged by people or traumatized by circumstances. This reveals anger as a faithful guardian reminding us how overwhelmed we are by the outcomes at hand. While we will inevitably use each trauma as a catalyst for our deepest growth, such anger informs us when the highest importance is being attentive to our own experiences like a faithful companion. As waves of emotion begin to settle, we may ask ourselves, “Although I feel wronged, what am I going to do about it?” Will we allow experiences of disappointment or even cruelty to inspire our most courageous decisions and willingness to evolve? When viewing others as characters who have wronged us, a moment of personal abandonment occurs. Instead of remaining present to the sheer devastation we feel, a need to align with ego can occur through the blaming of others. While it seems nearly instinctive to see life as the comings and goings of how people treat us, when focused on cultivating our most Divine qualities, pain often confirms how quickly we are shifting from ego to soul. From the soul’s perspective, pain represents the initial steps out of the identity and reference points of an old reality as we make our way into a brand new paradigm of being. The more this process is attempted to be rushed, the more insufferable it becomes. To end the agony of personal abandonment, we enter the first stage of surrender by asking the following question: Am I seeing this moment in a way that helps or hurts me? From the standpoint of ego, life is a play of me versus you or us versus them. But from the soul’s perspective, characters are like instruments that help develop and uncover the melody of our highest vibration. Even when the friction of conflict seems to divide people, as souls we are working together to play out the exact roles to clear, activate, and awaken our true radiance. The more aligned in Source energy we become, the easier each moment of transformation tends to feel. This doesn’t mean we are immune to disappointment, heartbreak, or devastation. Instead, we are keenly aware of how often life is giving us the chance to grow and expand. A willingness to be stretched and re-created into a more refined form is a testament to the fiercely liberated nature of our soul. To the ego, the soul’s willingness to grow under the threat of any circumstance seems foolish, shortsighted, and insane. This is because the ego can only interpret that reality as worry, anticipation, and regret.

There are stories that are true, in which each individual’s tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it too deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others’ pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the most part, it does not touch us. We cannot allow it to. Tonight,

A God who suffers pain, injustice, and death for us is a God worthy of our worship. In a world of pain and oppression, how could we give our highest allegiance to someone who was immune to all that? This is a God who knows what storms are like because he came into the world and dove straight into the greatest pain and suffering. Because of his self-substitution, we can have life. To the degree you grasp what Jesus did for you, and rest in the salvation he bought for you, to that degree this pattern of substitutionary sacrifice and love will be reproduced in your relationships. And you will become the kind of person the world desperately needs.

Vulnerability: January 8 Some of us may have made a decision that no one was ever going to hurt us again. We may automatically go on “feelings freeze mode” when faced with emotional pain. Or, we may terminate a relationship the first time we feel hurt. Hurt feelings are a part of life, relationships, and recovery. It is understandable that we don’t want to feel any more pain. Many of us have had more than our share. In fact, at some time in our life, we may have been overwhelmed, crushed, or stopped in our tracks by the amount of pain we felt. We may not have had the resources to cope with our pain or take care of ourselves. That was yesterday. Today, we don’t have to be so frightened of pain. It does not have to overwhelm us. We are becoming strong enough to deal with hurt feelings. And we don’t have to become martyrs, claiming that hurt feelings and suffering are all there is to life. We need only allow ourselves to feel vulnerable enough to feel hurt, when that’s appropriate, and take responsibility for our feelings, behaviors, and what we need to do to take care of ourselves. We don’t have to analyze or justify our feelings. We need to feel them, and try not to let them control our behavior. Maybe our pain is showing us we need to set a boundary; maybe it’s showing us we’re going in a wrong direction; maybe it’s triggering a deep healing process. It’s okay to feel hurt; it’s okay to cry; it’s okay to heal; it’s okay to move on to the next feeling, when it’s time. Our willingness and capacity to feel hurt will eventually be matched by our willingness and capacity to feel joy. Being in recovery does not mean immunity from pain; it means learning to take loving care of ourselves when we are in pain. Today, I will not strike out at those who cause me pain. I will feel my emotions and take responsibility for them. I will accept hurt feelings as part of being in relationships. I am willing to surrender to the pain as well as the joy in life.

Christian art understands that images are important partly because they can generate compassion, the fragile quality which enables the boundaries of our egos to dissolve, helps us to recognize ourselves in the experiences of strangers and can make their pain matter to us as much as our own. Art has a role to play in this manoeuvre of the mind upon which, not coincidentally, civilization itself is founded, because the unsympathetic assessments we make of others are usually the result of nothing more sinister than our habit of looking at them in the wrong way, through lenses clouded by distraction, exhaustion and fear, which blind us to the fact that they are really, despite a thousand differences, just altered versions of ourselves: fellow fragile, uncertain, flawed beings likewise craving love and in urgent need of forgiveness. As if to reinforce the idea that to be human is, above all else, to partake in a common vulnerability to misfortune, disease and violence, Christian art returns us relentlessly to the flesh, whether in the form of the infant Jesus’s plump cheeks or of the taut, broken skin over his ribcage in his final hours. The message is clear: even if we do not bleed to death on a cross, simply by virtue of being human we will each of us suffer our share of agony and indignity, each face appalling, intractable realities which may nevertheless kindle in us feelings of mutuality. Christianity hints that if our bodies were immune to pain or decay, we would be monsters.

Death, like so many great movies, is sad. The young fancy themselves immune to death. And why shouldn’t they? At times life can seem endless, filled with belly laughs and butterflies, passion and joy, and good, cold beer. Of course, with age comes the solemn understanding that forever is but a word. Seasons change, love withers, the good die young. These are hard truths, painful truths—inescapable but, we are told, necessary. Winter begets spring, night ushers in the dawn, and loss sows the seeds of renewal. It is, of course, easy to say these things, just as it is easy to, say, watch a lot of television. But, easy or not, we rely on such sentiment. To do otherwise would be to jump without hope into a black and endless abyss, falling through an all-enveloping void for all eternity. Really, what’s to gain from saying that the night only grows darker and that hope lies crushed under the jackboots of the wicked? What answers do we have when we arrive at the irreducible realization that there is no salvation in life, that sooner or later, despite our best hopes and most ardent dreams, no matter how good our deeds and truest virtues, no matter how much we work toward our varied ideals of immortality, inevitably the seas will boil, evil will run roughshod over the earth, and the planet will be left a playground in ruins, fit only for cockroaches and vermin. There is a saying favored by clergymen and aging ballplayers: Pray for rain. But why pray for rain when it’s raining hot, poisoned blood?

However, there is no fixed rule that dictates when and if a symptom will appear. This group includes: •   Excessive shyness •   Diminished emotional responses •   Inability to make commitments •   Chronic fatigue or very low physical energy •   Immune system problems and certain endocrine problems such as thyroid malfunction and environmental sensitivities •   Psychosomatic illnesses, particularly headaches, migraines, neck and back problems •   Chronic pain •   Fibromyalgia •   Asthma •   Skin disorders •   Digestive problems (spastic colon) •   Severe premenstrual syndrome •   Depression and feelings of impending doom •   Feelings of detachment, alienation, and isolation (“living dead” feelings) •   Reduced ability to formulate plans

There are stories that are true, in which each individual’s tale is unique and tragic, and the worst of the tragedy is that we have heard it before, and we cannot allow ourselves to feel it too deeply. We build a shell around it like an oyster dealing with a painful particle of grit, coating it with smooth pearl layers in order to cope. This is how we walk and talk and function, day in, day out, immune to others’ pain and loss. If it were to touch us it would cripple us or make saints of us; but, for the most part, it does not touch us. We cannot allow it to. Tonight, as you eat, reflect if you can: there are children starving in the world, starving in numbers larger than the mind can easily hold, up in the big numbers where an error of a million here, a million there, can be forgiven. It may be uncomfortable for you to reflect upon this or it may not, but still, you will eat.

Yes. This gradual walk toward not taking human suffering seriously anymore is something we experience in context-dependent ways already, and when you think of the global implications it’s scary to consider how malleable our experience might be. I’m thinking of a few local cases, like how surgeons and ER doctors need to inure themselves to the constant evidence of other people’s suffering, because otherwise they can’t get the job done. And every parent knows what it’s like to understand that the suffering of one’s three-year-old who bursts into tears over a lost toy is not something that needs to concern you as much as an adult bursting into tears over something else, and yet that suffering is no less vivid for the child. You can imagine that kind of immunity to the evident pain of other, seemingly conscious systems, growing over time. Life could seem more and more like a video game where everyone else becomes a prop.

What mattered to me in my dispeopled kingdom, that in regard to which the disposition of my carcass was the merest and most futile of accidents, was supineness in the mind, the dulling of the self and of that residue of execrable frippery known as the non-self and even the world, for short. But man is still today, at the age of twenty-five, at the mercy of an erection, physically too, from time to time, it’s the common lot, even I was not immune, if that may be called an erection. It did not escape her naturally, women smell a rigid phallus ten miles away and won­der, How on earth did he spot me from there? One is no longer oneself, on such occasions, and it is painful to be no longer oneself, even more painful if possible than when one is. For when one is one knows what to do to be less so, whereas when one is not one is any old one irredeemably. What goes by the name of love is banishment, with now and then a postcard from the homeland, such is my considered opinion, this evening.

Most people don’t know how to starve,” said Ezra. Silence. “I guess that’s a weird thing to say, but it’s true. It’s something you learn. People think they have to be born one way, with resilience built in or some incapacity to burn or whatever. Either you are or you aren’t, that sort of thing. Like some people naturally want things and others want nothing, but it’s not true. You can be taught to want. You can be taught to crave. And you can also learn to starve.” Silence. “The issue is when you eventually get fed,” Ezra continued. “You’ve heard about the stomach pains and shit when vegetarians eat meat for the first time? It feels like dying. Prosperity is anguish. And of course the body adjusts, doesn’t it? But the mind doesn’t. You can’t erase history. You can’t just excise the wanting, and worse—you forget the pain. Eventually you grow accustomed to excess and can’t go back, because all you remember are the aches of starvation, which you took so long to learn. How to give yourself only as much as you need to continue—that’s a lesson. For some people it’s lifelong, for others it’s developmental if they’re lucky and then eventually it fades. But you never really forget it, how to starve. How to watch others with envy. How to silence the ache in your soul. Starvation is dormancy, isn’t it? The mind still hungers even when the body adjusts. There’s tension, always. Survival only requires so much but existence, completion, that becomes insatiable. The longer you starve the more haunting the ghost of starvation. After you’ve learned to starve, when someone finally gives you something, you become a hoarder. You hoard. And technically that’s the same as having, but it isn’t, not really. Starvation continues. You still want, and wanting is the hard part. You can learn to starve but you can’t learn to have. Nobody can. It’s the flaw in being mortal. “ Silence. “Being magic is even worse,” said Ezra. “Your body doesn’t want to die, it has too much inside it. So you want more powerfully. You starve more quickly. Your capacity to have nothing is abysmal, cataclysmic. There isn’t a medeian on earth capable of casting themselves down into ordinariness, much less to dust. We’re all starving, but not everyone is doing it correctly. Some people are taking too much, making themselves sick, and it kills them. The excess is poison; even food is a poison to someone who’s been deprived. Everything has the capacity to turn toxic. It’s so fucking easy to die, so the ones who make themselves something are the same ones who learn to starve correctly. They take in small amounts, in survivable doses. We’re immunizing ourselves to something— against something. Everything we manage to have successfully becomes a vaccine over time, but the illness is always much larger. We’re still naturally susceptible. We fight it, trying to starve well or starve cleverly, but it comes for us eventually. We all have different reasons for wanting, but inevitably it comes. “What does?” asked Atlas. Ezra smiled, closing his eyes to the sun. “Power,” he said. “A little at a time until we break.

D. M. Lloyd-Jones, in a sermon on these verses in 1 Peter, makes the same point. He says that we are not to expect that God will exempt Christians from suffering and inner darkness, nor that he will simply lift us out of the darkness as soon as we pray. Rather than expecting God to remove the sorrow and replace it with happiness, we should look for a “glory”—a taste and conviction and increasing sense of God’s presence—that helps us rise above the darkness. He says: What we are really saying . . . is that the Christian is not one who has become immune to what is happening around him. We need to emphasize this truth because there are certain people whose whole notion and conception of the Christian life makes the Christian quite unnatural. Grief and sorrow are something to which the Christian is subject . . . and the absence of a feeling of grief . . . is unnatural, goes beyond the New Testament, it savors more of the stoic or psychological states produced by a cult than of Christianity. . . . [The Christian] has something that enables him to rise above these things, but the glory of the Christian life is that you rise above them though you feel them. It is not an absence of feeling. This is an important dividing line.356

Marcelina loved that miniscule, precise moment when the needle entered her face. It was silver; it was pure. It was the violence that healed, the violation that brought perfection. There was no pain, never any pain, only a sense of the most delicate of penetrations, like a mosquito exquisitely sipping blood, a precision piece of human technology slipping between the gross tissues and cells of her flesh. She could see the needle out of the corner of her eye; in the foreshortened reality of the ultra-close-up it was like the stem of a steel flower. The latex-gloved hand that held the syringe was as vast as the creating hand of God: Marcelina had watched it swim across her field of vision, seeking its spot, so close, so thrillingly, dangerously close to her naked eyeball. And then the gentle stab. Always she closed her eyes as the fingers applied pressure to the plunger. She wanted to feel the poison entering her flesh, imagine it whipping the bloated, slack, lazy cells into panic, the washes of immune response chemicals as they realized they were under toxic attack; the blessed inflammation, the swelling of the wrinkled, lined skin into smoothness, tightness, beauty, youth. Marcelina Hoffman was well on her way to becoming a Botox junkie. Such a simple treat; the beauty salon was on the same block as Canal Quatro. Marcelina had pioneered the lunch-hour face lift to such an extent that Lisandra had appropriated it as the premise for an entire series. Whore. But the joy began in the lobby with Luesa the receptionist in her high-collared white dress saying “Good afternoon, Senhora Hoffman,” and the smell of the beautiful chemicals and the scented candles, the lightness and smell of the beautiful chemicals and the scented candles, the lightness and brightness of the frosted glass panels and the bare wood floor and the cream-on-white cotton wall hangings, the New Age music that she scorned anywhere else (Tropicalismo hippy-shit) but here told her, “you’re wonderful, you’re special, you’re robed in light, the universe loves you, all you have to do is reach out your hand and take anything you desire.” Eyes closed, lying flat on the reclining chair, she felt her work-weary crow’s-feet smoothed away, the young, energizing tautness of her skin. Two years before she had been to New York on the Real Sex in the City production and had been struck by how the ianqui women styled themselves out of personal empowerment and not, as a carioca would have done, because it was her duty before a scrutinizing, judgmental city. An alien creed: thousand-dollar shoes but no pedicure. But she had brought back one mantra among her shopping bags, an enlightenment she had stolen from a Jennifer Aniston cosmetics ad. She whispered it to herself now, in the warm, jasmine-and vetiver-scented sanctuary as the botulin toxins diffused through her skin. Because I’m worth it.

Niels Lyhne was tired. These repeated runnings to a leap that was never leaped had wearied him. Everything seemed to him hollow and worthless, distorted and confused, and, oh, so petty! He preferred to stop his ears and stop his mouth and to immerse himself in studies that had nothing to do with the busy everyday world, but were like an ocean apart, where he could wander peacefully in silent forests of seaweed among curious animals. He was tired, and the root of his weariness sprang from his baffled hope of love; thence it had spread, quickly and surely, through his whole being, to all his faculties and all his thoughts. Now he was cold and passionless enough, but in the beginning, after the blow had fallen, his love had grown, day by day, with the irresistible power of a malignant fever. There had been moments when his soul was almost bursting with insane passion; it swelled like a wave in its infinite longing and frothing desire; it rose and went on rising and rising, till every fiber in his brain and every cord in his heart were strung tense to the breaking point. Then weariness had come, soothing and healing, making his nerves dull against pain, his blood too cold for enthusiasm, and his pulse too weak for action. And more than that, it had protected him against a relapse by giving him all the prudence and egoism of the convalescent. When his thoughts went back to those days in Fjordby, he had a sense of immunity akin to the feeling of a man who has just passed through a severe illness and knows that now, when he has endured his allotted agony, and the fever has burned itself to ashes within him, he will be free for a long, long time.

Who, after all, is saying something more objectively atrocious, or more aggressively perverse? The person who claims that every newborn infant enters the world justly under the threat of eternal dereliction, and that a good God imposes or permits the imposition of a state of eternal agony on finite, created rational beings as part of the mystery of his love or sovereignty or justice? Or the person who observes that such ideas are cruel and barbarous and depraved? Which of these two should really be, if not ashamed of his or her words, at least hesitant, ambivalent, and even a little penitent in uttering them? And which has a better right to moral indignation at what the other has said? And, really, don’t these questions answer themselves? A belief does not merit unconditional reverence just because it is old, nor should it be immune to being challenged in terms commensurate to the scandal it seems to pose. And the belief that a God of infinite intellect, justice, love, and power would condemn rational beings to a state of perpetual torment, or would allow them to condemn themselves on account of their own delusion, pain, and anger, is probably worse than merely scandalous. It may be the single most horrid notion the religious imagination has ever conceived, and the most irrational and spiritually corrosive picture of existence possible. And anyone who thinks that such claims are too strong or caustic, while at the same time finding the traditional notion of a hell of everlasting suffering perfectly unobjectionable, needs to consider whether he or she is really thinking clearly about the matter at all. (from Public Orthodoxy, “In Defense of a Certain Tone of Voice”)

Extroverts tend to tackle assignments quickly. They make fast (sometimes rash) decisions, and are comfortable multitasking and risk-taking. They enjoy “the thrill of the chase” for rewards like money and status. Introverts often work more slowly and deliberately. They like to focus on one task at a time and can have mighty powers of concentration. They’re relatively immune to the lures of wealth and fame. Our personalities also shape our social styles. Extroverts are the people who will add life to your dinner party and laugh generously at your jokes. They tend to be assertive, dominant, and in great need of company. Extroverts think out loud and on their feet; they prefer talking to listening, rarely find themselves at a loss for words, and occasionally blurt out things they never meant to say. They’re comfortable with conflict, but not with solitude. Introverts, in contrast, may have strong social skills and enjoy parties and business meetings, but after a while wish they were home in their pajamas. They prefer to devote their social energies to close friends, colleagues, and family. They listen more than they talk, think before they speak, and often feel as if they express themselves better in writing than in conversation. They tend to dislike conflict. Many have a horror of small talk, but enjoy deep discussions. A few things introverts are not: The word introvert is not a synonym for hermit or misanthrope. Introverts can be these things, but most are perfectly friendly. One of the most humane phrases in the English language—“Only connect!”—was written by the distinctly introverted E. M. Forster in a novel exploring the question of how to achieve “human love at its height.” Nor are introverts necessarily shy. Shyness is the fear of social disapproval or humiliation, while introversion is a preference for environments that are not overstimulating. Shyness is inherently painful; introversion is not.

No respecter of evidence has ever found the least clue as to what life is all about, and what people should do with it. Oh, there have been lots of brilliant guesses. But honest, educated people have to identify with them as such--as guesses. What are guesses worth? Scientifically and legally, they are not worth doodley-squat. As the saying goes: “Your guess is as good as mine.” The guesses we like best, as with so many things we like best, were taught to us in childhood--by people who loved us and wished us well. We are reluctant to criticize those guesses. It is an ultimate act of rudeness to find fault with anything which is given to us in a spirit of love. So a modern, secular education is often painful. By its very nature, it invites us to question the wisdom of the ones we love. Too bad. I have said that one guess is as good as another, but that is only roughly so. Some guesses are crueler than others--which is to say, harder on human beings, and on other animals as well. The belief that God wants heretics burned to death is a case in point. Some guesses are more suicidal than others. The belief that a true lover of God is immune to the bites of copperheads and rattlesnakes is a case in point. Some guesses are greedier and more egocentric than others. Belief in the divine right of kings and presidents is a case in point. Those are all discredited guesses. But it is reasonable to suppose that other bad guesses are poisoning our lives today. A good education in skepticism can help us to discover those bad guesses, and to destroy them with mockery and contempt. Most of them were made by honest, decent people who had no way of knowing what we know, or what we can find out, if we want to. We have one hell of a lot of good information about our bodies, about our planet, and the universe--about our past. We don’t have to guess as much as the old folks did. Bertrand Russell declared that, in case he met God, he would say to Him, “Sir, you did not give us enough information.” I would add to that, “All the same, Sir, I’m not persuaded that we did the best we could with the information we had. Toward the end there, anyway, we had tons of information.

DRY SAUNA Numerous cultures use sweat lodges, steam baths, or saunas for cleansing and purification. Many health clubs and big apartment buildings have saunas and steam baths, and more and more people are building saunas in their own homes. Low-to-moderate-temperature saunas are one of the most important ways to detoxify from pesticide exposure. Head-to-toe perspiration through the skin, the largest organ of elimination, releases stored toxins and opens the pores. Fat that is close to the skin is heated, mobilized, and broken down, releasing toxins and breaking up cellulite. The heat increases metabolism, burns off calories, and gives the heart and circulation a workout. This is a boon if you don’t have the energy to exercise. It is well known in medicine that a fever is the body’s way of burning off an infection and stimulating the immune system. Fever therapy and sauna therapy are employed at alternative medicine healing centers to do just that. The controlled temperature in a sauna is excellent for relaxing muscular aches and pains and relieving sinus congestion. The only way I made it through my medical internship was by having regular saunas to reduce the daily stress. FAR-INFRARED (FIR) SAUNAS FIR saunas are inexpensive, convenient, and highly effective. Detox expert Dr. Sherry Rogers says that FIR is a proven and efficacious way of eliminating stored environmental toxins, and she thinks everyone should use one. There are one-person Sauna Domes that you lie under or more elaborate sauna boxes that seat several people. The far infrared provides a heat that increases the body temperature but the surrounding air is not overly heated. One advantage of the dome is that your head remains outside, which most people find more comfortable and less confining. Sweating begins within minutes of entering the dome and can be continued for thirty to sixty minutes. Besides the hundreds of toxins that can be removed through simple sweating, the heat of saunas creates a mild shock to the body, which researchers feel acts as a stimulus for the body’s cells to become more efficient. The outward signs are the production of sweat to help decrease the body temperature, but there is much more going on. Further research on sauna therapy is destined to make it an important medical therapy.

China during the Mao era was a poor country, but it had a strong public health network that provided free immunizations to its citizens. That was where I came in. In those days there were no disposable needles and syringes; we had to reuse ours again and again. Sterilization too was primitive: The needles and syringes would be washed, wrapped separately in gauze, and placed in aluminum lunch boxes laid in a huge wok on top of a briquette stove. Water was added to the wok, and the needles and syringes were then steamed for two hours, as you would steam buns. On my first day of giving injections I went to a factory. The workers rolled up their sleeves and waited in line, baring their arms to me one after another – and offering up a tiny piece of red flesh, too. Because the needles had been used multiple times, almost every one of them had a barbed tip. You could stick a needle into someone’s arm easily enough, but when you extracted it, you would pull out a tiny piece of flesh along with it. For the workers the pain was bearable, although they would grit their teeth or perhaps let out a groan or two. I paid them no mind, for the workers had had to put up with barbed needles year after year and should be used to it by now, I thought. But the next day, when I went to a kindergarten to give shot to children from the ages of three through six, it was a difference story. Every last one of them burst out weeping and wailing. Because their skin was so tender, the needles would snag bigger shreds of flesh than they had from the workers, and the children’s wounds bled more profusely. I still remember how the children were all sobbing uncontrollably; the ones who had yet to be inoculated were crying even louder than those who had already had their shots. The pain the children saw others suffering, it seemed to me, affected them even more intensely than the pain they themselves experienced, because it made their fear all the more acute. That scene left me shocked and shaken. When I got back to the hospital, I did not clean the instruments right away. Instead, I got hold of a grindstone and ground all the needles until they were completely straight and the points were sharp. But these old needles were so prone to metal fatigue that after two or three more uses they would acquire barbs again, so grinding the needles became a regular part of my routine, and the more I sharpened, the shorter they got. That summer it was always dark by the time I left the hospital, with fingers blistered by my labors at the grindstone. Later, whenever I recalled this episode, I was guilt-stricken that I’d had to see the children’s reaction to realize how much the factory workers must have suffered. If, before I had given shots to others, I had pricked my own arm with a barbed needle and pulled out a blood-stained shred of my own flesh, then I would have known how painful it was long before I heard the children’s wails. This remorse left a profound mark, and it has stayed with me through all my years as an author. It is when the suffering of others becomes part of my own experience that I truly know what it is to live and what it is to write. Nothing in the world, perhaps, is so likely to forge a connection between people as pain, because the connection that comes from that source comes from deep in the heart. So when in this book I write of China’s pain, I am registering my pain too, because China’s pain is mine.

in Part III. Here you’ll find helpful trackers, templates, and other tools to support you through the process. I highly recommend you use these to keep you motivated and help you stay on track during the program. A Holistic Approach A happy, healthy lifestyle requires more than eating a healthy diet or being active. It requires that you address several aspects of life. To illustrate, let’s take a look at Diane. A few years ago, Diane was suffering from tension headaches and migraines, and frequently resorted to a dark bedroom to alleviate the pain. Her immune system was weak, causing her to frequently get colds and sinus infections. And she felt sluggish or too tired to engage in any kind of activity. She was desperate

Today, we know that AIDS and cancer involve a drastic collapse of the body's immune system, and that this physical "resignation" precedes the sick person's loss of hope. Incredibly, hardly anyone has taken the step that these discoveries suggests: that we can regain our hope, if our distress signals are finally heard. If our repressed, hidden story is at last perceived with full consciousness, even our immune system can regenerate itself.

People don’t just watch the horrible news happening around the world. They take it in like food. They feed themselves with all the pain and suffering, because they think digesting it this way will somehow make them more immune to it.

Cannabinoids are compounds that can activate two types of receptors within the ECS: CB1 receptors, which are located within the nervous system, brain, and nerve endings; and CB2 receptors, located primarily within the immune system. Targeting the ECS has been found to have anti-inflammatory, anticachexia, metabolic, pain management, antiseizure, and sleep-promoting effects.

Hundreds of studies have since been conducted to figure out how writing heals, because it does mend and transform. Social scientists have established that expressive writing decreases anxiety and depression; reduces pain and complex premenstrual symptoms; improves the body's immune functions including boosting antibody production; enhances working memory, physical performance, and social relationships; reduces illness-related doctor's visits; improves the

Her research with Butterfield has shown that massaging a muscle can produce changes in immune cell markers, and these changes seem to vary depending on how hard and deep the massage goes. “How that changes pain, we don’t know,” she says.

If we agree that alcohol has some control over you once you start drinking, enough that drinkers regularly drink more than they set out to, surely alcohol can make you do something you never imagined yourself capable of. I am appalled by how many awful things I did under the influence. Addiction is humbling, and I have been humbled enough to know that I am capable of anything, no matter how abhorrent, if the circumstances are right. Anyone is. Believing yourself immune to mistakes increases your chance of committing a repugnant act. All humans are painfully capable of failure. We are only human. It only takes one slip-up, one lapse in judgment. Don’t be fooled—everyone makes mistakes. No one intends to kill another person while driving drunk. Yet it happens all the time. In the U.S., someone is killed by a drunk driver every 51 minutes.154 Have you ever gotten so drunk you threw up? Did you set out to do that? If your judgment is perfect, would you have allowed that to happen? Even if you consistently make great decisions and keep yourself and others out of harm’s way, do you want to be the person at the party who cannot shut up? The person whose breath reeks of wine but can’t tell because their senses have been numbed to the smell? We all know the person who goes on and on, and unfortunately, unlike on Facebook, we can’t skip to the next interesting story. I know from experience, no one wants to spend time with “drunk Annie,” who can’t stop talking or laughing loudly at her own jokes. You may feel that a little alcohol is good for your conversation skills or your golf game. The problem with alcohol is that once you start drinking you can’t judge the point where a little is good and a lot becomes a disaster. When you are making a fool of yourself, or when your conversation skills wane, you remain unaware. Even if you could gauge the exact amount to drink, booze doesn’t make you cleverer, funnier, more creative, or more interesting. There is nothing inherent in alcohol that can do this. More often when a shy person gets drunk, they end up emotional, weepy, and repetitive. We don’t realize how bad we look when drinking because we are drunk and so is everyone else. It’s the old question: If everyone jumped off a cliff, would you? With alcohol, as a culture, our answer is disturbing—yes.

Lamenting the past is a waste of time. I learned my lesson. Let’s move on.” That’s one way of looking at regret—if only as a form of self-protection from the pain of knowing we missed out. We’re comforted by the fact that no one is immune to regret (we’re not alone) and that time heals all wounds (the only thing worse than experiencing pain is not knowing if and when the pain will go away).