Intensive Interaction Quotes

I’m a modern man, a man for the millennium. Digital and smoke free. A diversified multi-cultural, post-modern deconstruction that is anatomically and ecologically incorrect. I’ve been up linked and downloaded, I’ve been inputted and outsourced, I know the upside of downsizing, I know the downside of upgrading. I’m a high-tech low-life. A cutting edge, state-of-the-art bi-coastal multi-tasker and I can give you a gigabyte in a nanosecond! I’m new wave, but I’m old school and my inner child is outward bound. I’m a hot-wired, heat seeking, warm-hearted cool customer, voice activated and bio-degradable. I interface with my database, my database is in cyberspace, so I’m interactive, I’m hyperactive and from time to time I’m radioactive. Behind the eight ball, ahead of the curve, ridin the wave, dodgin the bullet and pushin the envelope. I’m on-point, on-task, on-message and off drugs. I’ve got no need for coke and speed. I've got no urge to binge and purge. I’m in-the-moment, on-the-edge, over-the-top and under-the-radar. A high-concept, low-profile, medium-range ballistic missionary. A street-wise smart bomb. A top-gun bottom feeder. I wear power ties, I tell power lies, I take power naps and run victory laps. I’m a totally ongoing big-foot, slam-dunk, rainmaker with a pro-active outreach. A raging workaholic. A working rageaholic. Out of rehab and in denial! I’ve got a personal trainer, a personal shopper, a personal assistant and a personal agenda. You can’t shut me up. You can’t dumb me down because I’m tireless and I’m wireless, I’m an alpha male on beta-blockers. I’m a non-believer and an over-achiever, laid-back but fashion-forward. Up-front, down-home, low-rent, high-maintenance. Super-sized, long-lasting, high-definition, fast-acting, oven-ready and built-to-last! I’m a hands-on, foot-loose, knee-jerk head case pretty maturely post-traumatic and I’ve got a love-child that sends me hate mail. But, I’m feeling, I’m caring, I’m healing, I’m sharing-- a supportive, bonding, nurturing primary care-giver. My output is down, but my income is up. I took a short position on the long bond and my revenue stream has its own cash-flow. I read junk mail, I eat junk food, I buy junk bonds and I watch trash sports! I’m gender specific, capital intensive, user-friendly and lactose intolerant. I like rough sex. I like tough love. I use the “F” word in my emails and the software on my hard-drive is hardcore--no soft porn. I bought a microwave at a mini-mall; I bought a mini-van at a mega-store. I eat fast-food in the slow lane. I’m toll-free, bite-sized, ready-to-wear and I come in all sizes. A fully-equipped, factory-authorized, hospital-tested, clinically-proven, scientifically- formulated medical miracle. I’ve been pre-wash, pre-cooked, pre-heated, pre-screened, pre-approved, pre-packaged, post-dated, freeze-dried, double-wrapped, vacuum-packed and, I have an unlimited broadband capacity. I’m a rude dude, but I’m the real deal. Lean and mean! Cocked, locked and ready-to-rock. Rough, tough and hard to bluff. I take it slow, I go with the flow, I ride with the tide. I’ve got glide in my stride. Drivin and movin, sailin and spinin, jiving and groovin, wailin and winnin. I don’t snooze, so I don’t lose. I keep the pedal to the metal and the rubber on the road. I party hearty and lunch time is crunch time. I’m hangin in, there ain’t no doubt and I’m hangin tough, over and out!

At times she had thought that this was the only kind of connection you could have with people—intense, inexplicable and ultimately incomplete.

Being open-minded allows us to discern the wellness of vibrations. It lets us experience the depth of unlimited resonance. If we care for resonant relationships, we must simultaneously be coherent and accessible partners. When we want to interact intensely, it must resound in our minds, and mutual messages resonate through our inner world.

Children happen to be more attached to the female narcissist due to the way our society is still structured and to the fact that women are the ones to give birth and to serve as primary caretakers. It is much easier for a woman to think of her children as her extensions because they once indeed were her physical extensions and because her on-going interaction with them is both more intensive and more extensive. [The] male narcissist is more likely to regard his children as a nuisance than as a Source of Narcissistic Supply - especially as they grow older and become autonomous. With less alternatives than men, the narcissistic woman fights to maintain her most reliable Source of Supply: her children. Through insidious indoctrination, guilt-formation, emotional sanctions and blackmail, deprivation and other psychological mechanisms, she tries to induce in her offspring dependence which cannot easily be unraveled.

One helpful approach to identify whether or not the person you are involved with has a narcissistic personality disorder is to reflect on your own feelings. So, as a start, I offer you a list of questions that will assist you in detecting this problem in a particular relationship. 1. Do you frequently feel as if you exist to listen to or admire his or her special talents and sensitivities? 2. Do you frequently feel hurt or annoyed that you do not get your turn and, if you do, the interest and quality of attention is significantly less than the kind of attention you give? 3. Do you sense an intense degree of pride in this person or feel reluctant to offer your opinions when you know they will differ from his or hers? 4. Do you often feel that the quality of your whole interaction will depend upon the kind of mood he or she is in? 5. Do you feel controlled by this person 6. Are you afraid of upsetting him or her for fear of being cut off or retaliated against? 7. Do you have difficulty saying no? 8. Are you exhausted from the kind of energy drain or worry that this relationship causes you?

Modulation and processing of the range of sensory experiences allows for social engagement and attachment to others. A person who is easily overwhelmed by sounds, touch, movement, or visual stimulation may avoid interactions with persons or situations that are highly stimulating. In contrast, the person who does not process sensory input unless it is very intense may develop a pattern of thrill seeking, high stimulation, and risky behavior.

Two-thirds of the terminal cancer patients in the Coping with Cancer study reported having had no discussion with their doctors about their goals for end-of-life care, despite being, on average, just four months from death. But the third who did have discussions were far less likely to undergo cardiopulmonary resuscitation or be put on a ventilator or end up in an intensive care unit. Most of them enrolled in hospice. They suffered less, were physically more capable, and were better able, for a longer period, to interact with others. In addition, six months after these patients died, their family members were markedly less likely to experience persistent major depression. In other words, people who had substantive discussions with their doctor about their end-of-life preferences were far more likely to die at peace and in control of their situation and to spare their family anguish.

myofibrillar hypertrophy, more actin, myosin, and other associated proteins are added to those already existing in the cell. More contractile elements within the cell mean more actin/myosin interactions and more force production. This type of hypertrophy is typical of low-repetition, high-intensity training. It adds less mass but produces greater increases in the force generated per unit area of muscle than the second type of hypertrophy, sarcoplasmic hypertrophy.

Forty percent of our social interactions happen with 5 other people, and 60 percent with only 15 others. It’s hard to have a sustained conversation with more than 4 people. It’s hard for an intensely committed group to be much more than 12 in number. And somewhere around 150 is a typical upper size for a close-knit community.

Every life led to a series of quiet epiphanies - or at least to opportunities for epiphanies - and Chyna was washed by a poignant new grief when she thought about this grim aspect of the Templeton family's interrupted journeys. The kindnesses they might have done for others. The love they might have given. The things they might have come to understand in their hearts.

Real communication among singularities in networks thus requires an encampment. This is the kind of self-learning experience and knowledge production that takes place, for example, in student occupations. The moment feels magical and enlightening because in being together a collective intelligence and a new kind of communication are constructed. In the occupied squares of 2011, from Tahrir to Puerta del Sol to Zuccotti Park, new truths were produced through discussion, conflict, and consensus in assemblies. Working groups and commissions on topics from housing rights and mortgage foreclosures to gender relations and violence function as both self-learning experiences and means to spread knowledge production. Anyone who has lived through such an encampment recognizes how new knowledges and new political affects are created in the corporeal and intellectual intensity of the interactions.

Pions are the mediating particles of the strong nuclear interaction. The intensity of the interaction depends on the mass of the pions and that mass can, under certain specialized conditions, be altered. The Lunar physicists have developed an instrument they call the Pionizer, which can be made to do jut such a thing. Once the pion's mass is decreased, or increased for that matter, it is, effectively, part of another Universe; it becomes a gateway, a crossing point.

After you interact with Ginevra de’ Benci long enough, what at first seem like a vacant face and distant stare begin to appear suffused with a haunting tinge of emotion. She seems pensive and ruminating, perhaps about her marriage or the departure of Bembo, or because of some deeper mystery. Her life was sad; she was sickly and remained childless. But she also had an inner intensity. She wrote poetry, one line of which survives: “I ask your forgiveness; I am a mountain tiger.

There's an analogy to be made between our craving for story and our craving for food. A tendency to overeat served our ancestors well when food shortages were a predictable part of life. But now that we modern desk jockeys are awash in cheap grease and corn syrup, overeating is more likely to fatten us up and kill us young. Likewise, it could be that an intense greed for story was healthy for our ancestors but has some harmful consequences in a world where books, MP3 players, TVs, and iPhones make story omnipresent - and where we have, in romance novels and television shows such as Jersey Shore, something like the story equivalent of deep-fried Twinkies. I think the literary scholar Brian Boyd is right to wonder if overconsumimg in a world awash with junk story could lead to something like a "mental diabetes epidemic." Similarly, as digital technology evolves, our stories - ubiquitous, immersive, interactive - may become dangerously attractive. The real threat isn't that story will fade out of human life in the future; its that story will take it over completely.

Everyone has had the experience of suddenly feeling intense physiological and psychological shifts internally at trading glances with another person; such shifts can be exquisitely pleasurable or unpleasant. How one person gazes at another can alter the other’s electrical brain patterns, as registered by EEGS, and may also cause physiological changes in the body. The newborn is highly susceptible to such influences, with a direct effect on the maturation of brain structures. The effects of maternal moods on the electrical circuitry of the infant’s brain were demonstrated by a study at the University of Washington, Seattle. Positive emotions are associated with increased electrical activity in the left hemisphere. It is known that depression in adults is associated with decreased electrical activity in the circuitry of the left hemisphere. With this in mind, the Seattle study compared the EEGS of two groups of infants: one group whose mothers had symptoms of postpartum depression, the other whose mothers did not. “During playful interactions with the mothers designed to elicit positive emotion,” the researchers reported, “infants of non-depressed mothers showed greater left than right frontal brain activation.” The infants of depressed mothers “failed to show differential hemispheric activation,” meaning that the left-side brain activity one would anticipate from positive, joyful infant-mother exchanges did not occur — despite the mothers’ best efforts. Significantly, these effects were noted only in the frontal areas of the brain, where the centers for the self-regulation of emotion are located. In addition to EEG changes, infants of depressed mothers exhibit decreased activity levels, gaze aversion, less positive emotion and greater irritability. Maternal depression is associated with diminished infant attention spans. Summarizing a number of British studies, Dale F. Hay, a researcher at the University of Cambridge, suggests “that the experience of the mother’s depression in the first months of life may disrupt naturally occurring social processes that entrain and regulate the infant’s developing capacities for attention.

Human beings were never meant to participate in a worldwide social network comprised of billions of people. We were designed by evolution to be hunter-gatherers, with the mental capacity to interact and socialize with the other members of our tribe—a tribe made up of a few hundred other people at most. Interacting with thousands or even millions of other people on a daily basis was way too much for our ape-descended melons to handle. That was why social media had been gradually driving the entire population of the world insane since it emerged back around the turn of the century. I was even beginning to wonder if the invention of a worldwide social network was actually the “Great Filter” that theoretically caused all technological civilizations to go extinct, instead of nuclear weapons or climate change. Maybe every time an intelligent species grew advanced enough to invent a global computer network, they would then develop some form of social media, which would immediately fill these beings with such an intense hatred for one another that they ended up wiping themselves out within four or five decades. Only time would tell.

As a woman of color who is interested in these issues of democracy and who wants to enact social change, Pilaf sees the Internet as a tool that perpetuates the corporate, white, middle-class hegemony of American consumer culture rather than a tool for revolution. Instead of viewing the Internet as a new outlet for activism and that opens up a world of communication, Pilaf sees the online communication and activism as an escape valve, a way to remove oneself from interactions with people. Although I disagree with her on this point, I’m very much aware that my ability to see the Internet as revolutionary comes from a place of privilege, in which I can think of the Internet as a sexual, political, and intellectual arena because I’m in a place (geographically and economically) where these are the very things that are my primary focus and concern. Although some of Pilaf’s criticisms overlap with those technophobes who view the Internet as the devil’s playground, her observations come from a very real, intense place of political and personal discomfort with forging ahead of digital culture and the casualties this ‘progress’ may leave.

In order to gain knowledge about a person through nonverbal pacifiers, there are a few guidelines you need to follow: (1) Recognize pacifying behaviors when they occur. I have provided you with all of the major pacifiers. As you make a concerted effort to spot these body signals, they will become increasingly easy to recognize in interactions with other people. (2) Establish a pacifying baseline for an individual. That way you can note any increase and/or intensity in that person’s pacifying behaviors and react accordingly. (3) When you see a person make a pacifying gesture, stop and ask yourself, “What caused him to do that?” You know the individual feels uneasy about something. Your job, as a collector of nonverbal intelligence, is to find out what that something is. (4) Understand that pacifying behaviors almost always are used to calm a person after a stressful event occurs. Thus, as a general principle, you can assume that if an individual is engaged in pacifying behavior, some stressful event or stimulus has preceded it and caused it to happen. (5) The ability to link a pacifying behavior with the specific stressor that caused it can help you better understand the person with whom you are interacting. (6) In certain circumstances you can actually say or do something to see if it stresses an individual (as reflected in an increase in pacifying behaviors) to better understand his thoughts and intentions. (7) Note what part of the body a person pacifies. This is significant, because the higher the stress, the greater the amount of facial or neck stroking is involved. (8) Remember, the greater the stress or discomfort, the greater the likelihood of pacifying behaviors to follow. Pacifiers are a great way to assess for comfort and discomfort. In a sense, pacifying behaviors are “supporting players” in our limbic reactions. Yet they reveal much about our emotional state and how we are truly feeling.

For bonobos, a turbocharged sexuality utterly divorced from reproduction is a central feature of social interaction and group cohesion. Anthropologist Marvin Harris argues that bonobos get a “reproductive payoff that compensates them for their wasteful approach to hitting the ovulatory target.” The payoff is “a more intense form of social cooperation between males and females” leading to “a more intensely cooperative social group, a more secure milieu for rearing infants, and hence a higher degree of reproductive success for sexier males and females.”3 The bonobo’s promiscuity, in other words, confers significant evolutionary benefits on the apes.

The idea that hyperreactivity and hyporeactivity are two variations on a theme might even have implications for theory of mind. The “Intense World” paper proposed that if the amygdala, which is associated with emotional responses, including fear, is affected by sensory overload, then certain responses that look antisocial actually aren’t. “Impaired social interactions and withdrawal may not be the result of a lack of compassion, incapability to put oneself into someone else’s position or lack of emotionality, but quite to the contrary a result of an intensely if not painfully aversively perceived environment.” Behavior that looks antisocial to an outsider might actually be an expression of fear.

There is a “continual dance between intellect and emotions, feeling and reason, which is essential to the proper functioning and maintenance of both.”15 In a sense we do have two different ways of knowing the world and interacting with it, the rational and the emotional. This distinction roughly approximates to the folk distinction between heart and head; “knowing something is right in your heart is a different order of conviction, somehow a deeper kind of certainty, than thinking so with your rational mind.”16 There is a steady gradient in the ratio of rational to emotional control over the mind; the more intense the feeling, the more dominant the emotional mind becomes and more ineffectual the rational.

It’s important to emphasize that misattunement is not a sign of lack of love or commitment. It is inevitable and normal; in fact, it is startlingly common. Ed Tronick of Harvard Medical School, who has spent years absorbed in monitoring the interactions between mother and child, finds that even happily bonded mothers and infants miss each other’s signals fully 70 percent of the time. Adults miss their partner’s cues most of the time, too! We all send unclear signals and misread cues. We become distracted, we suddenly shift our level of emotional intensity and leave our partner behind, or we simply overload each other with too many signals and messages. Only in the movies does one poignant gaze predictably follow another and one small touch always elicit an exquisitely timed gesture in return. We are sorely mistaken if we believe that love is about always being in tune.

In attunement, it is the infant who leads and the mother who follows. “Where their roles differ is in the timing of their responses,” writes John Bowlby, one of the century’s great psychiatric researchers. The infant initiates the interaction or withdraws from it according to his own rhythms, Bowlby found, while the “mother regulates her behaviour so that it meshes with his... Thus she lets him call the tune and by a skillful interweaving of her own responses with his creates a dialogue.” The tense or depressed mothering adult will not be able to accompany the infant into relaxed, happy spaces. He may also not fully pick up signs of the infant’s emotional distress, or may not be able to respond to them as effectively as he would wish. The ADD child’s difficulty reading social cues likely originates from her relationship cues not being read by the nurturing adult, who was distracted by stress. In the attunement interaction, not only does the mother follow the child, but she also permits the child to temporarily interrupt contact. When the interaction reaches a certain stage of intensity for the infant, he will look away to avoid an uncomfortably high level of arousal. Another interaction will then begin. A mother who is anxious may react with alarm when the infant breaks off contact, may try to stimulate him, to draw him back into the interaction. Then the infant’s nervous system is not allowed to “cool down,” and the attunement relationship is hampered. Infants whose caregivers were too stressed, for whatever reason, to give them the necessary attunement contact will grow up with a chronic tendency to feel alone with their emotions, to have a sense — rightly or wrongly — that no one can share how they feel, that no one can “understand.” Attunement is the quintessential component of a larger process, called attachment. Attachment is simply our need to be close to somebody. It represents the absolute need of the utterly and helplessly vulnerable human infant for secure closeness with at least one nourishing, protective and constantly available parenting figure. Essential for survival, the drive for attachment is part of the very nature of warm-blooded animals in infancy, especially. of mammals. In human beings, attachment is a driving force of behavior for longer than in any other animal. For most of us it is present throughout our lives, although we may transfer our attachment need from one person — our parent — to another — say, a spouse or even a child. We may also attempt to satisfy the lack of the human contact we crave by various other means, such as addictions, for example, or perhaps fanatical religiosity or the virtual reality of the Internet. Much of popular culture, from novels to movies to rock or country music, expresses nothing but the joys or the sorrows flowing from satisfactions or disappointments in our attachment relationships. Most parents extend to their children some mixture of loving and hurtful behavior, of wise parenting and unskillful, clumsy parenting. The proportions vary from family to family, from parent to parent. Those ADD children whose needs for warm parental contact are most frustrated grow up to be adults with the most severe cases of ADD. Already at only a few months of age, an infant will register by facial expression his dejection at the mother’s unconscious emotional withdrawal, despite the mother’s continued physical presence. “(The infant) takes delight in Mommy’s attention,” writes Stanley Greenspan, “and knows when that source of delight is missing. If Mom becomes preoccupied or distracted while playing with the baby, sadness or dismay settles in on the little face.

The areas of the cortex responsible for attention and self-regulation develop in response to the emotional interaction with the person whom we may call the mothering figure. Usually this is the birth mother, but it may be another person, male or female, depending on circumstances. The right hemisphere of the mother’s brain, the side where our unconscious emotions reside, programs the infant’s right hemisphere. In the early months, the most important communications between mother and infant are unconscious ones. Incapable of deciphering the meaning of words, the infant receives messages that are purely emotional. They are conveyed by the mother’s gaze, her tone of voice and her body language, all of which reflect her unconscious internal emotional environment. Anything that threatens the mother’s emotional security may disrupt the developing electrical wiring and chemical supplies of the infant brain’s emotion-regulating and attention-allocating systems. Within minutes following birth, the mother’s odors stimulate the branching of millions of nerve cells in the newborn’s brain. A six-day-old infant can already distinguish the scent of his mother from that of other women. Later on, visual inputs associated with emotions gradually take over as the major influences. By two to seven weeks, the infant will orient toward the mother’s face in preference to a stranger‘s — and also in preference to the father’s, unless the father is the mothering adult. At seventeen weeks, the infant’s gaze follows the mother’s eyes more closely than her mouth movements, thus fixating on what has been called “the visible portion of the mother’s central nervous system.” The infant’s right brain reads the mother’s right brain during intense eye-to-eye mutual gaze interactions. As an article in Scientific American expressed it, “Embryologically and anatomically the eye is an extension of the brain; it is almost as if a portion of the brain were in plain sight.” The eyes communicate eloquently the mother’s unconscious emotional states.

Human beings were never meant to participate in a worldwide social network comprised of billions of people. We were designed by evolution to be hunter-gatherers, with the mental capacity to interact and socialize with the other members of our tribe—a tribe made up of a few hundred other people at most. Interacting with thousands or even millions of other people on a daily basis was way too much for our ape-descended melons to handle. That was why social media had been gradually driving the entire population of the world insane since it emerged back around the turn of the century. I was even beginning to wonder if the invention of a worldwide social network was actually the “Great Filter” that theoretically caused all technological civilizations to go extinct, instead of nuclear weapons or climate change. Maybe every time an intelligent species grew advanced enough to invent a global computer network, they would then develop some form of social media, which would immediately fill these beings with such an intense hatred for one another that they ended up wiping themselves out within four or five decades.

I’d finally gained enough distance from my addiction to realize something. Human beings were never meant to participate in a worldwide social network comprised of billions of people. We were designed by evolution to be hunter-gatherers, with the mental capacity to interact and socialize with the other members of our tribe—a tribe made up of a few hundred other people at most. Interacting with thousands or even millions of other people on a daily basis was way too much for our ape-descended melons to handle. That was why social media had been gradually driving the entire population of the world insane since it emerged back around the turn of the century. I was even beginning to wonder if the invention of a worldwide social network was actually the “Great Filter” that theoretically caused all technological civilizations to go extinct, instead of nuclear weapons or climate change. Maybe every time an intelligent species grew advanced enough to invent a global computer network, they would then develop some form of social media, which would immediately fill these beings with such an intense hatred for one another that they ended up wiping themselves out within four or five decades.

At first, intentionally employing body language can feel stilted or fake, but with practice it can be a quick, easy way to put strangers at ease. The same is true of making eye contact. If you have difficulty understanding how to convey the right social signals with your eyes, here’s a quick primer: •Sustain eye contact for 4–5 seconds at a time. More than that can indicate that you are trying to intimidate the other person or that you’re romantically interested in them. •Beware of prolonged eye contact. If someone is making prolonged eye contact with you, this may be a signal that the interaction has become more intense than you intended. You can signal disinterest by looking off to the side. •While you’re talking, look to the side or slightly upward when you break eye contact. This indicates thinking. Looking down signals that you’re done talking. •When the other person is talking, break eye contact by shifting your gaze to their mouth rather than looking away. Looking away signals boredom. •If the other person is talking about something emotional and looks away, you should continue to look at them to show that you care. •Make eye contact when you are first introduced to someone. Not doing so is interpreted as disrespectful. •If eye contact feels impossible, try looking at the person’s forehead, just above their eyes. This simulates eye contact. Making eye contact—or, more precisely, not making eye contact—is a big problem for many autistic individuals. The ability to convincingly fake eye contact, while not very helpful for us, puts other people at ease.

Let’s explore some key signs you should be watchful for: Unrelenting fatigue: Persistent exhaustion, even after adequate rest and sleep, is a key part of Autistic burnout. When grappling with burnout, your body may feel utterly exhausted, leaving you scrambling for energy to complete even the simplest tasks. Heightened sensory sensitivities: Sensitivity to sensory stimuli—be it noise, light, texture, or smell—intensifies during burnout, amplifying your susceptibility to sensory overload, meltdowns, and shutdowns. Sensory stimuli that used to feel manageable may now feel overwhelming. Skills and functioning decline: A conspicuous drop in skills like focusing, organizing, problem-solving, and speaking is another feature of burnout and makes social interactions more daunting. Emotional dysregulation: Burnout-induced dysregulation in your nervous and sensory systems hampers your ability to manage your emotions, resulting in intense emotions or emotional numbness. Increased anxiety, irritability, or feelings of being overwhelmed are common during burnout. Diminished tolerance for change: During burnout, your capacity to absorb and adapt to change wanes, and you may seek comfort in sameness and predictability. You might experience heightened distress in the face of the unexpected. Social isolation: Burnout can spark a retreat into solitude and diminish your ability to engage socially. You might withdraw from social interactions and lose motivation for once-enjoyed hobbies or activities. Masking: Burnout can throw a wrench in your masking abilities, and it can be confusing if you don’t understand what is happening! Interestingly, lots of adults don’t get their autism diagnosis until they are in burnout and have lost their ability to mask.

I have come to think of the UFO problem in terms of three distinct levels. The first level is physical. We now know that the UFO behaves like a region of space, of small dimensions (about ten meters), within which a very large amount of energy is stored. This energy is manifested by pulsed light phenomena of intense colors and by other forms of electromagnetic radiation. The second level is biological. Reports of UFOs show all kinds of psychophysiological effects on the witnesses. Exposure to the phenomenon causes visions, hallucinations, space and time disorientation, physiological reactions (including temporary blindness, paralysis, sleep cycle changes), and long-term personality changes. The third level is social. Belief in the reality of UFOs is spreading rapidly at all levels of society throughout the world. Books on the subject continue to accumulate. Documentaries and major films are being made by men and women who grew up with flying-saucer stories. Expectations about life in the universe have been revolutionized. Many modern themes in our culture can be traced back to the "messages from space" coming from UFO contactees of the forties and fifties. The experience of a close encounter with a UFO is a shattering physical and mental ordeal. The trauma has effects that go far beyond what the witnesses recall consciously. New types of behavior are conditioned, and new types of beliefs are promoted. Aside from any scientific consideration, the social, political, and religious consequences of the experience are enormous if they are considered over the timespan of a generation. Faced with the new wave of experiences of UFO contact that are described in books like Communion and Intruders and in movies like Close Encounters of the Third Kind, our religions seem obsolete. Our idea of the church as a social entity working within rational structures is obviously challenged by the claim of a direct communication in modern times with visible beings who seem endowed with supernatural powers. This idea can shake our society to the very roots of its culture. Witnesses are no longer afraid to come forward with personal stories of abductions, of spiritual exchanges with aliens, even of sexual interaction with them. Such reports are folklore in the making. I have discovered that they form a striking parallel to the tales of meetings with elves and jinn of medieval times, with the denizens of "Magonia," the land beyond the clouds of ancient chronicles. But they are something else, too: a portent of important things to come.

Interestingly enough, creative geniuses seem to think a lot more like horses do. These people also spend a rather large amount of time engaging in that favorite equine pastime: doing nothing. In his book Fire in the Crucible: The Alchemy of Creative Genius, John Briggs gathers numerous studies illustrating how artists and inventors keep their thoughts pulsating in a field of nuance associated with the limbic system. In order to accomplish this feat against the influence of cultural conditioning, they tend to be outsiders who have trouble fitting into polite society. Many creative geniuses don’t do well in school and don’t speak until they’re older, thus increasing their awareness of nonverbal feelings, sensations, and body language cues. Einstein is a classic example. Like Kathleen Barry Ingram, he also failed his college entrance exams. As expected, these sensitive, often highly empathic people feel extremely uncomfortable around incongruent members of their own species, and tend to distance themselves from the cultural mainstream. Through their refusal to fit into a system focusing on outside authority, suppressed emotion, and secondhand thought, creative geniuses retain and enhance their ability to activate the entire brain. Information flows freely, strengthening pathways between the various brain functions. The tendency to separate thought from emotion, memory, and sensation is lessened. This gives birth to a powerful nonlinear process, a flood of sensations and images interacting with high-level thought functions and aspects of memory too complex and multifaceted to distill into words. These elements continue to influence and build on each other with increasing ferocity. Researchers emphasize that the entire process is so rapid the conscious mind barely registers that it is happening, let alone what is happening. Now a person — or a horse for that matter — can theoretically operate at this level his entire life and never receive recognition for the rich and innovative insights resulting from this process. Those called creative geniuses continuously struggle with the task of communicating their revelations to the world through the most amenable form of expression — music, visual art, poetry, mathematics. Their talent for innovation, however, stems from an ability to continually engage and process a complex, interconnected, nonlinear series of insights. Briggs also found that creative geniuses spend a large of amount of time “doing nothing,” alternating episodes of intense concentration on a project with periods of what he calls “creative indolence.” Albert Einstein once remarked that some of his greatest ideas came to him so suddenly while shaving that he was prone to cut himself with surprise.

To test these ideas, Dr. Mario Beauregard of the University of Montreal recruited a group of fifteen Carmelite nuns who agreed to put their heads into an MRI machine. To qualify for the experiment, all of them must “have had an experience of intense union with God.” Originally, Dr. Beauregard had hoped that the nuns would have a mystical communion with God, which could then be recorded by an MRI scan. However, being shoved into an MRI machine, where you are surrounded by tons of magnetic coils of wire and high-tech equipment, is not an ideal setting for a religious epiphany. The best they could do was to evoke memories of previous religious experiences. “God cannot be summoned at will,” explained one of the nuns. The final result was mixed and inconclusive, but several regions of the brain clearly lit up during this experiment: •  The caudate nucleus, which is involved with learning and possibly falling in love. (Perhaps the nuns were feeling the unconditional love of God?) •  The insula, which monitors body sensations and social emotions. (Perhaps the nuns were feeling close to the other nuns as they were reaching out to God?) •  The parietal lobe, which helps process spatial awareness. (Perhaps the nuns felt they were in the physical presence of God?) Dr. Beauregard had to admit that so many areas of the brain were activated, with so many different possible interpretations, that he could not say for sure whether hyperreligiosity could be induced. However, it was clear to him that the nuns’ religious feelings were reflected in their brain scans. But did this experiment shake the nuns’ belief in God? No. In fact, the nuns concluded that God placed this “radio” in the brain so that we could communicate with Him. Their conclusion was that God created humans to have this ability, so the brain has a divine antenna given to us by God so that we can feel His presence. David Biello concludes, “Although atheists might argue that finding spirituality in the brain implies that religion is nothing more than divine delusion, the nuns were thrilled by their brain scans for precisely the opposite reason: they seemed to provide confirmation of God’s interactions with them.” Dr. Beauregard concluded, “If you are an atheist and you live a certain kind of experience, you will relate it to the magnificence of the universe. If you are a Christian, you will associate it with God. Who knows. Perhaps they are the same thing.” Similarly, Dr. Richard Dawkins, a biologist at Oxford University and an outspoken atheist, was once placed in the God helmet to see if his religious beliefs would change. They did not. So in conclusion, although hyperreligiosity may be induced via temporal lobe epilepsy and even magnetic fields, there is no convincing evidence that magnetic fields can alter one’s religious views.

In Separation, the second volume of his great trilogy on attachment, John Bowlby described what had been observed when ten small children in residential nurseries were reunited with their mothers after separations lasting from twelve days to twenty-one weeks. The separations were in every case due to family emergencies and the absence of other caregivers, and in no case due to any intent on the parents’ part to abandon the child. In the first few days following the mother's departure the children were anxious, looking everywhere for the missing parent. That phase was followed by apparent resignation, even depression on the part of the child, to be replaced by what seemed like the return of normalcy. The children would begin to play, react to caregivers, accept food and other nurturing. The true emotional cost of the trauma of loss became evident only when the mothers returned. On meeting the mother for the first time after the days or weeks away, every one of the ten children showed significant alienation. Two seemed not to recognize their mothers. The other eight turned away or even walked away from her. Most of them either cried or came close to tears; a number alternated between a tearful and an expressionless face. The withdrawal dynamic has been called “detachment” by John Bowlby. Such detachment has a defensive purpose. It has one meaning: so hurtful was it for me to experience your absence that to avoid such pain again, I will encase myself in a shell of hardened emotion, impervious to love — and therefore to pain. I never want to feel that hurt again. Bowlby also pointed out that the parent may be physically present but emotionally absent owing to stress, anxiety, depression, or preoccupation with other matters. From the point of view of the child, it hardly matters. His encoded reactions will be the same, because for him the real issue is not merely the parent's physical presence but her or his emotional accessibility. A child who suffers much insecurity in his relationship with his parents will adopt the invulnerability of defensive detachment as his primary way of being. When parents are the child's working attachment, their love and sense of responsibility will usually ensure that they do not force the child into adopting such desperate measures. Peers have no such awareness, no such compunctions, and no such responsibility. The threat of abandonment is ever present in peer-oriented interactions, and it is with emotional detachment that children automatically respond. No wonder, then, that cool is the governing ethic in peer culture, the ultimate virtue. Although the word cool has many meanings, it predominately connotes an air of invulnerability. Where peer orientation is intense, there is no sign of vulnerability in the talk, in the walk, in the dress, or in the attitudes.

Despite its reputation for individualism and unbridled capitalism, the United States has a history rich in cooperation and communalism. From the colonial era to the present—and among the indigenous population for millennia—local communities have engaged in self-help, democracy, and cooperation. Indeed, the “individualistic” tradition might more accurately be called the “self-help” tradition, where “self” is defined not only in terms of the individual but in terms of the community (be it family, township, religious community, etc.). Americans are traditionally hostile to overarching authorities separate from the community with which they identify, a hostility expressed in the age-old resentment towards both government and big business. The stereotype, based on fact, is that Americans would rather solve problems on their own than rely on political and economic power-structures to do so. The following brief survey of the history substantiates this claim. While my focus is on worker cooperatives, I will not ignore the many and varied experiments in other forms of cooperation and communalism. Certain themes and lessons can be gleaned from the history. The most obvious is that a profound tension has existed, constantly erupting into conflict, between the democratic, anti-authoritarian impulses of ordinary Americans and the tendency of economic and political power-structures to grow extensively and intensively, to concentrate themselves in ever-larger and more centralized units that reach as far down into society as possible. Power inherently tries to control as much as it can: it has an intrinsic tendency toward totalitarianism, ideally letting nothing, even the most trivial social interactions, escape its oversight. Bentham’s Panopticon is the perfect emblem of the logic of power. Other social forces, notably people’s strivings for freedom and democracy, typically keep this totalitarian tendency in check. In fact, the history of cooperation and communalism is a case-study in the profound truth that people are instinctively averse to the modes of cutthroat competition, crass greed, authoritarianism, hierarchy, and dehumanization that characterize modern capitalism. Far from capitalism’s being a straightforward expression of human nature, as apologists proclaim, it is more like the very antithesis of human nature, which is evidently drawn to such things as free self-expression, spontaneous “play,”131 cooperation and friendly competition, compassion, love. The work of Marxist historians like E. P. Thompson shows how people have had to be disciplined, their desires repressed, in order for the capitalist system to seem even remotely natural: centuries of indoctrination, state violence, incarceration of “undesirables,” the bureaucratization of everyday life, have been necessary to partially accustom people to the mechanical rhythms of industrial capitalism and the commodification of the human personality.132 And of course resistance continues constantly, from the early nineteenth century to the present day. “Wage-slavery,” as workers in the nineteenth century called it, is a monstrous assault on human dignity, which is why even today, after so much indoctrination, people still hate being subordinated to a “boss” and rebel against it whenever they can.

Kode’s older sister, Kira, was leaning over a display of jewelry, fisting a jade-green necklace in one hand. Her nose was two inches from the Braetic across the table, the two exchanging intimidating glares. Eena watched for a few seconds as Kira all but crawled over a pile of merchandise, her face scrunched up with resentment, yet enviably stunning as always. “Hey Kode,” the young queen whispered. “Hey, girl.” “What’s going on?” “Kira’s bartering.” Eena watched the fistful of necklace come within a whisker of smacking the merchant’s nose. “She isn’t going to hurt the guy, is she?” Kode snorted on a chuckle. “Not if the dude’s got any sense.” Validly concerned, Eena inched closer to the confrontation, straining to hear their growled dialogue. Kode and Niki crept closer too. Efren, however, stayed where he was, testing the flagpole’s ability to support his body weight. They watched the feisty Mishmorat hold up a small pouch and shake it in front of the Braetic’s eyes. Kira’s fingers curled like claws around the purse. She seemed to smirk for a second when the merchant flinched. In a blink he was back in her face again, shoving aside the purse. “What is she trying to trade?” Eena asked, her voice still hushed as though she might disturb the haggling taking place across the way. “Viidun coins,” Kode said. “Ef gave ‘em to her.” “Are they worth much?’ Kode grinned wryly, “He sure as hell don’t freakin’ think so.” Eena foresaw Niki’s disapproving smack to the back of Kode’s head before he even finished his sentence. He cursed at his girlfriend for the physical abuse, an unwise response that earned him an additional thump on the head. “Freakin’ tyrant,” Kode grumbled. “Vulgar grogfish,” Niki retorted. Still unable to hear well enough to satisfy her curiosity, Eena stole in closer to the scene of heated bartering. She stopped when Kira’s strong voice carried over the murmur of the crowd. Kode and his girlfriend were right on her heels. “This purse is worth ten of those gaudy necklaces. You oughta be payin’ me to take ‘em off your hands, Braetic!” “That alien money is worthless to me, Mishmorat. In all my life I’ve never left Moccobatran soil. And even if I were to take an interstellar trip someday, you’d never catch the likes of me on a barbarian planet like Rapador!” Kira jerked her head, causing her black, cascading hair to ripple over her shoulder. The action made the trader flinch again. His eyes tapered, appearing to fume over what he perceived as intentional bullying. “You ain’t gonna sell this crap to no one else,” the exotic Mishmorat said. “Be smart and take the money. Hell, you could make a dozen pieces of jewelry from these coins. Sell ’em all for ten times the worth of anything you got here.” The Braetic shoved his finger at Kira’s chest, breathing down her throat at the same time. “Why don’t you just take your pretty little backside away from my table and make your own Viidun jewelry. Sell it yourself and then come back with a reasonable offer for my necklace.” His palm opened flat, demanding she hand over the jade stones still in her fist. “You wanna make me?” Kira breathed. “What do you plan to do, steal it?” The merchant challenged her in a gesture, nostrils flaring. “I’m no thief, but I’m not above beating some sense into you ‘til you choose to barter like a respectable Braetic!” Caught up in the intense interaction, Kode supported his sister a little too loudly. “Teach the freakin’ crook a lesson, Sis!” Niki smacked her boyfriend upside the head without missing a beat.

Feelings are not an independent fabrication of the brain. They are the result of a cooperative partnership of body and brain, interacting by way of free-ranging chemical molecules and nerve pathways. This particular and overlooked arrangement guarantees that feelings disturb what might otherwise be an indifferent mental flow. The source of feeling is life on the wire, balancing its act between flourishing and death. As a result, feelings are mental stirrings, troubling or glorious, gentle or intense.

Like many an introvert I suppose, she was happy knowing I was near but she didn’t necessarily need interaction. After the first month of my two -month trip to Australia in 2011, her emails became truncated. “Come home,” was the entirety of more than one. But once I was home she didn’t necessarily want to go out and do things, or have long intense discussions about the state of the world. She just wanted me close, near, but not necessarily physically adjacent to her. She breathed deeper and felt more secure, just knowing I was in my office in the other room, that she could come in for a hug or a brief conversation,

When we are in a deeply spiritual transition we can lose interest in work, social interactions, and other life activities. We can feel lost when a familiar enthusiasm has vanished or we struggle to find the motivation to engage the world. This is a stage of awakening. It can last for a long time, and our old drives will not return in the same familiar forms. Peter was thirty-eight when he had an abrupt and intense energy awakening and psychic opening.

Love bombing is a technique typically used by emotional manipulators at the start of their interaction with a victim. It involves the intense, sudden, and forceful display of positive feelings toward a victim. This may seem counterintuitive at first. If a person is trying to harm someone, why do they act so intensively positive at first? Because it serves their own objectives!

Love bombing is the unconditional, unearned, and intense display of positivity from a manipulator to their target in the earliest days of their interaction. It has the purpose of softening up a victim’s defenses, increasing their reliance on the person manipulating them and setting the frame of a positive relationship, friendship, or whatever other form the interaction takes.

The first reason why peer-oriented children have to harden emotionally is that they have lost their natural source of power and self-confidence and, at the same time, their natural shield against intolerable hurt and pain. Apart from the steady onslaught of tragedies and traumas occurring everywhere, the child's personal world is one of intense interactions and events that can wound: being ignored, not being important, being excluded, not measuring up, experiencing disapproval, not being liked, not being preferred, being shamed and ridiculed. What protects the child from experiencing the brunt of all this stress is an attachment with a parent. It is attachment that matters: as long as the child is not attached to those who belittle him, there is relatively little damage done. The taunts can hurt and cause tears at the time, but the effect will not be long lasting. When the parent is the compass point, it is the messages he or she gives that are relevant. When tragedy and trauma happen, the child looks to the parent for clues whether or not to be concerned. As long as their attachments are safe, the sky could collapse and the world fall apart, but children would be relatively protected from feeling dangerously vulnerable. Roberto Benigni's movie, Life Is Beautiful, about a Jewish father's efforts to shield his son from the horrors of racism and genocide, illustrates that point most poignantly. Attachment protects the child from the outside world.

In the coming 30 years, anything that is not intensely interactive will be considered broken.

"Find out more" interactives "Find out more" interactives appeal to visitors of all levels of interest—from those who just want to grasp the big picture to those who wish to dig deeper. Gaming interactives Gaming interactives appeal to those who learn by doing rather than being shown or told (sometimes referred to ask kinaesthetic learners). These do not need to be digital—many of the best game-based interactives are mechanical and kinetic. They are often a great way of helping visitors to see how dry content can be applied to more exciting scenarios. Environmental interactives Environmental interactives are immersive interactive experiences, often on a large scale, intended to connect with users in an emotional and awe-inspiring way by carrying a powerful, overarching message. Often, these pieces feel closer to art installations than interactives The main outcome of the interactive is often a sensory impression, rather than an intense learning experience.

Even those who have never interacted with X will hear through the grapevine that X is abusive, unscrupulous, dishonest, or whatever the problem might be. If such behavior goes unaddressed—or even worse, if it is rewarded with a promotion for delivering strong business results—people across the company will conclude that the values and the inspirational posters are bullshit. Everyone will know that the real, unspoken culture is “Do whatever you want, as long as you make your numbers.

Mission driven is not just what you believe, it's how you make decisions every day about your time and effort and resources. It's about delivering on your most important promises, not racking up style points. It's about making choices during every meeting and every interaction. Grinding away toward your mission, day in and day out, will absolutely pay off.

demeaning or humiliating conduct on victims’ brains, psychiatrist Bessel van der Kolk discovered that abuse victims’ intense feelings of shame—that stop them from even meeting his gaze—“are reflected in abnormal brain activation.” In a healthy brain, when we meet someone’s eyes, the prefrontal cortex assesses the individual. The prefrontal cortex (PFC) is the last part of the brain to mature, and it’s often referred to as the CEO of the brain. It’s engaged in thinking about the future, weighing consequences, being rational and reasonable, and assessing a situation from a variety of perspectives. The PFC is involved in decision-making, in planning, in self-control, in social interaction, and in self-awareness.19 Bessel van der Kolk explains that survivors of chronic trauma do not get activation in their prefrontal cortex; instead, they get intense reaction deep within their emotional brains, the “Periaqueductal Gray.

Did the resulting interaction work out well, or did your distorted thoughts, intense feelings, or overreactions leave you feeling upset? This is an important distinction, a general signal to you that a schema, rather than a useful response, is at play.

This requires a degree of fearlessness and an open spirit. You are not afraid to have your whole personality shaped by these intense interactions. You assume a radical equality with the public, giving voice to people’s ideas and desires. What you produce will naturally connect, in a deep way. OPEN

His book, The Shallows: What the Internet is Doing to Our Brains, came out back in 2011. (glancing down at her notes) “The Net delivers precisely the kind of sensory and cognitive stimuli—repetitive, intensive, interactive, addictive—that have been shown to result in strong and rapid alterations in brain circuits and functions. The Net may well be the single most powerful mind-altering technology that has ever come into general use.

With every interaction with Maggie, they would treat her as if she was the only patient in the ward, and all their attention was directed only  her. They demonstrated special and impressive personal care. I do not remember feeling a similar attitude, with these intensities, in any other hospital. I did not feel it, even in other wards. Sometimes it seemed to me that a nurse would have a reason for going to work in a particular ward. Her choice in the ward she would work in, eventually, was a derivative of her character. The impression was that the nurses there were bonded around a clear and indisputable target - to protect patients, no matter what, to help them and their families as much as possible. I remember several incidents of violence by visitors towards the medical and nursing staff in other hospitals. It was mainly verbal, although sometimes there was also physical violence. Most cases concerned the displeasure of family over the treatment of patients, or so felt the patients or their companions. Perhaps their expectations were different from the possible reality. Maybe they thought that with the magic formula that was the nursing staff, all the pains would suddenly disappear and the patients would return home safe and sound. The reality was not like that.

The shamed and blocked emotions stop the full integration of intellectual meaning. When an emotional event happens, emotions must be discharged in order for the intellect, reason and judgment to make sense out of it. Emotions are a form of thinking, and blocked emotions bias thinking. As emotions get bound by shame, their energy is frozen, which blocks the full interaction between the mind and the will. The human will is intensity of desire raised to the level of action. The will is an appetite. It is dependent on the mind (reasoning and judgment) for its eyes. Without the mind, the will is blind and has no content. Without content the will starts willing itself. This state of disablement causes severe problems, some of which are: 1. The will wills what can’t be willed. 2. The will tries to control everything. 3. The will experiences itself as omnipotent or, when it has failed, as “wormlike.” 4. The will wills for the sake of willing (impulsiveness). 5. The will wills in absolute extremes—all or nothing.

The will is disabled primarily through the shaming of the emotions. The shamed and blocked emotions stop the full integration of intellectual meaning. When an emotional event happens, emotions must be discharged in order for the intellect, reason and judgment to make sense out of it. Emotions are a form of thinking, and blocked emotions bias thinking. As emotions get bound by shame, their energy is frozen, which blocks the full interaction between the mind and the will. The human will is intensity of desire raised to the level of action. The will is an appetite. It is dependent on the mind (reasoning and judgment) for its eyes. Without the mind, the will is blind and has no content. Without content the will starts willing itself. This state of disablement causes severe problems, some of which are: 1. The will wills what can’t be willed. 2. The will tries to control everything. 3. The will experiences itself as omnipotent or, when it has failed, as “wormlike.” 4. The will wills for the sake of willing (impulsiveness). 5. The will wills in absolute extremes—all or nothing.

One of the greatest tragedies in human interaction is that we believe ‘will’ can change everything—it can’t.

You Do Make a Difference But biology is not destiny. What we now know is that nature and nurture matter. How your child’s temperament is ultimately expressed depends on his age, experience, and training. David Reiss of George Washington University, states, “Whether and how strongly genes that underlie behaviors are turned on or expressed depends on the interaction and relationships a child has with the important people in his life.” You don’t get to choose your child’s temperament, nor does your child, but you do make a big difference. It is you who helps your child understand his temperament, emphasizes his strengths, provides him with the guidance he needs to express himself appropriately, and gently nudges him forward. The researchers now believe that by doing so you provide the practice needed to create new pathways within the brain and as a result fresh ways of responding and functioning. So when you recognize your child’s intense reaction, move in to soothe and calm him, and ultimately teach him how to compose himself, you change not only his behavior but the physical reaction within his body as well.

And so in this reality, everything came unseen but perfectly felt. Here, everything shared possessed intensity. The vibrancy of energy moved from one good deed to another. Here one was bigger than his circumstances and here every interaction was multiplied. Here there was no work as every undertaking was a talented blessing.

It is possible that the olfactory neurons die and regrow because they are exposed so intensely to the environment, he explained. These are the only cranial nerve cells that actually make contact with physical stimulus directly from the outer world, interacting directly with odor molecules on each inhale. They aren’t in the possession of that buffer of skin.

A Role Model for Managers of Managers Gordon runs a technical group with seven managers reporting to him at a major telecommunications company. Now in his late thirties, Gordon was intensely interested in “getting ahead” early in his career but now is more interested in stability and doing meaningful work. It’s worth noting that Gordon has received some of the most positive 360 degree feedback reports from supervisors, direct reports, and peers that we’ve ever seen. This is not because Gordon is a “soft touch” or because he’s easy to work for. In fact, Gordon is extraordinarily demanding and sets high standards both for his team and for individual performance. His people, however, believe Gordon’s demands are fair and that he communicates what he wants clearly and quickly. Gordon is also very clear about the major responsibility of his job: to grow and develop managers. To do so, he provides honest feedback when people do well or poorly. In the latter instance, however, he provides feedback that is specific and constructive. Though his comments may sting at first, he doesn’t turn negative feedback into a personal attack. Gordon knows his people well and tailors his interactions with them to their particular needs and sensitivities. When Gordon talks about his people, you hear the pride in his words and tone of voice. He believes that one of his most significant accomplishments is that a number of his direct reports have been promoted and done well in their new jobs. In fact, people in other parts of the organization want to work for Gordon because he excels in producing future high-level managers and leaders. Gordon also delegates well, providing people with objectives and allowing them the freedom to achieve the objectives in their own ways. He’s also skilled at selection and spends a great deal of time on this issue. For personal reasons (he doesn’t want to relocate his family), Gordon may not advance much further in the organization. At the same time, he’s fulfilling his manager-of-managers role to the hilt, serving as a launching pad for the careers of first-time managers.

The key is to look for emotional issues, strongly desired goals or highly charged problems. When you find those by listening carefully and pointing out your similar experiences and feelings about the issue it can create a deep connection with the other person. This can bring up intense feelings so if you want to maintain a more low key and relaxed interaction pay more attention to issues that have less emotional involvement.

In his Guide of the Perplexed, he sets out his intensely rationalistic view of the Torah: ‘The law as a whole aims at two things–the welfare of the soul and the welfare of the body.’ The first consists in developing the human intellect, the second in improving men’s political relations with each other. The Law does this by setting down true opinions, which raise the intellect, and by producing norms to govern human behaviour. The two interact. The more stable and peaceful we make our society, the more time and energy men have for improving their minds, so that in turn they have the intellectual capacity to effect further social improvements. So it goes on–a virtuous circle, instead of the vicious circle of societies which have no law.

For me, radio was a space for reflection. On the air, I submerged myself in music and literature. I listened along with my audience; I read to myself and to them, I discussed all kinds of ideas with total strangers. It was the perfect medium: intense, warm, interactive, and highly volatile. From my very first session in the broadcast studio, I felt like I was in a time capsule, a sensory-deprivation chamber. It was a protective bubble where nothing and no one could touch me. The semidarkness, the illuminated panel, and the on-air light combined to create a cozy, womblike environment, a sort of cosmic solitude. I had the sensation of floating in space, completely isolated from the real world. My only human contact was with the disembodied voices of callers. Everything seemed dusted with an ethereal—yes, I'll say it—ghostly quality. I could touch and hear the whole world, while no one could be sure of my existence; I was just one more voice in the teeming concert of hertzian waves. It was a land of the blind, where we were guided by sounds and voices, and space took the shape our words gave it. We transformed it with every description, comment, insult, or digression. It was almost like death, floating aimlessly at night, listening to spectral voices that in turn spoke about specters, indifferent to their own condition.

In this chapter we will look at the entire edifice of QFT. We will see that it is based on three simple principles. We will also list some of its achievements, including some new insights and understandings not previously mentioned. THE FOUNDATION QFT is an axiomatic theory that rests on a few basic assumptions. Everything you have learned so far, from the force of gravity to the spectrum of hydrogen, follows almost inevitably from these three basic principles. (To my knowledge, Julian Schwinger is the only person who has presented QFT in this axiomatic way, at least in the amazing courses he taught at Harvard University in the 1950's.) 1. The field principle. The first pillar is the assumption that nature is made of fields. These fields are embedded in what physicists call flat or Euclidean three-dimensional space-the kind of space that you intuitively believe in. Each field consists of a set of physical properties at every point of space, with equations that describe how these particles or field intensities influence each other and change with time. In QFT there are no particles, no round balls, no sharp edges. You should remember, however, that the idea of fields that permeate space is not intuitive. It eluded Newton, who could not accept action-at-a-distance. It wasn't until 1845 that Faraday, inspired by patterns of iron filings, first conceived of fields. The use of colors is my attempt to make the field picture more palatable. 2. The quantum principle (discetization). The quantum principle is the second pillar, following from Planck's 1900 proposal that EM fields are made up of discrete pieces. In QFT, all physical properties are treated as having discrete values. Even field strengths, whose values are continues, are regarded as the limit of increasingly finer discrete values. The principle of discretization was discovered experimentally in 1922 by Otto Stern and Walther Gerlach. Their experiment (Fig. 7-1) showed that the angular momentum (or spin) of the electron in a given direction can have only two values: +1/2 or -1/2 (Fig. 7-1). The principle of discretization leads to another important difference between quantum and classical fields: the principle of superposition. Because the angular momentum along a certain axis can only have discrete values (Fig. 7-1), this means that atoms whose angular momentum has been determined along a different axis are in a superposition of states defined by the axis of the magnet. This same superposition principle applies to quantum fields: the field intensity at a point can be a superposition of values. And just as interaction of the atom with a magnet "selects" one of the values with corresponding probabilities, so "measurement" of field intensity at a point will select one of the possible values with corresponding probability (see "Field Collapse" in Chapter 8). It is discretization and superposition that lead to Hilbert space as the mathematical language of QFT. 3. The relativity principle. There is one more fundamental assumption-that the field equations must be the same for all uniformly-moving observers. This is known as the Principle of Relativity, famously enunciated by Einstein in 1905 (see Appendix A). Relativistic invariance is built into QFT as the third pillar. QFT is the only theory that combines the relativity and quantum principles.

Yehohshua knelt in the shallow water and began a quiet, earnest prayer. Yehuway listened to His son’s words. “Father, I am here beginning the walk to eternal life. Father, I have diligently maintained Your ways and laws in my heart. I have pursued You through the long nights and have nourished Your words in the light. Here I am, waiting for You to speak to me.” As the sun lowered behind the mountain, the shadows lengthened over Yehohshua and Yehohanan. An ethereal energy overtook Yehohshua’ body. The thickening lavender and yellow and red clouds above them suddenly spread open, revealing a patch of blue beyond the clouds’ dome. From the vacant reach Yehohshua stared at the rapid descent of the Ruach Ha Kodesh that took the shape of a dove. The fluttering white image fully covered Yehohshua. Within its opulent cove, bolts of lightning struck the ground. The intense, brief, flashes arced about Yehohshua, silhouetting his body. “You are My beloved son,” Yehuway’s voice transferred out from the multitude of lightning strikes, “with whom I am well pleased.” Yehohanan sank to his knees when he heard the words. The water flowed up to his chin. He lowered his eyes to the depths of the river, catching the sight of a few fish swimming by. Yehohshua’s garment appeared as the wings of an angel beneath the water. Yehohanan also prayed thanks to Yehuway. His long locks of hair unraveled and flowed out from behind him in a tranquil surrender to the events. From the experience, an invisible umbilical cord of purpose united the two men.

Most creative individuals find out early what their best rhythms are for sleeping, eating, and working, and abide by them even when it is tempting to do otherwise,” Mihaly says. “They wear clothes that are comfortable, they interact only with people they find congenial, they do only things they think are important. Of course, such idiosyncrasies are not endearing to those they have to deal with.… But personalizing patterns of action helps to free the mind from the expectations that make demands on attention and allows intense concentration on matters that count.

The first and oldest of these traditions is tribe-like politics. I use the term “tribe-like” to refer to a pre-modern form of political interaction characterized by a harsh, survivalist quality and an adherence to certain intense primordial or kin-group forms of allegiance. Sometimes the tribe-like group that is in power in the Middle East, or is seeking power, is an actual tribe, sometimes it is a clan, members of a religious sect, a village group, a regional group; sometimes it is friends from a certain neighborhood, an army unit, and sometimes it is a combination of these groups. What all these associations have in common is the fact that their members are all bound together by a tribe-like spirit of solidarity, a total obligation to one another, and a mutual loyalty that takes precedence over allegiances to the wider national community or nation-state. The

One thing is very clear: if, knowing what we know today about the brain's plasticity, you were to set out to invent a medium that would rewire our mental circuits as quickly and thoroughly as possible, you would probably end up designing something that looks and works a lot like the Internet. It's not just that we tend to use the Net regularly, even obsessively. It's that the Net delivers precisely the kind of sensory and cognitive stimuli--repetitive, intensive, interactive, addictive--that have been shown to result in strong and rapid alterations in brain circuits and functions.

she throws her arms around me and hugs me tightly. It’s a nice hug—warm and genuine. I always liked Nessa. I’ve never met someone so completely and truly kind. The only thing that makes me stiffen in her arms is the knowledge that her husband is both dangerous and intensely obsessed with his wife. I’d rather not start my interaction with Mikolaj with the sight of me embracing his beloved.

In contrast, as young people move their social relationships online, those relationships become disembodied, asynchronous, and sometimes disposable. Even small mistakes can bring heavy costs in a viral world where content can live forever and everyone can see it. Mistakes can be met with intense criticism by multiple individuals with whom one has no underlying bond. Apologies are often mocked, and any signal of re-acceptance can be mixed or vague. Instead of gaining an experience of social mastery, a child is often left with a sense of social incompetence, loss of status, and anxiety about future social interactions.

whatever you are creating or designing, you must test and use it yourself. Separating out the work will make you lose touch with its functionality. Through intense labor on your part, you gain a feel for what you are creating. In doing this work, you see and feel the flaws in the design. You do not look at the parts separately but at how they interact, experiencing what you produce as a whole. What you are trying to create will not magically take off after a few creative bursts of inspiration, but must be slowly evolved through a step-by-step process as you correct the flaws. In the end, you win through superior craftsmanship, not marketing. This craftsmanship involves creating something with an elegant, simple structure, getting the most out of your materials—a high form of creativity. These principles work with the natural bent of your brain, and are to be violated at your own peril.

Using this technique, Baum et al constructed a forest that contained 1,000 decision trees and looked at 84 co-variates that may have been influencing patients' response or lack of response to the intensive lifestyle modifications program. These variables included a family history of diabetes, muscle cramps in legs and feet, a history of emphysema, kidney disease, amputation, dry skin, loud snoring, marital status, social functioning, hemoglobin A1c, self-reported health, and numerous other characteristics that researchers rarely if ever consider when doing a subgroup analysis. The random forest analysis also allowed the investigators to look at how numerous variables *interact* in multiple combinations to impact clinical outcomes. The Look AHEAD subgroup analyses looked at only 3 possible variables and only one at a time. In the final analysis, Baum et al. discovered that intensive lifestyle modification averted cardiovascular events for two subgroups, patients with HbA1c 6.8% or higher (poorly managed diabetes) and patients with well-controlled diabetes (Hba1c < 6.8%) and good self-reported health. That finding applied to 85% of the entire patient population studied. On the other hand, the remaining 15% who had controlled diabetes but poor self-reported general health responded negatively to the lifestyle modification regimen. The negative and positive responders cancelled each other out in the initial statistical analysis, falsely concluding that lifestyle modification was useless. The Baum et al. re-analysis lends further support to the belief that a one-size-fits-all approach to medicine is inadequate to address all the individualistic responses that patients have to treatment. 

to an impaired emotional regulation system, a limited facilitation for empathy, and problems in distinguishing present reality from irrelevant memories. In the long-term there is an increased risk of developing future psychopathologies and personality disorders. As opposed to secure attachments, organized forms of insecure attachments reflect inefficient stragetgies for coping with attachment emotional stress. In cases of avoidant attachment the mother may be averse to physical contact and block her child’s attempt to get close to her. She may be intensely ambivalent about being a mother. Her avoidance of the infant is more than behavioral – psychological harm can occur through the mother who is emotionally unavailable when her infant is distressed, even if she remains in physical contact with her child. In parallel, due to the lack of interactive regulation, the child learns how to disengage from the mother under stress, as well as from his own emotional responses to her rejection. To avoid this, the stressed infant will signal his need to disengage by looking away. On the other hand unpredictable and intrusive mothering often leads to ambivalent-anxious attachment where infants can only cope with a certain limited intensity of emotional arousal before they move beyond their window of tolerance into a state of stressful emotional dysregulation. These infants are overly dependent on the attachment figure (presumably desperately seeking interactive regulation) but also angry with the caregiver’s unpredictable regulation. In the most unfortunate situation, the infant/toddler is exposed to the most intense social stressors, such as physical and/or emotional abuse. This also includes neglect, which is proving to be the most serious threat to the development of the emotional brain. The most severe forms of attachment trauma, both abuse and neglect, create “disorganized-disoriented attachment.” It occurs when an infant has no strategy that will help him to cope with his caregiver, causing the infant to be profoundly confused, physically aroused, yet emotionally paralyzed. This context thus generates

final problem of cognitive therapy is that it is generally a short-term treatment so it is unable to build a strong enough therapeutic alliance to allow the patient to experience the corrective emotional experience. Deep change does not happen when a patient is consciously reflecting on an emotion. Rather it happens when the patient actively experiences the emotion and when a resonating emotionally present therapist recognizes and regulates that emotion, thereby modeling new ways of being with another while one is under stress. There is no interpersonal space for this repair of attachment ruptures in current models of cognitive therapy, where left brain insight dominates over right brain interactive regulation. Coming to the end, Sieff asked Schore what message he would like people to take home from this interview. Schore answered that the earliest stages of life are critical as they form the foundation of everything that follows. Our early attachment relationships, for better or worse, shape our right brain unconscious system and have lifelong consequences. An attuned early attachment relationship enables us to grow an interconnected, well-developed right brain and sets us up to become secure individuals, open to new social and emotional experiences. A traumatic early attachment relationship impairs the development of a healthy right brain and locks us into an emotionally dysregulated, amygdala-driven emotional world. As a result, our only way to defend against intense unregulated emotions is via the over reliance on repression and/or pathological characterological dissociation. Faced with relational stress, we are cut off from the world, from other people, from our emotions, from our bodies and from our sense of self. Our right brains cannot further develop or grow emotionally from our interactions with other right brains. Too many people suffer alone with their desperate pain due to their early relational trauma. For somebody struggling with such emotional dysregulation, the way to emotional security, and to a more vital, alive, and fulfilling life, does not come from making the unconscious conscious – which is essentially a left brain process

Internet services have made it much easier to amass huge amounts of sensitive information without meaningful consent, and to use it at massive scale without users understanding what is happening to their private data. Data as assets and power Since behavioral data is a byproduct of users interacting with a service, it is sometimes called “data exhaust”—suggesting that the data is worthless waste material. Viewed this way, behavioral and predictive analytics can be seen as a form of recycling that extracts value from data that would have otherwise been thrown away. More correct would be to view it the other way round: from an economic point of view, if targeted advertising is what pays for a service, then behavioral data about people is the service’s core asset.

Wesel devoted these months to assembling a Satan's brood of dedicated killers and systematically training them to a supreme pitch of efficiency. … The murderous intensity common to all its members could only have been generated by the interaction of several factors, among them a power-crazed and inflexible determination to destroy at the bidding of a higher authority.

Wesel devoted these months to assembling a Satan's brood of dedicated killers and systematically training them to a supreme pitch of efficiency. … The murderous intensity common to all its members could only have been generated by the interaction of several factors, among them a power-crazed and inflexible determination to destroy at the bidding of a higher authority. ― Hans Hellmut Kirst

Particle theory explains that all matter is made of many small particles that are always moving. There are particles in solids, liquids, and gases, and all of them continually vibrate, in varying directions, speeds, and intensities.17 Particles can only interact with matter by transferring energy. Waves are the counterpart to particles. There are three ways to regard waves: •​A disturbance in a medium through which energy is transferred from one particle within the medium to another, without making a change in the medium. •​A picture of this disturbance over time. •​A single cycle representing this disturbance. Waves have a constructive influence on matter when they superimpose or interact by creating other waves. They have a destructive influence when reflected waves cancel each other out. Scientists used to believe that particles were different from waves, but this is not always true, as you will see in the definition of wave-particle duality in this section. Waves, or particles operating in wave mode, oscillate, or swing between two points in a rhythmic motion. These oscillations create fields, which can in turn create more fields. For instance, oscillating charged electrons form an electrical field, which generates a magnetic field, which in turn creates an electrical field. Superposition in relation to waves means that a field can create effects in other objects, and in turn be affected itself. Imagine that a field stimulates oscillations in an atom. In turn, this atom makes its own waves and fields. This new movement can force a change in the wave that started it all. This principle allows us to combine waves; the result is the superposition. We can also subtract waves from each other. Energy healing often involves the conscious or inadvertent addition or subtraction of waves. In addition, this principle helps explain the influence of music, which often involves combining two or more frequencies to form a chord or another harmonic. A harmonic is an important concept in healing, as each person operates at a unique harmonic or set of frequencies. A harmonic is defined as an integer multiple of a fundamental frequency. This means that a fundamental tone generates higher-frequency tones called overtones. These shorter, faster waves oscillate between two ends of a string or air column. As these reflected waves interact, the frequencies of wavelengths that do not divide into even proportions are suppressed, and the remaining vibrations are called the harmonics. Energy healing is often a matter of suppressing the “bad tones” and lifting the “good tones.” But all healing starts with oscillation, which is the basis of frequency. Frequency is the periodic speed at which something vibrates. It is measured in hertz (Hz), or cycles per second. Vibration occurs when something is moving back and forth. More formally, it is defined as a continuing period oscillation relative to a fixed point—or one full oscillation.

They Have Intense but Shallow Emotions Emotionally immature people are easily overwhelmed by deep emotion, and they display their uneasiness by transmuting it into quick reactivity. Instead of feeling things deeply, they react superficially. They may be emotionally excitable and show a strong sentimentality, perhaps being easily moved to tears. Or they may puff up in anger toward anything they dislike. Their reactivity may seem to indicate that they’re passionate and deeply emotional, but their emotional expression often has a glancing quality, almost like a stone skipping the surface rather than going into the depths. It’s a fleeting reaction of the moment—dramatic but not deep. When interacting with such people, the weirdly shallow quality of their emotions may leave you feeling unmoved by their distress. You might tell yourself that you should be feeling more for them, but your heart can’t resonate with their exaggerated reactions. And because they overreact so frequently, you may quickly learn to tune them out for the sake of your own emotional survival.

Instead of going over to the fetishistic powers of the commodity, one had to go towards the ‘hidden’ engineering/artistic powers of things, objects and materials: this would, as it were, allow the object to commune and speak, providing us the first contours of the ‘object as comrade’.”9 This “object as comrade” displays what Giri calls idealism in the (material) thing itself, of what we may call spiritual corporeality as opposed to the fetishist idealism which imposes on a thing from the outside a social dimension as its reified property: to treat an object as “comrade” means to open oneself up to the virtual potentials of an object in an intense interaction with it.

WAYS TO MONETIZE (3): CHARGING FOR ENHANCED ACCESS Sometimes a platform that facilitates a monetary transaction may be unable to own, and hence to monetize, the transaction. Such platforms may instead charge producers for enhanced access to consumers. This refers to the provision of tools that enable a producer to stand out above the crowd and be noticed on a two-sided platform, despite an abundance of rival producers and the resulting intense competition to attract consumer attention. Platforms that charge producers fees for better targeted messages, more attractive presentations, or interactions with particularly valuable users are using enhanced access as a monetization technique. The system of monetizing enhanced access generally doesn’t harm network effects, since all producers and consumers are permitted to participate in the platform on an open, non-enhanced basis. But those for whom the additional value of enhanced access is particularly great can pay for that extra value—allowing a portion of that value to be captured by the platform business.

The concussion from the main explosion, was intense—a force so large that, without discrimination, it blew officers and sailors off the decks of Arizona, Vestal, Nevada, Tennessee, and West Virginia. Arizona slammed down hard. Combined with the explosive force, it cut through the harbor’s water supply line that fed Ford Island, and created a ten-foot tidal wave that plowed into its banks.

The expanding wave of intense heat caused his exterior optical glass to explode, as the blast created its own hurricane force winds that propelled the monstrous fireball outward and skyward.

Painting of love This afternoon I saw a painting hanging on the wall, It was of a maiden in the prime of her beauty, The background was painted in rainbow colours, one and all, I had every reason to admire the artists sagacity, Her form looked perfect worthy of every appreciation, Her eyes interacted with mine, Her lips had a strong and intense red sensation, And from her arose feelings divine, Although she was just a portrait, A still painting hanging on the even more still wall, She was a feeling that moved through eyes into the heart without any freight, And in me, just like other mesmerised onlookers, she did feelings of “life in love” install, Maybe I only felt so, maybe I wanted to feel so, Because her eyes, her form, her everything reminded me of someone, And I imagined her in this painting on the wall, and I allowed my mind to believe so, As long as she did not remind me of anyone, or everyone, but just her, my special someone, So I sat there looking at the painting on the wall, I admired the salient aspects of her colourful beauty, And now I too was still, still like the painting and still like the dead wall, Now, not the painting, but the stillness it exuded had become my new propensity, Like a flower that is beautiful in the presence of the beauty that holds itself within it so still, A state where all conflicts are exhumed and everything that represents profanity dies, That is when this painting my heart does with million joys fill, And recreates her colourful visions within me, and now my life just on them relies, So, I often visit the painting on the wall, still hanging there, And maybe it will be so always, Until one day I find it everywhere, Because I wish to love her in a million ways!

Painting of love This afternoon I saw a painting hanging on the wall, It was of a maiden in the prime of her beauty, The background was painted in rainbow colours, one and all, I had every reason to admire the artists sagacity, Her form looked perfect worthy of every appreciation, Her eyes interacted with mine, Her lips had a strong and intense red sensation, And from her arose feelings divine, Although it was just a portrait, A still painting hanging on the still wall, She was a feeling that moved through eyes into the heart without any freight, And in me, just like other mesmerised onlookers, she did feelings of life and love install, Maybe I only felt so, maybe I wanted to feel so, Because her eyes, her form, her everything reminded me of someone, And I imagined her in this painting on the wall, and I allowed my mind to believe so, As long as she did not remind me of anyone, or everyone, but just her, my special someone, So I sat there looking at the painting on the wall, I admired the salient aspects of her colourful beauty, And now I too was still, still like the painting and still like the dead wall, Now, not the painting, but the stillness it exuded had become my new propensity, Like a flower that is beautiful in the presence of the beauty that holds itself within it so still, A state where all conflicts are exhumed and everything that represents profanity dies, That is when this painting with million joys my heart fills in the life’s unforgiving mill, And recreates her colourful visions within me, and now my life just on them relies, So, I often visit the painting on the wall, still hanging there, And maybe it will be so always, Until one day I find it everywhere, Because I wish to love her in a million ways, in the narrow lanes, on the byways and all the highways!

his attention is stretched as far as it can go, interacting with the world around him. And like E., he seems to enjoy his life intensely.

Food restriction does not necessarily lead to self-starvation; in fact, a common effect of sustained weight loss is a tendency to binge whenever food is available (typically with feelings of automaticity and loss of control). Common triggers for binges include tempting food and excessive hunger, but also interpersonal stressors and strong emotions. To compensate for impulsive overeating, some people start to adopt purging behaviors such as vomiting and laxative use. The combination of bingeing and purging may lead to the onset of a self-reinforcing cycle. Especially in the early stages of the cycle, bingeing and purging cause intense guilt, shame and anxiety. Those negative emotions may then trigger more binges or prompt renewed attempts to restrict food, which ultimately end up strengthening the cycle. Bingeing and purging can be rewarding on a number of levels. On the one hand, these symptoms relieve anxiety, boredom, emptiness, and other negative feelings; on the other hands, they prevent stressful interactions with other people (e.g. staying home from school or work to binge), attract attention from family and friends, and may provide a way to communicate one's ill-defined psychological distress in concrete terms. Over time, the behavioral sequence of bingeing and purging becomes more automatic and less emotionally intense, but also harder to interrupt.

as the Markrams explain in their scientific publication from 2010: The intense world that the autistic person faces could easily become aversive if the amygdala and related emotional areas are significally affected with local hyper-functionality. The lack of social interaction in autism may therefore not be because of deficits in the ability to process social and emotional cues, but because a sub-set of cues are overly intense, compulsively attended to, excessively processed and remembered with frightening clarity and intensity. Typical autistic symptoms, such as averted eye gaze, social withdrawal, and lack of communication, may be explained by an initial over-awareness of sensory and social fragments of the environment, which may be so intense, that avoidance is the only refuge.

Colonization has changed everything about the way we live our lives. Our nations were made up of strong families that supported each other by intense extended affiliations and supportive networks of clans. Our people put a priority on knowledge and indigenous intelligence; there were always thinking and constantly assessing the possibilities of growth and adaptation to new realities. They possessed spiritual power and were guided in the conduct of their lives by their indigenous customs and religious beliefs. They were unified in their communities and interactions. This sense of unity was especially important to them because they understood the disunity degraded not only their existence as collectives but also their spiritual power as persons. Reciprocity and mutual obligation were the foundations of human interactions and of relationships with other elements of creation. This created the kind of solidarity that allowed them to withstand the challenges of survival in hard physical environments and against evil forces—that allowed them to survive intact as those nations. Most clearly different from the way we live our lives, our ancestors lived in a culture and society of warriors; there was social pressure for men to walk the warrior’s path, and women's roles were defined in accordance with their power and responsibility to maintain the culture and care for the families and to enable the men to defend the nation. … we cannot hold on to a concept of the warrior that is gendered in the way it once was and that is located in an obsolete view of men's and women's roles. The battles we are fighting are no longer primarily physical; thus, any idea of the indigenous warrior framed solely in masculine terms is outdated and must be rethought and recast from the solely masculine view of the old traditional ways to a new concept of the warrior that is freed from colonial gender constructions and articulated instead with reference to what really counts in our struggles: the qualities and the actions of a person, man or woman, in battle.

Bel canto is a concept that takes into account two separate but related matters. First, it is a highly refined method of using the singing voice in which the glottal source, the vocal tract, and the respiratory system interact in such a way as to create the qualities of chiaroscuro, appoggio, register equalization, malleability of pitch and intensity, and a pleasing vibrato. The idiomatic use of this voice includes various forms of vocal onset, legato, portamento, glottal articulation, crescendo, decrescendo, messa di voce, mezza voce, floridity and trills, and tempo rubato. Second, bel canto refers to any style of music that employs this kind of singing in a tasteful and expressive way.

Based on what we know today, the environment conducive to optimal experience should: Provide a high intensity of interaction and feedback Have specific goals and established procedures Motivate Provide a continual feeling of challenge, one that is neither so difficult as to create a sense of hopelessness and frustration nor so easy as to produce boredom Provide a sense of direct engagement, producing the feeling of directly experiencing the environment, directly working on the task Provide appropriate tools that fit the user and task so well that they aid and do not distract Avoid distractions and disruptions that intervene and destroy the subjective experience

I was suddenly intensely aware of myself as a separate thing. I was aware not just of my hands and arms and legs and feet, of my whole body, as something separate which I could observe, but also of the backs of my eyes and the inside of my face, as though I could observe my own personality there, and my thoughts and feelings, working and interacting with each other before me, separate and observable. I watched them all – me - and knew that they, like the tree and the air, the sky and the mountains, and the stars in the heavens – that I myself, and everything that made up ‘me’ was observable, was something that I could hold at arm’s length and look at and observe. “But Who is looking? Who is observing?

Nevertheless, there is growing consensus that continued life-sustaining treatment is qualitatively futile in two situations: (1) when a patient is permanently unconscious and/or (2) permanently totally dependent on intensive medical care. Some Canadian authorities have referred the former as the “minimum goal” of life-sustaining treatment. When permanently unconscious, patients have no thoughts, sensation, purposeful action, social interaction, awareness of self, or awareness of their environment. Therefore, the minimum goal does not comment on the quality of the patient's experience; rather it states that the patient must simply experience his/her own existence.

During a belated New Year’s cleaning, I come across my grad-school coursework on the Austrian psychiatrist Viktor Frankl. Scanning my notes, I begin to remember his story. Frankl was born in 1905, and as a boy, he became intensely interested in psychology. By high school, he began an active correspondence with Freud. He went on to study medicine and lecture on the intersection of psychology and philosophy, or what he called logotherapy, from the Greek word logos, or “meaning.” Whereas Freud believed that people are driven to seek pleasure and avoid pain (his famous pleasure principle), Frankl maintained that people’s primary drive isn’t toward pleasure but toward finding meaning in their lives. He was in his thirties when World War II broke out, putting him, a Jew, in jeopardy. Offered immigration to the United States, he turned it down so as not to abandon his parents, and a year later, the Nazis forced Frankl and his wife to have her pregnancy terminated. In a matter of months, he and other family members were deported to concentration camps, and when Frankl was finally freed, three years later, he learned that the Nazis had killed his wife, his brother, and both of his parents. Freedom under these circumstances might have led to despair. After all, the hope of what awaited Frankl and his fellow prisoners upon their release was now gone—the people they cared about were dead, their families and friends wiped out. But Frankl wrote what became an extraordinary treatise on resilience and spiritual salvation, known in English as Man’s Search for Meaning. In it, he shares his theory of logotherapy as it relates not just to the horrors of concentration camps but also to more mundane struggles. He wrote, “Everything can be taken from a man but one thing: the last of the human freedoms—to choose one’s attitude in any given set of circumstances.” Indeed, Frankl remarried, had a daughter, published prolifically, and spoke around the world until his death at age ninety-two. Rereading these notes, I thought of my conversations with Wendell. Scribbled in my grad-school spiral were the words Reacting vs. responding = reflexive vs. chosen. We can choose our response, Frankl was saying, even under the specter of death. The same was true of John’s loss of his mother and son, Julie’s illness, Rita’s regrettable past, and Charlotte’s upbringing. I couldn’t think of a single patient to whom Frankl’s ideas didn’t apply, whether it was about extreme trauma or an interaction with a difficult family member. More than sixty years later, Wendell was saying I could choose too—that the jail cell was open on both sides. I particularly liked this line from Frankl’s book: “Between stimulus and response there is a space. In that space is our power to choose our response. In our response lies our growth and our freedom.

Another reason why feelings would succeed where plain ideas fail has to do with the unique nature of feelings. Feelings are not an independent fabrication of the brain. They are the result of a cooperative partnership of body and brain, interacting by way of free-ranging chemical molecules and nerve pathways. This particular and overlooked arrangement guarantees that feelings disturb what might otherwise be an indifferent mental flow. The source of feeling is life on the wire, balancing its act between flourishing and death. As a result, feelings are mental stirrings, troubling or glorious, gentle or intense. They can stir us subtly, in an intellectualized sort of way, or intensely and noticeably, grabbing the owner’s attention firmly. Even at their most positive, they tend to disturb the peace and break the quiet.

Inequality may not be fair but is necessary for progress. When resources are distributed to people equally, you establish equality of outcome. If you photograph for a living or build rockets to colonize solar system - equality of outcome will establish the same value for both. It does not reward for resource-intensive and risky operations and discourages the development & progress because it's as valuable as photographing. Any reasonable person will do less complicated things if he is compensated in the same way. BUT, when resources are unequally distributed - it distributes values too. It means it systemically designs 'rich & poor' people. It means if you are poor, then you can become rich. To complete this transformation, you must do something valuable. In this way, minor and huge progress happens. No matter if you are rich or poor - you will need opportunities. It is the way we interact with opportunities constructs inequality.

At the other extreme is the psychotic break. The process of a psychotic break tends to unfold as follows: events of one’s life, be it an acute crisis or more chronic problems that pile up over time, utterly destroy any semblance of a healthy sense of self. When this occurs the individual will enter the panic phase of the process. The disintegrating self and the disorientation this creates bring to the fore emotions of such an intensity that the individual becomes incapable of proper interaction with their environment. Eventually the panic becomes so overwhelming that the psyche re-imposes order through what is called the stage of the psychotic-insight.

Something had happened inside the bar but he couldn’t figure out what it was. The way the three men—Legerski, Jimmy, the truck driver—interacted without words around him was unsettling, but he couldn’t unpack it. Why did Legerski seem so different—jumpy, intense—when he returned from the toilet? Cody felt he’d missed something but he couldn’t put his finger on it. He wished the alcohol in his system had dispersed but it was still there, dulling his instincts and fogging his brain. He thought about turning on his heel and going back inside to order a drink. He knew from long experience that sometimes the hair of the dog resharpened his wits, at least temporarily. “No,” he said aloud to himself. You’ve got to ride this out.

A third principal states that the more intense the interaction between a student and its models, the more effective the training. Intensity - the extent to which tutors arouse a response in a student - is determined from direct observations of interactants (e.g., by recording emotional responses) or from indirect measures (e.g., blood pressure or hormone levels). One implication, supported by data reviewed in Pepperberg and Neapolitan, is that, for both humans and birds, intense interaction requires one or more tutors. Of course, increasing the intensity of the interaction may not always increase learning: overly nurturant models may inhibit learning by preventing a student from experimenting on his or her own and overly aggressive models may arouse fear or counter-aggression strong enough to block processing of any input.

From my clinical experience, there are three adaptations to this characteristic. The most conspicuous is a tendency to be withdrawn, shy and introspective in social situations, avoiding or minimizing participation or conversations; or, conversely, actively seeking social engagement and being conspicuously intrusive and intense, dominating the interaction and being unaware of social conventions such as acknowledging personal space.

There are good biological reasons for accepting the fact that man is so constituted that he possesses an inner world of the imagination which is different from, though connected to, the world of external reality. It is the discrepancy between the two worlds which motivates creative imagination. People who realize their creative potential are constandy bridging the gap between inner and outer. They invest the external world with meaning because they disown neither the world’s objectivity nor their own subjectivity. This interaction between inner and outer worlds is easily seen when we observe children at play. Children make use of real objects in the external world, but invest these objects with meanings which derive from the world of their own imagination. This process begins very early in the child’s life. Many infants develop intense attachments to particular objects. D. W. Winnicott was the first psychoanalyst to draw attention to the importance of such attachments in his paper ‘Transitional Objects and Transitional Phenomena’.7 These phenomena are closely connected with the beginnings of independence and with the capacity to be alone.

Was this what I wanted, the rest of my days being laid out for me? A life not of my choosing. Would I be able to live it out here, in this isolation, six months on an island, the days unfolding one into another, a series of Russian dolls, diminishing in their intensity and diminishing me as well. Would I be diminished? Or was this what I needed, to live here undisturbed for the rest of my life and never have to interact with the fractiousness of city living ever again?

As a result, some thousands of young and angry outcasts who were part of the chans and a galaxy of similar online communities took up the intensive study and practice of basic magical workings without any sense of how to manage interactions with nonphysical beings—or, indeed, any notion that such interactions might need to be managed. That, in turn, pretty much guaranteed that if something other than human took an interest in the situation, a lot of the graduates of the chans’ magical boot camps were going to be swept up in something over which they had no control at all. The shortest description of 2016 is that that’s what happened.

Cracking the Crying Code Sure, crying is a baby’s only form of communication—but that doesn’t mean you’ll always know exactly what he or she is trying to say. Not to worry. This cheat sheet can help you figure out what those whimpers, wails, and shrieks really mean: “I’m hungry.” A short and low-pitched cry that rises and falls rhythmically and has a pleading quality to it (as in “Please, please feed me!”) usually means that baby’s in the market for a meal. The hunger cry is often preceded by hunger cues, such as lip smacking, rooting, or finger sucking. Catch on to the clues, and you can often avoid the tears. “I’m in pain.” This cry begins suddenly (usually in response to something unexpectedly painful—for instance, the jab of a needle at shot time) and is loud (as in ear-piercing), panicked, and long (with each wail lasting as long as a few seconds), leaving the baby breathless. It’s followed by a long pause (that’s baby catching his or her breath, saving up for another chorus) and then repeated, long, high-pitched shrieks. “I’m bored.” This cry starts out as coos (as baby tries to get a good interaction going), then turns into fussing (when the attention he or she is craving isn’t forthcoming), then builds to bursts of indignant crying (“Why are you ignoring me?”) alternating with whimpers (“C’mon, what’s a baby got to do to get a cuddle around here?”). The boredom cry stops as soon as baby is picked up or played with. “I’m overtired or uncomfortable.” A whiny, nasal, continuous cry that builds in intensity is usually baby’s signal that he or she has had enough (as in “Nap, please!” or “Clean diaper, pronto!” or “Can’t you see I’ve had it with this infant seat?”). “I’m sick.” This cry is often weak and nasal sounding, with a lower pitch than the “pain” or “overtired” cry—as though baby just doesn’t have the energy to pump up the volume. It’s often accompanied by other signs of illness and changes in the baby’s behavior (for example, listlessness, refusal to eat, fever, and/or diarrhea). There’s no sadder cry in baby’s repertoire or one that tugs harder at parental heartstrings than the “sick” cry.