Self Rehabilitation Quotes

When rehabilitation works, there is no question that it is the best and most productive use of the correctional system. It stands to reason: if we can take a bad guy and turn him into a good guy and then let him out, then that’s one fewer bad guy to harm us. . . . Where I do not think there is much hope. . .is when we deal with serial killers and sexual predators, the people I have spent most of my career hunting and studying. These people do what they do. . .because it feels good, because they want to, because it gives them satisfaction. You can certainly make the argument, and I will agree with you, that many of them are compensating for bad jobs, poor self-image, mistreatment by parents, any number of things. But that doesn’t mean we’re going to be able to rehabilitate them.

Incarceration is a sustained, lifetime lynching, meant to discard your soul and make a shell of you in plain life. Make you into your monster self, the beast that comes out when you are forced to survive in the absence of love and safety. Never mind that most of us come broken and traumatized, we still are no longer worth our own humanity. We are a criminal. We need punishment and to be rehabilitated. We need shame and exclusion. We are not worthy of control of our own lives; we are hopeless and evil. We are not individuals or of a womb or a family. We are not absent from anywhere else; because we are here, we simply non-exist. The world is better without us. In this society we are taught our crimes are the summations of our lives and define the limits of our possibility. Our only potential is to harm and destroy.

I am not a good enough writer to convey the intense emotion I felt over my newfound self-respect. It was a rehabilitation, if not a new life. This imaginary baptism, the immersion in purity, the elevation of my being above the filth in which I'd been mired and, overnight, this sense of responsibility, made me into a different man. The convict's complexes that make him hear his chains and suspect he's being watched even after he's freed, everything I'd seen, gone through, suffered, everything that was making me tarnished, rotten and dangerous, passively obedient on the surface but terribly dangerous in rebellion, all that had disappeared as if by a miracle.

The only way to truly help most drug addicts and most alcoholics is to—instead of them—change reality.

The main difference is that the enlightened believe that the poor criminal should be rehabilitated while the righteous believe that the immoral criminal should be locked up in jail. Since almost the only available system of rehabilitation in America is to be locked up in jail, the difference remains highly abstract.

Reader — supposing this book has readers some day — I am not clever and I don't possess the vivid style, the living power, that is needed to describe this immense feeling of self-respect — no, of rehabilitation, or even a new life. This figurative baptism, this bath of cleanliness, this raising of me above filth I had sunk in, this way of bringing me overnight face to face with true responsibility, quite simply changed my whole being. I had been a convict, a man who could hear his chains even when he was free and who always felt that someone was watching over him; I had been all the things that had urged me to become a marked, evil man, dangerous at all times, superficially docile yet terribly dangerous when he broke out: but all this had vanished — disappeared as though by magic. Thank you Mr. Bowen, barrister in His Majesty's courts of law, thank you for having made another man of me in so short a time!

Individuality is deeply imbued in us from the very start, at the neuronal level. Even at a motor level, researchers have shown, an infant does not follow a set pattern of learning to walk or how to reach for something. Each baby experiments with different ways of reaching for objects and over the course of several months discovers or selects his own motor solutions. When we try to envisage the neural basis of such individual learning, we might imagine a "population" of movements (and their neural correlates) being strengthened or pruned away by experience. Similar considerations arise with regard to recover and rehabilitation after strokes and other injuries. There are no rules; there is no prescribed path of recovery; every patient must discover or create his own motor and perceptual patterns, his own solutions to the challenges that face him; and it is the function of a sensitive therapist to help him in this. And in its broadest sense, neural Darwinism implies that we are destined, whether we wish it or not, to a life of particularity and self-development, to make our own individual paths through life.

Reader - supposing this book has readers one day - I am not clever and I don't possess the vivid style, the living power, that is needed to describe this immense feeling of self-respect - no, of rehabilitation, or even of a new life. This figurative baptism, this bath of cleanliness, this raising of me above the filth I had sunk in, this way of bringing me overnight face to face with true responsibility, quite simply changed my whole being. I had been a convict, a man who could hear his chains even when he was free and who always felt that someone was watching over him; I had been all the things I had seen, experienced, undergone, suffered; all the things that had urged me to become a marked, evil man, dangerous at times, superficially docile yet terribly dangerous when he broke out: but all this had vanished - disappeared as if by magic.

Being a failed teenager is not a crime, but a predicament and a secret crucible. It is a fun-house mirror where distortion and mystification led to the bitter reflection that sometimes ripens into self knowledge. Time is the only ally of the humiliated teenager, who eventually discovers the golden boy of the senior class is a bloated, bald drunk at the twentieth reunion, and that the homecoming queen married a wife-beater and philanderer and died in a drug rehabilitation center before she was thirty. The prince of acne rallied in college and is now head of neurology, and the homeliest girl blossoms in her twenties, marries the chief financial officer of a national bank, and attends her reunion as president of the Junior League. But since a teenager is denied a crystal ball that will predict the future, there is a forced march quality to this unspeakable rite of passage. It is an unforgivable crime for teenagers not to be able to absolve themselves for being ridiculous creatures at the most hazardous time of their lives.

Once when I was young-maybe more than once-when I was extremely disrespectful to my mother, my father angrily called me "garbage" in our native Hokkien dialect. It worked really well. I felt terrible and deeply ashamed of what I had done. But it didn't damage my self esteem or anything like that. I knew exactly how highly he thought of me. I didn't actually think I was worthless or feel like a piece of garbage. As an adult, I once did the same thing to Sophie, calling her garbage in English when she acted extremely disrespectful toward me. When I mentioned I had done this at a dinner party, I was immediately ostracized. One guest named Marcy got so upset she broke down in tears and had to leave early. My friend Susan, the host, tried to rehabilitate me with the remaining guests. "Oh dear, it's just a misunderstanding. Amy was speaking metaphorically-right, Amy? you didn't actually call Sophie 'garbage.'" "Um, yes I did. But it's all in the context," I tried to explain. "It's a Chinese immigrant thing.

In 1944-1945, Dr Ancel Keys, a specialist in nutrition and the inventor of the K-ration, led a carefully controlled yearlong study of starvation at the University of Minnesota Laboratory of Physiological Hygiene. It was hoped that the results would help relief workers in rehabilitating war refugees and concentration camp victims. The study participants were thirty-two conscientious objectors eager to contribute humanely to the war effort. By the experiment's end, much of their enthusiasm had vanished. Over a six-month semi-starvation period, they were required to lose an average of twenty-five percent of their body weight." [...] p193 p193-194 "...the men exhibited physical symptoms...their movements slowed, they felt weak and cold, their skin was dry, their hair fell out, they had edema. And the psychological changes were dramatic. "[...] p194 "The men became apathetic and depressed, and frustrated with their inability to concentrate or perform tasks in their usual manner. Six of the thirty-two were eventually diagnosed with severe "character neurosis," two of them bordering on psychosis. Socially, they ceased to care much about others; they grew intensely selfish and self-absorbed. Personal grooming and hygiene deteriorated, and the men were moody and irritable with one another. The lively and cooperative group spirit that had developed in the three-month control phase of the experiment evaporated. Most participants lost interest in group activities or decisions, saying it was too much trouble to deal with the others; some men became scapegoats or targets of aggression for the rest of the group. Food - one's own food - became the only thing that mattered. When the men did talk to one another, it was almost always about eating, hunger, weight loss, foods they dreamt of eating. They grew more obsessed with the subject of food, collecting recipes, studying cookbooks, drawing up menus. As time went on, they stretched their meals out longer and longer, sometimes taking two hours to eat small dinners. Keys's research has often been cited often in recent years for this reason: The behavioral changes in the men mirror the actions of present-day dieters, especially of anorexics.

Just as the Gospel of Luke promotes a particular Christology (view of Jesus), which is distinct from that found in Matthew, Mark, and John, so Acts promotes a particular view of Paul. This characterization of Paul can be seen as distinct from his self-presentation in his letters. In particular, given that Paul had developed a reputation for speaking against Torah (See “Paul in Jewish Thought,” p. 741), Acts “rehabilitates” Paul by presenting him as a loyal Jew who promotes circumcision and participates in rituals in the Jerusalem Temple

The ascent of the soul through love, which Plato describes in the Phaedrus, is symbolized in the figure of Aphrodite Urania, and this was the Venus painted by Botticelli, who was incidentally an ardent Platonist, and member of the Platonist circle around Pico della Mirandola. Botticelli’s Venus is not erotic: she is a vision of heavenly beauty, a visitation from other and higher spheres, and a call to transcendence. Indeed, she is self-evidently both the ancestor and the descendant of the Virgins of Fra Filippo Lippi: the ancestor in her pre-Christian meaning, the descendant in absorbing all that had been achieved through the artistic representation of the Virgin Mary as the symbol of untainted flesh. The post-Renaissance rehabilitation of sexual desire laid the foundations for a genuinely erotic art, an art that would display the human being as both subject and object of desire, but also as a free individual whose desire is a favour consciously bestowed. But this rehabilitation of sex leads us to raise what has become one of the most important questions confronting art and the criticism of art in our time: that of the difference, if there is one, between erotic art and pornography. Art can be erotic and also beautiful, like a Titian Venus. But it cannot be beautiful and also pornographic—so we believe, at least. And it is important to see why. In distinguishing the erotic and the pornographic we are really distinguishing two kinds of interest: interest in the embodied person and interest in the body—and, in the sense that I intend, these interests are incompatible. (See the discussion in Chapter 2.) Normal desire is an inter-personal emotion. Its aim is a free and mutual surrender, which is also a uniting of two individuals, of you and me—through our bodies, certainly, but not merely as our bodies. Normal desire is a person to person response, one that seeks the selfhood that it gives. Objects can be substituted for each other, subjects not. Subjects, as Kant persuasively argued, are free individuals; their non-substitutability belongs to what they essentially are. Pornography, like slavery, is a denial of the human subject, a way of negating the moral demand that free beings must treat each other as ends in themselves.

Instead of defining independence as “self-sufficiency,” the standard for independence in the clinical settings where they’d been treated as patients, they claimed that their independence would be understood instead as “self-determination.” The difference separated the dignity of authority and choice from the action itself. Asking for and receiving help with self-care tasks like buttoning a shirt, for example, was understood as a high degree of dependence in a rehabilitation paradigm. But if a person needed fifteen minutes of assistance with the shirt and with getting out the door to the bus, that person would be less dependent than a person who took two hours to dress on their own and could not leave the house. Uncoupling assistance from dependence—or perhaps bundling assistance together with a richer idea of independence—changed everything for these activists, because now they could press for a whole array of products and services that would support a desirable life. Judith Heumann, one of the instrumental voices for independent living, said in 1978 that “to us, independence does not mean doing things physically alone. It means being able to make independent decisions. It is a mind process not contingent on a normal body.

We cannot pick and choose whom among the oppressed it is convenient to support. We must stand with all the oppressed or none of the oppressed. This is a global fight for life against corporate tyranny. We will win only when we see the struggle of working people in Greece, Spain, and Egypt as our own struggle. This will mean a huge reordering of our world, one that turns away from the primacy of profit to full employment and unionized workplaces, inexpensive and modernized mass transit, especially in impoverished communities, universal single-payer health care and a banning of for-profit health care corporations. The minimum wage must be at least $15 an hour and a weekly income of $500 provided to the unemployed, the disabled, stay-at-home parents, the elderly, and those unable to work. Anti-union laws, like the Taft-Hartley Act, and trade agreements such as NAFTA, will be abolished. All Americans will be granted a pension in old age. A parent will receive two years of paid maternity leave, as well as shorter work weeks with no loss in pay and benefits. The Patriot Act and Section 1021 of the National Defense Authorization Act, which permits the military to be used to crush domestic unrest, as well as government spying on citizens, will end. Mass incarceration will be dismantled. Global warming will become a national and global emergency. We will divert our energy and resources to saving the planet through public investment in renewable energy and end our reliance on fossil fuels. Public utilities, including the railroads, energy companies, the arms industry, and banks, will be nationalized. Government funding for the arts, education, and public broadcasting will create places where creativity, self-expression, and voices of dissent can be heard and seen. We will terminate our nuclear weapons programs and build a nuclear-free world. We will demilitarize our police, meaning that police will no longer carry weapons when they patrol our streets but instead, as in Great Britain, rely on specialized armed units that have to be authorized case by case to use lethal force. There will be training and rehabilitation programs for the poor and those in our prisons, along with the abolition of the death penalty. We will grant full citizenship to undocumented workers. There will be a moratorium on foreclosures and bank repossessions. Education will be free from day care to university. All student debt will be forgiven. Mental health care, especially for those now caged in our prisons, will be available. Our empire will be dismantled. Our soldiers and marines will come home.

G. Eliot. -- They are rid of the Christian God and now believe all the more firmly that they must cling to Christian morality. That is an English consistency; we do not wish to hold it against little moralistic females à la Eliot. In England one must rehabilitate oneself after every little emancipation from theology by showing in a veritably awe-inspiring manner what a moral fanatic one is. That is the penance they pay there. We others hold otherwise. When one gives up the Christian faith, one pulls the right to Christian morality out from under one's feet. This morality is by no means self-evident: this point has to be exhibited again and again, despite the English flatheads. Christianity is a system, a whole view of things thought out together. By breaking one main concept out of it, the faith in God, one breaks the whole: nothing necessary remains in one's hands. Christianity presupposes that man does not know, cannot know, what is good for him, what evil: he believes in God, who alone knows it. Christian morality is a command; its origin is transcendent; it is beyond all criticism, all right to criticism; it has truth only if God is the truth--it stands and falls with faith in God. When the English actually believe that they know "intuitively" what is good and evil, when they therefore suppose that they no longer require Christianity as the guarantee of morality, we merely witness the effects of the dominion of the Christian value judgment and an expression of the strength and depth of this dominion: such that the origin of English morality has been forgotten, such that the very conditional character of its right to existence is no longer felt. For the English, morality is not yet a problem.

Now I quite acknowledge that these allegories are very nice, but he is not to be envied who has to invent them; much labor and ingenuity will be required of him; and when he has once begun, he must go on and rehabilitate centaurs and chimeras dire. Gorgons and winged steeds flow in apace and numberless other inconceivable and portentous monsters. And if he is skeptical about them, and would fain reduce them one after another to the rules of probability, this sort of crude philosophy will take up all his time. Now, I have certainly not time for such inquiries. Shall I tell you why? I must first know myself, as the Delphian inscription says; to be curious about that which is not my business, while I am still in ignorance of my own self, would be ridiculous. And, therefore, I say farewell to all this; the common opinion is enough for me. For, as I was saying, I want to know not about this, but about myself. Am I, indeed, a wonder more complicated and swollen with passion than the serpent Typho, or a creature of gentler and simpler sort, to whom nature has given a diviner and lowlier destiny?

Inmates would overwhelmingly welcome segregation. As Lexy Good, a white prisoner in San Quentin State Prison explained, “I’d rather hang out with white people, and blacks would rather hang out with people of their own race.” He said it was the same outside of prison: “Look at suburbia. . . . People in society self-segregate.” Another white man, using the pen name John Doe, wrote that jail time in Texas had turned him against blacks: '[B]ecause of my prison experiences, I cannot stand being in the presence of blacks. I can’t even listen to my old, favorite Motown music anymore. The barbarous and/or retarded blacks in prison have ruined it for me. The black prison guards who comprise half the staff and who flaunt the dominance of African-American culture in prison and give favored treatment to their “brothers” have ruined it for me.' He went on: '[I]n the aftermath of the Byrd murder [the 1998 dragging death in Jasper, Texas] I read one commentator’s opinion in which he expressed disappointment that ex-cons could come out of prison with unresolved racial problems “despite the racial integration of the prisons.” Despite? Buddy, do I have news for you! How about because of racial integration?' (emphasis in the original) A man who served four years in a California prison wrote an article for the Los Angeles Times called “Why Prisons Can’t Integrate.” “California prisons separate blacks, whites, Latinos and ‘others’ because the truth is that mixing races and ethnic groups in cells would be extremely dangerous for inmates,” he wrote. He added that segregation “is looked on by no one—of any race—as oppressive or as a way of promoting racism.” He offered “Rule No. 1” for survival: “The various races and ethnic groups stick together.” There were no other rules. He added that racial taboos are so complex that only a person of the same race can be an effective guide.

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

Manish Suthar is not only a devoted medical professional and specialist in physical medicine and rehabilitation, but he is only a devoted family man who loves his wife and children more than anything in the world. Manish Suthar's profound love for his family inspires him to be his best self on a daily basis.

Their highest ambition, it seemed, was to rehabilitate fallen individuals to better conform to social expectations.

It’s as if the country’s drug laws manufacture offenders, not so they can have the pleasure of stoning them—this was the old, revenge-hungry way—but so they can have the self-righteous joy of rehabilitating them. It all adds up to one more way to enact Singaporean efficiency: Look how productively, how humanely we do reentry. The problem is, this performance demands a sinner, and today I met four of them. Sinners who feel more like scapegoats.

We are all a great creation, burdened by our shortfalls; the very shortfalls cannot make us anything less than our self worth, we aspire to be a better people and together a great nation.

Since sin is the multifaced distortion of humans in their relations with God, self, others, and the world, and since cracked Eikons create systemic injustice, inherent to the atoning work of God os restorative justice. God’s redemptive intent is to restore and rehabilitate humans in their relationship with God, self, others, and the world, and when that happens justice is present and established. The followers of Jesus both proclaim and embody atoning justice by fighting injustice and establishing just that kind of justice. Their forward guard is surrounded with the banner of grace and forgiveness.

For a person to be self-reliant in any community, a level of competence is required that enables the accomplishment of tasks beyond those of basic self-care (which are referred to as physical self-maintenance). For this reason, M. Powell Lawton identified the use of the telephone, food preparation, housekeeping, laundry, shopping, money management, driving or use of transportation, and medication management as important daily activities and proposed the term instrumental activities of daily living (ADL) to describe them35 (see Chapters 14, 21, 22, 23, and 28).

Some expect persons to care for themselves. Sometimes therapists go too far in expecting an individual to perform self-care; some individuals prefer to spend their time in other occupations and accept the help of others to do basic self-care. Therapists are familiar with the use of personal attendants with persons following spinal cord injuries; persons who have had a stroke benefit from a personal attendant, so that they have choice in how they spend their time in occupations more important and meaningful to them.

Early in the interaction, practitioners should obtain information from clients about their perception of the problem, needs, and goals. The implementation of a client-centered approach requires the use of a top-down approach37,49 in which clients identify what they perceive to be the important issues causing them difficulty in carrying out their daily activities in work, self-maintenance, leisure, and rest.7 A client-centered approach requires practitioners to view clients in the contexts of their lives and help them not only to acquire the skills to handle the immediate issues influencing their health but to also learn strategies and link with community resources that promote, protect, and improve their health over the long term. This approach extends from the agency or institution into the community, requiring the practitioner to take an active role in advocating for

While I wait to heal, I often find solace in solitude. I don't fully understand why, but I know I must be alone. I withdraw from the world, and in that quiet space, I focus solely on my recovery. This solitude forces me to confront my raw emotions, with no distractions to dull their intensity. It is within these moments of despair that my most brilliant ideas emerge. I allow myself to feel deeply, to the point where I can no longer feel. To overcome heartache, it's essential to exhaust every emotion—cry until the tears run dry, feel until you're tired of feeling, talk about the person until even your own voice bores you. When you are drained, empty, and devoid of emotion, you are almost across the bridge to healing. It is only then that true detachment begins. Each time my heart has been broken, I've learned how to heal myself. Heartbreak no longer holds power over me. I've realized that the only way to get over it is to go through it. The longer I deny my feelings to protect myself, the more pain I endure. But if I accept the situation and fully experience my emotions, the pain fades more quickly. At most, they may occupy my thoughts for a few days; if I loved them deeply, maybe two or three weeks. I simply withdraw from society and return when I am better, when I am healed. During my healing process, I commit to self-improvement. I channel my energy into refining the parts of myself that led to unnecessary pain. I acknowledge my mistakes, see where I went wrong, and take responsibility for my role in my suffering. And as long as he makes no effort, I am gone. The quickest way for any man to lose me is to stop trying and to make his intentions clear. While he may think I am suffering, I am actually healing. I am recalibrating, renewing, and rehabilitating. I am resurrecting, realigning, adjusting, refocusing, and resetting. I am fine-tuning. In the midst of this, I give him nothing—no attention, no thoughts, no feelings. Exes thrive on your negative emotions, so silence must be so profound that it echoes. No attention, no access. They may resort to stalking through fake profiles, but let them exert the effort. Block all other avenues of communication. I am reshaping, reorienting, tweaking, reassessing, reconfiguring, restructuring. In my absence, I am transforming. Ducked. I am for all ill purposes and intentions, my most productive and fruitful self when I am hurt or alone. This leads my naysayers, detractors and enemies to learn that for the most part, excluding death, I am by most standards, indestructible. I will build empires with the stones one throws at me. I will create fertilizers with the trash and feaces hurled at me. I will rise like pheonix from the ashes. I am antifragile, I can withstand trials, tribulations, chaos and uncertainty and grow in the face of adversity. I am the epitome of the resilience paradox, trial bloom, adversity alchemy, refiners fire and the pheonix effect. I am fortitude - me. Ducked. What’s even more magical, is what comes out on the other side of this process. It’s a peace, you do not want anyone to destroy. A clarity, you won’t risk blurring. A renewed you, a different version of you, stronger, fierce, centered and certain. A rebirth, refinement. You never saw it coming. Neither will they. Copyright ©️ 2024 Crystal Evans

In this regard I saw a sudden surge of private outreach surrounding each family and each child in need. Waves of individuals began to form personal relationships, beginning with those who saw the family every day—merchants, teachers, police officers on the beat, ministers. This contact was then expanded by other volunteers working as “big brothers,” “big sisters,” and tutors—all guided by their inner intuitions to help, remembering their intention to make a difference with one family, one child. And all carrying the contagion of the Insights and the crucial message that no matter how tough the situation, or how entrenched the self-defeating habits, each of us can wake up to a memory of mission and purpose. As this contagion continued, incidents of violent crime began mysteriously to decrease across human culture; for, as we saw clearly, the roots of violence are always frustration and passion and fear scripts that dehumanize the victim, and a growing interaction with those carrying a higher awareness was now beginning to disrupt this mind-set. We saw a new consensus emerging toward crime that drew from both traditional and human-potential ideas. In the short run, there would be a need for new prisons and detention facilities, as the traditional truth was recognized that returning offenders to the community too soon, or leniently letting perpetrators go in order to give them another chance, reinforced the behavior. Yet, at the same time, we saw an integration of the Insights into the actual operation of these facilities, introducing a wave of private involvement with those incarcerated, shifting the crime culture and initiating the only rehabilitation that works: the contagion of remembering. Simultaneously, as increasingly more people awakened, I saw millions of individuals taking the time to intervene in conflict at every level of human culture—for we all were reaching a new understanding of what was at stake. In every situation where a husband or wife grew angry and lashed out at the other, or where addictive compulsions or a desperate need for approval led a youthful gang member to kill, or where people felt so restricted in their lives that they embezzled or defrauded or manipulated others for gain; in all these situations, there was someone perfectly placed to have prevented the violence but who had failed to act. Surrounding this potential hero were perhaps dozens of other friends and acquaintances who had likewise failed, because they didn’t convey the information and ideas that would have created the wider support system for the intervention to have taken place: In the past perhaps, this failure could have been rationalized, but no longer. Now the Tenth Insight was emerging and we knew that the people in our lives were probably souls with whom we had had long relationships over many lifetimes, and who were now counting on our help. So we are compelled to act, compelled to be courageous. None of us wants to have failure on our conscience, or have to bear a torturous Life Review in which we must watch the tragic consequences of our timidity.

Thus UNRWA was transformed from being a failed agency for refugee rehabilitation to a very successful organization for the development of a Palestinian national identity and consciousness. The problem was that in the Palestinian case, this national consciousness was being built exclusively on the negation of the aspirations of the Jewish people to national self-determination

16 Restak RM (1979) The Brain: The last frontier. Warner Books ISBN 0446355402. Basmajian JV, Regenes EM, Baker MP (1977 Jul) Rehabilitating stroke patients with biofeedback. Geriatrics 32(7):85–8. Olson RP (1988 Dec) A long-term single-group follow-up study of biofeedback therapy with chronic medical and psychiatric patients. Biofeedback and Self-Regulation 13(4):331–346. Wolf SL, Baker MP, Kelly JL (1979) EMG biofeedback in stroke: Effect of patient characteristics. Archives of Physical Medicine and Rehabilitation 60:96–102.

This pattern keeps repeating itself: murders happen, the murderer is caught and confined. They are never successfully rehabilitated, none have ever admitted to remembering or consciously committing any of the murders. The murders stop happening while they are confined, but once they die, within one to one-and-a half cycles, it starts happening again.

Nor is it surprising that Dr. Leary, like Dr. Reich, was subsequently denounced, slandered colorfully and, finally, imprisoned. The ideas we have been discussing — the ideas that, in a sense, were being tested in the convict rehabilitation research — are profoundly threatening to all dogmatists, not just to materialistic dogmatists. Powerful churches, political parties and vested (financial) interests, for example, have a strong desire to program the rest of us into the particular "Real" Universes that they find profitable, and to keep us from becoming self-programmers. They want to "take responsibility" for us, and they have no wish to see us "take responsibility" for ourselves.

WHAT IS REIKI? Reiki is a Japanese technique that also facilitates therapy for stress reduction and relaxation. It is done by "laying on hands" and is based on the idea that an invisible "life force drive" is circulating through us, and that is what keeps us alive. If one's "life force drive" is low, then we are more likely to get sick or experience pain, and if it's high, we can be happier and healthier. The term Reiki consists of two Japanese words : Rei, meaning "God's Intelligence or the Higher Power" and Ki, meaning "life energy." So Reiki is simply "spiritually directed energy of life-force." A treatment looks like a stunning sparkling radiance streaming through and around you. Reiki embraces the whole person, including body, thoughts, mind, and spirit, producing various beneficial effects, including relief and feelings of calm, comfort, and well-being. Miraculous findings have been reported by many. Reiki is a simple, natural, and healthy holistic healing and self-improvement practice that can be used by anyone. It has been effective in helping almost all known diseases and disorders and always has a beneficial effect. It also helps to alleviate side effects and facilitate healing in combination with all other medicinal or rehabilitation strategies. An incredibly simple technique to learn, the learning to use Reiki is not learned in the usual sense, but during a Reiki, the lesson is passed to the pupil. The skill is passed on during a Reiki master's "attunement," which helps the student to tap into an unlimited supply of "life force resources" to improve their health and improve their quality of life. Its use does not depend on one's intellectual ability or spiritual development and is therefore available to all. Thousands of people of all ages and races have been effectively taught it. While in essence, Reiki is sacred; it is not a faith. It has no dogma, and in order to learn and use Reiki, there is nothing you have to believe. In reality, Reiki is not at all based on conviction and will function whether or not you believe in it. Because Reiki comes from God, many people find that using Reiki puts them more in touch with their religion's experience than just having an intellectual concept.

What is sensory integration therapy? This form of occupational therapy helps children and adults with SPD (sensory processing disorder) use all their senses together. These are the senses of touch, taste, smell, sight, and hearing. Sensory integration therapy is claimed to help people with SPD respond to sensory inputs such as light, sound, touch, and others; and change challenging or repetitive behaviours. Someone in the family may have trouble receiving and responding to information through their senses. This is a condition called sensory processing disorder (SPD). These people are over-sensitive to things in their surroundings. This disorder is commonly identified in children and with conditions like autism spectrum disorder. The exact cause of sensory processing disorder is yet to be identified. However, previous studies have proven that over-sensitivity to light and sound has a strong genetic component. Other studies say that those with sensory processing conditions have abnormal brain activity when exposed simultaneously to light and sound. Treatment for sensory processing disorder in children and adults is called sensory integration therapy. Therapy sessions are play-oriented for children, so they should be fun and playful. This may include the use of swings, slides, and trampolines and may be able to calm an anxious child. In addition, children can make appropriate responses. They can also perform more normally. SPD can also affect adults Someone who struggles with SPD should consider receiving occupational therapy, which has an important role in identifying and treating sensory integration issues. Occupational therapists are health professionals using different therapeutic approaches so that people can do every work they need to do, inside and outside their homes. Through occupational therapy, affected individuals are helped to manage their immediate and long-term sensory symptoms. Sensory integration therapy for adults, especially for people living with dementia or Alzheimer's disease, may use everyday sounds, objects, foods, and other items to rouse their feelings and elicit positive responses. Suppose an adult is experiencing agitation or anxiety. In that case, soothing music can calm them, or smelling a scent familiar to them can help lessen their nervous excitement and encourage relaxation, as these things can stimulate their senses. Seniors with Alzheimer's/Dementia can regain their ability to connect with the world around them. This can help improve their well-being overall and quality of life. What Are The Benefits of Sensory Integration Therapy Sensory integration treatment offers several benefits to people with SPD: * efficient organisation of sensory information. These are the things the brain collects from one's senses - smell, touch, sight, etc. * Active involvement in an exploration of the environment. * Maximised ability to function in recreational and other daily activities. * Improved independence with daily living activities. * Improved performance in the home, school, and community. * self-regulations. Affected individuals get the ability to understand and manage their behaviours and understand their feelings about things that happen around them. * Sensory systems modulation. If you are searching for an occupational therapist to work with for a family with a sensory processing disorder, check out the Mission Walk Therapy & Rehabilitation Centre. The occupational therapy team of Mission Walk uses individualised care plans, along with the most advanced techniques, so that patients can perform games, school tasks, and other day-to-day activities with their best functional skills. Call Mission Walk today for more information or a free consultation on sensory integration therapy. Our customer service staff will be happy to help.

This amounts to nothing more than misleading propaganda. The purpose is to create a climate of acceptance for the passage of legislation which will turn the majority of parents into criminals of the most heinous kind-those whose victims are defenseless children. The resulting body of law will play directly into the hands of ultraliberal social engineers as well as social activists within the professional community. The outward motive-the protection of children-conceals several more insidious ones: • The desire to expand and consolidate the power of the helping professions. At the present time, there is no law that says an individual must, under certain circumstances, submit to psychological evaluation and counseling. If they are written as is being suggested, however, antispanking laws will require exactly that. They will give helping professionals the power to define when the law has been broken, who is in need of "help" and how much, and when a certain parent's "rehabilitation" is complete. It is significant to note that in all of history the only other state to confer this much power on psychologists and their ilk was the former Soviet Union. • The desire to manipulate the inner workings of the American family; specifically, the desire to exercise significant control over the child-rearing process. Take it from someone who was, at one time, similarly guilty, a significant number of helping professionals possess a "save the world" mentality. They believe they know what's best for individuals, families, and children. The only problem, as they see it, is that most people are "in denial"-unwilling to recognize their need for help. This self-righteousness fuels a zealous, missionary attitude. And like the first missionaries to the New World, many helping professionals seem to believe that their vision of a perfect world justifies whatever means they deem necessary, including licensing parents, taking children away from parents they define as unfit, and the like. (For a close look at the social engineering being proposed by some professionals, see Debating Children's Lives, Mason and Gambrill, eds., Sage Publications, 1994).

Many if not the vast majority of the individuals in the psych unit were subjected to extremities of violence themselves as children. If there is a laboratory experiment in how to create people at the margin of functionality by eliminating all resources and social supports, education, medical care, and community involvement, these are the guinea pigs who have been dumped out of their cages and turned loose on the streets. The prosecuting attorneys lock them up in the city’s penitentiaries, and we treat them for the medical and psychiatric problems that flourish in the hothouse atmosphere of a prison system. In forty years, that system has gone 180 degrees from rehabilitation to punishment, without regard for the long-term self-inflicted collateral damage.

One of the biggest barriers to a great vision, is failure to emancipate oneself from a gradual personality fabrication; that overshadows the best of your unique capabilities in order to level yourself to a social norm.

The ease of conducting business online in the current digital era is accompanied by the constant risk of fraud and scams. Many people have experienced the heartbreaking sensation of losing their hard-earned money to dishonest people working in the shadows of the internet. People must be alert and proactive in protecting their financial assets because hackers' strategies are always evolving along with technology. Beyond the monetary loss, falling prey to online fraud has an enormous psychological cost. The scars of vulnerability, helplessness, and betrayal may never fully heal for those who have experienced such things. Wizard James Recovery Rehabilitation offers hope to those harmed by online scams and fraud, restoring faith and financial security. The rise of phishing emails and fake websites has made it difficult to recognize warning signs of investment scams and Ponzi schemes, causing anger, frustration, and self-blame. Wizard James Recovery is a digital superhero that helps victims of online fund loss. They are skilled in tracking down and retrieving lost funds, providing hope in the darkest of times. The first phase involves an introductory meeting, providing answers and clarity. Feel free to reach out to them if you find yourself in such a difficult situation. Email: wizardjamesrecovery@ usa.com