Self Modification Quotes

Self-transformation commences with a period of self-questioning. Questions lead to more questions, bewilderment leads to new discoveries, and growing personal awareness leads to transformation in how a person lives. Purposeful modification of the self only commences with revising our mind’s internal functions. Revamped internal functions eventually alter how we view our external environment.

Very much indeed of what we call moral education is such an artificial modification and perversion of instinct; pugnacity is trained into courageous self-sacrifice, and suppressed sexuality into religious emotion.

A computer program can modify itself but it cannot violate its own instructions — it can at best change some parts of itself by *obeying* its own instructions.

Something deep inside of me speaks with the voice of the psycho: For who could ever love a beast?

That which the external world perceives as quite motionless has the appearance of being quite at rest. However much it may change, in relation to the external world it always stays at rest. This principle governs all self-modifications. That is why the beautiful appears so much at rest. Everything beautiful is a self-illuminated, perfect individual.

Parental affection is, perhaps, the blindest modification of perverse self-love;

Using your imagination means that you are using your most powerful tool of creation, manifestation and modification

I am like this old house. We both have great potential for improvement and good modifications

In our growing science of hypnotism we find the promise of a possibility of replacing old inherent instincts by new suggestions, grafting upon or replacing the inherited fixed ideas. Very much indeed of what we call moral education is such an artificial modification and perversion of instinct ; pugnacity is trained into courageous self-sacrifice, and suppressed sexuality into religious emotion.

The result is that modern man knows himself only in so far as he can become conscious of himself—a capacity largely dependent on environmental conditions, knowledge and control of which necessitated or suggested certain modifications of his original instinctive tendencies. His consciousness therefore orients itself chiefly by observing and investigating the world around him, and it is to the latter’s peculiarities that he must adapt his psychic and technical resources. This task is so exacting, and its fulfilment so profitable, that he forgets himself in the process, losing sight of his instinctual nature and putting his own conception of himself in place of his real being.

When it comes to our habits, there are many ways to intervene. In most cases, we have to be aware of them first.

The dominant theory is that the original memory is accessed, connections changed and then stored with these new modifications in a neurobiological process called “reconsolidation.

To some extent, most of us are unconsciously driven by our ego-ideal. The ego-ideal is simply a set of ideas in the mind about how we should show up, how we should look, feel, behave, think. This collection of ideas and mental images is created out of fragments of highly charged experiences with important love objects in our lives, and out of the messages we receive in our interactions with the world as we grow. It remains mostly out of our awareness. The blueprint for the ego-ideal is first laid down by parental injunctions about how to be, or how not to be. These highly charged messages are taken in whole. They become the foundation of our scripts for life. The ego-ideal is certainly capable of modification and change, but for most of us it's deeply hardwired into our unconscious by the time we enter early adulthood, and it matures only marginally in later life.

The notion that a term can be modified arises from neglect to observe the eternal self-identity of all terms and all logical concepts, which alone form the constituents of propositions.* What is called modification consists merely in having at one time, but not at another, some specific relation to some other specific term; but the term which sometimes has and sometimes has not the relation in question must be unchanged, otherwise it would not be that term which had ceased to have the relation.

As Mr. R. U. Sayee has well said: 'It should be clear a priori that fairy lore must have developed as a result of modifications and accretions received in different countries and at many periods, though we must not overlook the part played by tradition in providing a mould that to some extent determines the nature of later additions.' It must also be self-evident that a great deal of confusion has been caused by the assumption that some spirit-types were fairies which in a more definite sense are certainly not of elfin provenance. In some epochs, indeed, Faerie appears to have been regarded as a species of limbo to which all 'pagan' spirits - to say nothing of defeated gods, monsters, and demons - could be banished, along with the personnel of Olympus and the rout of witchcraft. Such types, however, are usually fairly easy of detection.

There is a glimmer of metal that wavers between his thighs. He turns to face me. The balls of his large gauge nipple rings catch my eye as they glint in the light of the room. But, it is the tintinabular rings below that cause my eyes to descend to his shining metallic beacon of love. I feel my jaw slightly drop open and a small puff of air escapes over my lips. I am wildly transfixed. What is that? What will he do with it? I nervously wonder without a solution. He moves toward me with the sound of pockets full of change, and I know my life will never be the same.

It is only when the mind, which has taken shelter behind the walls of self-protection, frees itself from its own creations that there can be that exquisite reality. After all, these walls of self-protection are the creations of the mind which, conscious of its insufficiency, builds these walls of protection, and behind them takes shelter. One has built up these barriers unconsciously or consciously, and one’s mind is so crippled, bound, held, that action brings greater conflict, further disturbances. So the mere search for the solution of your problems is not going to free the mind from creating further problems. As long as this center of self-protectiveness, born of insufficiency, exists, there must be disturbances, tremendous sorrow, and pain; and you cannot free the mind of sorrow by disciplining it not to be insufficient. That is, you cannot discipline yourself, or be influenced by conditions and environment, in order not to be shallow. You say to yourself, “I am shallow; I recognize the fact, and how am I going to get rid of it?” I say, do not seek to get rid of it, which is merely a process of substitution, but become conscious, become aware of what is causing this insufficiency. You cannot compel it; you cannot force it; it cannot be influenced by an ideal, by a fear, by the pursuit of enjoyment and powers. You can find out the cause of insufficiency only through awareness. That is, by looking into environment and piercing into its significance there will be revealed the cunning subtleties of self-protection. After all, self-protection is the result of insufficiency, and as the mind has been trained, caught up in its bondage for centuries, you cannot discipline it, you cannot overcome it. If you do, you lose the significance of the deceits and subtleties of thought and emotion behind which mind has taken shelter; and to discover these subtleties you must become conscious, aware. Now to be aware is not to alter. Our mind is accustomed to alteration which is merely modification, adjustment, becoming disciplined to a condition; whereas if you are aware, you will discover the full significance of the environment. Therefore there is no modification, but entire freedom from that environment. Only when all these walls of protection are destroyed in the flame of awareness, in which there is no modification or alteration or adjustment, but complete understanding of the significance of environment with all its delicacies and subtleties—only through that understanding is there the eternal; because in that there is no “you” functioning as a self-protective focus. But as long as that self-protecting focus which you call the “I” exists, there must be confusion, there must be disturbance, disharmony, and conflict. You cannot destroy these hindrances by disciplining yourself or by following a system or by imitating a pattern; you can understand them with all their complications only through the full awareness of mind and heart. Then there is an ecstasy, there is that living movement of truth, which is not an end, not a culmination, but an ever-creative living, an ecstasy which cannot be described, because all description must destroy it. So long as you are not vulnerable to truth, there is no ecstasy, there is no immortality.

Facebook’s own North American marketing director, Michelle Klein, who told an audience in 2016 that while the average adult checks his or her phone 30 times a day, the average millennial, she enthusiastically reported, checks more than 157 times daily. Generation Z, we now know, exceeds this pace. Klein described Facebook’s engineering feat: “a sensory experience of communication that helps us connect to others, without having to look away,” noting with satisfaction that this condition is a boon to marketers. She underscored the design characteristics that produce this mesmerizing effect: design is narrative, engrossing, immediate, expressive, immersive, adaptive, and dynamic.11 If you are over the age of thirty, you know that Klein is not describing your adolescence, or that of your parents, and certainly not that of your grandparents. Adolescence and emerging adulthood in the hive are a human first, meticulously crafted by the science of behavioral engineering; institutionalized in the vast and complex architectures of computer-mediated means of behavior modification; overseen by Big Other; directed toward economies of scale, scope, and action in the capture of behavioral surplus; and funded by the surveillance capital that accrues from unprecedented concentrations of knowledge and power. Our children endeavor to come of age in a hive that is owned and operated by the applied utopianists of surveillance capitalism and is continuously monitored and shaped by the gathering force of instrumentarian power. Is this the life that we want for the most open, pliable, eager, self-conscious, and promising members of our society?

Genetic atomism is dead. Hereditary stability and hereditary change are both based, not on a mosaic of genes, but on the action of the gene-complex 'as a whole'. But this face-saving expression-which is now coming into increased use-is empty, like so many other holistic formulations, unless we interpolate between the gene-complex as a whole, and the individual gene, a hierarchy of genetic sub-assemblies-self-regulating holons of heredity, which control the development of organs, and also control their possible evolutionary modifications, by canalising the effects of random mutations. A hierarchy with its built-in, self-regulatory safeguards is a stable affair. It cannot be pulled in here, pulled out there, like Patou belabouring his model. It is capable of variation and change, but only in co-ordinated ways and only in limited directions.

Modified interaction does not always involve linguistic simplification. It may also include elaboration, slower speech rate, gesture, or the provision of additional contextual cues. Some examples of conversational modifications are: 1   Comprehension checks—efforts by the native speaker to ensure that the learner has understood (for example, ‘The bus leaves at 6:30. Do you understand?’). 2   Clarification requests—efforts by the learner to get the native speaker to clarify something that has not been understood (for example, ‘Could you repeat please?’). These requests from the learner lead to further modifications by the native speaker. 3   Self-repetition or paraphrase—the more proficient speaker repeats his or her sentence either partially or in its entirety (for example, ‘She got lost on her way home from school. She was walking home from school. She got lost.’).

In what way can it act as master? Through scores of incarnations, the ‘self ’ we end up with is derived from the attributes with which we endow our God, the abstract Ego or conceptive principles. All conception is a denial of the Kiã, and hence we human beings are its opposition, our own evil. As we are the offspring of ourselves, we are the conflict between whatever we deny and assert of the Kiã. It would seem that we cannot be too careful in our choice, for it determines the body we inhabit. Thus forever from ‘self ’ do I fashion the Kiã, which may be without likeness, but which may be regarded as the truth. From this process is the bondage made, and not through intellect shall we be free from it. The law of Kiã is always its own original purpose, undetermined by anything else, and its emanations are unchanging. Through our own conceptive process things materialize, and take their nature from that duality. Human beings take their law from this refraction, and their ideas create their reality. With what do they balance their ecstasy? They pay measure for measure with intense pain, sorrow, and miseries. With what do they balance their rebellion? Of necessity, with slavery! Duality is the law, and realization by experience relates and opposes by units of time. Ecstasy for any length of time is difficult to obtain, and takes a lot of work. The conditions of consciousness and existence would seem to be various degrees of misery alternating with gusts of pleasure and some more subtle emotions. Consciousness of existence consists of duality in some form or other. From it are created the illusions of time, size, entity, etc.: the world’s limit. The dual principle is the quintessence of all experience, and no ramification has enlarged its primordial simplicity, but can only be its repetition, modification or complexity: its evolution can never be complete. It can never go further than the experience of self, so returns and unites again and again, ever an anti-climax. Its evolution consists of forever returning to its original simplicity by infinite complication. No man shall understand its ‘reason why’ by looking at its workings. Know it as the illusion that embraces the learning of all existence. It is the most aged one who grows no wiser, and is the mother of all things. Therefore believe all ‘experience’ to be an illusion, and the result of the law of duality. Just as space pervades an object both inside and outside it, similarly within and beyond this ever-changing cosmos, there is this single principle.

The law of Kia is its ever original purpose, undetermined, without change the emanations, through our conception they materialize and are of that duality, man takes this law from this refraction, his ideas-reality. With what does he balance his ecstasy? Measure for measure by intense pain, sorrow, and miseries. With what his rebellion? Of necessity slavery! Duality is the law, realization by suffering, relates and opposes by units of time. Ecstasy for any length of time is difficult to obtain, and laboured heavily for. Various degrees of misery alternating with gusts of pleasure and emotions less anxious, would seem the condition of consciousness and existence. Duality in some form or another is consciousness as existence. It is the illusion of time, size, entity, etc.-the world's limit. The dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. It cannot go further than the experience of self-so returns and unites again and again, ever an anti-climax. Forever retrogressing to its original simplicity by infinite complication is its evolution. No man shall understand "Why" by its workings. Know it as the illusion that embraces the learning of all existence. The most aged one who grows no wiser, it may be regarded as the mother of all things. Therefore believe all experience to be illusion, and the law of duality. As space pervades an object both in and out, similarly within and beyond this ever-changing cosmos, there is this secondless principle.

Z ipes’s concerns overlap with those of feminists such as Marcia Lieberman, Karen Rowe, Sandra Gilbert, Susan Gubar, and, to a lesser extent, Ruth B. Bottigheimer, who diagnose fairy tales as symptoms of their cultures’ misogynistic traditions.11 For feminists, the fairy tales favored by a given society reflect its gender biases. Accordingly, Amer- icans’ Disney-abetted passion for “Cinderella,” “Sleeping Beauty,” “Snow White,” and “Beauty and the Beast” testifies to our culture’s expediently sexist projection of women as passively compliant, self- sacrificing, beauty-obsessed creatures devoid of agency.12 The inclu- sion of Russian fairy tales in Western feminists’ sphere of reference would necessitate a modification of their critique, for, Russian society’s notorious ageless sexism notwithstanding, some of Russia’s favorite tales (“The Feather of Finist the Bright Falcon,” “The Maiden Tsar,” and “The Frog Princess”) reverse the gender roles in the hackneyed paradigm that feminists deem generically quintessential.

7 “Chitta vritti nirodha” (Yoga Sutras I:2), which may also be translated as “cessation of the modifications of the mind-stuff.” Chitta is a comprehensive term for the thinking principle, which includes the pranic life forces, manas (mind or sense consciousness), ahamkara (egoity), and buddhi (intuitive intelligence). Vritti (literally “whirlpool”) refers to the waves of thought and emotion that ceaselessly arise and subside in man’s consciousness. Nirodha means neutralization, cessation, control. 8 The six orthodox (Vedas-based) systems are Sankhya, Yoga, Vedanta, Mimamsa, Nyaya, and Vaisesika. Readers of a scholarly bent will delight in the subtleties and broad scope of these ancient formulations as summarized in English in A History of Indian Philosophy, Vol. I, by Prof. Surendranath Dasgupta (Cambridge Univ. Press). 9 Not to be confused with the “Noble Eightfold Path” of Buddhism, a guide to man’s conduct, as follows: (1) right ideals, (2) right motive, (3) right speech, (4) right action, (5) right means of livelihood, (6) right effort, (7) right remembrance (of the Self), and (8) right realization (samadhi).

Even though there was not a shadow of doubt that my boy was an Aspie, we never pushed to get a formal diagnosis. He already had an IEP in place, so I figured, why bother? As long as he was getting the help, the modifications and the tools he needed to succeed, I didn’t care about the diagnosis. Then Jay entered 3rd grade, and well, that way of thinking changed. That year the other children started to notice Jay’s quirky behaviors and uncontrollable emotional outbursts. But even more importantly, Jay was starting to notice. He was not sleeping at night, his anxiety level was at an all-time high and his self-confidence was dangerously low. One day, in the middle of a meltdown, my boy blurted out, “I feel like I am a square peg trying to fit into a round hole, and no matter how hard I try to make myself fit, I can’t do it. Why am I like this, Mommy?” My heart broke for my son. Not believing was no longer an option. We took him to be officially diagnosed.

How do we grasp the body, or any part of it, as a thing? As a “body” in the generic sense of a “body out there now”, in the sense that any animal, even the lower ones, would come across it as real in at least somewhat the same way that we do, physicalism is relevant. We can bump into it, trip over it, walk around it, etc. Yet we experience the body as body in another way, in the sense of being touched, being tripped over, etc. We can call this the sense of being a body, or better, of being embodied. Yet this sense has some oddities to it, in that the body that we can observe, say, in a mirror, or from a camera playback, is largely imaginary to the embodied self. When I say imaginary, I don't intend to imply that the person doesn't believe the body doesn't exist and is simply some sort of projection, what I'm trying to get at is that the way, as a self, I am embodied is that body responds to my imaginings so long as they coincide with a slight addition that is difficult to conceptualize. I can imagine getting up and going to the kitchen and it can remain purely imaginary, since in fact I'm still sitting on the sofa. However, with a slight modification that imagining of going to the kitchen can be effected in reality, it can be actualized as a bodily act of the self. I do get up and go to the kitchen, and I can't really say how I get my body to do that except that I imagine it and simultaneously will it, and it happens. From an experiential perspective though what I do as a self-conscious person is not very different between the two, whether I call the difference will, intention, etc., is such a slight difference it is difficult to describe what that specific and rather minimal difference in itself is. A further problem is that while we tend to distinguish “autonomous” neurological processes from conscious processes, there is no clear distinction, since an autonomous process like breathing can in fact be modified consciously, yet although I can to a degree control my breathing, it's difficult again to say precisely how I do so, except that I imagine breathing differently (slower, faster, deeper, etc.) and simultaneously intend to actualize it, and it happens.

Character modification requires active participation in challenging new experiences, but without reflection upon our encounters in life and the purposeful alteration in our base philosophy new experiences alone will not result in core personality changes. Our thoughts become our habits, and our habits reveal our character. Only by thinking and acting differently will a person attain the quality of character that they seek.

It can be disconcerting when people around us change. Family members and especially parents frequently resist acknowledging transformation in other family members. Depending upon the nature of the personality modification, they might even resent if it a family member changes as any fundamental personality revision by a member of a family alters the group’s identity as well.

Autobiographical musing is an addictive attempt to understand the marrow of the self. The plasma pool that comprises the molecules of autobiographical writing is inherently immodest. The obsession (or calculated ability) to stand back and look at ourselves with detachment is weird and more than slightly perplexing. Anyone whom writes about himself or herself is obviously comfortable looking at himself or herself naked in a mirror. The desire to take copious notes documenting the hemoglobin of the evolving self might be rooted in cells of narcissism or premised upon a distinct concept that the only thing we can truly ever know is ourselves. It might also represent an amateurish attempt at engaging in behavior modification, an effort to immunize myself from societal denunciation, an act of contrition. By forcing oneself to confront platelets of actions and omissions and by detailing a personal account on paper, we must assume responsibility for the connective tissue of our history.

Man is conceived by Bentham as a being susceptible of pleasures and pains, and governed in all his conduct partly by the different modifications of self-interest, and the passions commonly classed as selfish, partly by sympathies, or occasionally antipathies, towards other beings. And here Bentham’s conception of human nature stops. He does notz exclude religion; the prospect of divine rewards and punishments he includes under the head of “self-regarding interest,” and the devotional feeling under that of sympathy awitha God.[*] But the whole of the impelling or restraining principles, whether of this bor of another worldb , which he recognises, are either self-love, or love or hatred towards other csentientc beings.

Here’s a message you probably won’t hear at church this morning--the Gospel isn’t an offer of what could be, but rather a pronouncement of what already is. All are saved, or all are not. Faith is merely awakening to the wholeness you already possess, and the God of Love who authored it. Therefore, the Christian life is not a test--it’s a rest. It’s not about becoming someone tomorrow who you aren’t today, through behavioral modification and sin management. Rather, it’s simply the journey of our actions effortlessly catching up to our identities in Christ, as we rest in Grace. In fact, as a finished work of the cross, there is nothing to improve in you--only everything to believe. You lack no spiritual blessing, as wholeness and holiness are completely yours already--not because of your performance, but because of His. You are the delight of the Father, and nothing less than the beauty of His face. Now believe it, and live it. Throw aside the shackles of guilt, condemnation, and shame that imprison you. Turn off the voices of insecurity, inferiority, and self-criticism that haunt you. Be free. Do you. Live a life shining your truth in ways that reflect Grace. Grace is brave. Be brave.

He streaks past all men and all phenomena and the more he comes closer, or appears to come closer to the self, the more feverish the craving to escape from himself becomes. Even more radical are the modifications to his being...he consumes himself in relentless self-devouring and his road is a solitary flame.

Existence, consciousness and bliss are the three longings of the human heart. * * * Bliss [is attained by being] able to direct all his attention inward. He becomes capable of satisfying all the wants of his heart and can thereby gain contentment, Ananda, the Real Bliss. Consciousness of all the modifications of Nature up to its first and primal manifestation, the Word (Aum) and even of his own Real Self, gradually appears. Existence [involves knowing the difference between what's real;' what really exists and what does not. When man] withdraws all the developments of Ignorance, in this way, freed from the control of this creation of Darkness, he comprehends his own Self as Indestructible and Ever-Existince Real Substance. So Sat, the Existence of Self, comes to light.

In this model, there is a vicious cycle of events that results in the generation of a more and more repressed state. One of the predictions from this model is that repressive histone modifications attract DNA methyltransferases, which deposit DNA methylation near those histones. This methylation in turn attracts more repressive histone modifying enzymes, creating a self-perpetuating cycle that leads to an increasingly hostile region for gene expression. Experimental data suggest that in many cases this model seems to be right. Repressive histone modifications can act as the bait to attract DNA methylation to the promoter of a tumour suppressor gene. A key example of this is an epigenetic enzyme we met in the previous chapter, called EZH2. The EZH2 protein adds methyl groups to the lysine amino acid at position 27 on histone H3. This amino acid is known as H3K27. K is the single letter code for lysine (L is the code for a different amino acid called leucine).

It is not an overstatement if one characterizes this revision of the false metaphysical classification of beings as the contemporary gigantomachy that reaches deeply into ingrained human self-relations. Very many view this revision suspiciously as an expropriation of the self and condemn it as technological devilry. The uncanniness of the process is not to be denied, precisely because it impresses by means of its results. The humanistically minded observer cannot withdraw his fascination because everything that happens on the technological front leads to consequences for human self-understanding. In the progress of technological evolution the citadel of subjectivity, that is to say, the thinking and experiencing ego, is impinged on, and to be sure not only by symbolic deconstructions that were, incidentally, anticipated in various ways in regional high cultures—one might think here of the mystical and yogic systems, of negative theology and Romantic irony—but also by material modifications, for instance, the alteration of mental states with the help of psychotropic substances (a procedure that for millennia has been common in drug cultures, and for decades in Western psychiatry). In addition, a time is foreseeable when the contents of ideas and experience will be induced by means of nootropic substances.

An important revision of the traditional image of the spaceship was made in Anne McCaffrey’s Helva stories, beginning in 1961 with The Ship Who Sang. This series is set in a future when severely disabled children are given the chance to become starships by becoming enclosed in a metal shell connected directly to their brain. This is an enabling procedure involving ‘schooling’ (not programming) and complex neural and sensory connections being constructed through the titanium shell. In this respect, the ‘shell-people’ represent an early form of cyborg, and McCaffrey’s narrative replaces central technological control with the individual investigations and self-modifications by Helva herself in devising a means of singing.

Brea watched the other Jaren, the Jaren she wasn't sure she wanted to know, slip through the cracks of his face. He was like the changelings in that Dream Box game he was so invested in, Bladescape. Her own interested mask, the one she was supposed to wear, must have slanted a bit around the eyes because then the other Jaren, her Jaren, was back. She watched his dimples puddle in the black of his beard as his mind fumbled for something to say. And this impromptu self-modification, here at the monitoring station at the job where she'd made such a fool of herself, was the closest thing to love that Brea Morgen had ever known.

Becoming a magician, implies continual change, modification of identity, entering different paradigms of belief and behavior, learning new skills, and shedding life-patterns which have outworn their usefulness. There is thus a shift from a core ‘Ego’ which is based on maintaining differences the self-other divide, to that of ‘Exo,’ the self in a continual process of dynamic engagement.

Medication is not going to “solve” your ADHD. Medication can be a potent tool in your arsenal, but you get maximum efficacy when you pair that with appropriate behavioral modification and self-care.

The origin of our passions, the root and spring of all the rest, the only one which is born with man, which never leaves him as long as he lives, is self-love; this passion is primitive, instinctive, it precedes all the rest, which are in a sense only modifications of it.

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

a teacher or guide, let people know that you will offer modifications or options and encourage individuals to listen to their bodies and hearts more than they are listening to your cues. This gives people the opportunity to practice discernment and to clarify what will best serve their bodies and hearts in the moment. This service to the body and heart isn’t just about the individual, it is tied to coming back home to the self to then be able to expand out in service of the larger collective. When people choose to modify or adjust I reinforce that what they are doing is tuning into to their needs and then responding by honoring what they hear as they tune in. In this way, people are taking care of themselves not from a self-centered space but from a space of deep listening.

Allison seemed oblivious to the fact that she was causing the very problem that was bothering her. If she’d tried to design a behavior modification program to make sure that her husband would never share his feelings with her, she couldn’t have done a better job. She punished him every time he tried to express his feelings, and she’d been doing this to him for decades. The impact of her behavior wasn’t exactly subtle. At the same time, she had no interest whatsoever in examining her role in the problem. She made it clear that this topic was strictly off-limits. Perhaps the pain of self-examination was more than she could endure.

As we have learned, the immune system stimulates inflammation to defend us from pathogens as well as self-inflicted damage caused by physical activity. In short bursts, inflammation is lifesaving, but low levels of inflammation that last for months or years are pernicious because they slowly attack our bodies. Over time, the destructive effects of chronic, simmering inflammation accumulate in cells and tissues from head to toe including neurons in the brain, cartilage in joints, the walls of arteries, and insulin receptors in muscle and fat cells. If oxidation, mitochondrial dysfunction, mutations, glycation, and inflammation were not enough, plenty of other processes also contribute to senescence by damaging and degrading cells. Over time, tiny molecules glue themselves to the DNA in cells. These so-called epigenetic (on top of the genome) modifications can affect which genes are expressed in particular cells.31 Because environmental factors like diet, stress, and exercise partly influence epigenetic modifications, the older we are, the more of them we accumulate.32 Most epigenetic modifications are harmless, but the more you have for a given age, the higher your risk of dying.33 Other forms of senescence include cells losing the ability to recycle damaged proteins,34 inadequately sensing and acquiring nutrients,35 and (less likely) being unable to divide because the little caps (telomeres) that protect the ends of chromosomes from unraveling have become too short.36

Placing inerrancy at the outset of doctrinal statements seems to teach that Christian beliefs are of the order of facts. As we have suggested, facts can usually be assimilated into the self without much modification of the self, without a deep existential and moral reordering. Consequently, the Christian is taught that becoming a Christian is about learning the right information rather than submitting to the regeneration of the Holy Spirit.

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Unconsciously and pervasively, the caregiver ascribes a mental state to the child with her behavior, treating the child as a mental agent. This is ultimately perceived by the child and used in the elaboration of teleological models and permits the development of a core sense of selfhood organized along mentalistic lines. We assume that this, by and large, is a mundane process, in the sense of happening every day throughout early life, and that it is a process that is preconscious to both infant and caregiver, inaccessible to reflection or modification.

The Trevose Behavior Modification Program.2545 Named after a town in Pennsylvania, the program has been running all-volunteer, self-help support groups since 1970, offering lifetime treatment at no cost. The most demonstrably successful weight-loss program in history is free? Why haven’t more people heard about it? Probably because it is free and doesn’t have a massive promotional budget like billion-dollar corporation Weight Watchers, which spends hundreds of millions on advertising every year.2546 After

One day this light will explode, and you will see it everywhere. You will see the entire universe existing within it. The Divine light of Consciousness will begin to fill your eyes, and then wherever you look you will see it. You will see its radiance in people, in trees, in rocks, and in buildings. You will see the same consciousness rising and falling in every wave of thought and feeling that passes through your mind; wherever your mind goes, you will find your own inner Consciousness, the creator of the world. You will see that the entire universe is contained within your own Self. You will know that everything—all the infinite modifications of the world—is nothing but your own play. You will realize that it is you who are being reflected everywhere and that it is your own reflection that passes before you all the time.

Women and girls experience anxiety, depression, self-harm, eating disorders, a desire for body modification, and sexual dysfunction at substantially higher rates than boys and men do. Three themes run like underground rivers through all of these phenomena: self-surveillance, self-silencing, and suppressed anger.

Promulgators of TMT [Terror Management Theory] believe that a universal dispersion of their ideas will make people more tolerant of the alien worldviews of others and not kill them because those worldviews remind them of how ephemeral or unfounded their own may be. The paradox of this belief is that it requires everyone to abandon the very techniques of terror management by which TMT claims we have so far managed our terror, or some of it. As usual, though, there is an upbeat way out for Terror Management theorists in that they argue "the best worldviews are ones that value tolerance of different others, that are flexible and open to modification, and that offer paths to self esteem minimally likely to encourage hurting others". Of course, this is just another worldview that brandishes itself as the best worldview in the world, meaning that it would agitate others with a sense of how ephemeral or unfounded their own may be and cause them to retaliate. But Terror Management theorists also have a backup plan, which is that in the future we will not need terror management and instead will discover that "serious confrontations with mortality can have positive liberating effects, facilitating real growth and life satisfaction". There is no arguing that humanity may someday reap the benefits of a serious confrontation with mortality. While waiting for that day, we still have genocide as the ultimate insurance of our worldviews.

Most of the ideas which are capable of making a powerful impression on the mind, whether simply of pain or pleasure, or of the modifications of those, may be reduced very nearly to these two heads, self-preservation, and society.

I am Atma, the Self, formless, without modifications and pure,

The dual principle is the quintessence of all experience, no ramification has enlarged its early simplicity, but is only its repetition, modification or complexity, never is its evolution complete. It cannot go further than the experience of self-so returns and unites again and again, ever an anti-climax. Forever retrogressing to its original simplicity by infinite complication is its evolution. No man shall understand "Why" by its workings. Know it as the illusion that embraces the learning of all existence. The most aged one who grows no wiser, it may be regarded as the mother of all things. Therefore believe all experience to be illusion, and the law of duality.

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Sadness, silliness, fear, shame, self-deceit, spiritual ignorance, betrayal, thirst, disgust, and jealousy. These are all known as the ten mental modifications or vrittis.

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