Situations Beyond Our Control Quotes

Mark Twain once wrote, “I’ve had a lot of worries in my life, most of which never happened.”49 Worry has a way of holding our attention hostage. This is especially true for things we can’t control due to the elevated level of uncertainty. We burn through a lot of resources obsessing over possible outcomes and forming contingency plans, but in reality we’re just fueling our anxiety. Trying to think our way out of situations beyond our control may feel productive, but it’s nothing more than a powerful distraction. Worry baits us with the promise of a solution but usually offers none.

It is a fundamental human truth, transcending cultures and traditions, that the wisest response to situations that are beyond our control, circumstances that we cannot change, is noncontention.

Hannah Whitehall Smith, the author of The Christian’s Secret of a Happy Life, said, “God disciplines the soul by inward exercises and outward providences.” What she means is that God will put into our hearts the right thing to do in every situation, but if we choose not to do it, then He will allow our circumstances to become our teacher.

My arms broke free from my control. My left hand reached for his face, his hair, to wind my fingers in it. My right hand was faster, was not mine. Melanie's fist punched his jaw, knocked his face away from mine with a blunt, low sound. Flesh against flesh, hard and angry. The force of it was not enough to move him far, but he scrambled away from me the instant our lips were no longer connected, gaping with horrorstruck eyes at my horrorstruck expression. I stared down at the still-clenched fist, as repulsed as if I'd found a scorpion growing on the end of my arm. A gasp of revulsion choked its way out of my throat. I grabbed the right wrist with my left hand, desperate to keep Melanie from using my body for violence again. I glanced up at Jared. He was staring at the fist I restrained, too, the horror fading, surprise taking its place. In that second, his expression was entirely defenseless. I could easily read his thoughts as they moved across his unlocked face. This was not what he had expected. And he's had expectations; that was plain to see. This had been a test. A test he'd thought he was prepared to evaluate. But he'd been surprised. Did that mean pass or fail? The pain in my chest was not a surprise. I already knew that a breaking heart was more than an exaggeration. In a flight-or-fight situation, I never had a choice; it would always be flight for me. Because Jared was between me and the darkness of the tunnel exit, I wheeled and threw myself into the box-packed hole. I was sobbing because it had been a test, and, stupid, stupid, stupid, emotional creature that I was, I wanted it to be real. Melanie was writhing in agony inside me, and it was hard to make sense of the double pain. I felt as thought I was dying because it wasn't real; she felt as though she was dying because, to her, it had felt real enough. In all that she'd lost since the end of the world, so long ago, she'd never before felt betrayed. 'No one's betrayed you, stupid,' I railed at her. 'How could he? How?' she ranted, ignoring me. We sobbed beyond control. One word snapped us back from the edge of hysteria. From the mouth of the hole, Jared's low, rough voice - broken and strangely childlike - asked, "Mel?" "Mel?" he asked again, the hope he didn't want to feel colouring his tone. My breath caught in another sob, an aftershock. "You know that was for you, Mel. You know that. Not for h- it. You know I wasn't kissing it." "If you're in there, Mel..." He paused. Melanie hated the "if". A sob burst up through my lungs and I gasped for air. "I love you," Jared said. "Even if you're not there, if you can't hear me, I love you.

External Situations Are Sometimes Beyond Our Control, But The Choice Of Thankfulness In Our Internal World Is Entirely Ours”.

Responsibilities and expectations are the basis of guilt and shame and judgement, and they provide the essential framework that promotes performance as the basis for identity and value...Honey, I've never placed an expectation on your or anyone else. The idea behind expectations requires that someone does not know the future or outcome and is trying to control behavior to get the required result. Humans try to control behavior largely through expectations. I know you and everything about you. Why would I have an expectation other than what I already know? And beyond that, because I have no expectations, you never disappoint me...What I do have is a constant and living expectancy in our relationship, and I give you an ability to respond in any situation and circumstance in which you find yourself. To the degree that you resort to expectations and responsibilities, to that extent you neither know me nor trust me...

..in any situation we may ever find ourselves, no matter how much we feel we are at the mercy of vast immutable forces that are totally beyond our control, we can always find something that is within our control, however small, and work on that. Sometimes that may only change a little, sometimes it may change a lot. You just never know. But what we do know is that by working on even that 2 percent, it saves us from a feeling of complete powerlessness.

North Korea may be the craziest country in the world. It’s certainly a good competitor for that title. But it does make sense to try to figure out what’s in the minds of people when they’re acting in crazy ways. Why would they behave the way they do? Just imagine ourselves in their situation. Imagine what it meant in the Korean War years of the early 1950s for your country to be totally leveled, everything destroyed by a huge superpower, which furthermore was gloating about what it was doing. Imagine the imprint that would leave behind. Bear in mind that the North Korean leadership is likely to have read the public military journals of this superpower at that time explaining that, since everything else in North Korea had been destroyed, the air force was sent to destroy North Korea’s dams, huge dams that controlled the water supply -- a war crime, by the way, for which people were hanged in Nuremberg. And these official journals were talking excitedly about how wonderful it was to see the water pouring down, digging out the valleys, and the Asians scurrying around trying to survive. The journals were exulting in what this meant to those “Asians,” horrors beyond our imagination. It meant the destruction of their rice crop, which in turn meant starvation and death. How magnificent! It’s not in our memory, but it’s in their memory.

For the most part, life gives you so many decisions to make and so many opportunities to recover from your mistakes that, if you handle them well, you can have a terrific life. Of course, sometimes there are major influences on the quality of our lives that come from things beyond our control—the circumstances we are born into, accidents and illnesses, and so forth—but for the most part even the worst circumstances can be made better with the right approach. For example, a friend of mine dove into a swimming pool, hit his head, and became a quadriplegic. But he approached his situation well and became as happy as anybody else, because there are many paths to happiness.

What brought us to heel morally far more effectively than talk of Right and Wrong was the word that had such remarkable potency in our family: silly. It was the word most often used by grown-ups when they were scolding, and it worked so well because while "naughty" or "bad" added drama to a situation, and even hinted at forces which might be beyond your control, "silly" was something you could easily be (very likely had been, in whatever was the case in point); and silliness was, or you felt it ought to be, within your control. It was a maddening, snubbing little word, and you often raged against it, but in the end it contributed a great deal to giving us the idea that people are responsible for their own actions, and ought to be prepared to accept their consequences. Far more than God, up there in His marvellous world of all-embracing love, and of magic, it belonged to the world we understood.

Life is not primarily a quest for pleasure, as Freud believed, or a quest for power, as Alfred Adler taught, but a quest for meaning. The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. At one point, Frankl writes that a person “may remain brave, dignified and unselfish, or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal.” He concedes that only a few prisoners of the Nazis were able to do the former, “but even one such example is sufficient proof that man’s inner strength may raise him above his outward fate.” Finally, Frankl’s most enduring insight, one that I have called on often in my own life and in countless counseling situations: Forces beyond your control can take away everything you possess except one thing, your freedom to choose how you will respond to the situation.

When we reflect on our daily lives, we might look back at a day that was very stressful and think, “Well, that wasn’t my favorite day this week.” When you’re in the middle of one of those days, you might long for a day with less stress in it. But if you put a wider lens on your life and subtract every day that you have experienced as stressful, you won’t find yourself with an ideal life. Instead, you’ll find yourself also subtracting the experiences that have helped you grow, the challenges you are most proud of, and the relationships that define you. You may have spared yourself some discomfort, but you will also have robbed yourself of some meaning. And yet, it’s not at all uncommon to wish for a life without stress. While this is a natural desire, pursuing it comes at a heavy cost. In fact, many of the negative outcomes we associate with stress may actually be the consequence of trying to avoid it. Psychologists have found that trying to avoid stress leads to a significantly reduced sense of well-being, life satisfaction, and happiness. Avoiding stress can also be isolating. In a study of students at Doshisha University in Japan, the goal to avoid stress predicted a drop, over time, in their sense of connection and belonging. Having such a goal can even exhaust you. For example, researchers at the University of Zurich asked students about their goals, then tracked them for one month. Across two typically stressful periods—end-of-semester exams and the winter holidays—those with the strongest desire to avoid stress were the most likely to report declines in concentration, physical energy, and self-control. One particularly impressive study conducted through the U.S. Department of Veterans Affairs, in Palo Alto, California, followed more than one thousand adults for ten years. At the beginning of the study, researchers asked the participants about how they dealt with stress. Those who reported trying to avoid stress were more likely to become depressed over the following decade. They also experienced increasing conflict at work and at home, and more negative outcomes, such as being fired or getting divorced. Importantly, avoiding stress predicted the increase in depression, conflict, and negative events above and beyond any symptoms or difficulties reported at the beginning of the study. Wherever a participant started in life, the tendency to avoid stress made things worse over the next decade. Psychologists call this vicious cycle stress generation. It’s the ironic consequence of trying to avoid stress: You end up creating more sources of stress while depleting the resources that should be supporting you. As the stress piles up, you become increasingly overwhelmed and isolated, and therefore even more likely to rely on avoidant coping strategies, like trying to steer clear of stressful situations or to escape your feelings with self-destructive distractions. The more firmly committed you are to avoiding stress, the more likely you are to find yourself in this downward spiral. As psychologists Richard Ryan, Veronika Huta, and Edward Deci write in The Exploration of Happiness, “The more directly one aims to maximize pleasure and avoid pain, the more likely one is to produce instead a life bereft of depth, meaning, and community.

Anxiety is a fact of life! Everyone experiences it. It began in our cave-dweller days as a fight-or-flight response. Think of it this way: If you were walking through the woods and you ran into a bear, it would be normal for your body to activate the fight-or-flight response. Your heart would race, your muscles would tense up, your pupils would dilate, you would breathe more rapidly. The same thing would happen today if you were walking down the street and ran into a mugger. There is a simple, scientific explanation of this response: Your mind and body are preparing to protect you—whether you can feel it happening or not. Let us briefly examine this process. Your nervous system is divided into two basic parts: The voluntary nervous system controls actions that require thought, such as using the different parts of your body to drive a car; the autonomic nervous system, among its many functions, suspends all nonessential activity of the body and increases the physiological activity needed to confront the situation—either by fighting or by fleeing the external threat. Here is what it is responsible for: -increase muscle tension -accelerated heartbeat -rapid breathing -constriction of peripheral blood vessels (this is what causes cold hands) -dilation of the pupils -suspension of the digestive process -dry mouth -a voiding of bladder and bowels In addition, the fight-or-flight response causes a marked increase in the flow of adrenaline through the bloodstream and therefore added strength.

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Some things in life are beyond our control. When we are in that situation, we feel overwhelmed as we try everything in our power to control it. But that is useless! The founders of WhatsApp did not get jobs at Twitter and Facebook when they applied, which worked out in their favour in the future. Hence, what we see as bad at one point in time can turn out to be the best thing to happen to us. Just as I could not control the virality of my ‘out-of-context’ video, similarly there are many situations in life that are out of our control. Think: Is this in my control? If yes, you can do something about it. If no, then you cannot do anything about it. Therefore, in both circumstances, why worry?

book The World Beyond Your Head: On Becoming an Individual in an Age of Distraction as a jumping off point, he takes care to unpack the various cultural mandates  that have infected the way we think and feel about distraction. I found his ruminations not only enlightening but surprisingly emancipating: There are two big theories about why [distraction is] on the rise. The first is material: it holds that our urbanized, high-tech society is designed to distract us… The second big theory is spiritual—it’s that we’re distracted because our souls are troubled. The comedian Louis C.K. may be the most famous contemporary exponent of this way of thinking. A few years ago, on “Late Night” with Conan O’Brien, he argued that people are addicted to their phones because “they don’t want to be alone for a second because it’s so hard.” (David Foster Wallace also saw distraction this way.) The spiritual theory is even older than the material one: in 1887, Nietzsche wrote that “haste is universal because everyone is in flight from himself”; in the seventeenth century, Pascal said that “all men’s miseries derive from not being able to sit in a quiet room alone.”… Crawford argues that our increased distractibility is the result of technological changes that, in turn, have their roots in our civilization’s spiritual commitments. Ever since the Enlightenment, he writes, Western societies have been obsessed with autonomy, and in the past few hundred years we have put autonomy at the center of our lives, economically, politically, and technologically; often, when we think about what it means to be happy, we think of freedom from our circumstances. Unfortunately, we’ve taken things too far: we’re now addicted to liberation, and we regard any situation—a movie, a conversation, a one-block walk down a city street—as a kind of prison. Distraction is a way of asserting control; it’s autonomy run amok. Technologies of escape, like the smartphone, tap into our habits of secession. The way we talk about distraction has always been a little self-serving—we say, in the passive voice, that we’re “distracted by” the Internet or our cats, and this makes us seem like the victims of our own decisions. But Crawford shows that this way of talking mischaracterizes the whole phenomenon. It’s not just that we choose our own distractions; it’s that the pleasure we get from being distracted is the pleasure of taking action and being free. There’s a glee that comes from making choices, a contentment that settles after we’ve asserted our autonomy. When

Truly transformational learning requires that we experience situations that put us totally outside of our known zone, well beyond the realm of familiarity and control—so much so that our world feels mangled or turned upside down.

And isn’t this really what it’s all about? Control. Even in the face of overwhelming evidence to the contrary, many of us persist in believing that more choice equals more freedom. Making choices gives us the illusion that we are in control. For instance, some Americans keep guns “for protection” despite the fact that it makes death by a firearm in one’s residence more rather than less likely. Gun ownership gives us the (false) sense that we are in control over our safety. Or consider football. National Football League head coaches (before it was made illegal) often called timeout right before an opposing team lined up for a game-winning try — despite the fact that doing so made the second field goal attempt more rather than less likely to succeed. It also gave them a (false) sense of control. And even in the face of clear evidence that a medical intervention would make a particular sickness worse rather than better, we often go ahead with the treatment nonetheless, rather than do nothing and let the body heal itself. “Doing something” helps convince us that we have some control in a vulnerable and difficult situation. This

Beyond Our Fears When I am afraid, I put my trust in you. O God, I praise your word. I trust in God, so why should I be afraid? Psalm 56:3-4 Have you ever found yourself in such a frightening situation that it pushed your “panic button”? Some people face that kind of fear because of a dreadful circumstance. Others may fear failure, rejection, illness, or death. Children often fear the dark and want their parents to hold their hand as they walk into a dark room. Whatever you fear, you don’t have to handle it alone by working harder, trying to control things, living in denial, or worst of all, backing away from God and his promises. Instead, these Scripture verses tell us we can turn to God when we are afraid. As we honestly admit what we’re afraid of, our fear can actually draw us closer to the Lord than we ever thought possible. Reading God’s promises in the Bible gives us assurance that we are not alone in this fearful place. God has promised to be with you in every situation and to never leave you, so you can put your trust in him. He is the source of our courage and security. He can turn your fear into faith. LORD, you have said that when I’m afraid, at the very point of my anxiety, I can put my trust in you and experience your protection. I thank you for your Word that promises your presence with me. You are my heavenly Father, so please hold my hand in dark and frightening circumstances, and help me to trust you and walk close to you today.  

The Bible tells us, “the young woman was lovely and beautiful….” Not just lovely, not just beautiful, but lovely AND beautiful — that’s Esther. In the King James translation, she is described as “fair and beautiful”. The word “fair” comes from the word “to’ar”. This word, when literally translated, means lovely on the outside. Esther’s outward appearance was very pleasing.2 The word “beautiful” comes from the word “tobe”. This word, literally translated, goes far beyond external beauty. It means “good in the widest sense, used as a noun…. also as an adverb: beautiful, cheerful, at ease, fair, in favor, glad, good….. gracious, joyful, kindly…. loving, merry, most pleasant, precious, prosperity, ready, sweet, well.”3 These words give us a much more accurate view of Esther: she is more than beautiful! Please take note that Esther’s circumstance did not dictate her attitude. Esther’s life does not sound easy by any means. First, she is living in a city that has not been entirely friendly to Jewish people, even though the captivity is over. On top of that, she has lost her parents and any other family other than Mordecai. In spite of these hardships, she is described as lovely and beautiful — inside and out! Esther has not allowed herself to become bitter over circumstances that were out of her control. This is a wonderful example for us to follow: as we are faithful to God, He is faithful to us. Rather than allowing situations to make us disagreeable, we need to keep our focus on the Lord. Allow Him to move through everything that comes to you, both good and bad. In the end, you are a child of the true King! Though great times and hard times, God is working out a perfect plan for you! These inner strengths and qualities in Esther are about to become necessary for her very survival. If the hardships of life in Persia could not make Esther bitter, another test of her character is about to come: Ahasuerus’ servants are out collecting young women as potential candidates to be queen. At first, such an opportunity may seem exciting, but consider that these young women are being given no choice in the matter. Possibly afraid, definitely alone, each were taken from their homes and families by force. So it was, when the king’s command and decree were heard, and when many young women were gathered at Shushan the citadel, under the custody of Hegai, that Esther also was taken to the king’s palace, into the care of Hegai the custodian of the women. Esther 2:8 NJKV After the virgins in the kingdom are gathered, they are taken to Hegai “the custodian of the women”. Hegai is going to “weed out” any women whom he thinks will not be suitable for the king. He will look them over and if they are pretty enough to keep around, he orders their beauty preparations. What will Hegai think when he meets Esther? Now the young woman pleased him, and she obtained his favor; so he readily gave beauty preparations to her, besides her allowance. Then seven choice maidservants were provided for her from the king’s palace, and he moved her and her maidservants to the best place in the house of the women. Esther 2:9 Esther impressed Hegai from the first, and he immediately agreed to begin her beauty preparations as well as her diet (“her allowance”). Esther is going on to “round two” in this “pageant”! Initially this may sound glamorous, but this is truly a “fish out of water” situation for Esther. Remember the description of the palace in chapter 1? Esther has never seen anything like the excess in Ahasuerus’ palace and, considering her background, is probably very uncomfortable. She has been raised to have a simple faith in God, and this palace may feel to her like one huge tribute to a man: Ahasuerus (and knowing him, it probably is!). Add this to her already isolated and lonely feeling that must have

Sports are the perfect venue to develop character and core values based upon universally accepted social and ethical principles. I am speaking about things such as grit, commitment, integrity, humility, fairness, excellence, and self-control. Sports are a venue to teach kids that failure is a part of learning and that overcoming challenges is a part of life. Youth sports are a microcosm of the challenges, obstacles, and situations our children will face throughout their lives. They are the perfect place to encounter tough teachers and coaches, difficult situations, and events beyond their control. They are a great educational tool.

Medical science has discovered that the body’s nervous system that conveys pain to us is designed to save our lives. Scientific research on leprosy has revealed that most of the loss of fingers and toes is not caused by the disease but by the leper himself. Leprosy destroys the ability to sense pain. Hence the leper has no warning when he is in dangerous situations that can cause harm or even death to his body. For example, if one cannot feel pain, then he could be severely or fatally burned without even knowing it. Lesson Two: In order to save us from self-destruction the pain has to be strong enough. In addition, experiments done with lepers demonstrate some of pain’s main purposes. When lepers were equipped with bleeping devices to warn of pain, it was discovered that they did not work. Why? Because a bleep is not painful, it did not divert them from unwitting self-destructive activity. Lesson Three: In order for pain to work it has to be out of our control. Further, doctors learned that hooking up a shock mechanism did not work either. Once the leper learned he would be shocked by a sharp warning pain in certain situations, he would turn the system off so as not to be confronted with it again. Now, it is difficult to imagine a better way to utilize pain for our benefit than the world in which we live. Certainly the pain is strong enough, and it is often beyond our control. Rabbi Harold Kushner admitted this point in When Bad Things Happen to Good People: “I am a more sensitive person, a more effective pastor, a more sympathetic counselor because of [my son] Aaron’s life and death than I would have ever been without it” (133). But he added, “If I could choose, I would forgo all the spiritual growth and depth which has come my way” (ibid.). And that is the point: None of us will to go through suffering, and yet most of us admit we are better persons for having done so.

Freedom from the search The understanding that peace and happiness cannot be given or taken away by external circumstances is one of the greatest discoveries a person can make, and it is often accompanied by a feeling of liberation and profound relaxation. We no longer need to constantly negotiate experience, resisting what is present and seeking what is not present, for the purpose of finding happiness. This does not imply that we withdraw from life in any way. On the contrary, we simply cease expecting events and people to make us happy. We withdraw the impossible demand on our friends that they be a source of love, and from circumstances that they be a source of happiness. When we are able to experience people and circumstances as they are, without the layer of expectation and need through which our previous interactions with them were filtered, the universe will respond in a way that confirms its approval. Nor does this understanding imply that we lead a life of passive resignation or cease responding to situations and taking appropriate action when necessary. We do not allow ourself, or those in our care, to be abused, nor are we silent in the face of injustice. One who is established in their true nature and living in harmony with the unfolding of the universe does not refrain from action, but their actions are not initiated by the anxieties, fears and desires that characterise the separate self or ego. Rather, their actions are informed by qualities that emanate directly from the deepest part of our being, qualities that are shared by all people but in so many cases are temporarily obscured by layers of conditioning. When liberated from the demands of the person, our innate enthusiasm, kindness, clarity, compassion and sense of justice become the means by which eternal truths are expressed in response to temporary circumstances. One in whom this understanding is alive may or may not make a conscious attempt to intervene in any particular situation. However, their presence and their response will, to a greater or lesser extent, restore balance and harmony, even if the effect of their intervention is not immediately apparent due to other elements in the situation beyond their control. If our response comes from harmony with a situation rather than opposition to it, we align ourself with the totality and our action cannot help but be beneficial. Such action will always contribute to the unfolding of love and understanding in humanity. It is for this reason that Ramana Maharshi said, ‘Realisation of the Self is the greatest help that can be rendered to humanity’.20

Trying to think our way out of situations beyond our control may feel productive, but it’s nothing more than a powerful distraction.

Are these people who call themselves warriors simple and austere, or dependent on and attached to material things, living unnecessarily complicated lives? Simple lifestyles, disciplined surroundings, and a healthy existence characterized by cleanliness and organization are the traits of a warrior. • Are they kind and generous, living for others, especially the poor, in what Buddhist teachers call accepting responsibility for being “the strength of the weak” instead of living a showy, braggart, and arrogant life? • Are they accustomed to self-sacrifice? Do they have a fit body, do physical training, and eat a moderate and healthy diet of natural foods, as oppose to living the slovenly and poisoned lives expected of colonized beings? • Do they benefit from some form of spiritual introspection that deepens their existence beyond the fast-paced, frenetic, and essentially meaningless modern lifestyle of the mainstream? • Do they have self-control and self-discipline? • Have they conquered their rage and do they engage challenges without anger but with non-violence, forbearance, and the oft-derided but very warrior-like trait of stoicism? • Are they honest people who keep their word? Do they believe in and practice integrity and democracy and all dealings with other people? • Are they incorruptible in public affairs and sincere in their private lives? In contrast to the hypocritical self-serving ethic of contemporary politics, do they truly serve the people? • Do they understand and respect the power of words? Or do they tell lies, speak maliciously, use sharp or harsh words, or engage in useless gossip? Colonial beings use words to harm, destroy, and divide; warriors use words to restore harmony to situations. • Are they moral? Or are they, like for too many of our people, abusive or prone to stealing? Does the use of drugs or alcohol caused them to lose control, leading to further abuses of their senses and a crazed or obsessively damaging sexuality? • Are they humble? Warriors are students in search of knowledge and recognize that the world is full of teachers and mentors. Warriors seek to place themselves as humble learners in the care of learned elders and mentors, recognizing that the mentor knows more than they do. Unlike the precocious, the know-it-all , and the smart ass, the knowledge-seekers lead exemplary lives based on their growing understanding and do not hoard or profit from what they have gained on the warrior’s journey. • Is their life-goal spiritual enlightenment and empowerment? Not money, not revenge, not prestige and status, but the cultivation of the ability to bring enlightenment and power to others, to have the capacity to bring back balance in the world and in people.

In the following paragraphs I will show how faith and surrender are present in the practice of all the limbs of Yoga. The foundation of any authentic yogic approach is moral discipline or yama (restraint or control). This is meant to regulate the social behavior of spiritual practitioners. Moral integrity is a must for the yogins and yoginīs who do not wish to fall prey to any attitudes and habits that countermand their spiritual aspirations. Through the universal application of the rules of yama, they ensure that they will never abuse the power—whether psychic or social—that is acquired in Yoga. There are five such rules. The root of all of them is said to be nonharming (ahimsā). This Sanskrit word is also frequently translated as “nonviolence.” It consists in unconditional nonmaliciousness toward all beings at all times and in all situations. Ahimsā has to be practiced not only in deed, but also in word and in thought. Thus it includes refraining from gossip and even thinking ill of a person, a whole group of people (e.g., xenophobia, racism, etc.), or even animate beings in general (i.e., speciesism). This presupposes a considerable degree of detachment or dispassion (vairāgya), which, as readers of the Yoga-Sūtra will know, is one of the two poles of Yoga—the other pole being constant application (abhyāsa) to the practical disciplines. How can ahimsā be said to be an expression of surrender and faith? The faith component in it is found in the recognition that our authentic Being, the Self, is beyond hurt (ahimsā), beyond ill (anāmaya), beyond sorrow (aduhkha), beyond pain (aklesha). We may surrender to it by acknowledging that our own authentic Being also is the authentic Being, or Self, in all other creatures and by treating them not as potential or actual enemies but as that universal benign Self. The virtue of nonharming, then, is grounded in the recognition that there is no cause for fear with regard to anybody or anything, since everyone and everything is that same Reality, or Singularity. Once we have overcome this fundamental fear, which is conjured up by the ego experiencing itself as an island apart from others, we also will be able to practice nonharming with consummate skill. The second constituent of the category of yama is truthfulness (satya). Here the traditional scriptures again demand of us that we cultivate this virtue in action, speech, and thought. The yogins or yoginīs who practice truthfulness in this way cannot possibly be prone to lying, hypocrisy, or deception. It is easy to see how this virtue is rooted in the moral principle of nonharming. Our faith in truthfulness is our faith in Truth, also called satya. And Truth is another name for the transcendental Reality, the Self. The Self is that in which there is not a single trace of falsehood; it is the Real. The sages also refer to it as tattva (thatness) and tathatā (thusness).

The ego corrupts our mindset in five ways: (a) It chooses what we focus on, (b) it makes what we see all about us, (c) it concludes that all negative experiences are due to a deficiency within ourselves, (d) it magnifies the relevance of our focus, and (e) it causes us to believe that we can think our way out of a situation that is beyond our control or understand something that is unknowable.

The ego corrupts our mindset in five ways: (a) It chooses what we focus on, (b) it makes what we see all about us, (c) it concludes that all negative experiences are due to a deficiency within ourselves, (d) it magnifies the relevance of our focus, and (e) it causes us to believe that we can think our way out of a situation that is beyond our control or understand something that is unknowable.

But when our egos are out of balance due to a barrage of stress hormones, our analytical minds go into high gear and become overstimulated. That’s when the analytical mind is no longer working for us, but against us. We get overanalytical. And the ego becomes highly selfish by making sure that we come first, because that’s its job. It thinks and feels as though it needs to be in control to protect the identity. It tries to have power over outcomes; it predicts what it needs to do to create a certainly safe situation; it clings to the familiar and won’t let go—so it holds grudges, feels pain and suffers, or can’t get beyond its victimhood. It will always avoid the unknown condition and view it as potentially dangerous, because to the ego, the unknown is not to be trusted. And the ego will do anything to empower itself for the rush of addictive emotions. It wants what it wants, and it will do whatever it takes to get there first, by pushing its way to the front of the line. It can be cunning, manipulative, competitive, and deceptive in its protection. So the more stressful your situation, the more your analytical mind is driven to analyze your life within the emotion you’re experiencing at that particular time. When this happens, you’re actually moving your consciousness further away from the operating system of the subconscious mind, where true change can occur. You’re then analyzing your life from your emotional past, although the answers to your problems aren’t within those emotions, which are causing you to think harder within a limited, familiar chemical state. You’re thinking in the box.

MORAL AND QUESTIONS: The speculative public is incorrigible. In financial terms it cannot count beyond 3. It will buy anything, at any price, if there seems to be some “action” in progress. It will fall for any company identified with “franchising,” computers, electronics, science, technology, or what have you, when the particular fashion is raging. Our readers, sensible investors all, are of course above such foolishness. But questions remain: Should not responsible investment houses be honor-bound to refrain from identifying themselves with such enterprises, nine out of ten of which may be foredoomed to ultimate failure? (This was actually the situation when the author entered Wall Street in 1914. By comparison it would seem that the ethical standards of the “Street” have fallen rather than advanced in the ensuing 57 years, despite all the reforms and all the controls.) Could and should the SEC be given other powers to protect the public, beyond the present ones which are limited to requiring the printing of all important relevant facts in the offering prospectus? Should some kind of box score for public offerings of various types be compiled and published in conspicuous fashion? Should every prospectus, and perhaps every confirmation of sale under an original offering, carry some kind of formal warranty that the offering price for the issue is not substantially out of line with the ruling prices for issues of the same general type already established in the market? As we write this edition a movement toward reform of Wall Street abuses is under way. It will be difficult to impose worthwhile changes in the field of new offerings, because the abuses are so largely the result of the public’s own heedlessness and greed. But the matter deserves long and careful consideration.

When we create on the conscious level, we are able to make choices. When we create on the unconscious level we cannot make choices. We often hear about how we have the “power of choice”, but that is not entirely accurate. It is misleading to say someone chooses a dysfunctional relationship, money problems, or any other negative situation in his or her life. Most of the time we are operating in the “default mode” which is based on our past conditioning. Choice implies being conscious. However, when you are unconscious, you cannot make conscious choices. You are operating in the “default mode” or on “automatic pilot.” The default mode is the survival mode. This is where the mind takes control without us even being aware of what is happening. Choice begins when you stop identifying with your conditioned patterns of the past. Until you reach that point, you are unconscious. This means you are compelled to think, feel and act in certain ways according to the conditioning of your mind. When we can make choices, we’re no longer the victim of our unconscious reactions. If our unconscious negative thinking does not support what we want, rather than trying to eliminate it, all we have to do is center on “right thinking.” “Right thinking” is a thought pattern that is based on truth. Truth by its very nature must always be “right.

The concept of impunity encompasses a complex societal situation that goes far beyond the mere absence of punishment. At this time, I take a critical view of German criminal law. I see it as a tool of dominion and control, albeit in a more subtle one than in Guatemala, a tool that distracts attention from the societal root causes of violence, punishes only certain social deviances, and is thus ill-suited to solving conflicts in society.

The sixth chakra is called the Agnya which is found in the forehead. The single is the reigning world. The Chakra of Agnya contains our ego and our conditioning. On the other hand the Sun forms our character and sense of being in accordance with the energy of the sign in which it is situated. "I'" is the keyword The sign in which the Sun is located is our main sign, and it signifies the stage of evolution with which we were born on this earth as well as the lessons we need to learn in life. It is what constitutes our sense of identity. We all have distinct identities which make us unique. Our family, education, friends, view of the world, the teams we support, and so on. All identities, however, are created by our ego. When our Agnya chakra opens our ego and conditioning cannot rule over us. We perceive our spirit within us which is a deeper identity. We continue to create modesty within us, and the fact that we are pure spirit. Dominant sun energy in the birth chart can make a dominant, conceited and selfish person. What blocks the sixth chakra is pride that makes a person feel superior to others. Other than this, redemption is dawning within us as we sense the pure spirit within each. •       Our Sahasrara, the seventh chakra, is the fontanelle area on top of our head which was soft when we were small. The governing planet is the Sun, which controls the Cancer sign as well. The chakra of Sahasrara is above all chakras, and consists of a combination of all the chakras on top of our head. Emotions, instincts, and mind are governed by the Moon. The opening of the seventh chakra helps integrate the chakras within us and establishes a strong connection between us and the cosmic energy. This incorporation beyond consciousness carries an individual. Throughout astrology, the moon determines our character's unconscious state, implying a region outside our consciousness. This unconscious state has always existed, and it will always exist, since it is the all-pervading power that embraces the whole universe. The Sahasrara chakra is a door that opens to the knowledge of the all-pervading forces from our individual consciousness. At the time of birth, a bright moon makes a person receptive, instinctive, imaginative, sacrificial, capable of understanding others and spiritual. The Moon also reflects prosperity, femininity and motherhood experiences that have grown within us. In a birth chart with a dominant moon, the personality has a changing nature, because the moon is the fastest to tour the zodiac. The energy which it reflects changes and flows constantly. The moon also affords a good adaptability. Likewise, the universe is constantly changing and flowing too. When our seventh chakra is open and connected to the universal energy, we feel like a drop mixed in the ocean and our being is in harmony with that great flow.

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