Instrument Health Quotes

My shoulder will never be the same. I expect you to nurse me back to health.

Jace threw himself against the door. It didn't budge. He cursed. "My shoulder will never be the same. I expect you to nurse me back to health." -Jace to Clary, pg.284-

My shoulder will never be the same. I expect you to nurse me back to health.'-Jace 'Just break the door down, will you?'-Clary

The human mind is a fearful instrument of adaptation, and in nothing is this more clearly shown than in its mysterious powers of resilience, self-protection, and self-healing. Unless an event completely shatters the order of one's life, the mind, if it has youth and health and time enough, accepts the inevitable and gets itself ready for the next happening like a grimly dutiful American tourist who, on arriving at a new town, looks around him, takes his bearings, and says, "Well, where do I go from here?

Life can sometimes feel like an overproduced song, with a cacophony of a hundred instruments playing all at once. Sometimes the song sounds better stripped back to just a guitar and a voice. Sometimes, when a song has too much happening, it's hard to hear the song at all.

People who seek psychotherapy for psychological, behavioral or relationship problems tend to experience a wide range of bodily complaints...The body can express emotional issues a person may have difficulty processing consciously...I believe that the vast majority of people don't recognize what their bodies are really telling them. The way I see it, our emotions are music and our bodies are instruments that play the discordant tunes. But if we don't know how to read music, we just think the instrument is defective.

The Hedonistic Imperative outlines how genetic engineering and nanotechnology will abolish suffering in all sentient life. This project is ambitious but technically feasible. It is also instrumentally rational and ethically mandatory. The metabolic pathways of pain and malaise evolved only because they once served the fitness of our genes. They will be replaced by a different sort of neural architecture. States of sublime well-being are destined to become the genetically pre-programmed norm of mental health. The world's last aversive experience will be a precisely dateable event.

... understanding, and action proceeding from understanding and guided by it, is the one weapon against the world's bombardment, the one medicine, the one instrument by which liberty, health, and joy may be shaped or shaped towards, in the individual, and in the race.

social media addict? This is a very real problem—so much so that researchers from Norway developed a new instrument to measure Facebook addiction called the Bergen Facebook Addiction Scale.[3] Social media has become as ubiquitous as television in our everyday lives, and this research shows that multitasking social media can be as addictive as drugs, alcohol, and chemical substance abuse. A large number of friends on social media networks may appear impressive, but according to a new report, the more social circles a person is linked to, the more likely the social media will be a source of stress.[4] It can also have a detrimental effect on consumer well-being because milkshake-multitasking interferes with clear thinking and decision-making, which lowers self-control and leads to rash, impulsive buying and poor eating decisions. Greater social media use is associated with a higher body mass index, increased binge eating, a lower credit score, and higher levels of credit card debt for consumers with many close friends in their social network—all caused by a lack of self-control.[5] We Can Become Shallow

One time I listened to Farmer give a talk on HIV to a class at the Harvard School of Public Health, and in the midst of reciting data, he mentioned the Haitian phrase “looking for life, destroying life,” Then he explained, “It’s an expression Haitians use if a poor woman selling mangoes falls off a truck and dies.” I felt as if for that moment I could see a little way into his mind, It seemed like a place of hyperconnectivity, At moments like that, I thought that what he wanted was to erase both time and geography, connecting all parts of his life and tying them instrumentally to a world in which he saw intimate, inescapable connections between the gleaming corporate offices of Paris and New York and a legless man lying on the mud floor of a hut in the remotest part of remote Haiti. Of all the world’s errors, he seemed to feel, the most fundamental was the “erasing” of people, the “hiding away” of suffering. “My big struggle is how people can not care, erase, not remember.

Instead of turning our heads from pain, we merge with it, neither holding on to it nor pushing it away, becoming instead an instrument of transformation. Recently, on my early morning drive to a health club, I saw a deer in the middle lane, trying to get up, but obviously crippled. Her eyes looked confused and frightened. As I drove by, I breathed in her pain and breathed out a blessing. I could feel a dark cloud swirling inside of me, but I also had an image of a deer running freely in the woods. I can never know if it helped her, but something loosened inside of me. Instead of turning away from her pain, I joined her. It was then I realized more deeply the power of Tonglin... When you feel hurt, confused, lonely, or sad, breathe into your pain, feel it, be with it, then breathe out an image of clarity, light, and a blessing. This alone will start to change your life.

Those instrumental goods which should serve to maintain the life and health of all human beings should be produced by the least possible labor of all.

It is no longer controversial to acknowledge that drug makers rigorously control medical publishing and that The Lancet, NEJM, and JAMA are utterly corrupted instruments of Pharma.

Discontinuities, irregularities, and volatilities seem to be proliferating rather than diminishing. In the world of finance, new instruments turn up at a bewildering pace, new markets are growing faster than old markets, and global interdependence makes risk management increasingly complex. Economic insecurity, especially in the job market, makes daily headlines. The environment, health,

I was like Robinson Crusoe on the island of Tobago. For hours at a stretch I would lie in the sun doing nothing, thinking of nothing. To keep the mind empty is a feat, a very healthful feat too. To be silent the whole day long, see no newspaper, hear no radio, listen to no gossip, be thoroughly and completely lazy, thoroughly and completely indifferent to the fate of the world is the finest medicine a man can give himself. The book-learning gradually dribbles away; problems melt and dissolve; ties are gently severed; thinking, when you deign to indulge in it, becomes very primitive; the body becomes a new and wonderful instrument; you look at plants or stones or fish with different eyes; you wonder what people are struggling to accomplish with their frenzied activities; you know there is a war on but you haven't the faintest idea what it's about or why people should enjoy killing one another; you look at a place like Albania—it was constantly staring me in the eyes—and you say to yourself, yesterday it was Greek, to-day it's Italian, to-morrow it may be German or Japanese, and you let it be anything it chooses to be. When you're right with yourself it doesn't matter which flag is flying over your head or who owns what or whether you speak English or Monongahela. The absence of newspapers, the absence of news about what men are doing in different parts of the world to make life more livable or unlivable is the greatest single boon. If we could just eliminate newspapers a great advance would be made, I am sure of it. Newspapers engender lies, hatred, greed, envy, suspicion, fear, malice. We don't need the truth as it is dished up to us in the daily papers. We need peace and solitude and idleness. If we could all go on strike and honestly disavow all interest in what our neighbor is doing we might get a new lease on life. We might learn to do without telephones and radios and newspapers, without machines of any kind, without factories, without mills, without mines, without explosives, without battleships, without politicians, without lawyers, without canned goods, without gadgets, without razor blades even or cellophane or cigarettes or money. This is a pipe dream, I know.

The brain is the organ and instrument of the mind, and controls the whole body. In order for the other parts of the system to be healthy, the brain must be healthy. And in order for the brain to be healthy, the blood must be pure.

Ever since the fatal night, the end of my labours, and the beginning of my misfortunes, I had conceived a violent antipathy even to the name of natural philosophy. When I was otherwise quite restored to health, the sight of a chemical instrument would renew all the agony of my nervous symptoms. Henry saw this, and had removed all my apparatus from my view.

The bayonet is not a chemical agent the mere possession of it will not make men one whit more intrepid than they are by nature. Nor will any amount of bayonet training have such an effect. All that may be said of such training is that, like the old Butts Manual, its values derive only from the physical exercise. It conditions the mind only in the degree that it hardens the muscles and improves health. The bayonet needs now to be re-evaluated by our Army solely on what it represents as an instrument for killing and protection. That should be done in accordance with the record, and without the slightest sentiment So considered, the bayonet will be as difficult to justify as the type of slingshot with which David slew Goliath.

As for my own answers to any of this? I have none. I'm far more confused than before I first went. I've had no great epiphanies, no profound realisations, but since returning home I've resigned myself to this one thing: that, putting the economics and politics of it all aside - naive as that may be - what it all boils down to is individuals. It's a simple interaction between just two people: one, a person with opportunities and choices, and who could get a flight out tomorrow should they choose; the other, a person with few options - if any. If nothing else, it's a gesture. An attempt. Food and a tent for Toto. Burns dressing for Jose. A little operating theatre with car batteries and boiled instruments, where Roberto can ply his trade. Free HIV treatment for Elizabeth, who'll never be cured and will always live in a hut anyway, but who'll have a longer, healthier life because of it. And sometimes it's little more than a bed in which to die peacefully, attended to by family and health workers... but hey, that's no small thing in some parts. My head says it's futile. My heart knows differently.

It’s like we are in a grand symphony,” Dr. Hew Len explained. “Each of us has an instrument to play. I have one, too. Your readers have theirs. None are the same. In order for the concert to play and everyone to enjoy it, they need to play their part and not another’s. We get into trouble when we don’t pick up our instrument or we think someone has a better one. That’s memory.

Observation plus thinking has given us the vast stores of knowledge we now possess of the structure of the bodies of living creatures in health and disease. There have been two inherent difficulties—to get men to see straight and to get men to think clearly; but in spite of the frailty of the instrument, the method has been one of the most powerful ever placed in the hands of man. THE PATHOLOGICAL INSTITUTE OF A GENERAL HOSPITAL. GLASGOW MED J 1911;76:321-33.

Ideologically mindfulness serves very well the neoliberal-capitalist’s construction of reality which softly dictates that one must deny the roots of personal and social issues. We are manipulated into the self-repair mode, but what is actually broken is the system. Therein, the problem we face is our own selves and not a world based on oppressive values which leave us feeling oppressed and powerless. You must be meditation 24/7 for the rest of your life to deny that meditation alone won’t house the homeless, will not end contemporary social and physical apartheid. It will not provide free health care to all in the community and it will end social exclusion. Said that, yes, you might feel that you are feeling less anxious, but only because you are being ‘drugged’ and you are being denied your full humanity. We need to feel more, sympathise more and act moved by our love for humanity – those who are outside of ourselves. Here’s something that you will not find in a self-help book that might help you: the problem is the oppressive system and not you. It is the system that violates us by imposing since birth to us that there is one way to be and feel human. And it involves heavily looking good, competing against others and to compete against your own self – the system says that we must be functional machines to fulfil the system’s need. Our body is controlled and our minds, our being controlled via instruments of normalisation such as self-help books and mindfulness meditation.

Global health players can become impervious to critique as they identify emergencies, cite dire statistics, and act on their essential duty of promoting health in the name of "humanitarian reason" or as an instrument of economic development, diplomacy, or national security. We are left, however, with an open-source anarchy around global health problems--a policy space in which new strategies, rules, distributive schemes, and the practical ethics of health care are being assembled, experimented with, and improvised by a wide array of deeply unequal stakeholders

If we're talented at music, that talent is of god.  If something makes our heart sing, that's god's way of telling us its a contribution he wants us to make.  Sharing our gifts is what makes us happy. We're most powerful and god's power is most apparent on the earth when we're happy. A course in miracles teaches that we are only truly happy when we're doing god's will.  The only thing to be saved from is our own negativity and fear.  The crux of salvation in any area is a shift in our sense of purpose.  That shift is a miracle, as always we consciously ask for it:  'Dear god, please give my life some sense of purpose. use me as an instrument of your peace.  Use my talents and abilities to spread love.  I surrender my job to you. Help me to remember that my real job is to love the world back to health.

Medicine once consisted of the knowledge of a few simples, to stop the flow of blood, or to heal wounds; then by degrees it reached its present stage of complicated variety. No wonder that in early days medicine had less to do! Men's bodies were still sound and strong; their food was light and not spoiled by art and luxury, whereas when they began to seek dishes not for the sake of removing, but of rousing, the appetite, and devised countless sauces to whet their gluttony, – then what before was nourishment to a hungry man became a burden to the full stomach. 16. Thence come paleness, and a trembling of wine-sodden muscles, and a repulsive thinness, due rather to indigestion than to hunger. Thence weak tottering steps, and a reeling gait just like that of drunkenness. Thence dropsy, spreading under the entire skin, and the belly growing to a paunch through an ill habit of taking more than it can hold. Thence yellow jaundice, discoloured countenances, and bodies that rot inwardly, and fingers that grow knotty when the joints stiffen, and muscles that are numbed and without power of feeling, and palpitation of the heart with its ceaseless pounding. 17. Why need I mention dizziness? Or speak of pain in the eye and in the ear, itching and aching[11] in the fevered brain, and internal ulcers throughout the digestive system? Besides these, there are countless kinds of fever, some acute in their malignity, others creeping upon us with subtle damage, and still others which approach us with chills and severe ague. 18. Why should I mention the other innumerable diseases, the tortures that result from high living?   Men used to be free from such ills, because they had not yet slackened their strength by indulgence, because they had control over themselves, and supplied their own needs.[12] They toughened their bodies by work and real toil, tiring themselves out by running or hunting or tilling the earth. They were refreshed by food in which only a hungry man could take pleasure. Hence, there was no need for all our mighty medical paraphernalia, for so many instruments and pill-boxes. For plain reasons they enjoyed plain health;

A convivial society should be designed to allow all its members the most autonomous action by means of tools least controlled by others. People feel joy, as opposed to mere pleasure, to the extent that their activities are creative; while the growth of tools beyond a certain point increases regimentation, dependence, exploitation, and impotence. I use the term "tool" broadly enough to include not only simple hardware such as drills, pots, syringes, brooms, building elements, or motors, and not just large machines like cars or power stations; I also include among tools productive institutions such as factories that produce tangible commodities like corn flakes or electric current, and productive systems for intangible commodities such as those which produce "education," "health," "knowledge," or "decisions." I use this term because it allows me to subsume into one category all rationally designed devices, be they artifacts or rules, codes or operators, and to distinguish all these planned and engineered instrumentalities from other things such as basic food or implements, which in a given culture are not deemed to be subject to rationalization. School curricula or marriage laws are no less purposely shaped social devices than road networks. 5

Psychoanalysis has suffered the accusation of being “unscientific” from its very beginnings (Schwartz, 1999). In recent years, the Berkeley literary critic Frederick Crews has renewed the assault on the talking cure in verbose, unreadable articles in the New York Review of Books (Crews, 1990), inevitably concluding, because nothing else really persuades, that psychoanalysis fails because it is unscientific. The chorus was joined by philosopher of science, Adolf Grunbaum (1985), who played both ends against the middle: to the philosophers he professed specialist knowledge of psychoanalysis; to the psychoanalysts he professed specialist knowledge of science, particularly physics. Neither was true (Schwartz, 1995a,b, 1996a,b, 2000). The problem that mental health clinicians always face is that we deal with human subjectivity in a culture that is deeply invested in denying the importance of human subjectivity. Freud’s great invention of the analytic hour allows us to explore, with our clients, their inner worlds. Can such a subjective instrument be trusted? Not by very many. It is so dangerously close to women’s intuition. Socalled objectivity is the name of the game in our culture. Nevertheless, 100 years of clinical practice have shown psychoanalysis and psychotherapy not only to be effective, but to yield real understandings of the dynamics of human relationships, particularly the reality of transference–countertransference re-enactments now reformulated by our neuroscientists as right brain to right brain communication (Schore, 1999).

Critics of the U.S. Constitution say it is an instrument of class oppression – made by the rich to the disadvantage of the poor. They deny the reality of separate powers under the Constitution. For them, the inequalities of the market economy must be corrected by government intervention. A century ago Le Bon wrote of the difficulties involved in “reconciling Democratic equalization with natural inequalities.” As Le Bon pointed out, “Nature does not know such a thing as equality. She distributes unevenly genius, beauty, health, vigor, intelligence, and all the qualities which confer on their possessors a superiority over their fellows.” When a politician pretends to oppose the inequalities of nature, he proves to be a special kind of usurper – personifying arrogance in search of boundless power. Logically, the establishment of universal equality would first require the establishment of a universal tyranny (a.k.a., the dictatorship of the proletariat). A formula for doing all this was worked out in the nineteenth century, and was the program of Karl Marx. Le Bon warned that socialism might indeed “establish equality for a time by rigorously eliminating all superior individuals.” He also foresaw the decline of any nation that followed this path (i.e., see the Soviet Union). Such a society would aim at eliminating all risk, speculation and initiative. These stimulants of human activity being suppressed, no progress would be possible. According to Le Bon, “Men would merely have established that equality in poverty desired by the jealousy and envy of a host of mediocre minds.

9A writing of Hezekiah king of Judah, after he had been sick and had recovered from his sickness: 10 I said,  x In the middle [4] of my days I must depart; I am consigned to the gates of Sheol for the rest of my years. 11 I said, I shall not see the LORD, the LORD  y in the land of the living; I shall look on man no more among the inhabitants of the world. 12 My dwelling is plucked up and removed from me z like a shepherd’s tent; a like a weaver b I have rolled up my life;  c he cuts me off from the loom;  d from day to night you bring me to an end; 13 e I calmed myself [5] until morning; like a lion  f he breaks all my bones; from day to night you bring me to an end. 14 Like  g a swallow or a crane I chirp; h I moan like a dove.  i My eyes are weary with looking upward. O Lord, I am oppressed;  j be my pledge of safety! 15 What shall I say? For he has spoken to me, and he himself has done it.  k I walk slowly all my years because of the bitterness of my soul. 16  l O Lord, by these things men live, and in all these is the life of my spirit. Oh restore me to health and make me live! 17  m Behold, it was for my welfare that I had great bitterness;  n but in love you have delivered my life from the pit of destruction,  n for you have cast all my sins behind your back. 18  o For Sheol does not thank you; death does not praise you; those who go down to the pit do not hope for your faithfulness. 19 The living, the living, he thanks you, as I do this day;  p the father makes known to the children your faithfulness. 20 The LORD will save me, and we will play my music on stringed instruments all the days of our lives,  q at the house of the LORD.

The definition of morality; Morality is the idiosyncrasy of decadents, actuated by a desire to avenge themselves with success upon life. I attach great value to this definition. 8 [Pg 141] Have you understood me? I have not uttered a single word which I had not already said five years ago through my mouthpiece Zarathustra. The unmasking of Christian morality is an event which unequalled in history, it is a real catastrophe. The man who throws light upon it is a force majeure, a fatality; he breaks the history of man into two. Time is reckoned up before him and after him. The lightning flash of truth struck precisely that which theretofore had stood highest: he who understands what was destroyed by that flash should look to see whether he still holds anything in his hands. Everything which until then was called truth, has been revealed as the most detrimental, most spiteful, and most subterranean form of life; the holy pretext, which was the "improvement" of man, has been recognised as a ruse for draining life of its energy and of its blood. Morality conceived as Vampirism.... The man who unmasks morality has also unmasked the worthlessness of the values in which men either believe or have believed; he no longer sees anything to be revered in the most venerable man—even in the types of men that have been pronounced holy; all he can see in them is the most fatal kind of abortions, fatal, because they fascinate. The concept "God" was invented as the opposite of the concept life—everything detrimental, poisonous, and slanderous, and all deadly hostility to life, wad bound together in one horrible unit in Him. The concepts "beyond" and "true world" were invented in order to depreciate the only world that exists—in order that no goal or aim, no sense or task, might be left to earthly reality. The concepts "soul," "spirit," and last of all the concept "immortal soul," were invented in order to throw contempt on the body, in order to make it sick and "holy," in order to cultivate an attitude of appalling levity towards all things in life which deserve to be treated seriously, i.e. the questions of nutrition and habitation, of intellectual diet, the treatment of the sick, cleanliness, and weather. Instead of health, we find the "salvation of the soul"—that is to say, a folie circulate fluctuating between convulsions and penitence and the hysteria of redemption. The concept "sin," together with the torture instrument appertaining to it, which is the concept "free will," was invented in order to confuse and muddle our instincts, and to render the mistrust of them man's second nature! In the concepts "disinterestedness" and "self-denial," the actual signs of decadence are to be found. The allurement of that which is [Pg 142] [Pg 143] The Project Gutenberg eBook of Ecce Homo, by Friedrich Nietzsche. detrimental, the inability to discover one's own advantage and self-destruction, are made into absolute qualities, into the "duty," the "holiness," and the "divinity" of man. Finally—to keep the worst to the last—by the notion of the good man, all that is favoured which is weak, ill, botched, and sick-in-itself, which ought to be wiped out. The law of selection is thwarted, an ideal is made out of opposition to the proud, well-constituted man, to him who says yea to life, to him who is certain of the future, and who guarantees the future—this man is henceforth called the evil one. And all this was believed in as morality!

The concept "God" was invented as the opposite of the concept life — everything detrimental, poisonous, and slanderous, and all deadly hostility to life, wad bound together in one horrible unit in Him. The concepts "beyond" and "true world" were invented in order to depreciate the only world that exists — in order that no goal or aim, no sense or task, might be left to earthly reality. The concepts "soul," "spirit," and last of all the concept "immortal soul," were invented in order to throw contempt on the body, in order to make it sick and "holy," in order to cultivate an attitude of appalling levity towards all things in life which deserve to be treated seriously, i.e. the questions of nutrition and habitation, of intellectual diet, the treatment of the sick, cleanliness, and weather. Instead of health, we find the "salvation of the soul" — that is to say, a folie circulate fluctuating between convulsions and penitence and the hysteria of redemption. The concept "sin," together with the torture instrument appertaining to it, which is the concept "free will," was invented in order to confuse and muddle our instincts, and to render the mistrust of them man's second nature! In the concepts "disinterestedness" and "self-denial," the actual signs of decadence are to be found. The allurement of that which is detrimental, the inability to discover one's own advantage and self-destruction, are made into absolute qualities, into the "duty," the "holiness," and the "divinity" of man. Finally — to keep the worst to the last — by the notion of the good man, all that is favoured which is weak, ill, botched, and sick-in-itself, which ought to be wiped out. The law of selection is thwarted, an ideal is made out of opposition to the proud, well-constituted man, to him who says yea to life, to him who is certain of the future, and who guarantees the future — this man is henceforth called the evil one.

Quote from "The Dish Keepers of Honest House" ....TO TWIST THE COLD is easy when its only water you want. Tapping of the toothbrush echoes into Ella's mind like footsteps clacking a cobbled street on a bitter, dry, cold morning. Her mind pushes through sleep her body craves. It catches her head falling into a warm, soft pillow. "Go back to bed," she tells herself. "You're still asleep," Ella mumbles, pushes the blanket off, and sits up. The urgency to move persuades her to keep routines. Water from the faucet runs through paste foam like a miniature waterfall. Ella rubs sleep-deprieved eyes, then the bridge of her nose and glances into the sink. Ella's eyes astutely fixate for one, brief millisecond. Water becomes the burgundy of soldiers exiting the drain. Her mouth drops in shock. The flow turns green. It is like the bubbling fungus of flockless, fishless, stagnating ponds. Within the iridescent glimmer of her thinking -- like a brain losing blood flow, Ella's focus is the flickering flashing of gray, white dust, coal-black shadows and crows lifting from the ground. A half minute or two trails off before her mind returns to reality. Ella grasps a toothbrush between thumb and index finger. She rests the outer palm against the sink's edge, breathes in and then exhales. Tension in the brow subsides, and her chest and shoulders drop; she sighs. Ella stares at pasty foam. It exits the drain as if in a race to clear the sink of negativity -- of all germs, slimy spit, the burgundy of imagined soldiers and oppressive plaque. GRASPING THE SILKY STRAND between her fingers, Ella tucks, pulls and slides the floss gently through her teeth. Her breath is an inch or so of the mirror. Inspections leave her demeanor more alert. Clouding steam of the image tugs her conscience. She gazes into silver glass. Bits of hair loosen from the bun piled at her head's posterior. What transforms is what she imagines. The mirror becomes a window. The window possesses her Soul and Spirit. These two become concerned -- much like they did when dishonest housekeepers disrupted Ella's world in another story. Before her is a glorious bird -- shining-dark-as-coal, shimmering in hues of purple-black and black-greens. It is likened unto The Raven in Edgar Allan Poe's most famous poem of 1845. Instead of interrupting a cold December night with tapping on a chamber door, it rests its claws in the decorative, carved handle of a backrest on a stiff dining chair. It projects an air of humor and concern. It moves its head to and fro while seeking a clearer understanding. Ella studies the bird. It is surrounded in lofty bends and stretches of leafless, acorn-less, nearly lifeless, oak trees. Like fingers and arms these branches reach below. [Perhaps they are reaching for us? Rest assured; if they had designs on us, I would be someplace else, writing about something more pleasant and less frightening. Of course, you would be asleep.] Balanced in the branches is a chair. It is from Ella's childhood home. The chair sways. Ella imagines modern-day pilgrims of a distant shore. Each step is as if Mother Nature will position them upright like dolls, blown from the stability of their plastic, flat, toe-less feet. These pilgrims take fate by the hand. LIFTING A TOWEL and patting her mouth and hands, Ella pulls the towel through the rack. She walks to the bedroom, sits and picks up the newspaper. Thumbing through pages that leave fingertips black, she reads headlines: "Former Dentist Guilty of Health Care Fraud." She flips the page, pinches the tip of her nose and brushes the edge of her chin -- smearing both with ink. In the middle fold directly affront her eyes is another headline: "Dentist Punished for Misconduct." She turns the page. There is yet another: "Dentist guilty of urinating in surgery sink and using contaminated dental instruments on patients." This world contains those who are simply insane! Every profession has those who stray from goals....

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.

THE VISION EXERCISE Create your future from your future, not your past. WERNER ERHARD Erhard Founder of EST training and the Landmark Forum The following exercise is designed to help you clarify your vision. Start by putting on some relaxing music and sitting quietly in a comfortable environment where you won’t be disturbed. Then, close your eyes and ask your subconscious mind to give you images of what your ideal life would look like if you could have it exactly the way you want it, in each of the following categories: 1. First, focus on the financial area of your life. What is your ideal annual income and monthly cash flow? How much money do you have in savings and investments? What is your total net worth? Next . . . what does your home look like? Where is it located? Does it have a view? What kind of yard and landscaping does it have? Is there a pool or a stable for horses? What does the furniture look like? Are there paintings hanging in the rooms? Walk through your perfect house, filling in all of the details. At this point, don’t worry about how you’ll get that house. Don’t sabotage yourself by saying, “I can’t live in Malibu because I don’t make enough money.” Once you give your mind’s eye the picture, your mind will solve the “not enough money” challenge. Next, visualize what kind of car you are driving and any other important possessions your finances have provided. 2. Next, visualize your ideal job or career. Where are you working? What are you doing? With whom are you working? What kind of clients or customers do you have? What is your compensation like? Is it your own business? 3. Then, focus on your free time, your recreation time. What are you doing with your family and friends in the free time you’ve created for yourself? What hobbies are you pursuing? What kinds of vacations do you take? What do you do for fun? 4. Next, what is your ideal vision of your body and your physical health? Are you free of all disease? Are you pain free? How long do you live? Are you open, relaxed, in an ecstatic state of bliss all day long? Are you full of vitality? Are you flexible as well as strong? Do you exercise, eat good food, and drink lots of water? How much do you weigh? 5. Then, move on to your ideal vision of your relationships with your family and friends. What is your relationship with your spouse and family like? Who are your friends? What do those friendships feel like? Are those relationships loving, supportive, empowering? What kinds of things do you do together? 6. What about the personal arena of your life? Do you see yourself going back to school, getting training, attending personal growth workshops, seeking therapy for a past hurt, or growing spiritually? Do you meditate or go on spiritual retreats with your church? Do you want to learn to play an instrument or write your autobiography? Do you want to run a marathon or take an art class? Do you want to travel to other countries? 7. Finally, focus on the community you’ve chosen to live in. What does it look like when it is operating perfectly? What kinds of community activities take place there? What charitable, philanthropic, or volunteer work? What do you do to help others and make a difference? How often do you participate in these activities? Who are you helping? You can write down your answers as you go, or you can do the whole exercise first and then open your eyes and write them down. In either case, make sure you capture everything in writing as soon as you complete the exercise. Every day, review the vision you have written down. This will keep your conscious and subconscious minds focused on your vision, and as you apply the other principles in this book, you will begin to manifest all the different aspects of your vision.

Recent breakthroughs in the field of neuro-science have shown that playing the piano is good for your brain. Dr. Gottfried Schlaug of Beth Israel Deaconess Medical Center and Harvard Medical School spoke in 2009 at the Library of Congress in Washington, D.C., on the brain’s “plasticity”—its capacity to change—and announced that even nine- to eleven-year-old musicians show more brain activity than nonmusicians when performing tasks that require high levels of perceptual discrimination. Playing the piano, it turns out, is especially effective in enhancing skills in such important areas as pattern recognition and memory. To your health!

Unforgiveness is my declaration that God doesn’t have the right to put me through hardships in order to use me to be an instrument of blessing in His miraculous plan. It is to say my temporary comfort is more valuable than God’s eternal plan. It is to say, I’d rather have short-term comfort than be patient enough to see the salvation of the Lord – and have the blessing of being part of that salvation. I cannot plead for mercy in my own life and then demand justice in the life of others. Consider James 2:13 For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.

Man as an individualised soul is essentially causal-bodied,” my guru explained. “That body is a matrix of the thirty-five ideas required by God as the basic or causal thought forces from which He later formed the subtle astral body of nineteen elements and the gross physical body of sixteen elements. “The nineteen elements of the astral body are mental, emotional, and lifetronic. The nineteen components are intelligence; ego; feeling; mind (sense-consciousness); five instruments of knowledge, the subtle counterparts of the senses of sight, hearing, smell, taste, touch; five instruments of action, the mental correspondence for the executive abilities to procreate, excrete, talk, walk, and exercise manual skill; and five instruments of life force, those empowered to perform the crystallising, assimilating, eliminating, metabolising, and circulating functions of the body. This subtle astral encasement of nineteen elements survives the death of the physical body, which is made of sixteen gross chemical elements. “God thought out different ideas within Himself and projected them into dreams. Lady Cosmic Dream thus sprang out decorated in all her colossal endless ornaments of relativity. “In thirty-five thought categories of the causal body, God elaborated all the complexities of man’s nineteen astral and sixteen physical counterparts. By condensation of vibratory forces, first subtle, then gross, He produced man’s astral body and finally his physical form. According to the law of relativity, by which the Prime Simplicity has become the bewildering manifold, the causal cosmos and causal body are different from the astral cosmos and astral body; the physical cosmos and physical body are likewise characteristically at variance with the other forms of creation. “The fleshly body is made of the fixed, objectified dreams of the Creator. The dualities are ever present on earth: disease and health, pain and pleasure, loss and gain.

derived from the assessment tool, the Emotional Quotient Inventory 2.0 or EQ-i 2.0®, distributed by Multi-Health Systems, one of the world’s leading assessment companies. This instrument measures a cross-section of interrelated emotional and social competencies, skills, and facilitators that determine how effectively we understand and express ourselves, understand others and relate with them, and cope with daily demands. We use this assessment with many of our clients to establish a baseline of competencies and identify areas of improvement. We know that what gets inspected and measured does improve. In

To forestall misunderstandings: there is value in creating and enjoying art. To many people, drawing, painting, sculpting, singing, and playing a musical instrument are vital forms of self-expression, and their lives would be poorer without them. People produce art in all cultures and in all kinds of situations, even when they cannot satisfy their basic physical needs. Other people enjoy seeing art. In a world in which everyone had enough to eat, basic health care, adequate sanitation, and a place at school for each of their children, there would be no problem about donating to museums and other institutions that offer an opportunity to see original works of art to all who wish to see them, and (more important, in my view) the opportunity to create art to those who lack opportunities to express themselves in this way. Sadly, we don’t live in that world, at least not yet.

The prototypes of professional expertise in this sense are the “learned professions” of medicine and law and, close behind these, business and engineering. These are, in Nathan Glazer’s terms, the “major” or “near-major” professions.6 They are distinct from such “minor” professions as social work, librarianship, education, divinity, and town planning. In the essay from which these terms are drawn, Glazer argues that the schools of the minor professions are hopelessly nonrigorous, dependent on representatives of academic disciplines, such as economics or political science, who are superior in status to the professions themselves. But what is of greatest interest from our point of view, Glazer’s distinction between major and minor professions rests on a particularly well-articulated version of the model of Technical Rationality. The major professions are “disciplined by an unambiguous end—health, success in litigation, profit—which settles men’s minds,”7 and they operate in stable institutional contexts. Hence they are grounded in systematic, fundamental knowledge, of which scientific knowledge is the prototype,8 or else they have “a high component of strictly technological knowledge based on science in the education which they provide.”9 In contrast, the minor professions suffer from shifting, ambiguous ends and from unstable institutional contexts of practice, and are therefore unable to develop a base of systematic, scientific professional knowledge. For Glazer, the development of a scientific knowledge base depends on fixed, unambiguous ends because professional practice is an instrumental activity. If applied science consists in cumulative, empirical knowledge about the means best suited to chosen ends, how can a profession ground itself in science when its ends are confused or unstable?

For the first time in the history of humanity, we have the necessary resources, capability, and technology to address every issue on the planet—of nourishment, health, education, you name it. We have tremendous tools of science and technology at our disposal—powerful enough to make or break the world several times over. However, if the ability to wield such powerful instruments is not accompanied by a deep sense of compassion, inclusiveness, balance, and maturity, we could be on the brink of a global disaster. Our relentless pursuit of external well-being is already on the verge of annihilating the planet.

The campaign sponsored by the National Tuberculosis Association in the United States relied on instruments that were soon adopted throughout the industrial world: the sanatorium, the dispensary, and health education.

Experience has demonstrated a direct connection between mental and emotional pain and predominance of rajas and tamas relative to sattva. Meditation and inquiry are only possible in a sattvic mind. Three buckets of water stand in front of a white wall. The sun reflects off the water, producing three reflected suns on the wall. A strong wind roiling the contents of the first bucket produces a dancing image of the sun. The second, filled with muddy water, produces a dull, dark spot. The third, containing clear and still water, generates an accurate reflection of the sun. If the purpose of meditation is Self-realization and the mind is the instrument through which the Self is known, it stands to reason that accurate identification of the Self depends on a clear still mind. When the subtle body is pure, the bliss of the Self uplifts the emotions and awakens subtle devotional feelings. When the subtle body is pure, the Self illumines the intellect, enhancing discrimination and inspiring brilliant thinking. Radiant health results when a sattvic subtle body channels the Self‘s healing energy to the body. (p. 69)

Meditation and inquiry are only possible in a sattvic mind. Three buckets of waters stand in front of a white wall. The sun reflects off the water, producing three reflected suns on the wall. A strong wind roiling the contents of the first buckets produces a dancing image of the sun. The second, filled with muddy water, produces a dull, dark spot. The third, containing clear and still water, generates an accurate reflection of the sun. If the purpose of meditation is Self-Realization and the mind is the instrument through which the Self is known, it stands to reason that accurate identification of the Self depends on a clear still mind. When the subtle body is pure, the bliss of the Self uplifts the emotions and awakens subtle devotional feelings. When the subtle body is pure, the Self illumines the intellect, enhancing discrimination and inspiring brilliant thinking. Radiant health results when a sattvic subtle body channels the Self‘s healing energy to the body (p. 69)

Have you recently crossed the threshold of an open door? How committed are you? Just as an EKG can measure the health of our physical heart, it's helpful to have an instrument that can measure the level of our wholeheartedness: Do I talk about this commitment to other people to create a kind of public accountability for my actions? Do I own the responsibility to grow? Do I read books and practice skills and meet with those farther down the road to help me develop? Do I complain about difficulties in a way that can subtly rationalize a halfhearted involvement? Do I deal with discouragements by talking with God and asking for strength to persevere? Do I recognize and celebrate even small steps in the right direction?...Am I honest about my 'zeal' level these days? If my zeal is flagging, do I take steps of rest or renewal or play or discussion to renew it?

After 1798, Jenner devoted the rest of his life to the smallpox vaccination crusade. In the process he rapidly made influential converts who established vaccination as a major instrument of public health—Pope Pius VII at Rome, Luigi Sacco in Italy, Napoleon in France, and Thomas Jefferson in the United States. Unlike inoculation, which used the smallpox virus, vaccination had a low risk of serious complications for the individual and posed no risk to the community because it involved cowpox rather than smallpox. It did, however, pose problems that made the campaign against smallpox a difficult and protracted one. It was feared that Jenner’s initial technique of arm-to-arm vaccination of live virus could increase the danger of spreading other diseases, especially syphilis. In addition, Jenner made it a dogmatic article of faith that the immunity derived from vaccination was lifelong, steadfastly refusing to consider conflicting data. In fact, the immunity provided by vaccination proved to be of limited duration. The irrefutable evidence of disease among patients who had previously been vaccinated went a long way toward discrediting the procedure and promoting skepticism. (It has subsequently been demonstrated that smallpox immunity following vaccination lasts up to twenty years and that revaccination is required in order to guarantee lifelong protection.)

Evolution Narrative The fact that the mad are 'maladjusted' to society does not mean they are maladjusted to nature, to the underlying basis of the cosmos. As Laing presciently wrote, 'Our society may itself have become biologically dysfunctional, and some forms of schizophrenic alienation from the alienation of our society may have sociobiological function that we have not recognized.' This stunning insight of Laing's has not been fully appreciated by psychiatric survivors. This idea is the basis of the vision of the eminent Indian Philosopher and yogi Sri Aurobindo. Though we are presently mired by ignorance, human beings sooner or later must ascend to a more enlightened state, we must realize the divine life, the eternal life, on Earth. This will involve a profound change of society, humanity, and of the cosmos itself: society will be based on a realization of the unity of humanity, not on, as at present, the division of humanity and the struggle for survival of the fittest (in reality, the most ruthless). The current 'laws of nature' will be transcended by 'newer ones' more conducive to human happiness. As Sri Aurobindo wrote, 'The ascent of man into heaven is not the key, but rather his ascent here into the spirit and the descent also of the spirit into his normal humanity and the transformation of this earthly nature.' This, and not 'some post-mortem salvation,' Aurobindo tells us, is the 'new birth' for which humanity waits as the 'crowning movement' of its 'long, obscure and painful history.' The dream of heaven on Earth – the recovery of paradise that has haunted the collective imagination for millennia – will be realized. The human being must transform herself so that she can be the instrument of this planetary transformation. 'Man is at highest a half-god who has risen out of the animal nature, and is splendidly abnormal in it, but the thing which man has started off to be, the whole God,' wrote Aurobindo, 'is something so much greater than what he is, that it seems to him as abnormal to himself as he is to the animal. This means a great and arduous labor of growth before him, but also a splendid crown of his race and his victory. This new being would indeed be abnormal by the standards of society, of the mental health system. The process by which she would evolve spiritually might take unexpected turns, it might – and clearly often does – lead through madness. It might indeed be madness by our currents standards.

THE FIRST CRY Humans, according to the philosopher Kant, are the only species to emit a sound at birth-one reason, perhaps, that the newborn baby's cries have been invested with such purity, innocence, and almost mystical power. Hegel, on the other hand, thought the first cry reflected the 'horror of the spirit, at its subjection to nature'. The reality is more prosaic. The first audible cry clears the respiratory tract of mucus for the first breath. It's also an instinctive reaction to a shocking change of temperature, light, and air. Immediately after being born, healthy newborn babies everywhere produce an almost identical reflex cry-one which, intriguingly, matches the frequency of the international standard tone for tuning musical instruments. So essential is the first cry as a sign of independent life that, if it is absent, a baby is often-still today-slapped into producing it. The pitch, tone, and dynamic strength of the cry are assessed within one minute of the infant entering the world, and then again at five minutes. The APGAR scale judges health, allocating two points for a good strong cry, but only one for a weak (whimpering or grunting) one.

As today’s young people seek a more coherent sense of identity, the stress that formerly hit them in college, or even after college, now begins in middle school (or younger). By high school, many middle- and upper-class teenagers juggle digital calendars jammed with extracurricular activities that begin as early as 6:00 a.m., after-school study sessions, college entrance exam tutoring, and sports team practices that leave them trailing home after 10:00 p.m.11 Followed by two to three hours of homework.12 Athletes used to specialize in a single sport in high school; now that starts in elementary school. Previously, musicians and artists could freely dabble in various media and instruments throughout high school; present-day teenagers have to claim their craft in middle school. No longer can a kid flirt with a handful of hobbies, discovering various facets of their personality and passions, before choosing what they love. There’s so little time for thoughtful and measured exploration in high school that young adults end up exploring their skills and passions well into their twenties. A recent study showed that 13- to 17-year-olds are more likely to feel “extreme stress” than adults.13 Even more alarming is that the adults closest to young people are often blind to their heightened stress levels. Approximately 20 percent of teenagers confess that they worry “a great deal” about current and future life events. But only 8 percent of the parents of these same teenagers report that their child is experiencing a great deal of stress.14 Parents often don’t realize the constant heat felt by adolescents, increasing the pressure for them to figure out who they are and what’s important to them. After adolescence, emerging adults race from the proverbial stress-filled pot into the stress-fueled fire.15 Fewer college students are reporting “above-average” health since this question was first asked in 1985.16

Generally, I’ve observed, we seek changes that fall into the “Essential Seven.” People—including me—most want to foster the habits that will allow them to: 1. Eat and drink more healthfully (give up sugar, eat more vegetables, drink less alcohol) 2. Exercise regularly 3. Save, spend, and earn wisely (save regularly, pay down debt, donate to worthy causes, stick to a budget) 4. Rest, relax, and enjoy (stop watching TV in bed, turn off a cell phone, spend time in nature, cultivate silence, get enough sleep, spend less time in the car) 5. Accomplish more, stop procrastinating (practice an instrument, work without interruption, learn a language, maintain a blog) 6. Simplify, clear, clean, and organize (make the bed, file regularly, put keys away in the same place, recycle) 7. Engage more deeply in relationships—with other people, with God, with the world (call friends, volunteer, have more sex, spend more time with family, attend religious services)

Here is why the wellbeing economy comes at the right time. At the international level there have been some openings, which can be exploited to turn the wellbeing economy into a political roadmap. The first was the ratification of the Sustainable Development Goals (SDGs) in 2015. The SDGs are a loose list of 17 goals, ranging from good health and personal wellbeing to sustainable cities and communities as well as responsible production and consumption. They are a bit scattered and inconsistent, like most outcomes of international negotiations, but they at least open up space for policy reforms. For the first time in more than a century, the international community has accepted that the simple pursuit of growth presents serious problems. Even when it comes at high speed, its quality is often debatable, producing social inequalities, lack of decent work, environmental destruction, climate change and conflict. Through the SDGs, the UN is calling for a different approach to progress and prosperity. This was made clear in a 2012 speech by Secretary General Ban Ki-moon, who explicitly connected the three pillars of sustainable development: ‘Social, economic and environmental wellbeing are indivisible.’82 Unlike in the previous century, we now have a host of instruments and indicators that can help politicians devise different policies and monitor results and impacts throughout society. Even in South Africa, a country still plagued by centuries of oppression, colonialism, extractive economic systems and rampant inequality, the debate is shifting. The country’s new National Development Plan has been widely criticised because of the neoliberal character of the main chapters on economic development. Like the SDGs, it was the outcome of negotiations and bargaining, which resulted in inconsistencies and vagueness. Yet, its opening ‘vision statement’ is inspired by a radical approach to transformation. What should South Africa look like in 2030? The language is uplifting: We feel loved, respected and cared for at home, in community and the public institutions we have created. We feel understood. We feel needed. We feel trustful … We learn together. We talk to each other. We share our work … I have a space that I can call my own. This space I share. This space I cherish with others. I maintain it with others. I am not self-sufficient alone. We are self-sufficient in community … We are studious. We are gardeners. We feel a call to serve. We make things. Out of our homes we create objects of value … We are connected by the sounds we hear, the sights we see, the scents we smell, the objects we touch, the food we eat, the liquids we drink, the thoughts we think, the emotions we feel, the dreams we imagine. We are a web of relationships, fashioned in a web of histories, the stories of our lives inescapably shaped by stories of others … The welfare of each of us is the welfare of all … Our land is our home. We sweep and keep clean our yard. We travel through it. We enjoy its varied climate, landscape, and vegetation … We live and work in it, on it with care, preserving it for future generations. We discover it all the time. As it gives life to us, we honour the life in it.83 I could have not found better words to describe the wellbeing economy: caring, sharing, compassion, love for place, human relationships and a profound appreciation of what nature does for us every day. This statement gives us an idea of sufficiency that is not about individualism, but integration; an approach to prosperity that is founded on collaboration rather than competition. Nowhere does the text mention growth. There’s no reference to scale; no pompous images of imposing infrastructure, bridges, stadiums, skyscrapers and multi-lane highways. We make the things we need. We, as people, become producers of our own destiny. The future is not about wealth accumulation, massive

Impulsive, sensation-seeking, and incapable of experiencing empathy or guilt, a narcissistic psychopath treats other people as objects of need fulfillment and wish fulfillment. This makes it easy for him to use and abuse them, in his personal relationships and in large-scale actions, without compunction. His lack of conscience renders him blind to higher human values, which allows him to disregard them entirely or treat them instrumentally as means to his ends, the same way he treats people. This dangerous character defect, however, serves him well in the pursuit of power, money, and adulation. Not having the inhibitions and scruples imposed by empathy and conscience, he can easily lie, cheat, manipulate, destroy, and kill if he wants to—or, when powerful enough, order others to do it for him.

Most animals can't tap into these open-source adaptations deliberately. The flies didn't seek out Spiroplasma to solve their worm problem. Woodrats didn't go looking for the creosote-defusing microbes so they could widen their diet. They must rely on luck to endow them with the right partners. But we humans aren't so restricted. We are innovators, planners, and problem-solvers. And we have one huge advantage that all other animals lack: we know that microbes exist! We have devised instruments that can see them. We can deliberately grow them. We have tools that can decipher the rules that govern their existence, and the nature of their partnerships with us. And that gives us the power to manipulate those partnerships intentionally. We can replace faltering communities of microbes with new ones that will lead to better health. We can create new symbioses that fight disease. And we can break age-old alliances that threaten our lives.

1.​YOUR LOVE RELATIONSHIP. This is the measure of how happy you are in your current state of relationship—whether you’re single and loving it, in a relationship, or desiring one. 2.​YOUR FRIENDSHIPS. This is the measure of how strong a support network you have. Do you have at least five people who you know have your back and whom you love being around? 3.​YOUR ADVENTURES. How much time do you get to travel, experience the world, and do things that open you to new experiences and excitement? 4.​YOUR ENVIRONMENT. This is the quality of your home, your car, your work, and in general the spaces where you spend your time—even when traveling. 5.​YOUR HEALTH AND FITNESS. How would you rate your health, given your age, and any physical conditions? 6.​YOUR INTELLECTUAL LIFE. How much and how fast are you growing and learning? How many books do you read? How many seminars or courses do you take yearly? Education should not stop after you graduate from college. 7.​YOUR SKILLS. How fast are you improving the skills you have that make you unique and help you build a successful career? Are you growing toward mastery or are you stagnating? 8.​YOUR SPIRITUAL LIFE. How much time do you devote to spiritual, meditative, or contemplative practices that keep you feeling connected, balanced, and peaceful? 9.​YOUR CAREER. Are you growing, climbing the ladder, and excelling? Or do you feel you’re stuck in a rut? If you have a business, is it thriving or stagnating? 10.​YOUR CREATIVE LIFE. Do you paint, write, play musical instruments, or engage in any other activity that helps you channel your creativity? Or are you more of a consumer than a creator? 11.​YOUR FAMILY LIFE. Do you love coming home to your family after a hard day’s work? If you’re not married or a parent, define your family as your parents and siblings. 12.​YOUR COMMUNITY LIFE. Are you giving, contributing, and playing a definite role in your community?

The headline of a comprehensive exposé in The Guardian expressed the global shock among the scientific community at the rank corruption by scientific publishing’s most formidable pillars: “The Lancet has made one of the biggest retractions in modern history. How could this happen?”94 The Guardian writers openly accused The Lancet of promoting fraud: “The sheer number and magnitude of the things that went wrong or missing are too enormous to attribute to mere incompetence.” The Guardian commented, “What’s incredible is that the editors of these esteemed journals still have a job—that is how utterly incredible the supposed data underlying the studies was.” The capacity of their Pharma overlords to strong-arm the world’s top two medical journals, the NEJM and The Lancet, into condoning deadly research95,96 and to simultaneously publish blatantly fraudulent articles in the middle of a pandemic, attests to the cartel’s breathtaking power and ruthlessness. It is no longer controversial to acknowledge that drug makers rigorously control medical publishing and that The Lancet, NEJM, and JAMA are utterly corrupted instruments of Pharma. The Lancet editor, Richard Horton, confirms, “Journals have devolved into information laundering operations for the pharmaceutical industry.”97 Dr. Marcia Angell, who served as an NEJM editor for 20 years, says journals are “primarily a marketing machine.”98 Pharma, she says, has co-opted “every institution that might stand in its way.”99,100 Cracking Down on HCQ to Keep Case Fatalities High Referring to the Lancet Surgisphere study during a May 27 CNN interview, Dr. Fauci stated on CNN about hydroxychloroquine,

Duesberg’s article was a tour de force from the reigning father of retrovirology, calling for sobriety in the booming field that he saw spinning out of control. A young generation of virologists, armed with electron microscopes and other novel instruments and seeking wealth and career advancement, were pinning retroviruses as the culprits for every malignancy, with meager functional or empirical proof, or rigorous evidence-based science to explain the mechanism by which they caused disease.

The human body is a miraculous instrument that instinctively knows what it needs. Unfortunately, the human ego often drives us not to listen.

Are you going to help me up?” Adaira unwound her matted braid and laughed again. “Do you think I was born yesterday?” She gave him a terrible idea. He almost smiled. “Then will you at least take my harp? It’s going to warp now, after all this time in the water.” He held up his instrument, and Adaira studied it. Jack concealed his glee as she reached forward to take hold of his harp. As soon as her fingers closed over the frame, he pulled. Adaira let out a shriek as she tumbled into the sea, just over his head. He couldn’t resist it; a broad grin spread across his face as Adaira spluttered to the surface. “You will soon pay for that,” she said, wiping water from her eyes. “Old menace.” “I have no doubt,” he replied in a droll tone. “What will it be, heiress? Tar and feathers? The stocks? My firstborn son?” She stared at him a moment, pearls of water on her long lashes. The sea lapped at their shoulders, and Jack could feel her fingers brush his as they both waded in the roll of the waves. “I can think of something far worse.” But she smiled as she said it, and he had never seen such a smile on her face before. Or maybe he had once, long ago when they were children. She was making him remember those old days. Days spent in the sea and caves. Nights spent roaming the wild places, the thistle patches and glens and the rocks on the coast. She was making him remember what it felt like to belong on isle. To belong to the east. She wanted him to stay and play for their clan, and Jack was beginning to think that maybe he should seize that opportunity, even if it stole his health, song by song. Just for a year. A full passing of seasons. Long enough to see her rise as laird. He drew a tendril of golden algae from her hair and begrudgingly acknowledged it then. He disliked her a little less than yesterday. And that could only bring him trouble.

The jobs that showed me the door later proved instrumental in developing human health research.

This is how many today treat GOD and Hip Hop. They seek the hand and not the face. They seek the luxury but not the culture, the food but not the appetite, the house but not the home, the medicine but not the health, the bed but not the rest. They would rather use GOD/Hip Hop than live GOD/Hip Hop.

India’s leading human rights activist, Dr. Vandana Shiva, told me. “Gates has single-handedly destroyed all that. He has hijacked the WHO and transformed it into an instrument of personal power that he wields for the cynical purpose of increasing pharmaceutical profits. He has single-handedly destroyed the infrastructure of public health globally. He has privatized our health systems and our food systems to serve his own purposes.

yama—moral discipline comprising nonharming (ahimsā), nonstealing (asteya), truthfulness (satya), chastity (brahmacarya), and nongrasping or greedlessness (aparigraha) 2. niyama—self-restraint comprising purity (shauca), contentment (samtosha), asceticism (tapas), self-study (svādhyāya), and devotion to the Lord (īshvara-pranidhāna) 3. āsana—posture (specifically for meditation) 4. prānāyāma—breath control 5. pratyāhāra—sensory inhibition 6. dhāranā—concentration 7. dhyāna—meditation, or sustained and deepening concentration 8. samādhi—ecstasy, or merging in consciousness with the object of meditation Together the eight limbs lead practitioners out of the maze of their own preconceptions and confusions to a sublime state of freedom. This is accomplished through the progressive control of the mind (citta). Beyond the highest ecstatic state lies the freedom of the transcendental Self, which is the pure Witness (sākshin) of all mental processes. For Patanjali, Self-realization is kaivalya, or the “isolation” or “aloneness” of that transcendental Witness. The many free Selves (purusha) all intersect in infinity and eternity. Enlightenment, or liberation, consists in simply waking up to our true nature, which is the transcendental Spirit, or Self. HATHA-YOGA The word hatha means “force” or “forceful.” Thus Hatha-Yoga is the “forceful Yoga” or “Yoga of Force,” meaning the Yoga of the inner kundalinī power. This branch of Yoga, which is particularly associated with Matsyendra Nātha and Goraksha Nātha, two perfected masters or siddhas, is a medieval development arising out of Tantra. It approaches Self-realization through the vehicle of the physical body and its energetic (pranic/etheric) template. In the first instance, Hatha-Yoga seeks to strengthen or “bake” the body so that practitioners have a chance to cultivate higher realizations. Secondly, it means to transubstantiate the body into a “divine body” (divyadeha) or “adamantine body” (vajra-deha), which is endowed with all kinds of paranormal capacities. Thus, the disciplines of Hatha-Yoga are designed to help manifest the ultimate Reality in the finite human body-mind. Sri Aurobindo put it this way: The chief processes of Hathayoga are āsana and prānāyāma. By its numerous Asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. . . . By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments.1

The Teatro Blanco, as was its proper name, was a massive structure of white marble, ten tall columns supporting the roof, each decorated with figures of major deities. The Furies, depicted as ugly crones with serpentine hair; the Graces, young, beautiful, and naked; the Muses, each with their instrument; the Dioscuri, solemn and identical; the Fates, weaving their tapestry; the Erotes, seven winged brothers of lovel the Horae, three sisters who controlled the passing of time, long-haired and holding hands; the Keres, the three dark sisters of death; the Oneiroi, three brothers of sleep and dreams; and the Asclepies, the four daughters of health and medicine.

In his book The Art of Yoga, B. K. S. Iyengar calls Yoga a “disciplinary art which develops the faculties of the body, mind and intellect” and whose “purpose is to refine man.”4 Initially he practiced Yoga for health reasons, but gradually he developed the yogic postures into an art form bringing “charm and delicacy, poise and peace, harmony and delight in presentations.”5 Undoubtedly he relates in this artistic way to the rest of Yoga as well. At the same time, Iyengar—whose method of āsana practice is the most exacting of all—makes it clear that the yogic techniques, if practiced correctly, have predictable results. Iyengar sees the relationship between art and science as follows: “Art in its initial stages is science; science in its highest form is art.”6 That is to say, at first the artist must master technique (the scientific part of art), just as the scientist who wants to master science must see beauty in truth. The delight and awe of mathematicians when looking at a particularly concise formula is a well-known manifestation of artistic sensibility. Long ago, Pythagoras knew of the meeting place of science (in the form of mathematics) and art (in the form of music). Even before him, the Indians had discovered the same connection, as expressed in their Shulba-Sūtras. Yoga practitioners look upon their own body-mind as an artistic instrument that can be explored fairly precisely by carefully observing the timehonored rules of the yogic heritage. This effort yields what the Western esoteric traditions call the “music of the spheres”—the mystical sound om reverberating throughout the cosmos followed by the wondrous realization of absolute oneness (ekatva) beyond all qualities.

These genres of fiction are instruments with which women writers can shake up society and prod readers in an uncomfortable direction, to an unfamiliar space where our anxieties and fears run free. But this is also a space where strength emerges. Women experience horrors in everyday life; the eerie and the terrifying become tools for these writers to call attention to the dangers: frayed family relationships, domestic abuse, body image issues, mental health concerns, bigotry, oppression.

Saad Jalal - Mindful Lifestyle Choices Healthy living is not solely about what you eat and how you exercise; it encompasses a holistic approach. Saad Jalal Toronto Canada - Practicing mindfulness, managing stress, getting adequate sleep, and avoiding harmful habits like smoking and excessive alcohol consumption are equally important. These choices are instrumental in promoting mental and emotional well-being and can significantly impact physical health. Saad Jalal -In conclusion, healthy living and eating are interconnected aspects of a fulfilling life. A well-rounded diet, portion control, and moderation, along with regular physical activity, contribute to physical health, while mindful lifestyle choices support mental and emotional well-being. By embracing these principles, individuals can embark on a journey to improve their overall quality of life, achieving a harmonious balance of body and mind.

Here’s my advice to you, for what it’s worth. Don’t give your heart too easily, but don’t be too scared to give it at all. Don’t feel you have to marry the first person you love. Do take good care choosing your friends, and be loyal to them, and work at those relationships too. No one ever tells you about the work a friendship takes. If you are able to, and you want to, have children. You have been my greatest joy, and I want you to know that kind of happiness and pride. Choose your career carefully; I hope you’ll do it for a long time. Think about what you’re good at, and what you love doing, and forge a path that incorporates both of those things. Stick with anything you enjoy and are good at, whether it’s a sport or a musical instrument or a hobby or a school subject. I thought only school subjects were important, but I was wrong. It’s good to have a wide range of skills, to be great at all kinds of things. You never know where one of those things might take you. Take your health seriously; understand your own importance. Check your breasts, go for your smear tests, get things you’re not sure about checked out. Don’t sit out in the sun all day long, even if you rarely burn. When you are young, it doesn’t seem like anything will catch you out. But I’m the proof that things can. Your body is worth looking after. I won’t tell you not to drink or smoke or take drugs; I know it’s unrealistic to expect you to be sensible enough to avoid those things. And perhaps you shouldn’t. Perhaps you have to push things to the edge to understand where the edges are and come back from them. Take care of your mind, too. You’ve got a lot to deal with as a child, having lost your mother. Take time to grieve and talk to someone if you feel lost. It’s

If you’re shopping for a moisture meter, there’s a good chance someone told you to consider an Eagle Weighing Scales’ moisture meter. And with good reason. Eagle Weighing Scales’ moisture meters are valued around East Africa for their exceptional accuracy and reliability. If you surveyed professional woodworkers, furniture makers, musical instrument makers, flooring installers, quality control inspectors, artisans, hobbyists . . . or just about anyone else who works with wood, you’d find that many use an Eagle Weighing Scales’ moisture meter. We are located at University Plaza Room A18 Bombo Rd, Wandegeya - Kampala For more details please contact us on ; +256 (0) 700225423 +256 (0) 787089315 Or email us at:sales@eagleweighingsystems.com

It starts before you can remember: you learn, as surely as you learn to walk and talk, the rules for being a girl. You are Princess. You are Daddy’s Little Girl. Are you ticklish? Give him a hug. You’re sweet, aren’t you? You’re a good little girl. You don’t remember those early days, but here’s what you do remember: You remember ballet class, the way your tummy stretched your pink leotard and your parents fretted over some future eating disorder, and then you were trying tap, or soccer, or what about a musical instrument? You remember “We just want you to be happy!” and you remember you said you were happy because you knew that’s what they wanted to hear. How long have you been saying what everyone else wants to hear? Time went on, and GIRLS CAN DO ANYTHING! So speak up, I can’t hear you! But also: Manners, young lady. A boy is bothering you at school? Stand up for yourself! A boy is bothering you at school? He’s just trying to get your attention. Do you like sparkles and unicorns and everything pink? Oh, that’s stupid now. Can you play in this game? Sorry, no girls allowed. Put a little color on your face. Shave your legs. Don’t wear too much makeup. Don’t wear short skirts. Don’t distract the boys by wearing bodysuits or spaghetti straps or kneesocks. Don’t distract the boys by having a body. Don’t distract the boys. Don’t be one of those girls who can’t eat pizza. You’re getting the milkshake too? Whoa. Have you gained weight? Don’t get so skinny your curves disappear. Don’t get so curvy you aren’t skinny. Don’t take up too much space. It’s just about your health. Be funny, but don’t hog the spotlight. Be smart, but you have a lot to learn. Don’t be a doormat, but God, don’t be bossy. Be chill. Be easygoing. Act like one of the guys. Don’t actually act like one of the guys. Be a feminist. Support the sisterhood. Wait, are you, like, gay? Maybe kiss a girl if he’s watching though—that’s hot. Put on a show. Don’t even think about putting on a show, that’s nasty. Don’t be easy. Don’t give it up. Don’t be a prude. Don’t be cold. Don’t put him in the friend zone. Don’t act desperate. Don’t let things go too far. Don’t give him the wrong idea. Don’t blame him for trying. Don’t walk alone at night. But calm down! Don’t worry so much. Smile! Remember, girl: It’s the best time in the history of the world to be you. You can do anything! You can do everything! You can be whatever you want to be! Just as long as you follow the rules. - Rules for Being a Girl

Cardiac arrest is a problem that generally occurs in hospitals and other medical installations. The Advanced Cardiac Life Support( ACLS) course teaches healthcare providers how to manage these extremities snappily and efficiently. This composition will help you understand what ACLS is, who it's for, why it's important, how it works and what you should anticipate from the course.ACLS instruments can lead to a safer medical terrain for all involved. When cases admit quality treatment from duly trained medical professionals, patient issues and safety is likely to be advanced. The ACLS training teaches you the chops necessary to save lives in an exigency situation, by furnishing tools for dealing with these situations effectively and efficiently when they arise. This means that your cases will have better health issues because of the knowledge you gained through this training course!

We have yet to develop fourth-generation antibiotics in the fight against toxic stress, but we can use the knowledge of how the stress response triggers health problems to institute some basic hygiene: Screening, trauma-informed care, and treatment. Sleep, exercise, nutrition, mindfulness, mental health, and healthy relationships—these are the equivalent of Lister dipping his instruments in carbolic acid and requiring his surgical students to wash their hands.

Jam to some tunes. Anything that helps you relax and especially breathe more deeply assists your lymph to circulate. Listening to music works; singing or playing an instrument has an even more powerful effect. Orchestra conductors live longer; they move their lymph through the chest via their arm movements. Go ahead and dance, air-conduct, and enjoy your favorite music. I played music all the time in

One variant of what I have been calling the "standard view" is the "safety-valve theory." The claim is sometimes made that women's emotional caregiving does more than secure psychological benefits to individual men: This caregiving is said to shore up the patriarchal system as a whole by helping to stabilize the characteristic institutions of contemporary patriarchal society. These institutions, it is claimed, are marked by hierarchy, hence by unequal access to power, and by impersonality, alienated labor, and abstract instrumental rationality. Now men pay a heavy price for their participation in such a system, even though the system as such allows men generally to exercise more power than women generally. The disclosure of a person's deepest feelings is dangerous under conditions of competition and impersonality: A man runs the risk of displaying fear or vulnerability if he says too much. Hence, men must sacrifice the possibility of frank and intimate ties with one another; they must abandon the possibility of emotional release in one another's company. Instead, they must appear tough, controlled, and self sufficient, in command at all times. Now, so the argument goes, the emotional price men pay for participation in this system would be unacceptable high, were women not there to lower it. Women are largely excluded from the arenas wherein men struggle for prestige; because of this and by virtue of our socialization into patterns of nurturance, women are well situated to repair the emotional damage men inflict on one another. Women's caregiving is said to function as a "safety valve" that allows the release of emotional tensions generated by a fundamentally inhuman system. Without such release, these tensions might explode the set of economic and political relationships wherein they are now uneasily contained. Hence, women are importantly involved in preventing the destabilization of a system in which some men oppress other men and men generally oppress women generally.

Cleveland Clinic Case Study At Cleveland Clinic, we encourage different areas of the organization to perform the kind of analysis just described by holding them accountable for saving money. In 2009, Cleveland Clinic set an organizational goal of reducing the amount it was spending on supplies of various kinds. It took its inspiration from Apple, a company that maintains stringent control over the cost of supplies. To help the internal cost-cutting committees, we set out to raise care providers’ consciousness, putting price tags on instruments and supplies and posting the costs of supplies where caregivers could see them. The goal was to make caregivers mindful about supply use. These efforts helped the organization reach its goal of cutting spending on supplies by $100 million over two years. To promote ongoing cost awareness and savings, we created scorecards that quantify and measure quality and cost, and we set goals: “Cut your costs on heart valve implants by 20 percent while improving quality by 10 percent.” We check the progress on these scorecards every three months. If we don’t see movement in the right direction, we ask new questions and implement ways to encourage and reward cost-saving measures.

The indispensable foundation of a rational stance toward drug addiction would be the decriminalization of all substance dependence and the provision of such substances to confirmed users under safely controlled conditions. It’s important to note that decriminalization does not mean legalization. Legalization would make manufacturing and selling drugs legal, acceptable commercial activities. Decriminalization refers only to removing from the penal code the possession of drugs for personal use. It would create the possibility of medically supervised dispensing when necessary. The fear that easier access to drugs would fuel addiction is unfounded: drugs, we have seen, are not the cause of addiction. Despite the fact that cannabis is openly available in Holland, for instance, Dutch per-capita use of marijuana is half that in the United States. And no one is advocating the open availability of hard drugs. Decriminalization also does not mean that addicts will be able to walk into any pharmacy to get a prescription of cocaine. Their drugs of dependence should be dispensed under public authority and under medical supervision, in pure form, not adulterated by unscrupulous dealers. Addicts also ought to be offered the information, the facilities and the instruments they need to use drugs as safely as possible. The health benefits of such an approach are self-evident: greatly reduced risk of infection and disease transmission, much less risk of overdose and, very importantly, comfortable and regular access to medical care. Not having to spend exorbitant amounts on drugs that, in themselves, are inexpensive to prepare, addicts would not be forced into crime, violence, prostitution or poverty to pay for their habits. They would not have to decide between eating or drug use, or to scrounge for food in garbage cans or pick cigarette butts out of sidewalk puddles. They would no longer need to suffer malnutrition.

The “love” of formerly abused children for their parents is not love. It is an attachment fraught with expectations, illusions, and denials, and it exacts a high price from all those involved in it. The price of this attachment is paid primarily by the next generation of children, who grow up in a spirit of mendacity because their parents automatically inflict on them the things they believe “did them good.” Young parents themselves also frequently pay for their denial with serious damage to their health because their “gratitude” stands in contradiction to the knowledge stored in their bodies. The frequent failure of therapy can be explained by the fact that most therapists are themselves caught up in the snare of traditional morality and attempt to drag their clients into the same kind of captivity because it is all they know. As soon as clients start to feel and become capable of roundly condemning the deeds, say, of an incestuous father, therapists will probably be assailed by fear of punishment at the hands of their own parents if they should dare to look their own truth in the face and express it for what it is. How else can we explain the fact that forgiveness is declared to be an instrument of healing? Therapists frequently propose this to reassure themselves, just as the parents did. But because it sounds very similar to the messages communicated to them in childhood by their parents, albeit expressed in a more friendly way, some patients may need some time to see through the pedagogic angle of it. And even once they finally have recognized it, they can hardly leave their therapist, especially if a new toxic attachment has already formed, if for them, the therapist has become like a mother who has helped them to a new birth (because in this new relationship they have started to feel). So they may continue to expect salvation from the therapist instead of listening to their body and accepting the aid its signals represent. Once clients, accompanied by an enlightened witness, have lived through and understood their fear of their parents (or parental figures), they can gradually start to break off destructive attachments. The positive reaction of the body will not be long in coming: its communications will become more and more comprehensible; it will cease to express itself in mysterious symptoms. Then clients will realize that their therapists have deceived them (frequently involuntarily) because forgiveness actually prevents the formation of scar tissue over the old wounds, not to speak of complete recovery. And it can never dispel the compulsion to repeat the same pattern over and over again. This is something we can all find out from our own experience.

The practice of tipping a paint brush started contaminating everybody and everything in a watch dial factory. Painters noticed that after sneezing into a handkerchief, it would glow. You could see the brush twirlers walking home after dark. Their hair showed a ghostly green excitation, and they could spell out words in the air with their luminous fingers. Some, thinking outside the box, started painting their teeth, fingernails, eyelashes, and other body parts with the luminous paint, then stealing away to the bathroom, turning out the lights, and admiring the effect in the mirror. There was no problem finding gross radium contamination in a factory. There was no need for a radiation detection instrument. All you had to do was close the blinds. Everything glowed; even the ceiling. Most workers were each swallowing about 1.75 grams of radioactive paint per day. By 1922, things started going bad in the radium dial industry. In the next two years, nine young radium painters in the West Orange factory died, and 12 were suffering from devastating illnesses. US Radium, the biggest watch-dial maker in town, strongly denied that anything in their plant could be causing this. No autopsies were performed, and the death certificates recorded anemia, syphilis, stomach ulcers, and necrosis of the jaw as causes. The dead and ailing, however, had dentists in common, and these health professionals had noticed unusual breakdowns of the jaws and teeth in all of these women. It was beginning to look like another case of an occupational hazard, following closely behind tetraethyl lead exposure at General Motors and “phossy jaw” from white phosphorus fumes in the match industry. Could it be the radium?

Your imagination is the instrument, the means, whereby your redemption from slavery, sickness, and poverty is effected. If you refuse to assume the responsibility of the incarnation of a new and higher concept of yourself, then you reject the means, the only means, whereby your redemption – that is, the attainment of your ideal – can be effected. Imagination is the only redemptive power in the universe. However, your nature is such that it is optional to you whether you remain in your present concept of yourself (a hungry being longing for freedom, health, and security) or choose to become the instrument of your own redemption, imagining yourself as that which you want to be, and thereby satisfying your hunger and redeeming yourself. O, be strong then, and brave, pure, patient and true; The work that is yours let no other hand do. For the strength for all need is faithfully given From the fountain within you – The Kingdom of Heaven.