Posture Related Quotes

In depression this faith in deliverance, in ultimate restoration, is absent. The pain is unrelenting, and what makes the condition intolerable is the foreknowledge that no remedy will come- not in a day, an hour, a month, or a minute. If there is mild relief, one knows that it is only temporary; more pain will follow. It is hopelessness even more than pain that crushes the soul. So the decision-making of daily life involves not, as in normal affairs, shifting from one annoying situation to another less annoying- or from discomfort to relative comfort, or from boredom to activity- but moving from pain to pain. One does not abandon, even briefly, one’s bed of nails, but is attached to it wherever one goes. And this results in a striking experience- one which I have called, borrowing military terminology, the situation of the walking wounded. For in virtually any other serious sickness, a patient who felt similar devistation would by lying flat in bed, possibly sedated and hooked up to the tubes and wires of life-support systems, but at the very least in a posture of repose and in an isolated setting. His invalidism would be necessary, unquestioned and honorably attained. However, the sufferer from depression has no such option and therefore finds himself, like a walking casualty of war, thrust into the most intolerable social and family situations. There he must, despite the anguish devouring his brain, present a face approximating the one that is associated with ordinary events and companionship. He must try to utter small talk, and be responsive to questions, and knowingly nod and frown and, God help him, even smile. But it is a fierce trial attempting to speak a few simple words.

And what is my definition of feminism? It is not what we have between our legs but what we have between our ears. It’s a philosophical posture and an uprising against male authority. It’s a way of understanding human relations and a way to see the world. It’s a commitment to justice and a struggle for the emancipation of women, the LGBTQIA+ community, anyone oppressed by the system, including some men, and all others who want to join. Welcome! The greater our number the better.

God is seeking to change the posture of our hearts from mistrust to trust. God is transforming us from a heart curved inward on itself to a heart that is more open to God and others.

Certaines relations harmonieuses se créent et durent grâce à un système complexe de menues contre-vérités, de renoncements, une espèce de ballet complice d'attitudes et de postures qui peut se résumer dans un proverbe jamais assez cité, ou plutôt une sentence, cette désignation lui convenant beaucoup mieux, Toi et moi nous savons, mais tais-toi et je me tairai. (ch. 5)

Foreign policy is in danger of turning into a subdivision of domestic politics instead of an exercise in shaping the future. If the major countries conduct their policies in this manner internally, their relations on the international stage will suffer concomitant distortions. The search for perspective may well be replaced by a hardening of differences, statesmanship by posturing.

When we recognize that, just like the glass, our body is already broken, that indeed we are already dead, then life becomes precious, and we open to it just as it is, in the moment it is occurring. When we understand that all our loved ones are already dead — our children, our mates, our friends — how precious they become. How little fear can interpose; how little doubt can estrange us. When you live your life as though you're already dead, life takes on new meaning. Each moment becomes a whole lifetime, a universe unto itself. When we realize we are already dead, our priorities change, our heart opens, and our mind begins to clear of the fog of old holdings and pretendings. We watch all life in transit, and what matters becomes instantly apparent: the transmission of love; the letting go of obstacles to understanding; the relinquishment of our grasping, of our hiding from ourselves. Seeing the mercilessness of our self-strangulation, we begin to come gently into the light we share with all beings. If we take each teaching, each loss, each gain, each fear, each joy as it arises and experience it fully, life becomes workable. We are no longer a "victim of life." And then every experience, even the loss of our dearest one, becomes another opportunity for awakening. If our only spiritual practice were to live as though we were already dead, relating to all we meet, to all we do, as though it were our final moments in the world, what time would there be for old games or falsehoods or posturing? If we lived our life as though we were already dead, as though our children were already dead, how much time would there be for self-protection and the re-creation of ancient mirages? Only love would be appropriate, only the truth.

The typical image of a depressed, lazy and tired person is someone hunched over and inert. Often, the assumption is that if one had more enthusiasm and inspiration, he would then stand up straight and move. In many cases, this equation is backward. But, as with everything related to one’s physicality, balance is the key. An overly erect and rigid posture may convey confidence and power to some, but it also causes a subtle accumulation of tension and rigidity on various levels, including psychological and emotional.

The driver of deterrence success is not nuclear weapons, it is nuclear posture. Nuclear weapons may deter, but they deter unequally.

Accordingly, identification, or the formation of composite figures, serves different purposes: first, to represent a feature both persons have in common; secondly, to represent a displaced common feature; but thirdly, to find expression for a common feature that is merely wished for. Since wishing it to be the case that two people have something in common is often the same as exchanging them, this relation too is expressed in the dream by identification. In the dream of Irma's injection, I wish to exchange this patient for another, that is, I wish that the other were my patient, as Irma is; the dream takes account of the wish in showing me a figure who is called Irma, but who is examined in a posture in which I have only had occasion to see the other.

ideas—relaxation, alignment, and rootedness—are all related. In tai chi, relaxation implies poise—that is, upright posture. The better your alignment, the less the muscles have to do to hold you up.

As for woman, her inferiority complex manifests itself in a rejection out of shame of her femininity: it is not the absence of a penis that unleashes this complex but the total situation; the girl envies the phallus only as a symbol of the privileges granted to boys; the father’s place in the family, the universal predominance of males, and upbringing all confirm her idea of masculine superiority. Later, in the course of sexual relations, even the coital posture that places the woman underneath the man is an added humiliation. She reacts by a “masculine protest”; she either tries to masculinize herself or uses her feminine wiles to go into battle against man. Through motherhood she can find in her child the equivalent of the penis. But this supposes that she must first accept herself completely as woman, and thus accept her inferiority. She is far more deeply divided against herself than is man.

Fundamental to a radical and lesbian feminist politics is the understanding that 'the personal is political'. This phrase has two interrelated meanings. It means that the political power structures of the 'public' world are reflected in the private world. Thus, for women in particular, the 'private' world of heterosexuality is not a realm of personal security, a haven from a heartless world, but an intimate realm in which their work is extracted and their bodies, sexuality and emotions are constrained and exploited for the benefits of individual men and the male supremacist political system. The very concept of 'privacy' as Catharine MacKinnon so cogently expresses it, 'has shielded the place of battery, marital rape, and women's exploited labor'. But the phrase has a complementary meaning, which is that the 'public' world of male power, the world of corporations, militaries and parliaments is founded upon this private subordination. The edifice of masculine power relations, from aggressive nuclear posturing to take-over bids, is constructed on the basis of its distinctiveness from the 'feminine' sphere and based upon the world of women which nurtures and services that male power. Transformation of the public world of masculine aggression, therefore, requires transformation of the relations that take place in 'private'. Public equality cannot derive from private slavery.

The posture we take when we meditate signifies that we are linking absolute and relative, sky and ground, heaven and earth, like two wings of a bird, integrating the skylike, deathless nature of mind and the ground of our transient, mortal nature. The

The redirection of orientation and attention can be as simple as asking clients to become aware of a "good" or "safe" feeling in the body instead of focusing on their physical pain or elevated heart rate. Or the therapist can ask clients to experiment with focusing attention away from the traumatic activation in their body and toward thoughts or images related to their positive experiences and competencies, such as success in their job. This shift is often difficult for clients who have habituated to feeling pulled back repetitively into the most negative somatic reminders of their traumatic experiences. However, if the therapist guides them to practice deeply immersing themselves in a positive somatic experience (i.e., noting the changes in posture, breath, and muscular tone that emerge as they remember their competence), clients will gain the ability to reorient toward their competencies. They experience their ability to choose to what they pay attention and discover that it really is possible to resist the somatic claims of the past.

Good riding techniques result in immediate automated control forces, resulting in controlling scary situations automatically. Sliding changes seat, peg and grip positions relative to the rider. Good riding techniques use these changes to your advantage. Good body posture, weight distribution and muscle tension then result in the desired immediate automated control forces.

The LIFE FROM GOD posture is so appealing because it doesn’t ask us to change. What we desire, what we seek, what we do, and how we live—all shaped by consumerism—are not disrupted. Our values and way of life are simply projected onto God and incorporated into a religious system in which we receive divine assistance to meet our desires. In this way LIFE FROM GOD is nothing more than consumerism with a Jesus sticker slapped on the bumper.

Side by side with the limitless possibilities opened up by the new technologies, reflection about international order must include the internal dangers of societies driven by mass consensus, deprived of the context and foresight needed on terms compatible with their historical character. In every other era, this has been considered the essence of leadership; in our own, it risks being reduced to a series of slogans designed to capture immediate short-term approbation. Foreign policy is in danger of turning into a subdivision of domestic politics instead of an exercise in shaping the future. If the major countries conduct their policies in this manner internally, their relations on the international stage will suffer concomitant distortions. The search for perspective may well be replaced by a hardening of differences, statesmanship by posturing. As diplomacy is transformed into gestures geared toward passions, the search for equilibrium risks giving way to a testing of limits.

Oh. Dane. That's his name, right?" she asked. "He took our phones and put the shackles on us, but said we could use the phone on the table. I'm not sure if it's some kind of dominance posturing," she trailed off for a moment. "Actually yeah, having been around him for more than thirty seconds, I'm relatively certain that this is one hundred percent, testosterone-laden alpha male posturing. Is Jake like this?" "I might be an idiot," I said, "but even I wouldn't fall for this sort of thing. A guy who goes to this length to seem awesome must have a dick the size of a gherkin.

Within the white majority there exists a substantial group who cherish democratic principles above privilege and who have demonstrated a will to fight side by side with the Negro against injustice. Another and more substantial group is composed of those having common needs with the Negro and who will benefit equally with him in the achievement of social progress. There are, in fact, more poor white Americans than there are Negro. Their need for a war on poverty is no less desperate than the Negro’s. In the South they have been deluded by race prejudice and largely remained aloof from common action. Ironically, with this posture they were fighting not only the Negro but themselves.

One article on reproductive strategies was titled "Sneaky Fuckers." Kya laughed. As is well known, the article began, in nature, usually the males with the most prominent secondary sexual characteristics, such as the biggest antlers, deepest voices, broadest chests, and superior knowledge secure the best territories because they have fended off weaker males. The females choose to mate with these imposing alphas and are thereby inseminated with the best DNA around, which is passed on to the female's offspring- one of the most powerful phenomena in the adaptation and continuance of life. Plus, the females get the best territory for their young. However, some stunted males, not strong, adorned, or smart enough to hold good territories, possess bags of tricks to fool the females. They parade their smaller forms around in pumped-up postures or shout frequently- even if in shrill voices. By relying on pretense and false signals, they manage to grab a copulation here or there. Pint-sized male bullfrogs, the author wrote, hunker down in the grass and hide near an alpha male who is croaking with great gusto to call in mates. When several females are attracted to his strong vocals at the same time, and the alpha is busy copulating with one, the weaker male leaps in and mates one of the others. The imposter males were referred to as "sneaky fuckers." Kya remembered, those many years ago, Ma warning her older sisters about young men who overrevved their rusted-out pickups or drove jalopies around with radios blaring. "Unworthy boys make a lot of noise," Ma had said. She read a consolation for females. Nature is audacious enough to ensure that the males who send out dishonest signals or go from one female to the next almost always end up alone. Another article delved into the wild rivalries between sperm. Across most life-forms, males compete to inseminate females. Male lions occasionally fight to the death; rival bull elephants lock tusks and demolish the ground beneath their feet as they tear at each other's flesh. Though very ritualized, the conflicts can still end in mutilations. To avoid such injuries, inseminators of some species compete in less violent, more creative methods. Insects, the most imaginative. The penis of the male damselfly is equipped with a small scoop, which removes sperm ejected by a previous opponent before he supplies his own. Kya dropped the journal on her lap, her mind drifting with the clouds. Some female insects eat their mates, overstressed mammal mothers abandon their young, many males design risky or shifty ways to outsperm their competitors. Nothing seemed too indecorous as long as the tick and the tock of life carried on. She knew this was not a dark side to Nature, just inventive ways to endure against all odds. Surely for humans there was more.

that? Masculinity is and was a broad category that encompassed many forms of behaviour; the manliness of these particular men was inflected by identities of class, ethnicity and profession. Yet it is striking how often the key protagonists appealed to pointedly masculine modes of comportment and how closely these were interwoven with their understanding of policy. ‘I sincerely trust we shall keep our backs very stiff in this matter,’ Arthur Nicolson wrote to his friend Charles Hardinge, recommending that London reject any appeals for rapprochement from Berlin.156 It was essential, the German ambassador in Paris, Wilhelm von Schoen wrote in March 1912, that the Berlin government maintain a posture of ‘completely cool calmness’ in its relations with France and approach ‘with cold blood’ the tasks of national defence imposed by the international situation.157 When Bertie spoke of the danger that the Germans would ‘push us into the water and steal our clothes’, he metaphorized the international system as a rural playground thronging with male adolescents. Sazonov praised the ‘uprightness’ of Poincaré’s character and ‘the unshakable firmness of his will’;158 Paul Cambon saw in him the ‘stiffness’ of the professional jurist, while the allure of the reserved and self-reliant ‘outdoorsman’ was central to Grey’s identity as a public man. To have shrunk from supporting Austria-Hungary during the crisis of 1914, Bethmann commented in his memoirs, would have been an act of ‘self-castration’.

The actions that accompany the four truths describe the trajectory of dharma practice: understanding anguish leads to letting go of craving, which leads to realizing its cessation, which leads to cultivating the path. These are not four separate activities but four phases within the process of awakening itself. Understanding matures into letting go; letting go culminates in realization; realization impels cultivation. This trajectory is no linear sequence of "stages" through which we "progress." We do not leave behind an earlier stage in order to advance to the next rung of some hierarchy. All four activities are part of a single continuum of action. Dharma practice cannot be reduced to any one of them; it is configured from them all. As soon as understanding is isolated from letting go, it degrades into mere intellectuality. As soon as letting go is isolated from understanding, it declines into spiritual posturing. The fabric of dharma practice is woven from the threads of these interrelated activities, each of which is defined through its relation to the others.

This photo is classic aestheticism. The engaging expression, the loose dress and fluid posture. Early to mid-1860's, if I had to guess." "It reminded me of the Pre-Raphaelites." "Related, definitely; and of course the artists of the time were all inspired by one another. They obsessed over things like nature and truth; color, composition, and the meaning of beauty. But where the Pre-Raphaelites strove for realism and detail, the painters and photographers of the Magenta Brotherhood were devoted to sensuality and motion." "There's something moving about the quality of light, don't you think?" "The photographer would be thrilled to hear you say so. Light was of principal concern to them: they took their name from Goethe's color wheel theories, the interplay of light and dark, the idea that there was a hidden color in the spectrum, between red and violet, that closed the circle. You have to remember, it was right in the middle of a period when science and art were exploding in all directions. Photographers were able to use technology in ways they hadn't before, to manipulate light and experiment with exposure times to create completely new effects.

PRESCRIPTION 5 Low Back and Trunk   This prescription can be used to treat these symptoms and restrictions: Abdominal pain Compromised breathing Hip extension range of motion Hip pain Low back pain Sciatica Spinal rotation, flexion and extension range of motion   Overview Methods: Contract and relax Pressure wave Smash and floss Tools: Small ball Large ball Small bouncy ball or under-inflated soccer/volleyball Total time:  14 minutes   This prescription is great for treating low back pain and supporting the hardworking muscles of your trunk. We’ve established that poor spinal mechanics and sitting can cause adaptive stiffness and irritation in the discs, ligaments, and muscles around your spine and trunk. And when that happens, low back pain is often the result. Although there are other contributing factors to consider, like previous injuries, arthritis, obesity, and stress, we would argue that one of the leading causes of low back pain and trunk-related problems stems from poor posture, prolonged sitting, and a lack of basic self-maintenance. Having spent the majority of this book outlining a protocol for preventing and resolving the issue from a mechanical standpoint, let’s turn our attention to the maintenance side of things. This prescription targets the muscles that are responsible for keeping your spine braced, as well as the muscles that may get stiff when you move poorly or sit for too long.

The Negro had never really been patient in the pure sense of the word. The posture of silent waiting was forced upon him psychologically because he was shackled physically. In the days of slavery, this suppression was openly, scientifically and consistently applied. Sheer physical force kept the Negro captive at every point. He was prevented from learning to read and write, prevented by laws actually inscribed in the statute books. He was forbidden to associate with other Negroes living on the same plantation, except when weddings or funerals took place. Punishment for any form of resistance or complaint about his condition could range from mutilation to death. Families were torn apart, friends separated, cooperation to improve their condition carefully thwarted. Fathers and mothers were sold from their children and children were bargained away from their parents. Young girls were, in many cases, sold to become the breeders of fresh generations of slaves. The slaveholders of America had devised with almost scientific precision their systems for keeping the Negro defenseless, emotionally and physically. With the ending of physical slavery after the Civil War, new devices were found to "keep the Negro in his place." It would take volumes to describe these methods, extending from birth in jim-crow hospitals through burial in jim-crow sections of cemeteries. They are too well known to require a catalogue here. Yet one of the revelations during the past few years is the fact that the straitjackets of race prejudice and discrimination do not wear only southern labels. The subtle, psychological technique of the North has approached in its ugliness and victimization of the Negro the outright terror and open brutality of the South. The result has been a demeanor that passed for patience in the eyes of the white man, but covered a powerful impatience in the heart of the Negro.

The vestibular system tells us about up and down and whether we are upright or not. It tells us where our heads and bodies are in relation to the earth’s surface. It sends sensory messages about balance and movement from the neck, eyes, and body to the CNS for processing and then helps generate muscle tone so we can move smoothly and efficiently. This sense tells us whether we are moving or standing still, and whether objects are moving or motionless in relation to our body. It also informs us what direction we are going in, and how fast we are going. This is extremely useful information should we need to make a fast getaway! Indeed, the fundamental functions of fight, flight, and foraging for food depend on accurate information from the vestibular system. Dr. Ayres writes that the “system has basic survival value at one of the most primitive levels, and such significance is reflected in its role in sensory integration.” The receptors for vestibular sensations are hair cells in the inner ear, which is like a “vestibule” for sensory messages to pass through. The inner-ear receptors work something like a carpenter’s level. They register every movement we make and every change in head position—even the most subtle. Some inner-ear structures receive information about where our head and body are in space when we are motionless, or move slowly, or tilt our head in any linear direction—forward, backward, or to the side. As an example of how this works, stand up in an ordinary biped, or two-footed, position. Now, close your eyes and tip your head way to the right. With your eyes closed, resume your upright posture. Open your eyes. Are you upright again, where you want to be? Your vestibular system did its job. Other structures in the inner ear receive information about the direction and speed of our head and body when we move rapidly in space, on the diagonal or in circles. Stand up and turn around in a circle or two. Do you feel a little dizzy? You should. Your vestibular system tells you instantly when you have had enough of this rotary stimulation. You will probably regain your balance in a moment. What stimulates these inner ear receptors? Gravity! According to Dr. Ayres, gravity is “the most constant and universal force in our lives.” It rules every move we make. Throughout evolution, we have been refining our responses to gravitational pull. Our ancient ancestors, the first fish, developed gravity receptors, on either side of their heads, for three purposes: 1) to keep upright, 2) to provide a sense of their own motions so they could move efficiently, and 3) to detect potentially threatening movements of other creatures through the vibrations of ripples in the water. Millions of years later, we still have gravity receptors to serve the same purposes—except now vibrations come through air rather than water.

First of all, the tone of my muscle cells must hold my skeleton together so that it neither collapses in upon my organs nor dislocates at its joints. It is tone, just as much as it is connective tissues or bone, that is responsible for my basic structural shape and integrity. Secondly, my muscle tone must superimpose upon its own stability the steady, rhythmical expansion and contraction of respiration. Third, it must support my overall structure in one position or another—lying, sitting standing, and so on. Finally, it must be able to brace and release any part of the body in relation to the whole, and to do this with spontaneity and split-second timing, so that graceful, purposeful action may be added to my stability, my posture, and my rhythmic respiration. It is no wonder we find that such large portions of our nervous systems are so continually engaged in controlling the maintenance and adjustments of this tone. The entire system of spindle cells, with both their contractile parts and their anulospiral receptors, the Golgi tendon organs, the reflex arcs, much of the internuncial circuitry of the spinal column, and most of the oldest portion of our brains—including the reticular formation and the basal ganglia—all work together to orchestrate this complex phenomenon. We have, as it were, a brain within our brain and a muscle system within our muscle system to monitor the constantly shifting values of background tonus, to provide a stable yet flexible framework which we are free to use how we will. Nor is it a wonder that these elements and processes are normally controlled below my level of consciousness—if this were not the case, walking across the room to get a glass of water would require more diversified and minute attention than my conscious awareness could possibly muster. It is the old brain, along with the even more ancient spinal cord, that are given the bulk of this task, because they have had so many more generations in which to grapple with the problems and refine the solutions. Millions upon millions of trials and errors have resulted in genetically constant motor circuits and sensory feedback loops which handle the fundamental life-supporting jobs of muscle tone for me automatically. Firm structure, posture, respiratory rhythms, swallowing, elimination, grasping, withdrawing, tracking with the eyes—all these intact and fully functional activities and more are given to each of us as new-born infants, the legacy of the development of our ancestors.

Contained somehow in the cortical web is an enormous array of experiential memories and new, imaginative associations that lift our behavior out of the closed circles of reflex and instinct—lift us so high at times that it is entirely possible for liberated abstract thought to forget its own biological basis. It is only civilized man who can, in fits of inspiration or contemplation, forget that he is an animal, a body. So in exchange for a relatively small but very stable variety of behavioral patterns, we have accepted the unknowns, the confusions, and the dangers of infinitely extended possibilities. This is the human experiment, and the cortex is its chief physiological element. Its mushrooming growth has been coincident with the rise towards erect posture, the development of the prehensile hand, the expanding use of tools, and the creation of verbal communication. Its increasing bulk and complexity have been the result of greatly increasing demands made upon the cephalic ganglion for the integration of these new postures and the perfections of these new skills. And as its relative size has come to dominate the rest of the central nervous system, it has made some demands of its own.

Self-centeredness—that toxic residue from the fall—spills beyond the boundaries of Eden to infect us all. What can we expect, then, when two fallen persons enter into the intense closeness of marriage? Preference collides with counter-preference; desire with desire; ego with ego. Habit, routine, style, taste—even relatively neutral qualities such as these—find their sovereignty challenged when one person enters a relationship with another. Marital conflict comes not because two fallen persons have come together, but because the fallenness has come between them. Allies become enemies. If either husband or wife forgets their common origin and ailment, and is not pursuing personal repentance, each is more likely to see the tother as the enemy. Their common enemy—the devil and his elixir of self-centeredness—is forgotten as they turn against each other. The wild optimism with which they began their union gradually devolves into a gloomy posture of self-preservation.

But we have the ability to turn negatives into positives for ourselves. One of the things you can work at is your body posture. If you have body language that implies defeat or weakness, people are likely to take you as such and relate with you on that basis. On the other hand, adopting a confident, winning stance tends to communicate to yourself and any observer that you know what you’re about. It influences the way people relate with you, and being taken seriously and as a person of importance makes you feel better, increasing Serotonin secretion, which in turn, helps you to win some more.

A lobster loser’s brain chemistry differs importantly from that of a lobster winner. This is reflected in their relative postures. Whether a lobster is confident or cringing depends on the ratio of two chemicals that modulate communication between lobster neurons: serotonin and octopamine. Winning increases the ratio of the former to the latter. A lobster with high levels of serotonin and low levels of octopamine is a cocky, strutting sort of shellfish, much less likely to back down when challenged. This is because serotonin helps regulate postural flexion. A flexed lobster extends its appendages so that it can look tall and dangerous, like Clint Eastwood in a spaghetti Western. When a lobster that has just lost a battle is exposed to serotonin, it will stretch itself out, advance even on former victors, and fight longer and harder.9 The drugs prescribed to depressed human beings, which are selective serotonin reuptake inhibitors, have much the same chemical and behavioural effect. In one of the more staggering demonstrations of the evolutionary continuity of life on Earth, Prozac even cheers up lobsters.10 High serotonin/low octopamine characterizes the victor. The opposite neurochemical configuration, a high ratio of octopamine to serotonin, produces a defeated-looking, scrunched-up, inhibited, drooping, skulking sort of lobster, very likely to hang around street corners, and to vanish at the first hint of trouble. Serotonin and octopamine also regulate the tail-flick reflex, which serves to propel a lobster rapidly backwards when it needs to escape. Less provocation is necessary to trigger that reflex in a defeated lobster. You can see an echo of that in the heightened startle reflex characteristic of the soldier or battered child with post-traumatic stress disorder.

People who have lost their sentness expect their church to deliver on its promises to meet their needs, to care for them, to make them feel good. Pastors who have lost their sentness see their primary responsibilities as organizing services and meeting the needs of the people who are paying the bills. People who have lost their sentness gauge the success of their pastors according to metrics related to sales: more customers, more money and, ideally, a more fancy showroom. In other words, we measure church success by buildings, butts on seats and bucks in the offering.

It also makes us question the admonitions that carbohydrate restriction cannot “generally be used safely,” as Theodore Van Itallie wrote in 1979, because it has “potential side effects,” including “weakness, apathy, fatigue, nausea, vomiting, dehydration, postural hypotension, and occasional exacerbation of preexisting gout.” The important clinical question is whether these are short-term effects of carbohydrate withdrawal, or chronic effects that might offset the benefits of weight loss. The same is true for the occasional elevation of cholesterol that will occur with fat loss—a condition known as transient hypercholesterolemia—and that is a consequence of the fact that we store cholesterol along with fat in our fat cells. When fatty acids are mobilized, the cholesterol is released as well, and thus serum levels of cholesterol can spike. The existing evidence suggests that this effect will vanish with successful weight loss, regardless of the saturated-fat content of the diet. Nonetheless, it’s often cited as another reason to avoid carbohydrate-restricted diets and to withdraw a patient immediately from the diet should such a thing be observed, under the mistaken impression that this is a chronic effect of a relatively fat-rich diet. In

The Sabbath commandment is also a great test case for how we do theology. Our views on the Sabbath are determined by our hermeneutic, by how we relate the Old Testament and New Testament, by how we relate systematic theology and biblical theology, by our posture toward extrabiblical documents, by where we place final authority, and whether or not we truly and consistently let exegesis be the lifeblood of theology.

We are all walking one fire road or another, be it paved by relational upheaval or financial upheaval, physical or emotional or the general inconveniences of life. But when you and I come along with a posture of peace, or with gentle and kind words, or with an offer of prayer or a hug, or with anything that looks and acts like Jesus, it is as though we have used a fire extinguisher - the flames that burned hot settle down.

Poor posture and flexibility are common features in patients with CF. CF-related bone disease and abnormal respiratory mechanics lead to a high incidence of musculoskeletal pain, thoracic kyphosis, and vertebral fracture rates. All patients should have an annual musculoskeletal and postural assessment from childhood (age ~8 years), with monitoring and treatment of any musculoskeletal issues (see Chapter 9).

Besides having been identified recently as the single most important factor in what men find sexy in women, the list of how correct posture influences internal organs and systems, and also mood and general energy, is very long indeed. Your internal environment depends on the efficiency of the flow of elements within it. Obviously, this includes oxygen, blood, hormones and nutrients, but also all interaction between nerves and the brain. The spine, which is your foundation and support, has a natural position that guarantees the efficiency of movement and interaction of the related elements. Your internal organs are all right alongside the spine and depend on its correct position to function well. Any prolonged restriction or deviation from this natural position will result in some, at least partial, dysfunction. Over a long time, the results can be devastating.

Visionary leadership is not reactive. It refuses to arrogantly offer the right solution or give the right answer. Rather, leading with vision requires that we relate to people. Dan Allender writes, Leadership is not about problems and decisions; it is a profoundly relational enterprise that seeks to motivate people toward a vision that will require significant change and risk on everyone’s part. Decisions are simply the doors that leaders, as well as followers, walk through to get to the land where redemption can be found.3 Leadership hinges on relationship, and that requires us to risk. And though I’m convinced that visionary, relational leadership is a bedrock Christian posture, we all have a disturbing bent toward relational immaturity. I see how easily I become cynical, dismissive, judgmental, and reactive. I see how quickly I’m tempted to blast back at the person who sends a critical e-mail, or judge the person who doesn’t make progress fast enough, or get impatient with those I manage who don’t accomplish exactly what I think they should. Our journey toward dealing compassionately with difficult people doesn’t simply require us to learn a bit more about others. It also requires us to become better acquainted with ourselves.

Darcy picked her up again, this time not as gently as he had when she’d tripped on the root. He carried her under one arm like a sack of grain, though to his credit, he avoided putting pressure on her lower abdomen. “I said no, ye contrary thing, and I’m big enough to make you obey whether ye want to or no’.” He crashed through the line of trees, stomped past the wounded men, and set her firmly in the wagon. “A skirmish is no place for a woman. I willna be responsible for you getting raped or killed.” That vulnerable look softened his hard features for a second. “I could tie you down, but then ye’d be no help to Archie. So what’ll it be, lass? Will you obey me or no?” He tried to intimidate her with his posture and size, bracketing her with his bare arms. It didn’t work. Rather, the sight of the succulent, hard mound of his exposed shoulder so close to her face made her wet her lips. His strong collarbones and sinewy neck glistened with sweat, and he smelled of pine and male exertion. Her libido jumped like a feisty poodle. Jeez Louise, Mel, get a grip. This is not a romance novel. He’s not your hero. The box got it wrong. The box was way out of line. “I need it,” she said, pleased her steady voice didn’t betray her attraction. “I have to go with you.” “I told you I’d look for whatever ye lust.” Lust. The antiquated word spoken in his deep voice did strange things to her tummy. It took a solid effort not to lick her lips in invitation as the word called to mind activities that most definitely related to wanting. Home, she reminded herself. She had to get home. “I don’t trust you to look as hard as I would. I’m coming with you.” “Where are your ropes, Archie?” he asked. “The woman refuses to stay put. I have no choice but to tie her to the wagon.” Several of the wounded men snickered. Archie said, “In the foot case there. And bring me some of yon dried moss before ye tie down your woman.” Your woman. The casual declaration made her stomach leap, and the sensation wasn’t entirely unpleasant. “She’s not mine,” Darcy growled as he opened the lid of a wooden chest in the wagon. To her horror, he removed a coil of rope. After tossing a yellowish clump in Archie’s direction, he came at her. Her libido disappeared with a poof. She hopped off the wagon, dodging hands that had no business being so quick, considering how large they were. “Don’t you dare tie me down! I’ve got to get that box. It’s my only hope to return home.” He lunged for her, catching her easily around the waist with his long arm, and plunking her back in the wagon. Libido was back. Her body thrilled at Darcy’s manhandling, though her muscles struggled against it. The thought of him tying her up in private might have some merit, but not in the middle of the forest with several strange men as witnesses. “Okay, okay,” she blurted as he looped the rope around one wrist. “I won’t follow you. Please don’t tie me. I’ll stay. I’ll help.” He paused to eye her suspiciously. “I promise,” she said. “I’ll stay here and make myself useful. As long as you promise to look for a rosewood box inlaid with white gold and about yea big.” She gestured with her hands, rope trailing from one wrist. “As long as you swear to look as though your life depends on it.” She held his gaze, hoping he was getting how important this was to her, hoping she could trust him. The circle of wounded men went quiet, waiting for his answer. He bounced on the balls of his feet, clearly impatient to return to the skirmish, but he gave her his full attention and said, “I vow that if your cherished box is on that field, I will find it.

The U.S. civilian leadership was shirking its responsibility to develop a high-level strategic approach to the most significant political and diplomatic challenge of this conflict. It was yet another example of America’s almost instinctive reflex to lead with the military in moments of international crisis. Civilian officials, as much as they may mistrust the Pentagon, are often the first to succumb. They seem remarkably adverse to exploring the panoply of tools they could bring to bear—let alone to putting in the work to develop a comprehensive strategic framework within which military action would be a component, interlocking with others. What is it, I found myself wondering, that keeps a country as powerful as the United States from employing the vast and varied nonmilitary leverage at its disposal? Why is it so easily cowed by the tantrums of weaker and often dependent allies? Why won’t it ever posture effectively itself? Bluff? Deny visas? Slow down deliveries of spare parts? Choose not to build a bridge or a hospital? Why is nuance so irretrievably beyond American officials’ grasp, leaving them a binary choice between all and nothing—between writing officials a blank check and breaking off relations? If the obstacle preventing more meaningful action against abusive corruption wasn’t active U.S. complicity, it sure looked like it.

Our personal demeanor says a lot more about us than we may realize. From the way we walk to the placement of our arms to the position of our shoulders, whether we intend to or not, our body language tells a story. Weak body language relates a weak mentality. With strong posture and a confident walk, you’re less likely to be targeted. Assailants will be looking for someone they feel will not fight back. They will study you, and if you look distracted or not confident, these factors can determine whether they decide to attack you or move on. When potential assailants are looking to victimize someone, they go through an “interview process.” This is an interview you do not want to pass. The “interview process” consists of four stages. Stage 1. Targeting—the observation. An assailant is looking for someone he feels is weak and will not put up a fight. The last thing he wants is someone who will draw attention to the situation. Stage 2. Approach. Based on what he sees, the assailant has determined that he can get closer. The window is open. Stage 3. Conversation. The assailant will engage in conversation to distract and/or lure you away from where you are. Never go with him! Stage 4. The Attack. The window was never closed and personal boundaries were neither established nor enforced. Please be aware that these stages can be condensed. There may not be a conversation or the conversation may occur in the approach, assuming the approach is within your vision. This is why awareness is an essential tool in self-defense. Too Close for Comfort Despite public perception that the victim does not know her rapist, such as in the case of a serial rapist, approximately 73% of rape victims know their assailant, according to the 2005 National Crime Victimization Survey. Although serial rapists receive tremendous coverage in the press, in part because they’re relatively less common, be aware that you’re more likely to be raped by someone you know. Studies provide insight as to the relationship between the perpetrator and the rape victim. Approximately 38% of victims are raped by a friend or acquaintance, 28% of victims are raped by someone with whom they share an intimate relationship, and 7% of victims are raped by a relative. In 2% of cases, the relationship is unknown and cannot be determined, and 26% of victims are raped by a stranger. Survival Mindset Before getting into the details of how to harden yourself as a target, it’s important to note that even if you unfortunately pass the four stages of the interview and the physical attack occurs, it doesn’t mean that you cannot fight back and survive. This is where your survival mindset kicks in and your Krav Maga skills come into play. How many times have you heard that it’s important to walk with confidence? Do you know what that really means? From a self-defense mindset, it means to convey a consistent image of awareness, inner strength, and knowledge. This image is created through strong and confident body language, eye contact, and voice.

De-escalation De-escalation tactics are an important self-defense strategy used to defuse a potentially dangerous situation. The first and only objective in de-escalation is to reduce the level of anger/agitation so that a calmer discussion becomes possible. Reasoning with an enraged person is not possible. De-escalation skills are an important tool when dealing with people who are highly agitated, frustrated, angry, fearful, or intoxicated. These may ordinarily be peaceful individuals who are responding to an unusual or extreme circumstance; or, they may in fact be individuals with disruptive or potentially violent personalities. By controlling yourself and using tactical communication, you can reduce the increasing threat in a situation. The goal of de-escalation is to reduce the likelihood of the situation transitioning from a verbal altercation to physical violence. De-escalation can be achieved by developing a rapid rapport and a sense of connection with an agitated person. De-escalation, although a verbal tactic, consists not only of verbal techniques, but also psychological (emotions) and nonverbal (body language) techniques. De-escalation is a tactic of altering your demeanor to fit the circumstances. To use de-escalation as a self-defense tactic, you need to adapt your demeanor to the situation at hand and overcome or control your personal emotions. Here are some additional tactics to put into your toolbox: 1. Body Language: Have a confident body posture, but don’t look too aggressive. Pay close attention to your emotions, and be cautious to avoid tensing up your shoulders, neck, hands, or face. If you’re unable to compose your emotions, they can (and likely will) be felt by the aggravated person and may cause your de-escalation efforts to fail, despite using an appropriate tone and words. Stand relatively still, avoiding sudden jerky or excessive movements. Make sure to keep your hand gestures to a minimum. Basically, think similarly to how you would deal with an angry dog. 2. Voice: You generally want to keep your voice calm, firm, and low while speaking slowly and evenly. The tone, inflection, and volume of your voice can increase or decrease the other person’s anxiety and agitation. However, if the person is yelling, you may need to initially speak in a louder tone in order to be heard, and then guide them to a softer and slower pace. • Listen actively. Gather information by asking questions to develop a rapport, if possible under the circumstances, and gather information in order to begin to guide the communication in a less volatile direction. • Acknowledge their feelings. Some agitated people are unable to problem solve until their feelings are dealt with. By acknowledging their feelings, it often lets them know that they’re being heard. • Communicate clearly by explaining your intentions and conveying your expectations. Repeat yourself as much as necessary until you’re heard.

Kaczynski’s dismissal of Relativist Philosophy in the Manifesto, however, also exposes the extent to which all of this anti-essentialist relativist posturing occurs against the backdrop of one absolute standard: the need to go through the Power Process. The grand irony is that relativism is only possible in the context of one non-relativized exception, the drive for power:     Modern leftish philosophers tend to dismiss reason, science, objective reality and to insist that everything is culturally relative. It is true that one can ask serious questions about the foundations of scientific knowledge and about how, if at all, the concept of objective reality can be defined. But it is obvious that modern leftish philosophers are not simply cool-headed logicians systematically analysing the foundations of knowledge. They are deeply involved emotionally in their attack on truth and reality. They attack these concepts because of their own psychological needs . . . [T]heir attack is an outlet for hostility, and, to the extent that it is successful, it satisfies the drive for power.

1. Body Language: Have a confident body posture, but don’t look too aggressive. Pay close attention to your emotions, and be cautious to avoid tensing up your shoulders, neck, hands, or face. If you’re unable to compose your emotions, they can (and likely will) be felt by the aggravated person and may cause your de-escalation efforts to fail, despite using an appropriate tone and words. Stand relatively still, avoiding sudden jerky or excessive movements. Make sure to keep your hand gestures to a minimum. Basically, think similarly to how you would deal with an angry dog. 2. Voice: You generally want to keep your voice calm, firm, and low while speaking slowly and evenly. The tone, inflection, and volume of your voice can increase or decrease the other person’s anxiety and agitation. However, if the person is yelling, you may need to initially speak in a louder tone in order to be heard, and then guide them to a softer and slower pace. • Listen actively. Gather information by asking questions to develop a rapport, if possible under the circumstances, and gather information in order to begin to guide the communication in a less volatile direction. • Acknowledge their feelings. Some agitated people are unable to problem solve until their feelings are dealt with. By acknowledging their feelings, it often lets them know that they’re being heard. • Communicate clearly by explaining your intentions and conveying your expectations. Repeat yourself as much as necessary until you’re heard. Certain behaviors have been found to escalate agitated people: • Ignoring the person • Making threats • Hurtful remarks and/or name calling • Arguing • Commanding or shouting • Invading personal space • Threatening gestures with your arms or hands, such as finger wagging or pointing Keep in mind that our natural instincts when in an aggressive or potentially violent encounter are to fight, flight, or freeze. However, in using de-escalation, we can’t do any of these. We must appear centered and calm even when we’re terrified. Therefore, these techniques must be practiced before they’re needed, so that they can become second nature. But keep in mind: It’s always important that you trust your instincts. If you feel that de-escalation is not working, STOP! You’ll know within as little as a few minutes to sometimes only a few seconds if it’s beginning to work. If not, tell the person to leave, escort him/her to the door, call for help, walk away, and/or call the police.

Comprised of the sum of all the possible ways that you can move and hold your body—your posture, your facial expressions, how you move your appendages, your rate of breathing, your overall level of motion—physiology of human beings as it relates to each emotional state is nearly identical across all cultures.

In the first, two monkeys sit opposite each other on a branch, both inserting a finger ever deeper into the other’s nostril until the finger vanishes up to the first knuckle. Swaying gently, they sit like this with expressions on their faces described as “trancelike.” The monkeys are normally hyperactive and sociable, but hand-sniffers sit apart from the group, concentrating on each other for up to half an hour. Even more curious is the second game, in which one monkey inserts almost a whole finger between the other’s eyelid and eyeball. Monkey fingers are tiny, but relative to their eyes and noses they aren’t any smaller than ours. Also, their fingers have nails, which obviously aren’t particularly clean, so this behavior potentially scratches the cornea or causes infections. Now, the monkeys really need to sit still; otherwise someone may lose an eye. These games are most painful to watch! The pair keeps its posture for minutes, while the one whose eye is being poked may stick a finger into the other’s nostril. What purpose these weird games serve is unclear, but one idea is that the monkeys are testing their bonds. This explanation has also been offered with respect to human rituals in which we make ourselves vulnerable. Tongue-kissing, for example, carries the risk of disease transmission. Intimate kissing is either pleasurable or totally disgusting depending on the partner: Engaging in it thus says a lot about how we perceive the relationship. In couples, kissing is thought to test the love, enthusiasm, even faithfulness of the partner. Perhaps capuchin monkeys, too, are trying to find out how much they really like each other, which may then help them decide who can be trusted to support them during confrontations within the group. A second explanation is that these games help the monkeys reduce stress, of which they have no shortage. Their group life is full of drama. During eye-poking or hand-sniffing, they seem to enter an unusually calm, dreamy state. Are they exploring the borderline between pain and pleasure, perhaps releasing endorphins in the process?

These differences between the sexes emerge early on. A Canadian study invited boys and girls aged nine and ten to play games that measured competitiveness. Girls were reluctant to take toys away from each other unless it was the only way to win, but boys claimed toys regardless of how this affected the game’s outcome. Girls competed only if necessary, but boys seemed to do so just for the sake of it. Similarly, upon meeting for the first time, men check each other out by picking something “anything” to fight over, often getting worked up about a topic they normally don’t care about. They adopt threatening body postures’ legs apart and chests pushed out, make expansive gestures, speak with booming voices, utter veiled insults, make risque jokes, and so on. They desperately want to find out where they stand relative to one another. They hope to impress the others sufficiently that the outcome will be in their favor. This is a predictable event on the first day of an academic gathering when egos from the far corners of the globe face each other in a seminar room or, for that matter, at a bar. Unlike the women, who tend to stay on the sidelines, the men get so involved in the ensuing intellectual jostle that they sometimes turn red or white. What chimpanzees do with charging displays’ with their hair on end, drumming on anything that amplifies sound, uprooting little trees as they go, the human male does in the more civilized manner of making mincemeat of someone else’s arguments or, more primitively, giving others no time to open their mouths. Clarification of the hierarchy is a top priority. Invariably, the next encounter among the same men will be calmer, meaning that something has been settled, though it’s hard to know what exactly that is.

A bonobo is physically as different from a chimpanzee as a Concorde is from a Boeing 747. Even chimps would have to admit that the bonobo has more style. A bonobo’s body is graceful and elegant, with piano-player hands and a relatively small head. The bonobo has a flatter, more open face with a higher forehead than the chimpanzee. A bonobo’s face is black, its lips are pink, its ears small, and its nostrils wide. Females have breasts; they are not as prominent as in our species, but definitely A-cup compared to the flat-chested other apes. Topping it all off is the bonobo’s trademark hairstyle: long black hair neatly parted in the middle. The biggest difference between the two apes is body proportion. Chimps have large heads, thick necks, and broad shoulders, they look as if they work out in the gym every day. Bonobos have a more intellectual appearance, with slim upper bodies, narrow shoulders, and thin necks. A lot of their weight is in their legs, which are longer than a chimp’s. The result is that when knuckle-walking on all fours, the chimp’s back slopes down from powerful shoulders, whereas the bonobo’s remains fairly horizontal because of its elevated hips. When standing or walking upright, a bonobo seems to straighten its back better than a chimp, giving the bonobo an eerily humanlike posture. For this reason, bonobos have been compared to Lucy, our Australopithecus ancestor.

Petipa responds with vigor equal to Ralph's robust song and flamboyant gestures. Once the energy level is raised, Ralph feels that his postures become imbued with an unconscious spiritual significance which Petipa affirms by countering with her own complementary moves. A hopping arabesque from Ralph may provoke a series of elegant stalking leaps from Petipa, while a fluttering of fingers may be countered with tiny aerial flurries. Poignant moments of unconcerned fur licking punctuate the patterns of the dance. Dancing with a tail of his own attached, Fred becomes a psychic extension of the cat. 'I share its grace, power, and oneness with the universe. I relate to Fluff and the whole spectrum of feline physicality on a profound level--I even regard birds differently.' Cat dancing is likely a complex vocabulary of gestures that we have yet to recognize and fully understand. Helen, along with others who share her covenant, has come to feel that Boot's studied poses communicate his inner thoughts and embody his souls unexpressed desires. But you have to be careful; sometimes the energy is so powerful I worry about overstimulating my aura. At those levels, an unstable etheric oscillation could collapse into an astral vortex and suck my spiritual reserves into a sate of negative sub-matter.

With a few sweeps of her thumbs, the picture zoomed off into the ether, along with her note: Long-lost relative of yours? She slid her phone into her clutch to find her mother watching. “What?” Bryce muttered. But Ember only motioned toward the frieze. “Who does it depict?” Bryce checked the sliver of writing in the lower right corner. “It just says The Making of the Sword.” Her mother peered at the half-faded etching. “In what language?” Bryce tried to keep her posture relaxed. “The Old Language of the Fae.

Yoga, whether dualist or nondualist, is concerned with the elimination of suffering (duhkha). Here suffering does not mean the pain resulting from a cut or the emotional torment experienced through political oppression. These are simply manifestations of a deeper existential suffering. That suffering is the direct outcome of our habitual sense of being locked into a body-mind that is separate from all others. Yoga seeks to prevent future suffering of this kind by pointing the way to the unitary consciousness that is disclosed in ego-transcending ecstatic states. From the viewpoint of traditional Yoga, even the pleasure or well-being (sukha) experienced as a result of the regular performance of yogic postures, breath control, or meditation is suffused with suffering. First of all, the pleasure is bound to be only temporary, whereas the innate bliss (ānanda) of the Self is permanent. Second, pleasure is relative: We can compare our present sense of enjoyment with similar experiences at different times or by different people. Thus, our experience contains an element of envy. Third, there is always the hidden fear that a pleasurable state will come to an end, which is a reasonable assumption. Yoga is a systematic attempt to step out of this whole cycle of gain and loss. When the yogin or yoginī is in touch with the Reality beyond the bodymind, and when he or she has a taste of the unalloyed delight of the Self, all possible pleasures that derive from objects (rather than the Self) come to lose their fascination. The mind begins to be more equanimous. As the Bhagavad-Gītā (2.48), the most popular Hindu Yoga scripture, puts it: “Yoga is balance (samatva).” This notion of balance is intrinsic to Yoga and occurs on many levels of the yogic work. Its culmination is in the “vision of sameness” (sama-darshana), which is the graceful state in which we see everything in the same light. Everything stands revealed as the great Reality, and nothing excites us as being more valuable than anything else. We regard a piece of gold and a clump of clay or a beautiful person and an unattractive individual with the same even-temperedness. Nor are we puffed up by praise or deflated by blame. This condition, which is one of utter lucidity and serenity, must not be confused with one of the many types of ecstasy (samādhi) known to yogins. Ecstasies, visions, and psychic (paranormal) phenomena are not at all the point of spiritual life. They can and do occur when we earnestly devote ourselves to higher values, but they are by-products rather than the goal of authentic spirituality. They should certainly not be made the focus of our aspiration. Thus, Yoga is a comprehensive way of life in which the ultimate Reality, or Spirit, is given precedence over other concerns. It is a sacred path that conducts us, in the words of an ancient Upanishad, from the unreal to the Real, from falsehood to Truth, from the temporal to the Eternal.

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

How Varied Movement Reduces Guarding and Pain Guarding is the tensing of muscle and shortening of posture to protect an injured, inflamed, or painful body part. It’s an overlooked pain-related behavior that plays a major contributing role in age-related mobility and activity declines. Studies show that patients who can reduce guarding behaviors experience lower levels of pain, anxiety, and distress. Because guarding has a psychological component (fear of injury and pain), exposure to novel movements helps retrain the nervous system. Varied movement is the best way to

We grasp external space through our bodily situation. A "corporeal or postural schema" gives us at every moment a global, practical, and implicit notion of the relation between our body and things, of our hold on them. A system of possible movements, or "motor projects* radiates from us to our environment. Our body is not in space like things; it inhabits or haunts space. It applies itself to space like a hand to an instrument, and when we wish to move about we do not move the body as we move an object. We transport it without instruments as if by magic, since it is ours and because through it we have direct access to space. For us the body is much more than an instrument or a means; it is our expression in the world, the visible form of our intentions. Even our most secret affective movements, those most deeply tied to the humoral infrastructure, help to shape our perception of things.

[Primates] deserve to be depicted in a manner that fills the human viewer with both curiosity and respect....One can explain over and over how much we share with, say, a bonobo, but it is only when we look the ape in the eye, either live or in a two-dimensional representation, that the similarity hits home. Pictures of our close relatives reach recesses that we don't wish to be reached, given the dogma that we humans are the planet's only intelligent life form. Images are harder to ignore than words. I believe that our evolutionary heritage becomes undeniable in the face of animals with instantly familiar postures, hands, glances, and gestures. p. 1 -Frans de Waal, My Family Album

Making God’s mission into an idol is a common and serious fault of the LIFE FOR GOD posture because it perpetuates the rebellion of Eden; it is a more subtle way of dethroning God and replacing him with something we can control.

Like Blumenberg, Bataille relates uprightness to the origins of mythology, and, like Freud and Ferenczi, he formats the ‘progressive election [from] quadruped to Homo erectus’ as a deviation from coprophiliac anality. Bataille fixates upon half-upright monkeys, who, he delectates, expose their ‘anal projections’ like ‘excremental skulls’. Inasmuch as their knuckle-dragging existence is some kind of ugly ‘halfway house’ between horizontal and vertical modes of carriage, primates are cast as some kind of partway antithesis on the stepwise ascent to mankind’s upright ‘nobility’: a dialectical step between horizontal and vertical, the monkey is awkwardly diagonal. (Primate posture thus inhabits a kind of uncanny valley—from which Bataille derives much titillation.) Nonetheless, by way of necrotizing the Renaissance cliché of orthograde ‘dignity’, Bataille locates in man’s spinal realignment merely a more refined lasciviousness—a more violent voluptuousness. To wit, he pinpoints ‘Two Terrestrial Axes’: the ‘vertical’, which ‘prolongs the radius of the terrestrial sphere’ as axis of libertine escape, lorded by ocean tides and plants (which ‘flee’ the earth to sacrifice themselves ‘endlessly’ to the Sun’s downward onslaught); and the ‘horizontal’, domicile to beasts and ‘analogous to the turning of the earth’. ‘Only human beings’, Bataille notes, ‘tearing themselves away from peaceful animal horizontality’, have ‘succeeded in appropriating the vegetal erection’, surrendering themselves to exquisite upwards collapse towards outer space’s solar enormities and fluxions.

Once the category of shell shock was invalidated, and the symptoms stigmatized, shell-shock symptoms nearly disappeared. There was no benefit to expressing one’s emotional pain through the now-shameful disorder. Over time, new symptoms of war trauma replaced those of shell shock. The loss of speech, inability to walk, and contorted body postures, so frequent during WWI, would be relatively rare in WWII among combatants of every nation, and would mostly disappear by the mid-1950s.

Was my husband a doctor, or a patient?’ Dr Nathan nodded sagely, glancing over his fingertips at Catherine Austin. What had Travis seen in those time-filled eyes? ‘Mrs Travis, I’m not sure the question is valid any longer. These matters involve a relativity of a very different kind. What we are concerned with now are the implications - in particular, the complex of ideas and events represented by World War III. Not the political and military possibility, but the inner identity of such a notion. For us, perhaps, World War III is now little more than a sinister pop art display, but for your husband it has become an expression of the failure of his psyche to accept the fact of its own consciousness, and of his revolt against the present continuum of time and space. Dr Austin may disagree, but it seems to me that his intention is to start World War III, though not, of course, in the usual sense of the term. The blitzkriegs will be fought out on the spinal battlefields, in terms of the postures we assume, of our traumas mimetized in the angle of a wall or balcony.

The impulse to be looking constantly with central vision is part of a psychophysical syndrome which includes spinal fixation as another characteristic. Tunnel vision -- the use of the macula, or central portion of the retina, to the relative exclusion of the surrounding area -- is hard on/eyes and diminishes their visual potential; it accentuates selective fixation upon objects one after another, missing the whole view and seeing objects as separate from their larger context. It accompanies and fortifies a tunneling habit of mind, a tendency to, fasten onto particular issues or circumstances, to hold doggedly and sometimes with exaggerated emotionality to a point of view, and to be unable to contextualize or to find fresh responses.

I could tie you down, but then ye’d be no help to Archie. So what’ll it be, lass? Will you obey me or no?” He tried to intimidate her with his posture and size, bracketing her with his bare arms. It didn’t work. Rather, the sight of the succulent, hard mound of his exposed shoulder so close to her face made her wet her lips. His strong collarbones and sinewy neck glistened with sweat, and he smelled of pine and male exertion. Her libido jumped like a feisty poodle. Jeez Louise, Mel, get a grip. This is not a romance novel. He’s not your hero. The box got it wrong. The box was way out of line. “I need it,” she said, pleased her steady voice didn’t betray her attraction. “I have to go with you.” “I told you I’d look for whatever ye lust.” Lust. The antiquated word spoken in his deep voice did strange things to her tummy. It took a solid effort not to lick her lips in invitation as the word called to mind activities that most definitely related to wanting. Home, she reminded herself. She had to get home. “I don’t trust you to look as hard as I would. I’m coming with you.” “Where are your ropes, Archie?” he asked. “The woman refuses to stay put. I have no choice but to tie her to the wagon.” Several of the wounded men snickered. Archie said, “In the foot case there. And bring me some of yon dried moss before ye tie down your woman.” Your woman. The casual declaration made her stomach leap, and the sensation wasn’t entirely unpleasant. “She’s not mine,” Darcy growled as he opened the lid of a wooden chest in the wagon. To her horror, he removed a coil of rope. After tossing a yellowish clump in Archie’s direction, he came at her. Her libido disappeared with a poof. She hopped off the wagon, dodging hands that had no business being so quick, considering how large they were. “Don’t you dare tie me down! I’ve got to get that box. It’s my only hope to return home.” He lunged for her, catching her easily around the waist with his long arm, and plunking her back in the wagon. Libido was back. Her body thrilled at Darcy’s manhandling, though her muscles struggled against it. The thought of him tying her up in private might have some merit, but not in the middle of the forest with several strange men as witnesses. “Okay, okay,” she blurted as he looped the rope around one wrist. “I won’t follow you. Please don’t tie me. I’ll stay. I’ll help.” He paused to eye her suspiciously. “I promise,” she said. “I’ll stay here and make myself useful. As long as you promise to look for a rosewood box inlaid with white gold and about yea big.” She gestured with her hands, rope trailing from one wrist. “As long as you swear to look as though your life depends on it.” She held his gaze, hoping he was getting how important this was to her, hoping she could trust him. The circle of wounded men went quiet, waiting for his answer. He bounced on the balls of his feet, clearly impatient to return to the skirmish, but he gave her his full attention and said, “I vow that if your cherished box is on that field, I will find it.

Don’t just take my word for it, here are the folks who wrote the book on it. Each year, the Heritage Foundation publishes its Index of U.S. Military Strength. Think of it as a 650-page report card for every branch of the U.S. military. Its 2024 report is blunt, “as currently postured, the U.S. military is at significant risk of not being able to defend America’s vital national interests.” For the second year in a row, our military is rated as “weak” relative to the force needed to defend national interests. Weak . . . two years in a row. The authors of this exhaustive report are patriots. Most are former military. They love our troops. And they are brutally honest. Things must change, and quickly—for the sake of our country and our warfighters.

The age of the photograph has become the age of gesture and mime and dance, as no other age has ever been. Freud and Jung built their observations on the interpretation of the languages of both individual and collective postures and gestures with respect to dreams and to the ordinary acts of everyday life. The physical and psychic gestalts, or “still” shots, with which they worked were much owing to the posture world revealed by the photograph. The photograph is just as useful for collective, as for individual, postures and gestures, whereas written and printed language is biased toward the private and individual posture. Thus, the traditional figures of rhetoric were individual postures of mind of the private speaker in relation to an audience, whereas myth and Jungian archetypes are collective postures of the mind with which the written form could not cope, any more than it could command mime and gesture. Moreover, that the photograph is quite versatile in revealing and arresting posture and structure wherever it is used, occurs in countless examples, such as the analysis of bird-flight. It was the photograph that revealed the secret of bird-flight and enabled man to take off. The photo, in arresting bird-flight, showed that it was based on a principle of wing fixity. Wing movement was seen to be for propulsion, not for flight.

Running through the works of the great theologians—like Augustine, Thomas Aquinas, Martin Luther, John Calvin, John Owen, and Jonathan Edwards—is the grand theme of the majesty of God. These men stood in awe before his holiness. This posture of reverence and adoration is found throughout the pages of Scripture itself. Calvin writes: Hence that dread and amazement with which, as Scripture uniformly relates, holy men were struck and overwhelmed whenever they beheld the presence of God. When we see those who previously stood firm and secure so quaking with terror, that the fear of death takes hold of them, nay, they are, in a manner, swallowed up and annihilated, the inference to be drawn is, that men are never duly touched and impressed with a conviction of their insignificance, until they have contrasted themselves with the majesty of God. Frequent examples of this consternation occur both in the Book of Judges and the Prophetical Writings [Judg. 13:22; Isa. 6:5; Ezek. 1:28; 3:14; Job 9:4; Gen. 18:27; 1 Kings 19:18]; so much so, that it was a common expression among the people of God, “We shall die, for we have seen the Lord.”7