Resonance Related Quotes

I think the issue of female friendship really resonates well with women, ... So many women have a friend like Darcy or can relate to the feeling of being second-fiddle to a friend.

When two things occur successively we call them cause and effect if we believe one event made the other one happen. If we think one event is the response to the other, we call it a reaction. If we feel that the two incidents are not related, we call it a mere coincidence. If we think someone deserved what happened, we call it retribution or reward, depending on whether the event was negative or positive for the recipient. If we cannot find a reason for the two events' occurring simultaneously or in close proximity, we call it an accident. Therefore, how we explain coincidences depends on how we see the world. Is everything connected, so that events create resonances like ripples across a net? Or do things merely co-occur and we give meaning to these co-occurrences based on our belief system? Lieh-tzu's answer: It's all in how you think.

... there is a large connection between Saturn and lead. Metals resonate the emotions and moods of people, and so the next logical deduction is that Saturn is close related to anger.

Authenticity is closely related to the voice. The word personality has two different meanings. It is derived from the persona, a mask Greek actors wore to dramatize more clearly the role they were playing. On the other hand, the word persona means “by sound,” per sona. The authentic person can be recognized behind the mask by the sound of his voice. The voice is a major avenue of self-expression, and its quality reflects the richness and resonance of the inner being. When one's voice is limited because of neck and throat tensions, one's self-expression is restricted and one's being is reduced.

She looks away and I wonderif it's because I'm telling her things she can't relate to. Maybe she thinks I'm being dramatic. Maybe I am. But I know that there's a difference between how I used to understand things and how I do now. I used to cry over a story and then close the book, and it all would be over. Now everything resonates, sticks like a splinter, festers.

Some of the greatest stories ever told are about the everyday mundane experiences that we can all relate to. Reading isn’t always about escaping to faraway lands, the best books are the ones that resonate on an emotional level. The author and reader are connected by a tin-can string of words across thousands of miles and hundreds of centuries.

If you tap into your true story, and share that truth, it resonates with people.

Beneath the specific events that I experienced, I recognised a universal story – the story of what happens when human beings find themselves at the mercy of cruel circumstances that have been generated by an inhuman, mostly unseen network of power relations. This is why there are no ‘goodies’ or ‘baddies’ in this book. Instead, it is populated by people doing their best, as they understand it, under conditions not of their choosing. Each of the persons I encountered and write about in these pages believed they were acting appropriately, but, taken together, their acts produced misfortune on a continental scale. Is this not the stuff of authentic tragedy? Is this not what makes the tragedies of Sophocles and Shakespeare resonate with us today, hundreds of years after the events they relate became old news?

Alex thrust her hand and half her arm into the labyrinth of light. Her stare blanked, and in the halo of the matrix her eyes and glyphs blazed so radiantly she looked as if she were being consumed by a primordial fire. “She just stuck her hand into Machim Command’s central server matrix!” Caleb smiled, watching on in blatant awe. “She does that.

Destiny never consists in step-by-step deterministic relations between presents which succeed one another according to the order of a represented time. Rather, it implies between successive presents non-localisable connections, actions at a distance, systems of replay, resonance and echoes, objective chances, signs, signals, and roles which transcend spatial locations and temporal successions.

Having DID is, for many people, a very lonely thing. If this book reaches some people whose experiences resonate with mine and gives them a sense that they aren't alone, that there is hope, then I will have achieved one of my goals. A sad fact is that people with DID spend an average of almost seven years in the mental health system before being properly diagnosed and receiving the specific help they need. During that repeatedly misdiagnosed and incorrectly treated, simply because clinicians fail to recognize the symptoms. If this book provides practicing and future clinicians certain insight into DID, then I will have accomplished another goal. Clinicians, and all others whose lives are touched by DID, need to grasp the fundamentally illusive nature of memory, because memory, or the lack of it, is an integral component of this condition. Our minds are stock pots which are continuously fed ingredients from many cooks: parents, siblings, relatives, neighbors, teachers, schoolmates, strangers, acquaintances, radio, television, movies, and books. These are the fixings of learning and memory, which are stirred with a spoon that changes form over time as it is shaped by our experiences. In this incredibly amorphous neurological stew, it is impossible for all memories to be exact. But even as we accept the complex of impressionistic nature of memory, it is equally essential to recognize that people who experience persistent and intrusive memories that disrupt their sense of well-being and ability to function, have some real basis distress, regardless of the degree of clarity or feasibility of their recollections. We must understand that those who experience abuse as children, and particularly those who experience incest, almost invariably suffer from a profound sense of guilt and shame that is not meliorated merely by unearthing memories or focusing on the content of traumatic material. It is not enough to just remember. Nor is achieving a sense of wholeness and peace necessarily accomplished by either placing blame on others or by forgiving those we perceive as having wronged us. It is achieved through understanding, acceptance, and reinvention of the self.

Laches faded away, leaving Miriam standing facing Hyperion, the Metigen who had orchestrated the slaughter of over fifty million people a short year ago. There were limits to even deals with the devil, lines which should never be crossed…but she was beginning to wonder when she might find one.

In stand-up, you do need to be having fun up there like Richard Pryor said, but you have to know yourself well, too. You have to know when you make different faces, or do different things, you get certain reactions. You start learning and it’s like playing a piano. You just know exactly what keys to stroke, ’cause really with comedy, you’re like fiddling with people’s souls. You resonate on the same frequency as them, trying to get them to relate.

Mia stood between the bed and the broken window, holding an active plasma blade at waist-height in front of her. A thick coat of blood stained the plasma nearly from hilt to tip, hissing as it dribbled from blade to floor. “Are you all right?” Mia gave her a wan, distant smile. “It’s okay. I’ve done it before.

Anyone who tells you life has greater value when it comes with an expiration date is full of shit. Immortality is worth the fortunes of galaxies.” She regarded him too intently. “But it’s not worth everything. You gave it up for your freedom.” His forced bravado faltered. That truth still petrified him today. “I did.

A synthesis—an abstraction, chunk, or gist idea—is a neural pattern. Good chunks form neural patterns that resonate, not only within the subject we’re working in, but with other subjects and areas of our lives. The abstraction helps you transfer ideas from one area to another. That’s why great art, poetry, music, and literature can be so compelling. When we grasp the chunk, it takes on a new life in our own minds—we form ideas that enhance and enlighten the neural patterns we already possess, allowing us to more readily see and develop other related patterns. Once we have created a chunk as a neural pattern, we can more easily pass that chunked pattern to others, as Cajal and other great artists, poets, scientists, and writers have done for millennia, Once other people grasp that chunk, not only can they use it, but also they can more easily create similar chunks that apply to other areas in their lives—an important part of the creative process.

No, we absolutely should do it. If we can capture such a motherlode, it could make a pivotal difference in the coming war. We need it. AEGIS needs it, my mother needs it. This is why we’re here. “I’m merely pausing at the precipice of the cliff, peeking down into the chasm and asking, ‘Are we sure?’ So…” Alex eyed him wearing an uneasy grimace “…are we sure?

What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities. I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth. That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another. (from her essay "First People")

He wasn’t going to be able to deactivate the field, which meant there was only one choice. He’d realized early on that his arcane, profoundly alien passenger came with a cost, possibly one too high to pay and get out the other side free and clear. He’d pay it nonetheless and without complaint if the diati would only come through for him now. Caleb closed his eyes.

in which I would play a futuristic astronaut. The mock-up I saw had me looking like a Power Ranger. That image didn’t resonate with me, and I had a feeling my audience wouldn’t relate to it, either. I told the executives at the label that I thought people would want to see my friends and me sitting at school, bored, and then as soon as the bell rang, boom—we’d start dancing.

A synthesis—an abstraction, chunk, or gist idea—is a neural pattern. Good chunks form neural patterns that resonate, not only within the subject we’re working in, but with other subjects and areas of our lives. The abstraction helps you transfer ideas from one area to another.15 That’s why great art, poetry, music, and literature can be so compelling. When we grasp the chunk, it takes on a new life in our own minds—we form ideas that enhance and enlighten the neural patterns we already possess, allowing us to more readily see and develop other related patterns.

For it is not inertia alone that is responsible for human relationships repeating themselves from case to case, indescribably monotonous and unrenewed: it is shyness before any sort of new,unforeseeable experience with which one does not think oneself able to cope. But only someone who is ready for everything, who excludes nothing, not even the most enigmatical, will live the relation to another as something alive.

Caleb shoved back from the table and stood to retreat to the kitchen. “No. Find another plan.” “There is no other plan. This isn’t even a plan, merely a nugget of an idea for the start of a plan that’s certain to fail and end in your deaths.

An eerie, chilling voice interrupted him to reverberate through the house. “You believe you are safe, but you will never be safe from me. My reach is limitless, my capabilities legion. Sleep fitfully and avoid the shadows, for know that I am coming for you. When I arrive, you will pay for what you did.

Meaning, while a slippery concept, seemed inextricable from human relationships and moral values. T.S. Eliot's The Waste Land resonated profoundly, relating meaninglessness and isolation, and the desperate quest for human connection. … Nabokov, for his awareness of how our suffering can make us callous to the obvious suffering of another.

If the only thing I did for the rest of my life was treat others kindly, file manila folders, and sit on the porch watching the grass grow it would be enough. It had to be. I did the math. The number of people who actually achieve a significant legacy is trifling compared to the vast number who go from birth to death living relatively unremarkable lives (at least on the surface). And maybe that wasn't the failure I'd been conditioned to believe. Maybe there was something to be said in praise of an outwardly unremarkable life. Maybe there were deep everyday forms of magic that had nothing to do with profound acomplishments or a Twitter feed that resonated down through the ages.

She looks away and I wonder if it’s because I’m telling her things she can’t relate to. Maybe she thinks I’m being dramatic. Maybe I am. But I know that there’s a difference between how I used to understand things and how I do now. I used to cry over a story and then close the book, and it would be all over. Now everything resonates, sticks like a splinter, festers.

She looks away and I wonder if it’s because I’m telling her things she can’t relate to. Maybe she thinks I’m being dramatic. Maybe I am. But I know that there’s a difference between how I used to understand things and how I do now. I used to cry over a story and then close the book, and it all would be over. Now everything resonates, sticks like a splinter, festers. “You were alone,

Moreover, the prison sentence, which is always computed in terms of time, is related to abstract quantification, evoking the rise of science and what is often referred to as the Age of Reason. We should keep in mind that this was precisely the historical period when the value of labor began to be calculated in terms of time and therefore compensated in another quantifiable way, by money. The computability of state punishment in terms of time—days, months, years—resonates with the role of labor-time as the basis for computing the value of capitalist commodities. Marxist theorists of punishment have noted that precisely the historical period during which the commodity form arose is the era during which penitentiary sentences emerged as the primary form of punishment.

Although Jung's concept of a collective unconscious has had an enormous impact on psychology and is now embraced by untold thousands of psychologists and psychiatrists, our current understanding of the universe provides no mechanism for explaining its existence. The interconnectedness of all things predicted by the holographic model, however, does offer an explanation. In a universe in which all things are infinitely interconnected, all consciousnesses are also interconnected. Despite appearances, we are beings without borders. Or as Bohm puts it, "Deep down the consciousness of mankind is one. "1 If each of us has access to the unconscious knowledge of the entire human race, why aren't we all walking encyclopedias? Psychologist Robert M. Anderson, Jr., of the Rensselaer Polytechnic Institute in Troy, New York, believes it is because we are only able to tap into information in the implicate order that is directly relevant to our memories. Anderson calls this selective process personal resonance and likens it to the fact that a vibrating tuning fork will resonate with (or set up a vibration in) another tuning fork only if the second tuning fork possesses a similar structure, shape, and size. "Due to personal resonance, relatively few of the almost infinite variety of 'images' in the implicate holographic structure of the universe are available to an individual's personal consciousness, " says Anderson. "Thus, when enlightened persons glimpsed this unitive consciousness centuries ago, they did not write out relativity theory because they were not studying physics in a context similar to that in which Einstein studied physics.

The woman’s gaze sent chills racing down his spine. The diabolical, aberrantly predatory arch of her lips curdled his blood. Seriously, his blood must be curdling back at the lab right now. “Nice illusion. I’m definitely feeling the evil vibe here.” She stood and rounded the desk with perfect grace. “There is no illusion. Explain yourself quickly now, before I grow bored by your presence and dispense with it.

Last night, I spoke at one of the Circle Meetings of the Baptist Church. Afterward, a Kenyan friend, Wangari Waigwa-Stone, and I spoke about darkness and stars. “I was raised under an African sky,” she said. “Darkness was never something I was afraid of. The clarity, definition, and profusion of stars became maps as to how one navigates at night. I always knew where I was simply by looking up.” She paused. “My sons do not have these guides. They have no relationship to darkness, nothing in their imagination tells them there are pathways in the night they can move through.” “I have a Norwegian friend who says, ‘City lights are a conspiracy against higher thought,’ ” I added. “Indeed,” Wangari said, smiling, her rich, deep voice resonating. “I am Kikuyu. My people believe if you are close to the Earth, you are close to people.” “How so?” I asked. “What an African woman nurtures in the soil will eventually feed her family. Likewise, what she nurtures in her relations will ultimately nurture her community. It is a matter of living the circle. “Because we have forgotten our kinship with the land,” she continued, “our kinship with each other has become pale. We shy away from accountability and involvement. We choose to be occupied, which is quite different from being engaged. In America, time is money. In Kenya, time is relationship. We look at investments differently.

A synthesis—an abstraction, chunk, or gist idea—is a neural pattern. Good chunks form neural patterns that resonate, not only within the subject we’re working in, but with other subjects and areas of our lives. The abstraction helps you transfer ideas from one area to another. That’s why great art, poetry, music, and literature can be so compelling. When we grasp the chunk, it takes on a new life in our own minds—we form ideas that enhance and enlighten the neural patterns we already possess, allowing us to more readily see and develop other related patterns. Once we have created a chunk as a neural pattern, we can more easily pass that chunked pattern to others, as Cajal and other great artists, poets, scientists, and writers have done for millennia, Once other people grasp that chunk, not only can they use it, but also they can more easily create similar chunks that apply to other areas in their lives—an important part of the creative process.

...What makes human life meaningful? I still felt literature provided the best account of the life of the mind...T.S. Eliot's "The Waste Land" resonated profoundly, relating meaninglessness and isolation, and the desperate quest for human connection...Nabokov, for his awareness of how our suffering can make us callous to the obvious suffering of another... Literature not only illuminated another's experience, it provided, I believed, the richest material for moral reflection (page 30-31).

Loose and easy language about equality, resonant resolutions about brotherhood fall pleasantly on the ear, but for the Negro there is a credibility gap he cannot overlook. He remembers that with each modest advance the white population promptly raises the argument that the Negro has come far enough. Each step forward accents an ever-present tendency to backlash. This characterization is necessarily general. It would be grossly unfair to omit recognition of a minority of whites who genuinely want authentic equality. Their commitment is real, sincere, and is expressed in a thousand deeds. But they are balanced at the other end of the pole by the unregenerate segregationists who have declared that democracy is not worth having if it involves equality. The segregationist goal is the total reversal of all reforms, with reestablishment of naked oppression and if need be a native form of fascism. America had a master race in the antebellum South. Reestablishing it with a resurgent Klan and a totally disenfranchised lower class would realize the dream of too many extremists on the right.

Out of the supercharged German-speaking intellectual world, in which physics and mathematics and philosophy intertwined, three jarring theories of the twentieth century emerged: Einstein’s relativity, Heisenberg’s uncertainty, and Gödel’s incompleteness. The surface similarity of the three words, all of which conjure up a cosmos that is tentative and subjective, oversimplifies the theories and the connections between them. Nevertheless, they all seemed to have philosophical resonance, and this became the topic of discussion when Gödel and Einstein walked to work together.

Feeling stressed and feeling overwhelmed seem to be related to our perception of how we are coping with our current situation and our ability to handle the accompanying emotions: Am I coping? Can I handle this? Am I inching toward the quicksand? Jon Kabat-Zinn describes overwhelm as the all-too-common feeling “that our lives are somehow unfolding faster than the human nervous system and psyche are able to manage well.” This really resonates with me: It’s all unfolding faster than my nervous system and psyche can manage it. When I read that Kabat-Zinn suggests that mindful play, or no-agenda, non-doing time, is the cure for overwhelm, it made sense to me why, when we were blown at the restaurant, we weren’t asked to help problem-solve the situation. We were just asked to engage in non-doing. I’m sure experience taught the managers that doing nothing was the only way back for someone totally overwhelmed. The non-doing also makes sense—there is a body of research that indicates that we don’t process other emotional information accurately when we feel overwhelmed, and this can result in poor decision making. In fact, researcher Carol Gohm used the term “overwhelmed” to describe an experience where our emotions are intense, our focus on them is moderate, and our clarity about exactly what we’re feeling is low enough that we get confused when trying to identify or describe the emotions. In other words: On a scale of 1 to 10, I’m feeling my emotions at about 10, I’m paying attention to them at about 5, and I understand them at about 2. This is not a setup for successful decision making. The big learning here is that feeling both stressed and overwhelmed is about our narrative of emotional and mental depletion—there’s just too much going on to manage effectively.

Believing is not to be reduced to thinking that such-and-such might be the case. It is not a weaker form of thinking, laced with doubt. Sometimes we speak like this: ‘I believe that the train leaves at 6:13', where ‘I believe that’ simply means that ‘I think (but am not certain) that’. Since the left hemisphere is concerned with what is certain, with knowledge of the facts, its version of belief is that it is just absence of certainty. If the facts were certain, according to its view, I should be able to say ‘I know that’ instead. This view of belief comes from the left hemisphere's disposition towards the world: interest in what is useful, therefore fixed and certain (the train timetable is no good if one can't rely on it). So belief is just a feeble form of knowing, as far as it is concerned. But belief in terms of the right hemisphere is different, because its disposition towards the world is different. The right hemisphere does not ‘know’ anything, in the sense of certain knowledge. For it, belief is a matter of care: it describes a relationship, where there is a calling and an answering, the root concept of ‘responsibility’. Thus if I say that ‘I believe in you’, it does not mean that I think that such-and-such things are the case about you, but can't be certain that I am right. It means that I stand in a certain sort of relation of care towards you, that entails me in certain kinds of ways of behaving (acting and being) towards you, and entails on you the responsibility of certain ways of acting and being as well. It is an acting ‘as if’ certain things were true about you that in the nature of things cannot be certain. It has the characteristic right-hemisphere qualities of being a betweenness: a reverberative, ‘re-sonant’, ‘respons-ible’ relationship, in which each party is altered by the other and by the relationship between the two, whereas the relationship of the believer to the believed in the left-hemisphere sense is inert, unidirectional, and centres on control rather than care. I think this is what Wittgenstein was trying to express when he wrote that ‘my’ attitude towards the other is an ‘attitude towards a soul. I am not of the opinion that he has a soul.’ An ‘opinion’ would be a weak form of knowledge: that is not what is meant by a belief, a disposition or an ‘attitude’. This helps illuminate belief in God. This is not reducible to a question of a factual answer to the question ‘does God exist?’, assuming for the moment that the expression ‘a factual answer’ has a meaning. It is having an attitude, holding a disposition towards the world, whereby that world, as it comes into being for me, is one in which God belongs. The belief alters the world, but also alters me. Is it true that God exists? Truth is a disposition, one of being true to someone or something. One cannot believe in nothing and thus avoid belief altogether, simply because one cannot have no disposition towards the world, that being in itself a disposition. Some people choose to believe in materialism; they act ‘as if’ such a philosophy were true. An answer to the question whether God exists could only come from my acting ‘as if’ God is, and in this way being true to God, and experiencing God (or not, as the case might be) as true to me. If I am a believer, I have to believe in God, and God, if he exists, has to believe in me. Rather like Escher's hands, the belief must arise reciprocally, not by a linear process of reasoning. This acting ‘as if’ is not a sort of cop-out, an admission that ‘really’ one does not believe what one pretends to believe. Quite the opposite: as Hans Vaihinger understood, all knowledge, particularly scientific knowledge, is no more than an acting ‘as if’ certain models were, for the time being, true. Truth and belief, once more, as in their etymology, are profoundly connected. It is only the left hemisphere that thinks there is certainty to be found anywhere.

We might ask what role relational neuroscience plays in these kinds of experiences. For me, it begins with the body. Cultivating an understanding -- and most importantly a felt sense -- of these neural pathways helps us attune body to body with our people as they enter these deeper, more challenging realms. Through resonance, our capacity to attend to our bodies while remaining in a ventral state gradually becomes theirs. An indispensable support comes from our left hemisphere's deepening understanding of the particulars of the healing process. The stability this provides helps our right stay as engaged as possible in the relationship with all its emerging uncertainty. When Joshua became so suddenly depressed, Jaak Panksepp came to mind, so I could remain curious rather than scared. When Caroline entered increasingly intense states with her mother, Stephen Porges helped me remain mindful of our joined windows of tolerance and the necessity of staying in connection for co-regulation and disconfirmation to occur. The whole process of leading, following and responding rests on his statement, "Safety IS the treatment". In the broadest way, Dan Siegel's voice fosters deep acquaintance with the principles of interpersonal neurobiology, which supports hope for healing, confidence in our inherent health, and appreciation for our co-organizing brains. Each of these strands of knowledge increases our trust in the process. You may sense yourself adding to the list those that have been most helpful for you.

However, the many-instants interpretation puts an intriguingly different slant on causality, suggesting that it operates in nothing like the way we normally believe it to. In both classical physics and Everett's original scheme, what happens now is the consequence of the past. But with many instants, each Now 'competes' with all other Nows in a timeless beauty contest to win the highest probability. The ability of each Now to 'resonate' with the other Nows is what counts. Its chance to exist is determined by what it is in itself. The structure of things is the determining power in a timeless world. The same applies to us, for our conscious instants are embedded in the Nows. The probability of us experiencing ourselves doing something is just the sum of the probabilities for all the different Nows in which that experience is embedded. Everything we experience is brought into existence by being what it is. Our very nature determines whether we shall or shall not be. I find that consoling. We are because of what we are. our existence is determined by the way we relate to (or resonate with) everything else that can be. Although Darwinism is a marvellous theory, and I greatly admire and respect Richard Dawkins's writings, one day the theory of evolution will be subsumed in a greater scheme, just as Newtonian mechanics was subsumed in relativity without in any way ceasing to be great and valid science. For this reason, and for the remarks just made, I do not think that we are robots or that anything happens by chance. That view arises because we do not have a large enough perspective on things. We are the answers to the question of what can be maximally sensitive to the totality of what is possible. That is quite Darwinian. Species, ultimately genes, exist only if they fit in an environment. Platonia is the ultimate environment.

To B-major or B-minor: that is the question. Consider that the major and minor chords are separated by the smallest tonal step which is one half-step carrying in its pitch the gravity of all humanity which needs the major to recognize its relative, inherent tragedy which once given expression seeks the resurrection that only the major can procreate which self-expression gives beauty to the harmony of the major which then confirms the whole truth of the tragic minor saga which overcomes the hidden hand of destiny in the great ellipse of being and the greater cosmic void of nothingness which passage of time has sadly destined to be replayed in the same octave of the ineluctable modality of the audible which ellipse with such a simple twist resonates as infinity which is both meaningless beyond all human capacity for understanding but which holds within it the ubiquitous mystic beauty and truth of the pulsing human heart.

You too can make the golden cut, relating the two poles of your being in perfect golden proportion, thus enabling the lower to resonate in tune with the higher, and the inner with the outer. In doing so, you will bring yourself to a point of total integration of all the separate parts of your being, and at the same time, you will bring yourself into resonance with the entire universe.... Nonetheless the universe is divided on exactly these principles as proven by literally thousands of points of circumstantial evidence, including the size, orbital distances, orbital frequencies and other characteristics of planets in our solar system, many characteristics of the sub-atomic dimension such as the fine structure constant, the forms of many plants and the golden mean proportions of the human body, to mention just a few well known examples. However the circumstantial evidence is not that on which we rely, for we have the proof in front of us in the pure mathematical principles of the golden mean.

We’ve become so focused as a society on the question of whether a given sexual behavior is evolutionarily “natural” or “unnatural” that we’ve lost sight of the more important question: Is it harmful? In many ways, it’s an even more challenging question, because although naturalness can be assessed by relatively straightforward queries about statistical averages—for example, “How frequently does it appear in other species?” and “In what percentage of the human population does it occur?”—the experience of harm is largely subjective. As such, it defies such direct analyses and requires definitions that resonate with people in vastly different ways. When it comes to sexual harm in particular, what’s harmful to one person not only is completely harmless to another but may even, believe it or not, be helpful or positive. If the supermodel Kate Upton were to walk into my office right now and tie me to my chair before doing a slow striptease and depositing her vagina in my face, I think I’d require therapy for years. But if this identical event were to happen to my heterosexual brother or to one of my lesbian friends, I suspect their brains would process such a “tragic” experience very differently. (And that of my not-very-amused sister-in-law would see my brother’s encounter with said vagina differently still.)

All words have to be coined by a wordsmith at some point in the mists of history. The wordsmith had an idea to get across and needed a sound to express it. In principle, any sound would have done - basic principle of linguistics is that the relation of a sound to a meaning is arbitrary - so the first coiner of a term from for a political affiliation, for instance, could have used glorg or schmendrick or mcgillicuddy. But people are poor at conjuring sounds out of the blue, and they probably wanted to ease their listeners understanding of the coinage rather than having to define it or illustrate it with examples. So they reached for a metaphor that reminded them of the idea and they hoped would evoke a similar idea in the minds of their listeners, such as band or bond for a political affiliation. The metaphorical hint allowed the listeners to cotton on to the meaning more quickly than if they had had to rely on context alone, giving the word an advantage in the Darwinian competition among neologisms […] The word spread and became endemic to the community, adding to the language’s stock of apparent metaphors. But then it came to be used often enough, and in enough contexts, the speakers kicked the ladder away, and today people think not a whit about the metaphorical referent. It persists as a semantic fossil, a curiosity to amuse etymologists and wordwatchers [stet], but with no more resonance in our minds than any other string of vowels and consonants.

SELF-MANAGEMENT Trust We relate to one another with an assumption of positive intent. Until we are proven wrong, trusting co-workers is our default means of engagement. Freedom and accountability are two sides of the same coin. Information and decision-making All business information is open to all. Every one of us is able to handle difficult and sensitive news. We believe in collective intelligence. Nobody is as smart as everybody. Therefore all decisions will be made with the advice process. Responsibility and accountability We each have full responsibility for the organization. If we sense that something needs to happen, we have a duty to address it. It’s not acceptable to limit our concern to the remit of our roles. Everyone must be comfortable with holding others accountable to their commitments through feedback and respectful confrontation. WHOLENESS Equal worth We are all of fundamental equal worth. At the same time, our community will be richest if we let all members contribute in their distinctive way, appreciating the differences in roles, education, backgrounds, interests, skills, characters, points of view, and so on. Safe and caring workplace Any situation can be approached from fear and separation, or from love and connection. We choose love and connection. We strive to create emotionally and spiritually safe environments, where each of us can behave authentically. We honor the moods of … [love, care, recognition, gratitude, curiosity, fun, playfulness …]. We are comfortable with vocabulary like care, love, service, purpose, soul … in the workplace. Overcoming separation We aim to have a workplace where we can honor all parts of us: the cognitive, physical, emotional, and spiritual; the rational and the intuitive; the feminine and the masculine. We recognize that we are all deeply interconnected, part of a bigger whole that includes nature and all forms of life. Learning Every problem is an invitation to learn and grow. We will always be learners. We have never arrived. Failure is always a possibility if we strive boldly for our purpose. We discuss our failures openly and learn from them. Hiding or neglecting to learn from failure is unacceptable. Feedback and respectful confrontation are gifts we share to help one another grow. We focus on strengths more than weaknesses, on opportunities more than problems. Relationships and conflict It’s impossible to change other people. We can only change ourselves. We take ownership for our thoughts, beliefs, words, and actions. We don’t spread rumors. We don’t talk behind someone’s back. We resolve disagreements one-on-one and don’t drag other people into the problem. We don’t blame problems on others. When we feel like blaming, we take it as an invitation to reflect on how we might be part of the problem (and the solution). PURPOSE Collective purpose We view the organization as having a soul and purpose of its own. We try to listen in to where the organization wants to go and beware of forcing a direction onto it. Individual purpose We have a duty to ourselves and to the organization to inquire into our personal sense of calling to see if and how it resonates with the organization’s purpose. We try to imbue our roles with our souls, not our egos. Planning the future Trying to predict and control the future is futile. We make forecasts only when a specific decision requires us to do so. Everything will unfold with more grace if we stop trying to control and instead choose to simply sense and respond. Profit In the long run, there are no trade-offs between purpose and profits. If we focus on purpose, profits will follow.

Compassion in the Bible has rich resonances of meaning. It is linguistically related to the Hebrew and Aramaic word for “womb” and sometimes refers to what a mother feels for the children of her womb.5 Thus naming “compassion” as God’s primary quality means that God, like a mother, is “womb-like”: life-giving, nourishing, willing the well-being of her children, and desiring our maturation. So also we are to be like that: centering in God the compassionate one leads to growth in compassion.

The resonance of myth collapses the apparent distinction between the story told by one person to another and the story of their telling and listening. It is one thing for you to tell me the story of Muhammad; it is quite another for me to tell the story of your telling me about Muhammad. Ordinarily we confine the story to the words of the speaker. But in doing so we treat it as a story quoted, not a story told. In your relating, and not repeating, the story of Muhammad, I am touched, and I respond from my genius. Something has begun. But in touching, you are also touched. Something has begun between us. Our relationship has opened forward dramatically. Since this drama emerged from the telling of the story of Muhammad, our story resonates with Muhammad's, and Muhammad's with ours.

Shaivism tells us always to take the highest view possible. We hear of the highest, most direct means first. If we can’t absorb that there are other means available. It is not that we spend years perfecting our anavopaya and then move up. We seek our toehold as near the summit as we can manage. We hear of the highest truth first. If we can grasp it, fine; if not, the next lower means is offered. Finally, we will rest in the yoga perfectly suited to our personality and level of development. This is the compassion of Shaivism: it honours all beings with the understanding that since everyone is divine in his inner nature, no one is too dull to hear the highest truth first. That truth and its related techniques will resonate somewhere within the seeker even if he is not yet ready to understand or use them. There will be some benefit and the terrain will have become more familiar. The higher means, being closer to God, as it were, contain more of His light and energy. Fundamentally, the whole philosophical system and practice of the Trika is an instrument for communicating divine grace in the form of illumination, peace and joy. The teachings are given in the knowledge that it is likely that the mind of the aspirant cannot yet grasp them.

larynx (pp. 352–354), and (2) smaller intrinsic muscles that control tension in the glottal vocal folds or that open and close the glottis. These smaller muscles insert on the thyroid, arytenoid, and corniculate cartilages. The opening or closing of the glottis involves rotational movements of the arytenoid cartilages. When you swallow, both sets of muscles work together to prevent food or drink from entering the glottis. Food is crushed and chewed into a pasty mass, known as a bolus, before being swallowed. Muscles of the neck and pharynx then elevate the larynx, bending the epiglottis over the glottis, so that the bolus can glide across the epiglottis rather than falling into the larynx. While this movement is under way, the glottis is closed. Foods or liquids that touch the vestibular folds or glottis trigger the coughing reflex. In a cough, the glottis is kept closed while the chest and abdominal muscles contract, compressing the lungs. When the glottis is opened suddenly, a blast of air from the trachea ejects material that blocks the entrance to the glottis. Sound Production How do you produce sounds? Air passing through your open glottis vibrates its vocal folds and produces sound waves. The pitch of the sound depends on the diameter, length, and tension in your vocal folds. The diameter and length are directly related to the size of your larynx. You control the tension by contracting voluntary muscles that reposition the arytenoid cartilages relative to the thyroid cartilage. When the distance increases, your vocal folds tense and the pitch rises. When the distance decreases, your vocal folds relax and the pitch falls. Children have slender, short vocal folds, so their voices tend to be high pitched. At puberty, the larynx of males enlarges much more than that of females. The vocal cords of an adult male are thicker and longer, so they produce lower tones than those of an adult female. Sound production at the larynx is called phonation (fo.-NA .-shun; phone, voice). Phonation is one part of speech production. Clear speech also requires articulation, the modification of those sounds by voluntary movements of other structures, such as the tongue, teeth, and lips to form words. In a stringed instrument, such as a guitar, the quality of the sound produced does not depend solely on the nature of the vibrating string. Rather, the entire instrument becomes involved as the walls vibrate and the composite sound echoes within the hollow body. Similar amplification and resonance take place within your pharynx, oral cavity, nasal cavity, and paranasal sinuses. The combination gives you the particular and distinctive sound of your voice. That sound changes when you have a sinus infection and your nasal cavity and paranasal sinuses are filled with mucus rather than air.

•​Communicating your purpose and values. Employees are inspired when they work in organizations whose purpose and values resonate with them. •​Providing meaningful work. Most employees want to work on projects that inspire them, align with what they are good at, and allow them to grow. •​Focusing your leadership team on people. How leaders relate to their employees plays a major role in how everyone feels about their workplace. •​Building meaningful relationships. When employees like the people they work with and for, they are more satisfied and more engaged in their work. •​Creating peak performing teams. People are energized when they work together effectively because teams achieve things that no one person could do on their own.

En réalité, j’ai l’impression que la structure fondamentale du désir se situe justement ici : il est propulsé par l’exigence de mettre à portée quelque chose qui ne l’est pas (encore). Et là se trouve peut-être la clé permettant de nous soustraire au jeu de l’accroissement sans limites auquel se livre la modernité et à son ambition de rendre tout et chacun disponible, de la priver de l’énergie de propulsion dont elle a besoin, de débrancher en quelque sorte sa « prise libineuse ». Ma thèse est que la structure fondamentale du désir humain est un désir de relation : nous voulons atteindre ou rendre atteignable quelque chose qui n’est pas « à notre disposition ». Ce quelque chose peut être, par exemple, une nouvelle guitare ou une tablette tactile, un lac ou un être aimé. Dans tous ces cas, le désir vise à entrer avec ce qui est désiré dans une relation responsive ; de placer la guitare, la personne ou le lac dans un rapport de réponse, ou d’entrer avec la tablette dans des relations responsives avec le monde. Mais dans chaque cas, je l’affirme, le désir s’éteint lorsqu’il n’y a plus rien à « découvrir » sur ou avec le vis-à-vis, si nous maîtrisons et contrôlons toutes ses propriétés, si nous en disposons totalement. Une fois de plus, nous pouvons donc aussi parler de « semi-disponibilité » : nous ne pouvons pas désirer une personne ou une guitare si nous ne savons strictement rien d’elle et si nous ne l’avons jamais vue. Dans la première dimension, l’objet du désir doit donc être au moins partiellement et temporairement disponible, sans quoi il renvoie à une « nostalgie sans nom », dans laquelle l’objet du désir est le désir lui-même. La disposition complète, dans la totalité des quatre dimensions, provoque en revanche l’extinction du désir : le jeu perd son objet, la musique son attrait, l’amour son ardeur. L’indisponibilité complète est dépourvue de sens au regard du désir, mais la disponibilité totale est sans attrait. Cela signifie qu’une relation réussie au monde vise à l’atteignabilité, pas à la disponibilité. Il faut qu’un vis-à-vis soit atteignable sous une forme quelconque, il doit être possible de nouer avec lui un rapport de réponse qui ne soit pas erratique, c’est-à-dire complètement fortuit, mais qui ne soit pas non plus entièrement contrôlable, et qui, à partir de cette structure même, enclenche l’interaction entre l’interpellation, l’efficacité personnelle et la transformation, permettant ainsi l’expérience de la vitalité.

Some sources say that Imbolc means “in the belly of the Mother.” In either case of its meaning, this celebration is in direct relation to, and an extension of, the Winter Solstice – when the Birth of all is celebrated. Imbolc may be a dwelling upon the “originating power,” and that it is in us: a celebration of each being’s particular participation in this power that permeates the Universe, and is present in the condition of every moment. This Seasonal Moment focuses on the Urge to Be, the One/Energy deeply resolute about Being. She is in that way – and Self-centred. In the ancient Celtic tradition Great Goddess Bri wilful gid has been identified with the role of tending the Flame of Being, and with the Flame itself. Brigid has been described as: “… Great Moon Mother, patroness (sic … why not “matron”) of poetry and of all ‘making’ and of the arts of healing.” Brigid’s name means “the Great or Sublime One,” from the root brig, “power, strength, vigor, force, efficiency, substance, essence, and meaning.” She is poet, physician/healer, smith-artisan: qualities that resonate with the virgin-mother-crone but are not chronologically or biologically bound – thus are clearly ever present Creative Dynamic. Brigid’s priestesses in Kildare tended a flame, which was extinguished by Papal edict in 1100 C.E., and was re-lit in 1998 C.E.. In the Christian era, these Early Spring/Imbolc celebrations of the Virgin quality, the New Young One - became “Candlemas,” a time for purifying the “polluted” mother – forty days after Solstice birthing. Many nuns took their vows of celibacy at this time, invoking the asexual virgin bride. This is in contrast to its original meaning, and a great example of what happened to this Earth-based tradition in the period of colonization of indigenous peoples.

Because the individual/society relation is not known or recognized as such, because it remains opaque and because certain of the socially imposed ways it is represented do not tally with the 'lived' (the individual within praxis), the individual tries find out what this relation really is. His lack of knowledge gives rise to a fundemental uneasiness which is stimulating as it is destructive, and this is the context in which he reconstructs the relation. But he does so using representations which have been developed for this very purpose. The individual/ society relation becomes the object of a variety of theorizations which employ elements borrowed on the one hand from the lived and society as a whole, and on the other from institutions and ideologies. Ignored or misunderstood, the real realization becomes completely fossilized and alienated (reified) in a deceptive and limiting representation. Instead of participating fully and consciously in social praxis, the individual constructs himself on the basis of a particular form or representation of that form. In his efforts to rediscover the hidden relation he strays even farther from it and loses his powers (possibilities). He becomes imprisoned within himself. This attitude by which he is formed as a conscious individual, and which will soon become a mere collection of behavior patterns and stereotypes, implies some deceptively creative postulates: the 'individual/society" relation must and can be created society has a coherence and a unity, since its inner contradictions are not of prime importance. Thus in all good conscience, good will, and good faith the individual will build his 'soul'. The basic materials of this 'soul' will be representations and these come up against other previously accepted representations, which they will either challenge or reinforce. In all good conscience, the individual will believe that he is living to the full; his 'soul' will be his own creative work, and even a kind of cultural work in which creativity and representations are lived as everyday facts. In so far as they are stable realities, these 'souls' enter into a logical structure within dialectical movement. This determination ineracts with the other economic and social determinations. It superimposes itself on them in a complex relation of resonance or dissonance. It does not supplant or destroy them.

As described by the Association for Contextual Behavioral Science, Acceptance and Commitment Therapy (ACT) is a form of empirically based psychological intervention that focuses on mindfulness. Mindfulness is the state of focusing on the present to remove oneself from feeling consumed by the emotion experienced in the moment. To properly observe yourself, begin by noticing where in your body you experience emotion. For example, think about a time when you felt really sad. You may have felt despair in your chest, or a sense of hollowness in your stomach. If you were angry, you may have felt a burning sensation in your arms. This occurs within everyone, in different variations. A study conducted by Carnegie Mellon University traced emotional responses in the brain to different activity signatures in the body through a functional magnetic resonance imaging (fMRI) scanner. If someone recalled a painful or traumatic memory, the prefrontal cortex and neocortex became less active, and their “reptilian brain” was activated. The former areas of the brain are responsible for conscious thought, spatial reasoning, and higher functions such as sensory perception. The latter is responsible for fight-or-flight responses. This means that the bodily responses caused by your emotions provide an opportunity for you to be mindful of them. Your emotions create sensations in your body that reflect your mind. Dr. Bruce Lipton, a developmental biologist who studies gene expression in relation to environmental factors, released a study on epigenetics that sheds light on this matter. It revealed that an individual’s body cannot heal when it is in its sympathetic state. The sympathetic nervous system, informally known as the fight-or-flight state, is triggered by certain emotional responses. This means that when we are consumed by emotion, an effective solution cannot be found until we shift our mind into reflecting on our emotions. Let’s take a moment and test this theory together. Try to focus on what you’re feeling and where, and this will ground you in the present moment. By focusing on how you are responding, you essentially remove yourself from being consumed by your emotions in that moment. This brings you back into your sensory perception and moves the response in your brain back into the cortex and neocortex. This transition helps bring you back into a more logical state where emotions are not controlling your reactions.

As described by the Association for Contextual Behavioral Science, Acceptance and Commitment Therapy (ACT) is a form of empirically based psychological intervention that focuses on mindfulness. Mindfulness is the state of focusing on the present to remove oneself from feeling consumed by the emotion experienced in the moment. To properly observe yourself, begin by noticing where in your body you experience emotion. For example, think about a time when you felt really sad. You may have felt despair in your chest, or a sense of hollowness in your stomach. If you were angry, you may have felt a burning sensation in your arms. This occurs within everyone, in different variations. A study conducted by Carnegie Mellon University traced emotional responses in the brain to different activity signatures in the body through a functional magnetic resonance imaging (fMRI) scanner. If someone recalled a painful or traumatic memory, the prefrontal cortex and neocortex became less active, and their “reptilian brain” was activated. The former areas of the brain are responsible for conscious thought, spatial reasoning, and higher functions such as sensory perception. The latter is responsible for fight-or-flight responses. This means that the bodily responses caused by your emotions provide an opportunity for you to be mindful of them. Your emotions create sensations in your body that reflect your mind. Dr. Bruce Lipton, a developmental biologist who studies gene expression in relation to environmental factors, released a study on epigenetics that sheds light on this matter. It revealed that an individual’s body cannot heal when it is in its sympathetic state. The sympathetic nervous system, informally known as the fight-or-flight state, is triggered by certain emotional responses. This means that when we are consumed by emotion, an effective solution cannot be found until we shift our mind into reflecting on our emotions.

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

Personally, I have learned the hard way that spending most of the time with prospective clients talking about their potential problems is way better than trying to promote myself with accolades about the value of my product or service. Granted, this aforementioned passage is a condensed version of my value proposition for QBS. But it delivers the message. Times are tough in sales, and QBS has ways to solve that. That message resonates with sales management. In the same way, as prospective customers relate to the verbal pictures you paint about challenges they currently face, they will naturally look to you as someone who can help address those issues.

2. MIGRATE YOUR PRODUCT LEK had to move away from ‘standard’ strategy towards analysis of competitors. This led to ‘relative cost position’ and ‘acquisition analysis’. Your task is to find a unique product or service, one not offered in that form by anyone else. Your raw material is, of course, what you and the rest of your industry do already. Tweak it in ways that could generate an attractive new product. The ideal product is: ★ close to something you already do very well, or could do very well; ★ something customers are already groping towards or you know they will like; ★ capable of being ‘automated’ or otherwise done at low cost, by using a new process (cutting out costly steps, such as self-service), a new channel (the phone or Internet), new lower-cost employees (LEK’s ‘kids’, highly educated people in India), new raw materials (cheap resins, free data from the Internet), excess capacity from a related industry (especially manufacturing capacity), new technology or simply new ideas; ★ able to be ‘orchestrated’ by your firm while you yourself are doing as little as possible; ★ really valuable or appealing to a clearly defined customer group - therefore commanding fatter margins; ★ difficult for any rival to provide as well or as cheaply - ideally something they cannot or would not want to do. Because you are already in business, you can experiment with new products in a way that someone thinking of starting a venture cannot do. Sometimes the answer is breathtakingly simple. The Filofax system didn’t start to take off until David Collischon provided ‘filled organisers’ - a wallet with a standard set of papers installed. What could you do that is simple, costs you little or nothing and yet is hugely attractive to customers? Ask customers if they would like something different. Mock up a prototype; show it around. Brainstorm new ideas. Evolution needs false starts. If an idea isn’t working, don’t push it uphill. If a possible new product resonates at all, keep tweaking it until you have a winner. At the same time . . .

In Matthew 7 Jesus recognizes that parents love to give good gifts to their children. In fact, he assumes this is common knowledge when teaching his followers about how much more his Father loves to give good gifts to his children! As a parent, I love to give gifts to my kids for several reasons—to make them happy, meet their needs, surprise them . . . but most importantly because they’re mine and I love them. To borrow Jesus’s words, even we “evil parents” understand that gifts to our children are never the ends in themselves (7:11). They are always a means of care and concern, cultivating a familial love relationship. Simultaneously, every child (and all who remember childhood) resonates with the temptation to lose sight of the relationship over the excitement of the present. I can hear my wife sternly instructing my children, “Read the card before you rip open the paper,” trying to drive them back to the relational realties that produced their newest trinket.

is the strength of the songwriting. Dark Side contained strong, powerful songs. The overall idea that linked those songs together – the pressures of modern life – found a universal response, and continues to capture people’s imagination. The lyrics had depth, and had a resonance people could easily relate to, and were clear and simple enough for non-native-English speakers to understand, which must have been a factor in its international success. And the musical quality spearheaded by David’s guitar and voice and Rick’s keyboards established a fundamental Pink Floyd sound. We were comfortable with the music, which had had time to mature and gestate, and evolve through live performances – later on we had to stop previewing work live as the quality of the recording equipment being smuggled into gigs reached near-studio standards. The additional singers and Dick Parry’s sax gave the whole record an extra commercial sheen. In addition, the sonic quality of the album was state of the art – courtesy of the skills of Alan Parsons and Chris Thomas. This is particularly important, because at the time the album came out, hi-fi stereo equipment had only recently become a mainstream consumer item, an essential fashion accessory for the 1970s home. As a result, record buyers were particularly aware of the effects of stereo and able to appreciate any album that made the most of its possibilities. Dark Side had the good fortune to become one of the definitive test records that people could use to show off the quality of their hi-fi system. The packaging for the album by Storm and Po at Hipgnosis was clean, simple, and immediately striking, with a memorable icon in the shape of the prism.

When we hear our own song as a part of the world song it has a richness, passion and purpose born from the integration of the individual with the whole. It is only in relation to the whole that we can appreciate the full range of our own potential, for the simple reason that our life has a purpose beyond our individual self. When we hear the song of the world soul our own song resonates with this deeper destiny. (p. 104)

If someone is used to having others around them with whom they can easily resonate with and relate to, they may not understand why empaths struggle to secure their footing at times. Empaths are generally the misfits, the unusual, octagonal pegs, and the lonesome ones. We don’t find connections so easily, so we tend to take shade in the background of society and we don’t always open and expose our inner blueprint as it has been rejected and harshly judged so often.

Leadership is not about writing and reading speeches. It goes beyond that. Leadership is when leaders read speeches that can resonate with their followers as they relate to the service rendered.

Ideally, we want to expose ourselves to frequencies that attune to our personal harmonic, the essence of our spirit. Our energetic boundaries should welcome the vibrations that suit us and deflect or transmute those that don’t. If our energetic boundaries are healthy, they’ll let in the energies that create work, monetary, relational, and physical ease. Energies that suit our true selves provide nourishment and healing through a process called resonance. If our boundaries are distorted, they’ll keep out the positive harmonic energies and let in the discordant ones. This is the formula for dis-ease in any or all areas of our life.

Content writing is the process of creating written materials for websites, blogs, social media, marketing campaigns, and other digital platforms. It involves the creation of written content that is both informative and engaging, aimed at connecting with the target audience and driving them to take action. The goal of content writing is to create content that is relevant and useful to the target audience. It should provide valuable information and insights on topics related to the brand, product, or industry. The content should also be presented in a clear, concise, and easy-to-understand manner, using language that resonates with the audience

Make your brain a kinder place to live.

Low SE (0–6) You’re not so sensitive to sex-related stimuli and need to make a more deliberate effort to tune your attention in that direction. Novel situations are less likely to be sexy to you than familiar ones. You’re a person whose sexual functioning will benefit from adding a greater intensity of stimulation (like a vibrator) and daily practice of paying attention to sensations. Lower SE is also associated with asexuality, so if you’re very low SE, you might resonate with some components of the asexual identity. The women I ask are probably higher SE than the overall population—they’re women who are interested enough in sex to take a class, attend a workshop, or read a sex blog—but still about 8 percent of those women fall into this range. Medium SE (7–13) You’re right in the middle, so whether or not you’re sensitive to sexual stimuli probably depends on the context. In situations of high romance or eroticism, you tune in readily to sexual stimuli; and in situations of low romance or eroticism, it may be pretty challenging to move your attention to sexual things. Recognize the role that context plays in your arousal and pleasure, and take steps to increase the sexiness of your life’s contexts. Seventy percent of the women I’ve asked fall into this range. High SE (14–20) You’re pretty sensitive to sex-related stimuli, maybe even to things humans aren’t generally very sensitive to, like smell and taste. A fairly wide range of contexts can be sexual for you, and novelty may be really exciting. You may be a person who likes having sex as a way to de-stress.Your sexual functioning may benefit from making sure you create lots of time and space for your partner; because you’re sensitive, you can derive intense satisfaction from your partner’s pleasure, so you’ll both benefit! About 16 percent of the women I ask fall into this group.

Buddhism has a mythological figure of the Preta, the “Hungry Ghost.” The traditional figure of the Hungry Ghost represents a deceased person for whom the circumstances of death left the spirit in a deeply deprived state. The images of the Hungry Ghost are of large, grotesque bellies with tiny necks that can’t take in nourishment or find satisfaction. The resonance of these mythological characters is akin to the kind of “ghosts” of our own past who provoke deep, emotionally charged cravings in us. Hungry Ghosts are these old object relational dynamics bound to unconscious instinct. They represent unresolved emotional content trying to work itself out in the present. Unless these hungry ghosts within us are paid adequate attention and made conscious, they will act out repetitively and unconsciously through our Instinctual Drives. Without presence, our lives become ruins full of Hungry Ghosts.

Mindfulness practice is not about creating or changing anything about your experience. It is changing the way you relate to your experience by adding the resonance of intention, attention, and attitude.

The Minoan Civilization was the first link in the European chain (as Will Durant describes it) and its handcraft of the bull's-head rhyton suggests a prominent role of the bull for Minoan symbolism just as this animal was for ancient Egyptians. However, since the western biblical narrative started off with the heritage of the Pharaohs (and were passed down by the Jews who plagiarized and tampered the Semitic narrative from the Israelites with elements from ancient Egypt), we expect to find an adherence to the ancient Egyptian agrarian system of Theology that culminated the week with a resting day for JHWH (as I have demonstrated in my earlier slides) in Europe; and that is exactly what we witness in the coding of the Phaistos Disc! This artifact of fired clay (were numerically investigated before this work of mine by Alan Butler in his great book 'The Bronze Age Computer Disc') consists of 61 groups of symbols in total on its two sides. But if we to inspect these groups linguistically (i.e. as words; as Gareth Owens insists to do so), we find that (through linking the disk's system with that of ancient Egypt's and based on the 366-circle-system interpretation which were devised by Alan Butler) these words on the disk were modulated annually on top of six decans (i.e. 61/6=10) exactly as is the case with the circular zodiac of Dendera (in the case of the latter they are equinoxes and solstices related decans as I have shown on earlier slides). We also know from Isaiah 58:13 that the Jew keeps his/her cow-glorifying mouth shut on the Sabbath restricting thereby the words' utterance (and the work in general) down to six days (i.e. 61 words *6 days=366 and 61 words/ 6 days=10 commandments) and to thirty six decans for the ancient Egyptian (i.e. 366/ 36 decans=10 days per decan and 61 words/ 6 decans = 10 days). The Minoan Libation Formula is after all comprised of ten repeated words according to Gareth Owens, which I find to be eminently resonating with the Jew formula!

how each relates to all the others and to our health. I was reading Dancing Skeletons, a book by nutritional anthropologist Katherine Dettwyler about her time working in Africa, when I found a section about kwashiorkor. Kwashiorkor is a severe form of malnutrition common in young children throughout the tropics. The hallmark diet of this disease is high in calories (from sweet potatoes or other starches) but low in protein. In this case, the low protein is not the problem—other children who eat equally low amounts of protein but fewer total calories are not likely to develop the disease. It’s the ratio of the nutrients that contributes to the development of kwashiorkor. KEGEL EXERCISE A contraction of the pelvic floor often prescribed to prevent the leakage of urine when coughing or running. This section of Dettwyler’s book resonated with me because I recognize that the outcomes of an exercise program depend largely on the ratio of all the movements to each other. Exercise (a repetitive intake of an isolated muscle contraction to fill a hole of missing strength) is often prescribed like vitamins (a capsule ingested to decrease a nutritional void). One of the arguments I am most known for professionally is that the way the Kegel exercise is prescribed can actually be harmful and not helpful at all. A Kegel is like a starch in the case of kwashiorkor: when done excessively and in the absence of other movement vitamins, it can create a negative outcome—too much pelvic-floor tension. The Kegel (as I’ll expand upon in Chapter 10) is not inherently more “bad” than a sweet potato, but neither is a sweet potato (or Kegel) health-making when consumed in isolation.

Agnete had walked over to one of the taller works, the school of fish, and fingered a small piece of metal slightly darker than the others, its shape not quite symmetrical as the rest of the pieces swimming through the air in swirling, upward drifts. Upon closer scrutiny, Stephen saw she had changed the spacing of this one piece of metal in relation to the others, as well as the weight of it. When the wind blew, it did not move in the same pattern as the rest; instead, it twitched and wavered in a way that suggested it was swimming harder, against the tide, in an effort to catch up. "I'm that fish," she said. "I grew up in this house. It's the only place I've ever lived, and I love it here. But everyone in town knew that Therese, even though she raised me, wasn't my mother. Everyone knew that whoever my father was, he wasn't around. I survived adolescence by convincing myself I didn't care; I told myself being different didn't make me any less." She pulled her hair away from her face, and Stephen was struck by the resemblance to her father. He could feel Bayber's hand, an iron clamp squeezing his wrist. Her father, had he been around, would likely have scared away anyone brave enough to come within five feet of Agnete. "I made this piece because I've always had a feeling of being separated from everyone else, which I was fine with, but at the same time, a fear of being left behind. Does that make sense?" Her explanation resonated with him, though he'd have been hard-pressed to articulate it as clearly. He'd stared at the ground, scowling in concentration, unable to say more than "Yes, I understand what you mean. Maybe I'm that fish, as well." "Then there are two of us. We'll be our own school.

Thus it would be a serious mistake to understand the images of Revelation as timeless symbols. Their character conforms to the contextuality of Revelation as a letter to the seven churches of Asia. Their resonances in the specific social, political, cultural and religious world of their first readers need to be understood if their meaning is to be appropriated today. They do not create a purely self-contained aesthetic world with no reference outside itself, but intend to relate to the world in which the readers live in order to reform and to redirect the readers’ response to that world. However, if the images are not timeless symbols, but relate to the ‘real’ world, we need also to avoid the opposite mistake of taking them too literally as descriptive of the ‘real’ world and of predicted events in the ‘real’ world. They are not just a system of codes waiting to be translated into matter-of-fact references to people and events. Once we begin to appreciate their sources and their rich symbolic associations, we realize that they cannot be read either as literal descriptions or as encoded literal descriptions, but must be read for their theological meaning and their power to evoke response.

But why is an understanding of the pervasiveness of sexual abuse in women's prisons an important element of a radical analysis of the prison system, and especially of those forward-looking analyses that lead us in the direction of abolition? Because the call to abolish the prison as the dominant form of punishment cannot ignore the extent to which the institution of the prison has stockpiled ideas and practices that are hopefully approaching obsolescence in the larger society, but that retain all their ghastly vitality behind prison walls. The destructive combination of racism and misogyny, however much it has been challenged by social movements, scholarship, and art over the last three decades, retains all its awful consequences within women's prisons. The relatively uncontested presence of sexual abuse in women's prisons is one of many such examples. The increasing evidence of a U.S. prison industrial complex with global resonances leads us to think about the extent to which the many corporations that have acquired an investment in the expansion of the prison system are, like the state, directly implicated in an institution that perpetuates violence against women.

Light is the absolute condition for both spacetime and matter, i.e. all matter comes from light, all matter comes from mind, and the same is true of spacetime. Mind is exactly what matter can never be, which is why no material thing can ever be accelerated to light speed. To convert matter into mind, matter has to undergo a phase transition, as it does in the formation of black hole singularities, and at the Big Crunch which ends the material universe.

Einstein understood all material frames of reference to be relative to each other and to have no absolute material frame of reference to condition them, i.e. he denied the existence of the ether. It never once occurred to him that all material frames of reference are in fact relative to an absolute mental frame of reference, namely that of light, the source of the absolute, the frequency source of the spacetime, material world.

Light is not something different from thought and mind. It is thought and mind. Light – thought/mind – is exactly that which stands outside the material order and causes and conditions the material order. Einstein’s special theory of relativity, when properly understood means that mind provides the absolute conditionality for all material frames of reference, i.e. all such frames of reference depend on an absolute non-spacetime reference frame of frequency (which is stationary relative to spacetime, thus providing the true “ether” and meaning that we live in an absolute, objective world and not a relative, subjective world as Einstein’s ether-less theory would have it).

Indeed the quality I call resonance is what hits me hardest in all writing. And what resounds is not merely things said earlier but common knowledge and experience that everyone can relate to.

In Syria, as in much of the Arab world, most people worry about poverty and unemployment, and when they talk about reform, they usually mean curbing rampant corruption... As a correspondent, I viewed corruption as a local story, cases rarely rising to the level requiring coverage. Hence one point that probably does not come across strongly enough to outsiders is the reason that reformers lack popular resonance. Their issues of political freedom and transparency seem rather abstract to ordinary people who just want a little job security and to avoid having to bribe their way through every petty government transaction.

Perhaps one of the reasons that psychopaths find it difficult to resonate with other people’s distress is that distress emotions are relatively alien to them. If you do not feel something yourself, it is difficult to fully orient to and empathize with that feeling in others. For example, if you are not regularly distressed yourself, why would you be able to automatically resonate with other people’s distress? This also means that you may not automatically project the consequences of your behaviour in a way that evokes feelings of guilt. In this situation, what is there to hold you back if you want to look after ‘number one’?

The work’s persistent popularity in the modern era can be explained by its elevation of a neglected secondary son as a great hero. In the history of modern Korea, the people of the peninsula have experienced a series of humiliations from colonization, forced division, and domestic oppression. As a result, a central agenda in the political rhetoric of both North and South Korea has been the recovery of national dignity and respect, oftentimes through massive displays of newly acquired power in the realms of the military, economy, and culture. Starting from the attempt by imperial Japan to convince Koreans that they were inferior relatives who had to be civilized through colonial tutelage, the liberated but soon divided nations felt like the bastard children of foreign powers that set their destinies in motion without consulting them on their own desires for the future. As a result, the theme of being disrespected, unappreciated, and underrated by callous and unwise authority figures blind to the emotional needs and the substantial talents of the protagonist, so well portrayed in the first part of The Story of Hong Gildong, has a profound resonance in the Korean psyche. In other words, the Joseon dynasty story of a secondary son seeking to overcome the disadvantages of his background and the oppression of his society in order to prove his true worth as a man, a leader, and a ruler has become the story of modern Korea itself. MINSOO KANG

Caleb reached up and slid the tie out of her hair to let it fall free. “You were crazy to do it. But I love you because you’re wild and fearless, not in spite of it, and I know the price.” He sensed her cringe against him. “Which is?” “At random and unexpected times, you terrify the life out of me.

Jesus said, “God is not a God of the dead but of the living for to him all people are alive!” (Luke 20:39). In my opinion, his aliveness made it so much easier for people to trust their own aliveness and thus relate to God, because like knows like. Some call it morphic resonance. C. S. Lewis, in giving one of his books the truly wonderful title Till We Have Faces, made this same evolutionary point.

Martin Buber believed that the foundation for human existence is relational. People can create between-zones of resonant meaning. In a letter to Ludwig Binswanger, the Swiss psychiatrist, he wrote, “Dialog in my sense implies the necessity of the unforeseen, and its basic element is surprise, the surprising mutuality.” Isn’t this what happens when I hear the words spoken to me in the room as alive, not dead. Isn’t it always a surprise?

Questions and topics for discussion 1) What do you think it means to be a Bossypants? Do you know anyone personally that you would describe as a Bossypants and did the society you live in ever try to drown her? 2) The lessons Tina has learned from her work as a writer, a boss, a performer, and a producer are lessons that can be carried across a wide array of disciplines. (For instance, from her instructions about improv: Always speak in statements.) Which moments resonated the most for you? 3) In Chapter 4, Tina realizes that she has been guilty of holding her gay friends to a double standard—enjoying their company but still expecting them to stay in a “half-closet.” Have you ever had a moment like this? In a related question, do you think young pop stars today experience too much pressure to pretend to be a lesbian with Madonna? 4) While working at the YMCA in Chicago, Tina experienced some personal low points. But it also propelled her into pursuing her improv career. Have you ever experienced a similarly transformative period? During your transformation, did you ever spin around and pretend to be Wonder Woman? 5) What are some of your favorite SNL sketches or 30 Rock episodes? Should we just act them out? 6) Which other celebrities, besides Kim Kardashian, do you think may have been engineered by Russian scientists to sabotage our athletes? 7) Are there more specifics you would add to “The Mother’s Prayer for Its Daughter”? 8) Tina writes a love letter to Amy Poehler. Do you have friends who inspire you in the same way that Amy inspires Tina? ACTIVITY: Write a love letter to Amy Poehler and mail it to her home address (p. 291).

Many of us juggle multiple life factors including businesses to run, work to go to, children to take care of, our physical bodies to tend to, homes and cars that need maintenance, friends and family to keep up with, groups and communities to stay active with, emails to respond to and an online presence to maintain. Not to mention the time needed for self-care, exercise, play, personal growth, meditation practice, shows to binge or simple quiet time in nature. Economic times have also changed. For many, a single income is barely enough to support a single person, let alone a family. As I enumerate all of these life factors, I’m actually surprised anyone has time for even one securely attached relationship. Secure attachment takes time, both to establish and to maintain. Research shows that it takes babies up to seven months for their attachment to their caregivers to become securely established, and for adults, a securely attached romantic relationship takes approximately two years to really solidify.60 So, while you might feel an instant resonance or connection with someone, building an actual relationship based on trust, seeing each other in multiple contexts, deeply understanding each other and relating in securely attached ways requires time.

UNKNOWN UNKNOWNS Associative binding of experiences in memory to create an internal chronology would also help explain why most precognitive dreams are only identified as such in hindsight. Even if premory is just an aspect of memory and obeys most of the same principles, the stand-out exception is that only with memory for things past can we engage in what psychologists call source monitoring. We can often tell more or less how we know things from past experience because we can situate them, at least roughly, in relation to other biographical details. We can’t do this with experiences refluxing from our future, because they lack any context. We don’t know yet where or how they fit into our lives, so it may be natural for the conscious mind to assume that they don’t fit at all.12 Again, it is natural and inviting to think of precognition as a kind of radar or sonar scanning for perils in the water ahead. A metaphor that Dunne used for precognitive dreaming is a flashlight we point ahead of us on a dark path. But it makes more sense that our brains are constantly receiving messages sent back in time from our future self and are continually sifting and scanning those messages for possible associations to present concerns and longstanding priorities without knowing where that information comes from, let alone how far away it is in time. Items that match our current concerns or preoccupations will be taken and elaborated as dreams or premonitions or other conscious “psi” experiences, but we are likely only to recognize their precognitive character after the future event transpires and we recognize its source. And even then, we will only notice it, by and large, if we are paying close attention. That matching or resonance with current concerns may be important in determining the timing of a dream in relation to its future referent. For instance, it is possible Freud dreamed about the oral symptoms in the mouth of his patient Anna Hammerschlag when he did because of a confluence of events in his life in 1895 that pre-minded him of his situation all those years later, in 1923—including his relapse to smoking his cigars after his friend Wilhelm Fliess had told him to quit. Again, his thoughts about his smoking may have been the short circuit or thematic resonance between these two distant points in his life, precipitating the dream. Incidentally, there is no reason to assume that that single dream of Freud’s was the only one in his life about his cancer and surgeries. Multiple dreams may point to the same experience via multiple symbolic or associative avenues, so it would be expected that some of Freud’s later dreams, especially closer to 1923, may have also related to the same experiences. We’ll never know, of course. But dreamers frequently report multiple precognitive dreams targeting the same later upheaval in their lives, especially major experiences like health crises and life milestones.

the simple likelihood of drawing a connection between a dream and a waking experience dwindles with temporal distance from the dream. At this point, it is hard to say if there is any kind of probability curve defining some temporal sweet spot when you are likeliest to identify a waking experience relating to a prior dream. This is one of the many, many open questions that we need armies of precognitive dreamworkers with fat dream journals to help figure out. While the bulk of my precognitive hits occur within about three days of a dream, it is not uncommon to find hits up to a couple weeks after a dream, as well as at yearly intervals (we will discuss calendrical resonances in more detail later). Dunne recommended returning to your dreams up to two days afterward and thereafter discarding dream records. He lived before word processors, and since no one would have the time to check all their dreams on an indefinite daily basis, he felt you had to set limits to make your search most effective. In our day of computer files, it is easy to keep permanent, detailed dream records—they no longer take up space—as well as to search them electronically and potentially perform other kinds of analyses if you are really hardcore. But it remains the case that nobody has the time to compare their entire dream journal, which may grow a bit each day, to their entire life, every day. You can see how that could begin to consume one’s life! You have to make compromises. Revisiting your dream records from the previous three days for a minute or two each evening is minimally sufficient. EMINENT COMPANY In taking the J. W. Dunne challenge, you will be in some brilliant and eminent company. Some of the most influential writers of the mid-twentieth century, including T. S. Eliot, C. S. Lewis, and J. R. R. Tolkien, were powerfully inspired by Dunne’s book, and some undertook his experiment. Most fans of Tolkien’s fantasy epics The Hobbit and The Lord of the Rings don’t realize that the timeless worldview of his Elven races was based largely on the serial-universe cosmology developed by Dunne on the basis of his dream experiences.4 So far, no dream diary has emerged among Tolkien’s papers that would prove he carried out Dunne’s experiment systematically, but his friend C. S. Lewis, author of The Chronicles of Narnia, probably did. Lewis hints as much in a posthumously published novel called The Dark Tower, which is partly devoted to Dunne’s ideas.