Result Tension Quotes

What happened to fantasy for me is what also happened to rock and roll. It found a common denominator for making maximum money. As a result, it lost its tensions, its anger, its edginess and turned into one big cup of cocoa.

According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been. The resulting serenity is so profound that those who spend their lives in the frenzied pursuit of pleasant feelings can hardly imagine it. It is like a man standing for decades on the seashore, embracing certain ‘good’ waves and trying to prevent them from disintegrating, while simultaneously pushing back ‘bad’ waves to prevent them from getting near him. Day in, day out, the man stands on the beach, driving himself crazy with this fruitless exercise. Eventually, he sits down on the sand and just allows the waves to come and go as they please. How peaceful!

there are two distinct viewpoints in every republic: that of the populace and that of the elite. All the laws made in order to foster liberty result from the tensions between them,

Grounding is not dull and lifeless, but dynamic and vibrant. Generally it is our tension that makes us lethargic, and tension results from alienation between various parts of ourselves. As these parts are simplified and integrated, we experience increased vitality.

We’re all—trees, humans, insects, birds, bacteria—pluralities. Life is embodied network. These living networks are not places of omnibenevolent Oneness. Instead, they are where ecological and evolutionary tensions between cooperation and conflict are negotiated and resolved. These struggles often result not in the evolution of stronger, more disconnected selves but in the dissolution of the self into relationship. Because life is network, there is no “nature” or “environment,” separate and apart from humans. We are part of the community of life, composed of relationships with “others,” so the human/nature duality that lives near the heart of many philosophies is, from a biological perspective, illusory.

But God’s presence in your life has nothing to do with your feelings. Your emotions are susceptible to all kinds of influences, so they are often unreliable. Sometimes the worst advice you can get is “Do what you feel.” Often what we feel is neither real nor right. Your emotional state can be the result of memories, hormones, medicines, food, lack of sleep, tension, or fears. Whenever I start to feel anxious about a situation, I remind myself that fear is often False Evidence Appearing Real.

We fold our immigrant selves into this veneer of what we think is African American girlhood. The result is more jagged than smooth. This tension between our inherited identities and our newly adopted selves filters into our relationships with other girls and the boys we love, and how we interact with the broken places around us.

What does it matter if it’s an illness, then?’ he decided, at last, ‘what does it matter that it’s an abnormal tension, if the result itself, if the moment of sensation, recalled and examined in a condition of health, turns out to be the highest degree of harmony and beauty, yields a hitherto unheard-of and undreamed-of sense of completeness, proportion, reconciliation and an ecstatic, prayerful fusion with the highest synthesis of life?

Can you hold the tension of those two opposites and make the resulting pain meaningful?

I would like to ofer some exercises that can help us use the Five Precepts to cultivate and strengthen mindfulness. It is best to choose one of these exercises and work with it meticulously for a week. Then examine the results and choose another for a subsequent week. These practices can help us understand and find ways to work with each precept. 1. Refrain from killing: reverence for life. Undertake for one week to purposefully bring no harm in thought, word, or deed to any living creature. Particularly, become aware of any living beings in your world (people, animals, even plants) whom you ignore, and cultivate a sense of care and reverence for them too. 2. Refraining from stealing: care with material goods. Undertake for one week to act on every single thought of generosity that arises spontaneously in your heart. 3. Refraining from sexual misconduct: conscious sexuality. Undertake for one week to observe meticulously how often sexual feelings arise in your consciousness. Each time, note what particular mind states you find associated with them such as love, tension, compulsion, caring, loneliness, desire for communication, greed, pleasure, agression, and so forth. 4. Refraining from false speech: speech from the heart. Undertake for one week not to gossip (positively or negatively) or speak about anyone you know who is not present with you (any third party). 5. Refraining from intoxicants to the point of heedlessness. Undertake for one week or one month to refrain from all intoxicants and addictive substances (such as wine, marijuana, even cigarettes and/or caffeine if you wish). Observe the impulses to use these, and become aware of what is going on in the heart and mind at the time of those impulses (88-89).

Let Love clasp Grief lest both be drown'd, Let darkness keep her raven gloss: Ah, sweeter to be drunk with loss, To dance with death, to beat the ground, Than that the victor Hours should scorn The long result of love, and boast, `Behold the man that loved and lost, But all he was is overworn.

Kansas afternoons in late summer are peculiar and wondrous things. Often they are pregnant, if not over-ripe, with a pensive and latent energy that is utterly incapable of ever finding an adequate release for itself. This results in a palpable, almost frenetic tension that hangs in the air just below the clouds. By dusk, spread thin across the quilt-work farmlands by disparate prairie winds, this formless energy creates an abscess in the fabric of space and time that most individuals rarely take notice of. But in the soulish chambers of particularly sensitive observers, it elicits a familiar recognition—a vague remembrance—of something both dark and beautiful. Some understand it simply as an undefined tranquility tinged with despair over the loss of something now forgotten. For others, it signifies something far more sinister, and is therefore something to be feared.

Sometimes the sadness seems almost unbearable, the problems unsolvable, the wounds unhealable. This has taught me one of the greatest lessons: the tension between inefficiency and faithfulness. The assurance that I must obey and be faithful, only to what He has asked of me, even when tangible, earthly results or successes are not seen.

Stress and nervous tension are now serious social problems in all parts of the Galaxy, and it is in order that this situation should not be in any way exacerbated that the following facts will now be revealed in advance. The planet in question is in fact the legendary Magrathea. The deadly missile attack shortly to be launched by an ancient automatic defense system will result merely in the breakage of three coffee cups and a mouse cage, the bruising of somebody’s upper arm, and the untimely creation and sudden demise of a bowl of petunias and an innocent sperm whale.

Understanding our personalities doesn’t eliminate the tension that results when people with different needs, motivations, and preferences come together or, especially, live together. But understanding things beneath the surface–why people act the way they act and prefer the things they prefer–helps us at least make sense of what’s going on. These people are not out to get us or trying to ruffle our feathers; they’re just different–a different kind of normal.

One third of managers are victims of "Information Fatigue Syndrome." 49 percent said they are unable to handle the vast amounts of information received. 33 percent of managers were suffering ill health as a direct result of information overload. 62 percent admitted their business and social relationships suffer. 66 percent reported tension with colleagues and diminished job satisfaction. 43 percent think that important decisions are delayed and their abilities to make decisions are affected as a result of having too much information. (Reuters's "Dying for Business" report)

The fundamental tension of the profession is the struggle between bold advocacy of the client's interests and the need to establish and hold to limits that prevent advocacy from leading to irrational and inequitable results; and thus the lawyer's job in practice is to be on one hand the impassioned representative of his client to the world, and on the other the wise representative to his client of the legal system, and the society, explaining and upholding the demands and restrictions which that system places on them both.

Foreword: Life is tension or the result of tension: without tension the creative impulse cannot exist. If human life be taken as the result of tension between the two polarities night and day, night, the negative pole, must share equal importance with the positive day. At night, under the influence of cosmic radiations quite different from those of the day, human affairs are apt to come to a crisis. At night most human beings die and are born. Sleep Has His House describes in the night-time language certain stages in the development of one individual human being. No interpretation is needed of this language we have all spoken in childhood and in our dreams; but for the sake of unity a few words before every section indicate the corresponding events of the day.

generosity involved in proactively forgiving other people. This form of generosity, and the positive feelings it evokes in generous forgivers, have been shown by studies to reduce stress, tension, and sadness, and to lead to lower heart rates, lower skin conduction levels, and lower blood pressure. By contrast, those who ungenerously hold grudges are more angry, feel less in control of their lives, and, partly as a result, exhibit symptoms of unhealthy physical conditions.

On the bodily level, tension resulting from introjections may settle in the throat, stomach, or gut. In terms of body language, this is related to distress over difficulty swallowing, stomaching, or digesting something noxious. In this sense, introjections can be toxic. Sometimes work on these areas causes release of intensely uncomfortable feelings, such as nausea, gagging, or disgust. Disgust is an instinct that stimulates the elimination of or repulsion from what is harmful to us.

As hard to believe as it may be for Americans brought up on wartime propaganda films and publications devoted merely to war technology and battles, World War II was largely the result of infighting between secret occult societies composed of wealthy businessmen that eventually led to international tensions that provoked open warfare.

We’re all—trees, humans, insects, birds, bacteria—pluralities. Life is embodied network. These living networks are not places of omnibenevolent Oneness. Instead, they are where ecological and evolutionary tensions between cooperation and conflict are negotiated and resolved. These struggles often result not in the evolution of stronger, more disconnected selves but in the dissolution of the self into relationship. Because life is network, there is no “nature” or “environment,” separate and apart from humans. We are part of the community of life, composed of relationships with “others,” so the human/nature duality that lives near the heart of many philosophies is, from a biological perspective, illusory

Our faster than ever evolution has resulted in our undermining certain incredibly important aspects of humanity—like our sleep.

In my practice I use neurofeedback primarily to help with the hyperarousal, confusion, and concentration problems of people who suffer from developmental trauma. However, it has also shown good results for numerous issues and conditions that go beyond the scope of this book, including relieving tension headaches, improving cognitive functioning following a traumatic brain injury, reducing anxiety and panic attacks, learning to deepen meditation states, treating autism, improving seizure control, self-regulation in mood disorders, and more.

For somehow, beneath this gorgeous paradigm of unnecessary being, lies the Act by which it exists. You have just now reduced it to its parts, shivered it into echoes, and pressed it to a memory, but you have also caught the hint that a thing is more than the sum of all the insubstantialities that comprise it. Hopefully, you will never again argue that the solidities of the world are mere matters of accident, creatures of air and darkness, temporary and meaningless shapes out of nothing. Perhaps now you have seen at least dimly that the uniquenesses of creation are the result of continuous creative support, of effective regard by no mean lover. He likes onions, therefore they are. The fit, the colors, the smell, the tensions, the tastes, the textures, the likes, the shapes are a response, not to some forgotten decree that there may as well be onions as turnips, but to His present delight - His intimate and immediate joy in all you have seen, and in the thousand other wonders you do not even suspect. With Peter, the onion says, Lord, it is good for us to be here. Yes, says God. Tov, Very good.

Both the structuralist and the individualist definitions ignore the spiritual dimensions of racism. They are secular definitions. Neither definition speaks to the nature of humanity or to spiritual forces that transcend individuals and society. Christians should not be limited to thinking only about the spiritual dimensions of racism, but racism must ultimately be defined as a result of our human sin nature. The sin nature of both majority and minority group members leads to racial conflict and tensions. We cannot end racism until we confront our own sin nature.

No wonder there’s so much tension, anxiety, and fear. Each of us actually believes that things should be the way we want them, instead of being the natural result of all the forces of creation.

Stress and nervous tension are now serious social problems in all parts of the Galaxy, and it is in order that this situation should not be in any way exacerbated that the following facts will now be revealed in advance. The planet in question is in fact the legendary Magrathea. The deadly missile attack shortly to be launched by an ancient automatic defense system will result merely in the breakage of three coffee cups and a mouse cage, the bruising of somebody’s upper arm, and the untimely creation and sudden demise of a bowl of petunias and an innocent sperm whale. In order that some sense of mystery should still be preserved, no revelation will yet be made concerning whose upper arm sustains the bruise. This fact may safely be made the subject of suspense since it is of no significance whatsoever.

When the minds of men slip from realities to fantasies without thinking of the future consequences, then we must ponder. When the hearts of men are entangled with what though might seem great but yet, specious ambitions without pondering over the resulting footprints, then we ought to take precautions. When the hands of men unwittingly and for the sake of self-gratification find the right weapons and dexterity for the wrong purpose, then massacre and cruelties leave indelible footprints of sorrow and bitterness in the hearts of men. We shall always look back to the footprints of yesterday to say had we know if we don’t take a critical look at today’s footsteps. There is always an alternative that is better than good

There were little girls who would snuggle up to any grown man and try to guide his hand inside their underwear, and there were kids who compulsively bit their own arms. Kids who would suddenly start twitching and banging their heads against a wall, not even stopping when the blood ran down their faces. Kids who waddled around oblivious to the stinking load in their own pants. Watching children like this, it was all too easy to see why their parents beat them. It was only natural to hate such kids, to ignore them and shower only your other children with love. Who wouldn't? But of course that wasn't the way it really worked. Such behaviors weren't the reasons parents abused children, but the results of abuse. Children are powerless. No matter how viciously they're beaten, children were powerless to do anything about it. Even if Mother hit them with a shoehorn or the hose of a vacuum cleaner or the handle of a kitchen knife, or strangled them or poured boiling water on them, they couldn't escape her; they couldn't even truly despise her. Children would struggle desperately to feel love for their parents. Rather than hate a parent, in fact, they'd choose to hate themselves. Love and violence became so intertwined for them that when they grew up and got into relationships, only hysteria could set their hearts at ease. Kindness, gentleness - anything along those lines just caused tension, since there was no telling when it would turn to overt hostility.

Watching a tree grow will likely drive you crazy. It’s a boring process if you stand there, impatiently tapping your foot, waiting for it to do something. But if you step away and come back later, you’ll be surprised to see something beautiful emerge. The fact is the plant is doing something: it’s growing. Just not as quickly as you might like. Our culture has conditioned us to expect instant results and overnight success; this impatience runs so rampant that we dress it up in terms like “efficiency” and “productivity.” But really what’s happening is we are conditioning ourselves to get what we want now, all the time. This mindset robs us of the lessons that waiting can teach us, causing us to miss out on the slow but important stuff of life.

Because story is a metaphor for life, we expect it to feel like life, to have the rhythm of life. This rhythm beats between two contradictory desires: On one hand, we desire serenity, harmony, peace, and relaxation, but too much of this day after day and we become bored to the point of ennui and need therapy. As a result, we also desire challenge, tension, danger, even fear. But too much of this day after day and again we end up in the rubber room. So the rhythm of life swings between these poles.

Few of us have so much time on our hands that we can simply have conversations, sex, recreation, family time, or even fights whenever we feel like it—mundane reality has a tendency to get in the way of such important stuff. And yes, we do think fighting is important and necessary—we’ll talk more about the hows and whys in chapter 16, “Embracing Conflict.” If scheduling a fight seems a little bit absurd, just imagine the results of letting the tension build for several days because you haven’t made time to argue.

American medicine has no specific treatments for tinnitus, no understanding of its cause, and little success in alleviating it. My German friend thinks tinnitus results from chronic muscle tension in the head and neck, often associated with poor posture and stress.

Sex, after all, is about being separate and joined at the same time. The fact that men tend to emphasize the former and women the latter is not an irreducible fact of gender, but the result of asymmetries in childrearing and socialization. But more than that, such tensions reflect the fact that in our society as a whole we don’t know how to be involved with one another without feeling burdened or selfishly indulgent without feeling guilty. If we can solve this problem on a societal level, it will go a long way to solving it in the bedroom.

What went through the mind of Christ between the sunset hour when the Roman soldier drove the first nail through his flesh, and the hour when he died? For these thoughts would determine not only how he accepted his fate, but also the position of his body on the cross. Donatello’s Christ accepted in serenity, and thought nothing. Brunelleschi’s Christ was so ethereal that he died at the first touch of the nail, and had no time to think. He returned to his workbench, began exploring his mind with charcoal and ink. On Christ’s face appeared the expression, “I am in agony, not from the iron nails, but form the rust of doubt.” He could not bring himself to convey Christ’s divinity by anything so obvious as a halo; it had to be portrayed through an inner force, strong enough to conquer his misgivings at this hour of severest trial. It was inevitable that his Christ would be closer to man than to God. He did not know that he was to be crucified. He neither wanted it nor liked it. And as a result his body was twisted in conflict, torn, like all men, by inner questioning. When he was ready to begin carving he had before him a new concept: he turned Christ’s head and knees in opposite directions, establishing through his contrapuntal design a graphic tension, the intense physical and spiritual inner conflict of a man who is being pulled two ways.

domination originates in a transformation of the relationship between self and other. Briefly stated, domination and submission result from a breakdown of the necessary tension between self-assertion and mutual recognition that allows self and other to meet as sovereign equals.

But I'd begun, slowly, to understand that complex post-traumatic stress disorder, or cPTSD, was different. It was particularly difficult to treat, because - like a flat landscape - it didn't offer a significant landmark, an event, that you could focus on and work with. Complex post-traumatic stress, according to the psychiatrist Judith Lewis Herman, is the result of 'prolonged, repeated trauma,' rather than individual traumatic events. It's what happens when you're born into a world, shaped by a world, where there's no safety, ever. When the people who should take care of you are, instead, scary and unreliable, and when you live years and years without the belief that escape is possible. When you come from a world like this, when all your muscles are trained to tension and suspicion, normal life feels unbearable. It doesn't make sense, getting up, going to class, eating lunch, returning home, sleeping. You don't trust it. It doesn't feel real. And unreality can hurt more than pain.

What interests me when I'm listening to Gould is the way he deliberately brings contrapuntal elements into performances of Beethoven. He doesn't just try to harmonize with the orchestra but deliberately overlays their music with his, and, as a result, creates a natural tension between the two. This was a fresh interpretation of Beethoven.

Suppose you unexpectedly see a person you care about. Suddenly you feel the love you have, for that person. Let's follow the flow of information from the visual system through the brain to the point of the experience of love as best we can. First of all, the stimulus will flow from the visual system to the prefrontal cortex (putting an image of the loved one in working memory). The stimulus also reaches the explicit memory system of the temporal lobe and activates memories and integrates them with the image of the person. Simultaneously with these processes, the subcortical areas presumed to be involved in attachment will be activated (the exact paths by which the stimulus reaches these areas is not known, however). Activation of attachment circuits then impacts on working memory in several ways. One involves direct connections from the attachment areas to the prefrontal cortex (as with fear, it is the medial prefrontal region that is connected with subcortical attachment areas). Activation of attachment circuits also leads to activation of brain stem arousal networks, which then participate in the focusing of attention on the loved one by working memory. Bodily responses will also be initiated as outputs of attachment circuits, and contrast with the alarm responses initiated by fear and stress circuits. We approach rather than try to escape from or avoid the person, and these behavioral differences are accompanied by different physiological conditions within the body. This pattern of inputs to working memory from within the brain and from the body biases us more toward an open and accepting mode of processing than toward tension and vigilance. The net result in working memory is the feeling of love.

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 Soviet Union was in effect an enormous prison, incarcerating more than 280 million people behind heavily guarded borders, with over a million KGB officers and informants acting as their jailers. The population was under constant surveillance, and no segment of society was more closely watched than the KGB itself: the Seventh Directorate was responsible for internal surveillance, with some 1,500 men deployed in Moscow alone. Under Leonid Brezhnev’s inflexible brand of Communism, paranoia had increased to near Stalinist levels, creating a spy state pitting all against all, in which phones were tapped and letters opened, and everyone was encouraged to inform on everyone else, everywhere, all the time. The Soviet invasion of Afghanistan, and the resulting spike in international tension, had intensified KGB internal scrutiny. “Fear by night, and a feverish effort by day to pretend enthusiasm for a system of lies, was the permanent condition of the Soviet citizen,” writes Robert Conquest.

Upset over having deceived her sister, her failure as a prostitute, and the tension in waiting for Berkman to make his move, Goldman walked aimless about New York in the July heat and whiled away her evenings at Zum Groben Michel. The bar, a few blocks from her room, had become the hangout of one of the sects of anarchists. Its odd name was the result of a window sign painter’s mistake. Instead of garden, a word used by many German beer halls, the painter wrote groben, meaning coarse, rough, or tough — which suited the owner, who was known as Tough Mike. All Goldman could do now was wait.

The “noble” person has a completely naïve and non-reflective awareness of his own value and of his fullness of being, an obscure conviction which enriches every conscious moment of his existence, as if he were autonomously rooted in the universe. This should not be mistaken for “pride.” Quite on the contrary, pride results from an experienced diminution of this “naive” self-confidence. It is a way of “holding on” to one’s value, of seizing and “preserving” it deliberately. The noble man’s naive self-confidence, which is as natural to him as tension is to the muscles, permits him calmly to assimilate the merits of others in all the fullness of their substance and configuration. He never “grudges” them their merits. On the contrary: he rejoices in their virtues and feels that they make the world more worthy of love. His naive self-confidence is by no means “compounded” of a series of positive valuations based on specific qualities, talents, and virtues: it is originally directed at his very essence and being. Therefore he can afford to admit that another person has certain “qualities” superior to his own or is more “gifted” in some respects—indeed in all respects. Such a conclusion does not diminish his naïve awareness of his own value, which needs no justification or proof by achievements or abilities. Achievements merely serve to confirm it. On the other hand, the “common” man (in the exact acceptation of the term) can only experience his value and that of another if he relates the two, and he clearly perceives only those qualities which constitute possible differences. The noble man experiences value prior to any comparison, the common man in and through a comparison. For the latter, the relation is the selective precondition for apprehending any value. Every value is a relative thing, “higher” or “lower,” “more” or “less” than his own. He arrives at value judgments by comparing himself to others and others to himself

Strictly speaking one ought to say that the Church is always in a state of crisis and that its greatest shortcoming is that it is only occasionally aware of it.... This ought to be the case because of the abiding tension between the church's essential nature and its empirical condition.... That there were so many centuries of crisis-free existence for the Church was therefore an abnormality... And if the atmosphere of crisislessness still lingers on in many parts of the West, this is simply the result of a dangerous delusion. Let us also know that to encounter crisis is to encounter the possibility of truly being the Church. David Bosch, Transforming Mission

This unstable character of man, this going from one extreme to the other, arising as it does out of his narrow vision and petty mind, reveals certain basic moral tensions within which human conduct must function if it is to be stable and fruitful. These contradictory extremes are, therefore, not so much a "problem" to be resolved by theological thought as tensions to be "lived with" if man is to be truly "religious," i.e., a servant of God. Thus, utter powerlessness and "being the measure for all things," hopelessness and pride, determinism and "freedom," absolute knowledge and pure ignorance—in sum, an utterly "negative self-feeling" and a "feeling of omnipotence"—are extremes that constitute natural tensions for proper human conduct. It is the "God-given" framework for human action. Since its primary aim is to maximize moral energy, the Qur’ān—which claims to be "guidance for mankind"—regards it as absolutely essential that man not violate the balance of opposing tensions. The most interesting and the most important fact of moral life is that violating this balance in any direction produces a "Satanic condition" which in its moral effects is exactly the same: moral nihilism. Whether one is proud or hopeless, self-righteous or self-negating, in either case the result is deformity and eventual destruction of the moral human personality.

Complex operations, in which agencies assume complementary roles and operate in close proximity-often with similar missions but conflicting mandates-accentuate these tensions. The tensions are evident in the processes of analyzing complex environments, planning for complex interventions, and implementing complex operations. Many reports and analyses forecast that these complex operations are precisely those that will demand our attention most in the indefinite future. As essayist Barton and O'Connell note, our intelligence and understanding of the root cause of conflict, multiplicity of motivations and grievances, and disposition of actors is often inadequate. Moreover, the problems that complex operations are intended and implemented to address are convoluted, and often inscrutable. They exhibit many if not all the characteristics of "wicked problems," as enumerated by Rittel and Webber in 1973: they defy definitive formulations; any proposed solution or intervention causes the problem to mutate, so there is no second chance at a solution; every situation is unique; each wicked problem can be considered a symptom of another problem. As a result, policy objectives are often compound and ambiguous. The requirements of stability, for example, in Afghanistan today, may conflict with the requirements for democratic governance. Efforts to establish an equitable social contract may well exacerbate inter-communal tensions that can lead to violence. The rule of law, as we understand it, may displace indigenous conflict management and stabilization systems. The law of unintended consequences may indeed be the only law of the land. The complexity of the challenges we face in the current global environment would suggest the obvious benefit of joint analysis - bringing to bear on any given problem the analytic tools of military, diplomatic and development analysts. Instead, efforts to analyze jointly are most often an afterthought, initiated long after a problem has escalated to a level of urgency that negates much of the utility of deliberate planning.

Changing our behavior purely for the sake of appearances may seem to conflict with the need to be authentic and consistent, but in many ways it is actually a result of those needs. After all, resolving the tension between standing out from the crowd and becoming isolated requires finding our niche in the world. But what would happen if we weren’t accepted in the place where we felt we belonged? For others to see us as a “poseur” or as “delusional” would be painful. Even worse, what if they were right? The social consequences and self-doubt that follow when our self-perceptions conflict with how others see us can be just as destabilizing to our identity as conflicts between our own self-perceptions and actions.

Human life, by its very nature, has to be dedicated to something, an enterprise glorious or humble, a destiny illustrious or trivial. We are faced with a condition, strange but inexorable, involved in our very existence. On the one hand, to live is something which each one does of himself and for himself. On the other hand, if that life of mine, which only concerns myself, is not directed by me towards something, it will be disjointed, lacking in tension and in "form." In these years we are witnessing the gigantic spectacle of innumerable human lives wandering about lost in their own labyrinths, through not having anything to which to give themselves. All imperatives, all commands, are in a state of suspension. The situation might seem to be an ideal one, since every existence is left entirely free to do just as it pleases- to look after itself. The same with every nation. Europe has slackened its pressure on the world. But the result has been contrary to what might have been expected. Given over to itself, every life has been left empty, with nothing to do. And as it has to be filled with something, it invents frivolities for itself, gives itself to false occupations which impose nothing intimate, sincere. To-day it is one thing, to-morrow another, opposite to the first. Life is lost at finding itself all alone. Mere egoism is a labyrinth. This is quite understandable. Really to live is to be directed towards something, to progress towards a goal.

But in the Europe of 1903–14, the reality was even more complex than the ‘international’ model would suggest. The chaotic interventions of monarchs, ambiguous relationships between civil and military, adversarial competition among key politicians in systems characterized by low levels of ministerial or cabinet solidarity, compounded by the agitations of a critical mass press against a background of intermittent crisis and heightened tension over security issues made this a period of unprecedented uncertainty in international relations. The policy oscillations and mixed signalling that resulted made it difficult, not just for historians, but for the statesmen of the last pre-war years to read the international environment. It would be a mistake to push this

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.

It seems paradoxical that an organization responsible for enforcing the law would frequently rely on illegal practices. The police resolve this tension between nominally lawful ends and illegal means by substituting their own occupational and organizational norms for the legal duties assigned to them. Westley suggests: This process then results in a transfer in property from the state to the colleague group. The means of violence which were originally a property of the state, in loan to its law-enforcement agent, the police, are in a psychological sense confiscated by the police, to be conceived of as a personal property to be used at their discretion. From the officers’ perspective, the center of authority is shifted and the relationship between the state and its agents is reversed. The police become a law unto themselves.

We arranged ourselves for the camera as we always had. Dwight nestled in the center of our strained, uncomfortable poses. As the camera clicked and whirred, I felt detached, like I was watching the scene unfold from outside my own body. Ruby’s smile was fixed and brittle, her eyes hard. Kevin’s expression was distant and closed off. And the rest of us wore expressions painted on like masks. The smiles were too wide, the eyes too bright. When the photographer tried to coax Kevin and Ruby into a kiss, Ruby flat-out refused and turned away from him as though he were a stranger. The result was the most awkward family photos in the history of family photos. No amount of photoshop could ever fix that. Even Dwight looked a little off, like he could sense the tension radiating from us in waves. He knew a sinking ship when he saw one.

Imagine yourself having a fight with your romantic partner. The tension of the situation makes your limbic system run at full throttle and you become flooded with stress hormones like cortisol and adrenalin. The high levels of these chemicals suddenly make you so damn angry, that you burst out in front of your partner saying, “I wish you die, so that I can have some peace in my life”. Given the stress of the situation through highly active limbic system, your PFC loses its freedom to take the right decision and you burst out with foul language in front of your partner, that may ruin your relationship. In simple terms due to your mental instability, you lost your free will to make the right decision. But when the conversation is over, and you relax for a while, your stress hormone levels come down to normal, and you regain your usual cheerful state of mind. Immediately, your PFC starts analyzing the explosive conversation you had with your partner. Healthy activity of the entire frontal lobes, especially the PFC suddenly overwhelms you with a feeling of guilt. Your brain makes you realize, that you have done something devilish. As a result, now you find yourself making the willful decision of apologizing to your partner and making up to him or her, no matter how much effort it takes, because your PFC comes up the solution that it is the healthiest thing to do for your personal life. From this you can see, that what you call free will is something that is not consistent. It changes based on your mental health. Mental instability or illness, truly cripples your free will. And the healthier your frontal lobes are, the better you can take good decisions. And the most effective way to keep your frontal lobes healthy is to practice some kind of meditation.

Through the dimness she could just make him out, stretched on his back, his arms crossed behind his head. He might have been silent, but he hadn't been asleep. She could feel his frown as he looked at her. "What are you doing?" "Moving closer to you." Dropping her gowns, she shook out her cloak and laid it next to his. "Why?" "Mice." He let a heartbeat pass, then asked, carefully, "You're afraid of mice?" She nodded. "Rodents. I don't discriminate." Swinging around, she sat on her cloak, then picked up her gowns and wriggled back and closer to him. "If I'm next to you, then either they'll give us both a wide berth, or if they decide to take a nibble, there's at least an even chance they'll nibble you first." His chest shook. He was struggling not to laugh. But at least he was trying. "Besides," she said, lying down and snuggling under her massed gowns, "I'm cold." A moment ticked past, then he sighed. He shifted in the hay beside her. She didn't know what he did, but suddenly she was sliding the last inches down a slope that hadn't been there before. She fetched up against him, against his side-hard, muscled, and wonderfully warm. Her senses leapt greedily, pleasantly shocked, delightedly surprised; she caught her breath and slapped them down. Desperately; this was Breckenridge-this was definitely not the time. His arm shifted and came around her, cradling her shoulders and gathering her against him. "This doesn't mean anything." The whispered words drifted down to her. Comfort, safety, warmth-it meant all those things. "I know," she murmured back. Her senses weren't listening. Her body now lay alongside his. Her breast brushed his side; through various layers her thighs grazed his. Her heartbeat deepened, sped up a little, too. Yet despite the sensual awareness, she could feel reassurance along with his warmth stealing through her, relaxing her tensed muscles bit by bit as, greatly daring, she settled her cheek on his chest. This doesn't mean anything. She knew what he meant. This was just for now, for this strange moment out of their usual lives in which he and she were just two people finding ways to weather a difficult situation. She quieted. Listened. The sound of his heartbeat, steady and sure, blocked out any rustlings. Thinking of the strange moment, of what made it so, she murmured, "We're fugitives, aren't we?" "Yes." "In a strange country, one not really our own, with no way to prove who we are." "Yes." "And a stranger, a very likely dangerous highlander, is pursuing us." "Hmm." She should feel frightened. She should be seriously worried. Instead, she closed her eyes, and with her cheek pillowed on Breckenridge's chest, his arm like warm steel around her, smoothly and serenely fell asleep. Breckenridge held her against him, and through senses far more attuned than he wished, followed the incremental falling away of her tension...until she slept. Softly, silently, in his arms, with the gentle huff of her breathing ruffling his senses, the seductive weight of her slender body stretched out against his the subtlest of tortures. Why had he done it? She might have slept close to him, but she would never have pushed to sleep in his arms. That had been entirely his doing, and he hadn't even stopped to think. What worried him most was that even if he had thought, had reasoned and debated, the result would have been the same. When it came to her, whatever the situation, there never was any question, no doubt in his mind as to what he should do. Her protection, her safety-caring for her. From the first instant he'd laid eyes on her four years ago, that had been his mind's fixation. Its decision. Nothing he'd done, nothing she'd done, had ever succeeded in altering that. But as to the why of that, the reason behind it...even now he didn't, was quite certain and absolutely sure he didn't, need to consciously know.

We’re all—trees, humans, insects, birds, bacteria—pluralities. Life is embodied network. These living networks are not places of omnibenevolent Oneness. Instead, they are where ecological and evolutionary tensions between cooperation and conflict are negotiated and resolved. These struggles often result not in the evolution of stronger, more disconnected selves but in the dissolution of the self into relationship. Because life is network, there is no “nature” or “environment,” separate and apart from humans. We are part of the community of life, composed of relationships with “others,” so the human/nature duality that lives near the heart of many philosophies is, from a biological perspective, illusory. We are not, in the words of the folk hymn, wayfaring strangers traveling through this world. Nor are we the estranged creatures of Wordsworth’s lyrical ballads, fallen out of Nature into a “stagnant pool” of artifice where we misshape “the beauteous forms of things.” Our bodies and minds, our “Science and Art,” are as natural and wild as they ever were.

As to the central fact in the case, it is my view that Simpson murdered his ex-wife and her friend on June 12. Any rational analysis of the events and evidence in question leads to that conclusion. This is true whether one considers evidence not presented to the jury—such as the results of Simpson’s polygraph examination and his flight with Al Cowlings on June 17—or just the evidence established in court. Notwithstanding the prosecution’s many errors, the evidence against Simpson at the trial was overwhelming. Simpson had a violent relationship with his ex-wife, and tensions between them were growing in the weeks leading up to the murders. Simpson had no alibi for the time of the murders, nor was his Bronco parked at his home during that time. Simpson had a cut on his left hand on the day after the murders, and DNA tests showed conclusively that it was Simpson’s blood to the left of the shoe prints leaving the scene. Nicole’s blood was found on a sock in his bedroom, and Goldman’s blood—as well as Simpson’s—was found in the Bronco. Hair consistent with Simpson’s was found on the killer’s cap and on Goldman’s shirt. The gloves that Nicole bought for Simpson in 1990 were almost certainly the ones used by her killer.

Neurons can be created in vitro by modifying the epigenesis of cnidarian cells, which suggests that the repeated evolution of functional neurons from non-neuronal cell lines cannot be too difficult to achieve. The evolvability of functional neurons is further supported by convergence on action potentials and information-transfer mechanisms in lineages for whom rapid sensory-motor mechanisms are either inaccessible or not required. For instance, action potentials have evolved in the first major origin of complex multicellularity: the green plants, some of whom, such as the carnivorous Venus flytrap, are capable of limited rapid movements. Such 'real-time' plant behaviors are made possible by action potentials that are analogous in certain ways to animal nervous systems. Mechanosensory stimulus triggers sensory hairs, which then generate a propagating action potential that initiates a rapid motor response - such as the snapping shut of two leaf lobes, resulting in the imprisonment of hapless insect prey. Though the precise biochemical mechanisms of this snapping mechanism are poorly understood, it is likely achieved by gated ion channels, which produce a flow of water or acid molecules that cause cells in the lobes to change shape, causing the lobes, which are held under tension, to snap shut. A basic memory system is also employed: to avoid snapping shut due to noise (such as raindrops), the snapping mechanism is only initiated when two stimuli separated in time by a few seconds are detected.

VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS DESTRUCTION OF ACADEMY PROPERTY According to a report from Miss Foster, Mr. Sencen set off a device in my office, shattering the majority of the windows in the glass pyramid. 20 out of 10 None. Mr. Sencen remains absent, making punishment difficult to issue. And this does appear to confirm his involvement with the Neverseen. But I suspect there’s more to the story. —Magnate Leto Update: The glass pyramid has been rebuilt. Foxfire is also teaming up with Exillium for skill lessons. And Mr. Sencen has yet to return to campus. The Council is pressuring me to expel him, but I see no reason, (particularly since everyone should be focusing on the upcoming Peace Summit in Lumenaria). —Magnate Leto VIOLATION SERIOUSNESS SENTENCE PRINCIPAL’S COMMENTS Second Update: Foxfire’s midterm break was extended after the tragedy in Lumenaria, and… I’m grateful to have the time to adjust. There’s so much to do… and I’ll be so much more limited now.… But I’ll find a way to manage. In the meantime, it should be noted that when the academy resumes sessions, Mr. Sencen will be returning, and no disciplinary action will be taken against him. —Magnate Leto Third Update: Sessions still haven’t resumed. But Miss Foster brought Mr. Sencen to see Elwin for treatment after Mr. Sencen received several serious wounds during a sparring match with King Dimitar. Apparently, one result of the match is that Keefe will now have Princess Romhilda serving as his bodyguard, which will likely cause tension on campus. Preparations will need to be made. —Magnate Leto

The newspapers, according to their political colour, urged punishment, eradication, colonisation or a crusade against the newts, a general strike, resignation of the government, the arrest of newt owners, the arrest of communist leaders and agitators and many other protective measures of this sort. People began frantically to stockpile food when rumours of the shores and ports being closed off began to spread, and the prices of goods of every sort soared; riots caused by rising prices broke out in the industrial cities; the stock exchange was closed for three days. It was simply the more worrying and dangerous than it had been at any time over the previous three or four months. But this was when the minister for agriculture, Monsieur Monti, stepped dexterously in. He gave orders that several hundred loads of apples for the newts should be discharged into the sea twice a week along the French coasts, at government cost, of course. This measure was remarkably successful in pacifying both the newts and the villagers in Normandy and elsewhere. But Monsieur Monti went even further: there had long been deep and serious disturbances in the wine-growing regions, resulting from a lack of turnover, so he ordered that the state should provide each newt with a half litre of white wine per day. At first the newts did not know what to do with this wine because it caused them serious diarrhoea and they poured it into the sea; but with a little time they clearly became used to it, and it was noticed that from then on the newts would show a lot more enthusiasm for sex, although with lower fertility rates than before. In this way, problems to do with the newts and with agriculture were solved in one stroke; fear and tension were assuaged, and, in short, the next time there was another government crisis, caused by the financial scandal around Madame Töppler, the clever and well proven Monsieur Monti became the minister for marine affairs in the new cabinet.

WILLPOWER EXPERIMENT: FEEL WHAT YOU FEEL, BUT DON’T BELIEVE EVERYTHING YOU THINK When an upsetting thought comes to mind, try the technique that Goldin teaches his subjects. Instead of instantly trying to distract yourself from it, let yourself notice the thought. Oftentimes, our most disturbing thoughts are familiar—the same worry, the same self-criticism, the same memory. “What if something goes wrong?” “I can’t believe I did that. I’m so stupid.” “If only that hadn’t happened. What could I have done differently?” These thoughts pop up like a song that gets stuck in our heads, seemingly out of nowhere, but then is impossible to get rid of. Let yourself notice whether the upsetting thought is an old, familiar tune—that’s your first clue that it is not critically important information you need to believe. Then shift your attention to what you are feeling in your body. Notice if there is any tension present, or changes to your heart rate or breathing. Notice if you feel it in your gut, your chest, your throat, or anywhere else in your body. Once you’ve observed the thought and feelings, shift your attention to your breathing. Notice how it feels to breathe in and breathe out. Sometimes the upsetting thought and feelings naturally dissipate when you do this. Other times, they will keep interrupting your attention to your breath. If this happens, imagine the thought and feelings like clouds passing through your mind and body. Keep breathing, and imagine the clouds dissolving or floating by. Imagine your breath as a wind that dissolves and moves the clouds effortlessly. You don’t need to make the thought go away; just stay with the feeling of your breath. Notice that this technique is not the same thing as believing or ruminating over a thought. The opposite of thought suppression is accepting the presence of the thought—not believing it. You’re accepting that thoughts come and go, and that you can’t always control what thoughts come to mind. You don’t have to automatically accept the content of the thought. In other words, you might say to yourself, “Oh well, there’s that thought again—worries happen. That’s just the way the mind works, and it doesn’t necessarily mean anything.” You’re not saying to yourself, “Oh well, I guess it’s true. I am a terrible person and terrible things are going to happen to me, and I guess I need to accept it.” This same practice can be used for any distracting thought or upsetting emotion, including anger, jealousy, anxiety, or shame. After trying this technique a few times, compare it with the results you get from trying to push away upsetting thoughts and emotions. Which is more effective at giving you peace of mind? A

In Hiding - coming summer of 2020 WAYNE ANTHONY SEEKS REDEMPTION FROM A BAD DAY - Although warned about getting the stitches wet, he believed a hot shower was the only road to his redemption. Experienced taught him the best way to relieve the tightness in his lower back was by standing beneath the near-scalding water. Dropping the rest of his clothing, he turned the shower on full blast. The hot water rushed from the showerhead filling the tiny room with steam, instantly the small mirror on the medicine cabinet fogged up. The man quietly pulled the shower curtain back and entered the shower stall without a sound. Years of acting as another’s shadow had trained him to live soundlessly. The hot water cascaded over his body as the echo from the pounding water deadened slightly. Grabbing the sample sized soap, he pulled the paper off and tossed the wrapper over the curtain rail. Wayne rubbed the clean smelling block until his large hands disappeared beneath the lather. He ignored the folded washcloth, opting to use his hands across his body. Gently he cleaned the injury allowing the slime of bacterial soap to remove the residual of the rust-colored betadine. All that remained when he finished was the pale orange smear from the antiseptic. This scar was not the only mar to his body. The water cascaded down hard muscles making rivulets throughout the thatches of dark hair. He raised his arms gingerly as he washed beneath them; the tight muscles of his abdomen glistened beneath the torrent of water. Opening a bottle of shampoo-slash-conditioner, he applied a dab then ran his hands across his scalp. Finally, the tension in his square jaw had eased, making his handsome face more inviting. The cords of his neck stood out as he rinsed the shampoo from his hair. It coursed down his chest leading down to his groin where the scented wash caught in his pelvic hair. Wayne's body was one of perfection for any woman; if that was, she could ignore the mutilations. Knife injuries left their mark with jagged white lines. Most of these, he had doctored himself; his lack of skill resulted in crude scars. The deepest one, undulated along the left side of his abdomen, that one had required the art of a surgeon. Dropping his arms, he surrenders himself to the pelting deluge from the shower. The steamy water cascaded down his body, pulling the soap toward the drain. Across his back, it slid down several small indiscernible pockmarks left by gunshot wounds, the true extent of their damage far beneath his skin. Slowly the suds left his body, snaking down his muscular legs. It slithered down the scars on his left knee, the result of replacement surgery after a thug took a bat to it. Wayne stood until the hot water cooled, and ran translucent over his body. Finally, he washes the impact of the long day from his mind and spirit.

What are the implications of ethnic identity for multi-racial and multi-ethnic societies? Tatu Vanhanen of the University of Tampere, Finland, has probably researched the effects of ethnic diversity more systematically than anyone else. In a massive, book-length study, he measured ethnic diversity and levels of conflict in 148 countries, and found correlations in the 0.5 to 0.9 range for the two variables, depending on how the variables were defined and measured. Homogeneous countries like Japan and Iceland show very low levels of conflict, while highly diverse countries like Lebanon and Sudan are wracked with strife. Prof. Vanhanen found tension in all multi-ethnic societies: “Interest conflicts between ethnic groups are inevitable because ethnic groups are genetic kinship groups and because the struggle for existence concerns the survival of our own genes through our own and our relatives’ descendants.” Prof. Vanhanen also found that economic and political institutions make no difference; wealthy, democratic countries suffer from sectarian strife as much as poor, authoritarian ones: “Ethnic nepotism belongs to human nature and . . . it is independent from the level of socioeconomic development (modernization) and also from the degree of democratization.” Others have argued that democracy is particularly vulnerable to ethnic tensions while authoritarian regimes like Saddam Hussein’s Iraq or Tito’s Yugoslavia can give the impression of holding it in check. One expert writing in Foreign Affairs explained that for democracy to work “the party or group that loses has to trust the new majority and believe that its basic interests will still be protected and that there is nothing to fear from a change in power.” He wrote that this was much less likely when opposing parties represent different races or ethnicities. The United Nations found that from 1989 to 1992 there were 82 conflicts that had resulted in at least 1,000 deaths each. Of these, no fewer than 79, or 96 percent, were ethnic or religious conflicts that took place within the borders of recognized states. Only three were cross-border conflicts. Wars between nations are usually ethnic conflicts as well. Internal ethnic conflict has very serious consequences. As J. Philippe Rushton has argued, “The politics of ethnic identity are increasingly replacing the politics of class as the major threat to the stability of nations.” One must question the wisdom of then-president Bill Clinton’s explanation for the 1999 NATO bombing of Serbia: “[T]he principle we and our allies have been fighting for in the Balkans is the principle of multi-ethnic, tolerant, inclusive democracy. We have been fighting against the idea that statehood must be based entirely on ethnicity.” That same year, the American supreme commander of NATO, Wesley Clark, was even more direct: “There is no place in modern Europe for ethnically pure states. That’s a 19th century idea and we are trying to transition into the 21st century, and we are going to do it with multi-ethnic states.

Most religions and philosophies have consequently taken a very different approach to happiness than liberalism does.3 The Buddhist position is particularly interesting. Buddhism has assigned the question of happiness more importance than perhaps any other human creed. For 2,500 years, Buddhists have systematically studied the essence and causes of happiness, which is why there is a growing interest among the scientific community both in their philosophy and their meditation practices. Buddhism shares the basic insight of the biological approach to happiness, namely that happiness results from processes occurring within one’s body, and not from events in the outside world. However, starting from the same insight, Buddhism reaches very different conclusions. According to Buddhism, most people identify happiness with pleasant feelings, while identifying suffering with unpleasant feelings. People consequently ascribe immense importance to what they feel, craving to experience more and more pleasures, while avoiding pain. Whatever we do throughout our lives, whether scratching our leg, fidgeting slightly in the chair, or fighting world wars, we are just trying to get pleasant feelings. The problem, according to Buddhism, is that our feelings are no more than fleeting vibrations, changing every moment, like the ocean waves. If five minutes ago I felt joyful and purposeful, now these feelings are gone, and I might well feel sad and dejected. So if I want to experience pleasant feelings, I have to constantly chase them, while driving away the unpleasant feelings. Even if I succeed, I immediately have to start all over again, without ever getting any lasting reward for my troubles. What is so important about obtaining such ephemeral prizes? Why struggle so hard to achieve something that disappears almost as soon as it arises? According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been.

In the contemporary world there are two classes of bad plans-the plans invented and put into practice by men who do not accept our ideal postulates, and the plans invented and put into practice by the men who accept them, but imagine that the ends proposed by the prophets can be achieved by wicked or unsuitable means. Hell is paved with good intentions, and it is probable that plans made by well-meaning people of the second class may have results no less disastrous than plans made by evil-intentioned people of the first class. Which only shows, yet once more, how right the Buddha was in classing unawareness and stupidity among the deadly sins. Let us consider a few examples of bad plans belonging to these two classes. In the first class we must place all Fascist and all specifically militaristic plans. Fascism, in the words of Mussolini, believes that "war alone brings up to its highest tension all human energy and puts the stamp of nobility upon the peoples who have the courage to meet it." Again, "a doctrine which is founded upon the harmful postulate of peace is hostile to Fascism." The Fascist, then, is one who believes that the bombardment of open towns with fire, poison and explosives (in other words, modern war) is intrinsically good. He is one who rejects the teaching of the prophets and believes that the best society is a national society living in a state of chronic hostility towards other national societies and preoccupied with ideas of rapine and slaughter. He is one who despises the non-attached individual and holds up for admiration the person who, in obedience to the boss who happens at the moment to have grabbed political power, systematically cultivates all the passions (pride, anger, envy, hatred) which the philosophers and the founders of religions have unanimously condemned as the most maleficent, the least worthy of human beings. All fascist planning has one ultimate aim: to make the national society more efficient as a war machine. Industry, commerce and finance are controlled for this purpose. The manufacture of substitutes is encouraged in order that the country may be self-sufficient in time of war. Tariffs and quotas are imposed, export bounties distributed, exchanges depreciated for the sake of gaining a momentary advantage or inflicting loss upon some rival. Foreign policy is conducted on avowedly Machiavellian principles; solemn engagements are entered into with the knowledge that they will be broken the moment it seems advantageous to do so; international law is invoked when it happens to be convenient, repudiated when it imposes the least restraint on the nation's imperialistic designs. Meanwhile the dictator's subjects are systematically educated to be good citizens of the Fascist state. Children are subjected to authoritarian discipline that they may grow up to be simultaneously obedient to superiors and brutal to those below them. On leaving the kindergarten, they begin that military training which culminates in the years of conscription and continues until the individual is too decrepit to be an efficient soldier. In school they are taught extravagant lies about the achievements of their ancestors, while the truth about other peoples is either distorted or completely suppressed. the press is controlled, so that adults may learn only what it suits the dictator that they should learn. Any one expressing un-orthodox opinions is ruthlessly persecuted. Elaborate systems of police espionage are organized to investigate the private life and opinions of even the humblest individual. Delation is encouraged, tale-telling rewarded. Terrorism is legalized. Justice is administered in secret; the procedure is unfair, the penalties barbarously cruel. Brutality and torture are regularly employed.

As Parcells developed as a head coach, he came to understand that creative tension produced better results. He preyed upon the insecurity of players. If his team was cruising along winning week after week, he manufactured a crisis to keep the players on edge. If they were losing, he had plenty of material at his disposal. Parcells knew Simms could take it, so he often used him for target practice. By picking on Simms, one of the faces of the franchise, the other players knew they would be held accountable.

Great wealth is usually toxic to the well-being of children and family harmony. There is no evidence that people who have great wealth are happier as a result. Indeed, most research points in the other direction, and this is confirmed by my own experience of working with ultra-wealthy families. Great wealth brings its own pressures: family anxieties about maintaining the wealth, worries about personal security, tensions with non-wealthy relatives, fears about children being spoilt by wealth, or even abducted. Great wealth can distort every friendship – are they only interested in me because of what I own? Expect to hear more about social enterprise and impact investing – where the purpose is not just to make money but to do something that has a positive impact on society or the environment, even if the returns are lower than with other forms of investment.

If we eliminate the recurrence of the causes for suffering, we definitely experience the absence of the suffering that would have arisen as their results. Without a cause, a result cannot arise. Moreover, since the root cause of the recurrence of our problems is the confusion with which we imagine that things actually exist in the impossible manner in which our muddled mind deceptively makes them appear to exist, it is possible to eliminate the recurrence of this cause. This is because confusion cannot be verified. Based on fantasy, not fact, it lacks a stable foundation and cannot withstand close scrutiny. Therefore true endings can definitely occur. In order to realize a true stopping of our problems and their causes, however, we must actively do something to bring it about. Otherwise, due to strong habit, we endlessly continue to make our life miserable — for instance by generating tension over and over again. Since the root cause of our suffering is a confused state of mind, we need to replace it permanently with an unconfused state so that it never arises again. Such unconfused states of mind with which we see reality are the fourth true fact in life — true pathways of mind, or true “paths.” It is not sufficient, therefore, merely to mask over the problem of stress, for example, by taking a tranquilizer or having a drink. We must rid ourselves, or “abandon” the confusion with which we believe that somehow the tension exists “out there.” We must replace confusion

Single Leg Deadlift The single leg deadlift is a challenging variation made more difficult by performing the deadlift while standing on just one leg, which requires a larger degree of strength, stability, core tension and coordination. You can still use a pretty significant amount of weight using single leg exercises, but you may find balance somewhat of an issue at first, this improves with time and practice, the single leg deadlift delivers fantastic strength results.

the organism is dominated by one sector of the body: the old interior world of the viscera that are located in the abdomen, thorax, and thick of the skin, along with the attendant chemical processes. The contents of feelings that dominate our conscious mind correspond largely to the ongoing actions of viscera, for example, the degree of contraction or relaxation of the smooth muscles that form the walls of tubular organs such as the trachea, bronchi, and gut, as well as countless blood vessels in the skin and visceral cavities. Equally prominent among the contents is the state of the mucosae—think of your throat, dry, moist, or just plain sore, or of your esophagus or stomach when you eat too much or are famished. The typical content of our feelings is governed by the degree to which the operations of the viscera listed above are smooth and uncomplicated or else labored and erratic. To make matters more complex, all of these varied organ states are the result of the action of chemical molecules—circulating in the blood or arising in nerve terminals distributed throughout the viscera—for example, cortisol, serotonin, dopamine, endogenous opioids, oxytocin. Some of these potions and elixirs are so powerful that their results are instantaneous. Last, the degree of tension or relaxation of the voluntary muscles (which, as noted, are part of the newer interior world of the body frame) also contributes to the content of feelings

The worst relationship to be in is a projectionship. You’ve probably never heard of this term, but you’ve probably been in one, two or five yourself. I came up with this term after trying to figure out why my own relationships weren’t thriving. A projection is a defense mechanism that we’re all capable of doing. It simply means that we project or attribute characteristics, behaviors, circumstances to another person when really, we are the one who possess it and/or is doing it. It’s an unconscious way of passing an issue onto someone else so in order to relieve or avoid anxiety and discomfort. A projectionship therefore, has the illusion of a relationship, but instead of each person taking responsibility for their own hurts, pains, wounds and history, one or both partners keep projecting it onto the other which results in one or both partners constantly defending themselves or apologizing creating a cycle of stuckness, tension and often times co-dependency; thus, an inability to thrive. When folks haven’t done their own work, projectionships appear as relationships.

As a sensory device, the tendon organ is a close partner to the muscle spindle in the assessment of the specific activity of every one of my alpha motor units. The anulospiral element of the spindle measures the length of a muscle’s fibers, and the speed with which that length is changing. Adding to this information, the Golgi tendon organs measure the tensions that are developed as a result of these changing lengths. The degree of distortion in the parallel zig-zag collagen bundles is a precise gauge of the force with which a muscle is actually pulling on the bone to which it is attached. Such a gauge is really necessary in order to fully and accurately assess the net amount of work force actually being delivered by a muscle, as opposed to merely knowing now much and how fast it is lengthening or shortening. I can shorten my bicep exactly the same distance at exactly the same speed, whether there is a book in my hand or not, and my spindles will register identical information in either case. It is only the differing stress placed upon the tendon organ during the gesture which announces and evaluates the added weight of the book.

The level of activity in this reticular formation reflects an individual’s general state of arousal. Artificial over-stimulation of the entire area does not result in limb-flailing or the exaggeration of particular gestures; instead, it causes a stiffened tetany in all the muscles of the body simultaneously. Everything locks rigidly into place and cannot be moved until stimulation recedes. Conversely, blocking stimulation from reaching the whole area results in a general loss of muscle tone throughout the body, as in our anaesthetized patient. That is, activity in this area as a whole does not command our muscles to produce any particular gesture or assume any particular posture. Rather, general activity here provides the conditions of general muscle tone, sensory awareness, and mental alertness which will support and color whatever postures and gestures are made. The reticular formation cannot issue the command “raise right arm,” but it does help to establish the trembling tension, the calm readiness, or the sluggishness which will characterize how I raise my arm in response to a situation. To direct these general levels of arousal into particular movements requires the next level of the “old” brain, the basal ganglia—the highest level of sensory and motor organization of the gamma motor system.

MUSCLE-BUILDING SUPPLEMENTS 1. Whey protein The numerous benefits of whey protein include increase in muscular strength and size, decrease in body fat and a faster recovery time.

Tension-style training Tension-style training means keeping the muscle you are working under optimal tension throughout the duration of the movement, i.e. two seconds on the way down, 1 second hold at the bottom or top and two seconds on the way up (2:1:2).

You can vary this tempo for extra tension, replacing two seconds with four seconds for example, on the lowering or raising of each rep. The take-home message is that it’s not about moving the weight from A to B – the aim is to create optimal tension for the duration of the movement and actually ‘feel’ the muscle you are working as a mind–muscle connection.

In this book we leap ahead to the ultimate possibility, being conscious all the time. But is that feasible when someone is inundated with deadlines, bills, their children’s schooling, and so forth? With so much stress and tension being lobbed at us from so many directions, attention gets dulled. We become reactive rather than attentive. This is how mindfulness gets lost despite our best intentions. Pause for a moment, though, and reflect on how your day has been going. If you’re like most people, you will find yourself spending much of your time in reactions rather than paying attention and being mindful of what’s going on. As a result, you are living unconsciously while accepting that this is normal.

But the object of primitive interchanges of blows between armed men was not the killing of a mass of people in battle or the robbing and razing of their village- but rather the singling out of a few live captives for ceremonial slaughter, and eventually serving up in a cannibal feast, itself a magico-religious rite. Once the city came into existence, with its collective increase in power in every department, this whole situation underwent a change. Instead of raids and sallies for single victims, mass extermination and mass destruction came to prevail. What had once been a magic sacrifice to ensure fertility and abundant crops, an irrational act to promote a rational purpose, was turned into the exhibition of the power of one community, under its wrathful god and priest-king, to control, subdue or totally wipe out another community. Much of this aggression was unprovoked, and morally unjustified by the aggressor; though by the time the historic record becomes clear, some economic color would be given to war by reason of political tensions arising over disputed boundaries or water rights. But the resulting human and economic losses, in earliest times no less than today, were out of all proportion to the tangible stakes for which they were fought. The urban institution of war thus was rooted to the magic of a more primitive society: a childish dream that, with the further growth of mechanical power, became an adult nightmare. This infantile trauma has remained in existence to warp the development of all subsequent societies: not least our own.

Tell me something about you I don’t know.” “Heavens, Nathaniel, I’m sure you know everything.” “I do not.” He rested his elbow on his one raised knee, while the other leg folded underneath it. “If I did, then I would have known all about the infamous James Pigley, so I must assume there are more secrets to you that need discovering.” “Secrets?” Her voice cracked. Chest heaving, she turned away. Did he have to use such a word? She struggled to find something within her stalled mind to ease the suffocating silence.  “Come now Kitty, don’t play coy with me.” Nathaniel’s inviting timbre woke her from the shadows. The playful glint in his face pulled a full smile from her lips when he continued. “Here is what I know of Miss Katherine Campbell formerly of Boston. She enjoys Shakespeare and is a gifted cook. I know she is fascinated with medicine and I know her political standings. She loves God and family...” He grinned wider, a gentle kind of grin that sparkled in his eyes. “But I desire to know more.” The warmth in his stare eased around Kitty as real as if it had been an embrace, soothing away the tension that clung to her neck and shoulders. She leaned one hand on the ground and rested against it. “You’re very kind, Nathaniel, but I don’t know what to tell. I’m quite ordinary.” “Ordinary? I should say not.” Nathaniel reached for a small stick and played with it in his fingers before he snapped it in half and tossed the pieces in the water. He cast his eyes her direction and glared playfully. “No matter. If you choose to be so demure then I shall ask questions. Do you enjoy the ocean?” “Aye, the seaside is very calming, but I don’t care for boats.” He nodded with his lips pursed in thought. “I’ll keep that in mind. Do you play an instrument?” “Nay, much to my mother’s disappointment.” She sighed and looked heavenward with a tiny laugh, remembering the hours of practice that produced embarrassingly little results. Kitty sat up and hugged her knees. “Do you enjoy reading?”  Nathaniel scowled. “This conversation isn’t supposed to be about me.” “Well, do you?” She grinned wider. He shook his head with a disapproving lift to his brow, but the smoldering grin expressed his merriment. “I enjoy reading. Especially Milton.” “Milton? I adore Milton.

This tension has resulted, in the electric power industry, in a high-stakes duel between corporations and government regulators, the consequences of which are cybersecurity regulations so patchwork and inadequate as to be one of the chief sources of the grid’s vulnerability. The

Before continuing further, it is important to gain an understanding of how democracy is perceived by the ordinary people of the Middle East. Democracy, as a secular entity, is unlikely t be favorably received by the vast majority of Middle Easterners who are devout followers of the Islamic faith. Traditionally, there is tension among the Muslim countries with respect to the establishment of a democratic form of government. On the one hand, there are those who believe that democratic rule can co-exist with the religious nature of the Middle Easter societies; however, on the other hand there are those who believe that the tribal structure of the Middle Eastern countries may not be suitable for democratic rule as too many factions will emerge. The result will be a "fractured" society that cannot effectively unite and there is also the risk that this could impact the cohesion produced by the Muslim faith. Although concerns exist, for the most part, the spirit of democracy, or self rule, is viewed as a positive endeavor so long as it builds up the country and sustains the religious base versus devaluing religion and creating instability. Creating this balance will be the challenge as most Western democracies have attempted to maintain a separation of church and state. What this suggests is that as democracy grows in the Middle East, it is not necessarily going to evolve upon a Western template—it will have its own shape or form coupled with stronger religious ties.

All of the above blocks our growth and development in the mental, emotional and spiritual aspects of our being. But we have a desire to contact and know our True Self. We learn that “quick fixes” such as compulsive behaviors will allow us to glimpse our True Self and will let off some of the tension. However, if the compulsive behavior is destructive to us or to others, we may feel shame and a resulting lower self-esteem. At this point we may begin to feel more and more out of control and we try to compensate by the need to control even more. We may end up deluded and hurt and often project our pain onto others. Our tension has now built to such an extent that we may develop stress-related illness manifested by aches and pains and often by dysfunction of one or more body organs. We are now in an advanced state of co-dependence, and may progressively deteriorate so that we experience one or more of extreme mood swings, difficulty with intimate relationships and chronic unhappiness. For those who are attempting to recover from alcoholism, another chemical dependence, or another condition or illness, this advanced state of co-dependence may seriously interfere. The development of co-dependence may thus be summarized as follows:

the sufferer. What distinguishes them from tension headache is some sort of neurological phenomenon, usually visual, preceding the onset of the headache. I had a jagged, curved line that occupied varying parts of my visual field. It looked like cracked glass, and it “scintillated”—that is, it flashed on and off very rapidly. For some reason they are called “lights.” They usually started with a small dot that obscured a part of the visual field and over a period of minutes developed into the full-blown pattern described above. The phenomenon lasted about fifteen minutes, gradually faded out, and was then followed by the headache, which could go on to become very severe. What is a little scary about migraine is that it has been well established that it is due to constriction of a blood vessel within the substance of the brain. Once I had an episode during which my speech was incoherent for about an hour, something called aphasia, the result of the temporary constriction of a vital artery in the speech area of the brain. But the good news about migraine is that it, too, is an equivalent of TMS and can be stopped in precisely the same manner,

I diagnose it by taking a careful history and by simply feeling hands. Cold hands (in warm rooms) are the result of reduced circulation due to overactivity of the sympathetic nervous system, which causes small arteries in the extremities to constrict. People with chronically cold hands often have disturbances of digestion and other body functions rooted in internal tension; if it persists, this imbalance of autonomic nerves can lead to serious problems

The ballads were a true history of Faerie and a false one. They were true because all stories are true, and false because all stories have echoes and interplay and Faerie was the result of the tension between those two. The pattern of a tapestry was not the substance of the strands.

When the psoas muscle is chronically tense, it constantly sends the message: “We are in danger; we are under persistent threat” to the mind. The mind attempts to determine the source of this threat but can’t locate it. It sends a signal to the body that the environment is calm and that the muscle can relax. However, the energy that got “stuck” in the psoas muscle in the moment of shock is too strong and simply can’t just go away and allow the muscle to relax. The muscle becomes “jammed” in tension and continues to send the signal: “We are in danger; we need to stay alert” to the mind. The mind has to listen to this message again and again, which forces it to keep monitoring the environment for danger. As a result, the person develops groundless anxiety; it seems to them that something is threatening them, but they can’t identify what that threat is.

Develop spatial skills by modeling your school, house, or neighborhood. Learn engineering and design skills by making structural models of Buckminster Fuller’s tetrahedron-based geodesic domes, Snelson’s tensegrity sculptures, and other architectural forms. Teacher Brenda Jackson particularly recommends the modeling of bridges for its multidisciplinary aspects: “In [a] bridge design project,” she says, “a variety of disciplines is involved. Drawing the proposed design, coping with the practical problem of tension, and using calculations and manual skill in making the model, are all parts of the problem. Testing the bridge to destruction, although somewhat noisy, involves learning in a practical way, and the results are often so spectacular that they are unlikely to be quickly forgotten.

When connective tissue is freer, bones and posture shift into a more optimal position. By releasing long-held tensional patterns, the body and the mind are more at ease. Yoga is a great way of manipulating these tissues. By using the strength of some muscles to lengthen others, or by using the ground or gravity as resistance, we can actively lengthen our connective tissues. As a result, we can realign our own skeleton.

The common perception is that anxiety is a problem that needs to be conquered. Yet seldom is the problem contained in the anxiety itself. Beyond the experience of anxiety and the problems that drive it is so often the potential fallout: The self-loathing that results from believing that you can’t seem to manage your experience better. The guilt and shame that you are somehow broken. The public condemning that ‘you should just snap out of it.’ The fear that you’ll never be okay. Repeatedly, well-meaning friends, health reports, doctors, and self-help experts advise anxiety sufferers to calm down, fight it, release the tension. Avoid it, ignore it, let it go. We have gotten the message loud and clear. We must make it go away.

Important factors included growing Muslim hostility toward Jews as a result of nationalist mobilization, the creation of Israel, rampant poverty, and the ongoing refusal of citizenship by the French as well as negative experiences with the anti-Semitic Vichy regime during the war.100 Tension with the Muslim majority population started to grow in Morocco in 1947 against the backdrop of the war in Palestine. Following

Important factors included growing Muslim hostility toward Jews as a result of nationalist mobilization, the creation of Israel, rampant poverty, and the ongoing refusal of citizenship by the French as well as negative experiences with the anti-Semitic Vichy regime during the war.100 Tension with the Muslim majority population started to grow in Morocco in 1947 against the backdrop of the war in Palestine. Following the June 1948 pogroms in Oudjda and Djérada in eastern Morocco on the border with Algeria, emigration of Jews from Morocco to Israel became a more widespread phenomenon.101 When the French colonial rulers realized that the constant illegal flow of migrants could not be stopped, they allowed for the organized emigration of Jews, giving the Jewish Agency free rein in processing and selecting the migrants. For this purpose, the Jewish Agency–operated Kadima (forward) office was created in April of that year.102 A similar office had operated in Tunis since the second half of 1948, when the French authorities had started tolerating, if initially not fully legalizing, Aliyah.103

Fasten your seatbelts; I’m going to be even more controversial here. I am deeply persuaded that for many people, it is their commitment to ministry that constantly gets in the way of doing what God has called them to do as parents. Perhaps this is the most deceptive treasure temptation of all. There are many, many ministry fathers and mothers who ease their guilty consciences about their inattention and absence by telling themselves that they are doing “the Lord’s work.” So they accept another speaking engagement, another short-term missions trip, another ministry move, or yet another evening meeting thinking that their values are solidly biblical, when they are consistently neglecting a significant part of what God has called them to. Sadly, their children grow up thinking of Jesus as the one who over and over again took their mom and dad from them. This is a conversation that parents in ministry need to have and to keep open. It is very interesting that if you listen to people who are preparing couples for a life of ministry, they will warn them about the normal and inescapable tensions between ministry demands and parental calling. But I propose that two observations need to be made here. First, the New Testament never assumes this tension. It never warns you that if you have family and you’re called to ministry that you will find yourself in a value catch-22 again and again—that it’s nearly impossible to do both well. There is not one warning like this in the Bible. The only thing that gets close to it is that one of the qualifications for an elder is that he must lead his family well. Perhaps this tension is not the result of poor planning on God’s part, but because we are seeking to get things out of ministry that we were never meant to get, and because we are, we make bad choices that are harmful to our families. If you get your identity, meaning and purpose, reason for getting up in the morning, and inner peace from your ministry, you are asking your ministry to be your own personal messiah, and because you are, it will be very hard for you to say no, and because it is hard for you to say no, you will tend to neglect important time-relationship commitments you should be making to your children.

You came here [to this life] to enjoy the fullness of the creative experience. [Both smooth and rough patches]. In the process, any growth you experience adds to the growth of humanity as a whole. What better way could there be for humans to evolve than in an environment of [contrasting experiences; dark and light] where free will stretches and pulls against rigid rules? This creative tension results in an inner urge to progress ever onward, ever upward, through winding curves and over the occasional whoop-de-doos.

Sometimes the worst advice you can get is “Do what you feel.” Often what we feel is neither real nor right. Your emotional state can be the result of memories, hormones, medicines, food, lack of sleep, tension, or fears.

Peter Lang, a young researcher interested in this approach, recognized the need to have objective measures to validate whether such treatments were effective. He argued that emotions such as fear and anxiety could be assessed using three response domains: (1) language behavior (what people say about their situation); (2) behavioral acts (such as escape and avoidance); and (3) physiological reactions (including changes in blood pressure, heart rate, sweating, and muscle tension; startle responses; later he added physiological changes in the brain, such as increased arousal). Successful treatment, he proposed, would result in significant and persistent changes in all three response systems.

A second line of criticism of Kant comes from the results of the categorical imperative. According to Kant, when properly applied, the categorical imperative gives one absolute moral rules, which is the goal. That is, it produces an exceptionless moral system—there are never any exceptions to Kantian formulated moral rules. Kant himself suggests that even when confronted with the need to lie in order to protect an innocent person who is about to be killed, one still has an unqualified duty to tell the truth. Yet this seems very problematic and illustrates one of the tensions of absolutist deontological moral systems in general—they cannot deal with scenarios when principles conflict.

For much of the first 100 years of the public school system, religious conflicts centred on intense anti-Catholic sentiments with tensions occasionally reaching violent levels. The Philadelphia Bible riots in 1844 ignited over the use of anti-Catholic books in public schools and the requirement that children read from the Protestant King James version of the Bible rather than the Catholic Douay version. Protestants, fearing that Catholics wanted to remove their Bible from schools and convert their children to Catholicism, rallied in the streets and violently rioted in Catholic neighbourhoods. The devastation resulted in the death of eighteen people and destroyed fifty homes, a church, and a convent.

Western thinking evolved from a mode that took the form of a tension between immersing in experience and abstracting from that experience through categorizing it (first order abstracting) to a mode that focused increasingly on second order abstracting in which the first order categories of experience were used to map and model not just the natural world but also the social world. This increasingly drew even further away from the local interaction of immersing in experience itself. Thought came to focus so heavily on second order abstractions of systems and models, understood as science, that when it was applied to human organizations, the ordinary reality of the experience of local interaction between actual human bodies disappeared from view as attention was focused on objectively operating on abstractions as if they were reality. I suggested that it was this movement in thought to second order abstraction, split off from immersion in local interaction, that led to the belief that organizations could be designed and manipulated by objective observers. The result is an inadequate way of thinking about organization and management that covers over the simple organizational reality of local interacting and leaves us without satisfying ways of understanding what is currently happening to organizations. In

Attestation is the process, thereby which certificates and documents are declared genuine in terms of legality and other aspects. In some countries the process of attestation is also known as authentication and legalization. Taking into consideration, the present scenario, the need for attestation has grown over the years. As a result, there has also been a growth in the number of agencies offering certificate attestation services. The needs for certificate attestation are many. Whether you are looking at settling down in a foreign land or get enrolled into a prestigious institution abroad, you will have to get your documents testified by a concerned authority in power. There are two ways through which you can accomplish the attestation process. One of them is to take the entire responsibility on oneself and get the documents authenticated. The second option is to involve an agency to get your documents testified. The benefits of engaging an agency to attest your documents is that you need not run from pillar to post to find the right authority who can authenticate your documents. Hiring an agency also spares you from a lot of unnecessary hassles. However, the challenge is to spot a genuine agency who can get your documents testified efficiently within a stipulated period of time. Attestation of certificates includes attesting the birth certificate, degree certificate or the marriage certificate. Besides these there can be other kinds of certificates as well that require authentication from a recognized authority. Different processes are followed for attesting the different certificates. For example, if you want to admit your kids in a school, it is mandatory to attest the birth certificate. It declares the genuinty of the date of birth. A birth certificate has to be first attested in the state from where the certificate was issued, then by the ministry of external affairs and finally by the embassy of the country in which your kid will be admitted into a school. Similarly, attestation of the marriage certificate is needed to apply for a family visa abroad. You must be aware of the fact that without a valid attestation of the marriage certificate it is impossible to get a family visa. The authentication of your degree certificates, on the other hand, is important to make you eligible for a job in a foreign land. Some documents which are mandatory for successfully completing the attestation of all these certificates are copies of passport, visa copy and all other relevant documents in accordance to the certificate that will be authenticated. The bottom line is hiring a certificate attestation service provider will surely reduce your tension before you leave the country. But before you submit all your documents to any such agency, try to find out adequately about them. If required you can search online for reviews or consult your friends and family for advice. Once you have shortlisted a service provider, try to have a detailed discussion with them about the procedures they will follow and the time they would require to complete the authentication of all your documents.

In this instance, strength with control will bring about the desired result. One can describe forte piano as the sudden application of pressure and then release. It is the surprising occurrence of tension followed by immediate relaxation. It is like the blow of a rubber-headed hammer and the resultant bounce-off from the object hit. We are dealing with techniques and skill in this musical framework, and as directors we should be able to demonstrate vocally for our singers or instrumentally for our players. One can verbalize in an extended and elaborate procedure as to how a forte piano should be executed, but the skillful musical demonstration will accomplish the purpose immediately. I think of the fireworks at Disneyland on a summer evening. Always at the end of the show will be the beautiful starbursts—a sudden explosion of the missile high in the air, the immediate quiet spread of a colorful star-flower expanding in all its beauty. This is forte piano. There will be a coming again in the skies by the Lord Jesus Christ for his church. It will be sudden. Sudden, as revealed in Scripture. The prophets predicted it, Christ promised it, apostles proclaimed it, heaven preached it, and Christians continue to expect it. As he announced his death, so he prophetically told of his return. Three times, in the last chapter of Revelation, he affirms this. Surely I am coming quickly. Revelation 22:20 It will be a sudden time with the beginning of an immediate release from the tensions and pressures of life. Yes, that will be the final victory, because of Jesus Christ.