Studies Pressure Quotes

Man cannot become attached to higher aims and submit to a rule if he sees nothing above him to which he belongs. To free him from all social pressure is to abandon him to himself and demoralize him.

Linus: What's wrong, Charlie Brown? Charlie Brown: I just got terrible news. The teacher says we're going on a field trip to an art museum; and I have to get an A on my report or I'll fail the whole course. Why do we have to have all this pressure about grades, Linus? Linus: Well, I think that the purpose of going to school is to get good grades so then you can go on to high school; and the purpose is to study hard so you can get good grades so you can go to college; and the purpose of going to college is so you can get good grades so you can go on to graduate school; and the purpose of that is to work hard and get good grades so we can get a job and be successful so that we can get married and have kids so we can send them to grammar school to get good grades so they can go to high school to get good grades so they can go to college and work hard... Charlie Brown: Good grief!

Jerry-5486: "The most apparent thing that I noticed was how most of the people in this study derive their sense of identity and well-being from their immediate surroundings rather than from within themselves, and that's why they broke down—just couldn't stand the pressure—they had nothing within them to hold up against all of this.

It’s of some interest that the lively arts of the millenial U.S.A. treat anhedonia and internal emptiness as hip and cool. It’s maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it’s the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip - and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It’s more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naivete. Sentiment equals naïveté on this continent... ...Hal, who’s empty but not dumb, theorizes privately that what passes for hip cynical transcendence of sentiment is really some kind of fear of being really human, since to be really human (at least as he conceptualizes it) is probably to be unavoidably sentimental and naive and goo-prone and generally pathetic, is to be in some basic interior way forever infantile, some sort of not-quite-right-looking infant dragging itself anaclitically around the map, with big wet eyes and froggy-soft skin, huge skull, gooey drool. One of the really American things about Hal, probably, is the way he despises what it is he’s really lonely for: this hideous internal self, incontinent of sentiment and need, that pules and writhes just under the hip empty mask, anhedonia.

In a massive, long-term study of 17,000 civil servants, an almost unbelievable conclusion emerged: the status of a person's job was more likely to predict their likelihood of a heart attack than obesity, smoking or high blood pressure.

Where recyling takes place only in response to political pressures and exhortations, it need not meet the test of being incrementally worth its incremental costs. Accordingly, studies of government-imposed recycling programs in the United States have shown that what they salvage is usually worth less than the cost of salvaging it.

It is refreshing, and salutary, to study the poise and quietness of Christ. His task and responsibility might well have driven a man out of his mind. But He was never in a hurry, never impressed by numbers, never a slave of the clock.

Random mutations much more easily debilitate genes than improve them, and that this is true even of the helpful mutations. Let me emphasize, our experience with malaria’s effects on humans (arguably our most highly studied genetic system) shows that most helpful mutations degrade genes. What’s more, as a group the mutations are incoherent, meaning that they are not adding up to some new system. They are just small changes - mostly degradative - in pre-existing, unrelated genes. The take-home lesson is that this is certainly not the kind of process we would expect to build the astonishingly elegant machinery of the cell. If random mutation plus selective pressure substantially trashes the human genome, why should we think that it would be a constructive force in the long term? There is no reason to think so.

Lumani had never managed a failed delivery because, in the end, no matter how skilled or how hard they fought back, pressure applied in the right places caused even the strongest men to fracture. But this one? He'd watched her. Studied her. Observed what maybe even Uncle, the reader of people, had missed. This one was already fractured, and the lines between her broken pieces were not fissures but scar material stronger than whatever had once filled those spaces.

Maybe it's the fact the most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip - and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It's more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendant horror is loneliness, excluded encagement in the self. Once we've hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it's stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naivete.

A recent study suggests that 75 per cent of the weight-loss response in obesity is predicted by insulin levels.29 Not willpower. Not caloric intake. Not peer support or peer pressure. Not exercise. Just insulin.

When you read a manuscript that has been damaged by water, fire, light or just the passing of the years, your eye needs to study not just the shape of the letters but other marks of production. The speed of the pen. The pressure of the hand on the page. Breaks and releases in the flow. You must relax. Think of nothing. Until you wake into a dream where you are at once a pen flying of vellum and the vellum itself with the touch of ink tickling your surface. Then you can read it. The intention of the writer, his thoughts, his hesitations, his longings and his meaning. You can read as clearly as if you were the very candlelight illuminating the page as the pen speeds over it.

If you think atomic explosions in Asia wouldn't affect Americans, consider this. A study published in Scientific American in 2010 looked at the probable impact of a "small" nuclear war, one in which India and Pakistan each dropped fifty atomic bombs. The scientists concluded that the explosions would ignite massive firestorms, sending enormous amounts of dust and smoke into the atmosphere. This would block some of the sun's light from reaching the earth, making the planet colder and darker - for about ten years. Farming would collapse, and people all over the globe would starve to death. And that's if only half of one percent of all the atomic bombs on earth were used. In the end, this is a difficult story to sum up. The making of the atomic bomb is one of history's most amazing examples of teamwork and genius and poise under pressure. But it's also the story of how humans created a weapon capable of wiping our species off the planet. It's a story with no end in sight. And, like it or not, you're in it.

It's of some interest that the lively arts of the millennial U.S.A. treat anhedonia and internal emptiness as hip and cool. It's maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it's the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip—and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It's more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, to be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent.

If you sincerely desire a truly well-rounded education, you must study the extremists, the obscure and "nutty." You need the balance! Your poor brain is already being impregnated with middle-of-the-road crap, twenty-four hours a day, no matter what. Network TV, newspapers, radio, magazines at the supermarket... even if you never watch, read, listen, or leave your house, even if you are deaf and blind, the telepathic pressure alone of the uncountable normals surrounding you will insure that you are automatically well-grounded in consensus reality.

And if she liked and trusted the person who asked, she would add that yes, it was kind of a lot to deal with: her outward affect was bright and capable, and that was no illusion, but equally real was the yawning pit of exhaustion inside her. She just felt so tired sometimes. And because of everything her parents asked of her, she was ashamed of being tired. She could not, would not let the pit swallow her up, as much as she sometimes wanted it to.

Think of them. Heads up, eyes on the target. Running. Full speed. Gravity be damned. Toward that thick layer of glass that is the ceiling. Running, full speed, and crashing. Crashing into that ceiling and falling back. Crashing into it and falling back. Into it and falling back. Woman after woman. Each one running and each one crashing. And everyone falling. How many women had to hit that glass before the first crack appeared? How many cuts did they get, how many bruises? How hard did they have to hit the ceiling? How many women had to hit that glass to ripple it, to send out a thousand hairline fractures? How many women had to hit that glass before the pressure of their effort caused it to evolve from a thick pane of glass into just a thin sheet of splintered ice? So that when it was my turn to run, it didn’t even look like a ceiling anymore. I mean, the wind was already whistling through—I could always feel it on my face. And there were all these holes giving me a perfect view to the other side. I didn’t even notice the gravity, I think it had already worn itself away. So I didn’t have to fight as hard. I had time to study the cracks. I had time to decide where the air felt the rarest, where the wind was the coolest, where the view was the most soaring. I picked my spot in the glass and I called it my target. And I ran. And when I finally hit that ceiling, it just exploded into dust. Like that.

Anytime I talk about my work informally, I inevitably encounter someone who wants to know why addicts become addicts. They use words like “will” and “choice,” and they end by saying, “Don’t you think there’s more to it than the brain?” They are skeptical of the rhetoric of addiction as disease, something akin to high blood pressure or diabetes, and I get that. What they’re really saying is that they may have partied in high school and college but look at them now. Look how strong-willed they are, how many good choices they’ve made. They want reassurances. They want to believe that they have been loved enough and have raised their children well enough that the things that I research will never, ever touch their own lives. I understand this impulse. I, too, have spent years creating my little moat of good deeds in an attempt to protect the castle of myself. I don’t want to be dismissed the way that Nana was once dismissed. I know that it’s easier to say Their kind does seem to have a taste for drugs, easier to write all addicts off as bad and weak-willed people, than it is to look closely at the nature of their suffering. I do it too, sometimes. I judge. I walk around with my chest puffed out, making sure hat everyone knows about my Harvard and Stanford degrees, as if those things encapsulate me, and when I do so, I give in to the same facile, lazy thinking that characterizes those who think of addicts as horrible people. It’s just that I’m standing on the other side of the moat. What I can say for certain is that there is no case study in the world that could capture the whole animal of my brother, that could show how smart and kind and generous he was, how much he wanted to get better, how much he wanted to live. Forget for a moment what he looked like on paper, and instead see him as he was in all of his glory, in all of his beauty. It’s true that for years before he died, I would look at his face and think, What a pity, what a waste. But the waste was my own, the waste was what I missed out on whenever I looked at him and saw just his addiction.

I don’t struggle because I was always the stupidest kid in the class and the idea that I would ever be brilliant was knocked out of me in the third grade. So I’m not sitting around trying to be brilliant, or Shakespeare. I’m just trying to get the work I have in my head down on the page in the best way I possibly know how without putting that horrible pressure on myself of saying I’m going to write it today and in 200 years at Princeton they will be studying these words.” Yeah, I want my stuff to be as good as I can conceivably make it, but I am not going to put that on my head

You don't like the way the study of an expensive drug for blood pressure is going? A nonissue - just stop the study before the results reach statistical significance.

An Italian with white mice!—on the contrary, he was a creature who entered into every one's feelings, and could take the pressure of their thought instead of urging his own with iron resistance.

A properly educated leader, especially when harassed and under pressure, will know from his study of history and the classics that circumstances very much like those he is encountering have occurred from time to time on this earth since the beginning of history. He will avoid the self-indulgent error of seeing himself in a predicament so unprecedented, so unique, as to justify his making an exception to law, custom or morality in favor of himself. The making of such exceptions has been the theme of public life throughout much of our lifetimes. For twenty years, we've been surrounded by gamesmen unable to cope with the wisdom of the ages. They make exceptions to law and custom in favor of themselves because they choose to view ordinary dilemmas as unprecedented crises.

In over one hundred studies to date, researchers have found that people who have a daily gratitude practice consistently experience more positive emotions; they are more likely to accomplish personal goals (thus demonstrating resilience); they feel more alert, energetic, enthused, alive; they sleep better; they have lower blood pressure; and they live an average of seven to nine years longer.

When the Soviet Union launched Sputnik in 1957, my parents, like the rest of America, were terrified. The Soviets had nuclear weapons and now were ahead of us in space. So my parents marched me and Owen into our living room, sat us down, and said, " You boys are going to study math and Science so we can beat the Soviets!" I thought that was a lot of pressure to put on a six-year old. But own and I were obedient sons, so we studied math and science. And we were good at it.. Owen was the first in our family to go to college. He went to MIT, graduating with a degree in physics, and then became a photographer. I went to Harvard, and became a comedian. My poor parents. But we still beat the Soviets. You're welcome.

Numerous studies show that once we become attached to someone, the two of us form one physiological unit. Our partner regulates our blood pressure, our heart rate, our breathing, and the levels of hormones in our blood. We are no longer separate entities. The emphasis on differentiation that is held by most of today’s popular psychology approaches to adult relationships does not hold water from a biological perspective. Dependency is a fact; it is not a choice or a preference.

When he was creating this picture, Leonardo da Vinci encountered a serious problem: he had to depict Good - in the person of Jesus - and Evil - in the figure of Judas, the friend who resolves to betray him during the meal. He stopped work on the painting until he could find his ideal models. One day, when he was listening to a choir, he saw in one of the boys the perfect image of Christ. He invited him to his studio and made sketches and studies of his face. Three years went by. The Last Supper was almost complete, but Leonardo had still not found the perfect model for Judas. The cardinal responsible for the church started to put pressure on him to finish the mural. After many days spent vainly searching, the artist came across a prematurely aged youth, in rags and lying drunk in the gutter. With some difficulty, he persuaded his assistants to bring the fellow directly to the church, since there was no time left to make preliminary sketches. The beggar was taken there, not quite understanding what was going on. He was propped up by Leonardo's assistants, while Leonardo copied the lines of impiety, sin and egotism so clearly etched on his features. When he had finished, the beggar, who had sobered up slightly, opened his eyes and saw the picture before him. With a mixture of horror and sadness he said: 'I've seen that picture before!' 'When?' asked an astonished Leonardo. 'Three years ago, before I lost everything I had, at a time when I used to sing in a choir and my life was full of dreams. The artist asked me to pose as the model for the face of Jesus.

despite what everyone likes to assume based on my scores and general personality, Msms and Baba have never pressured me to study. if anything, they're always the ones to tell me to relax, to put the textbook down and watch some TV, go outside more.

And you’re okay with this?...” I studied his calm expression, my own features anything but calm. “Noooo…” Aeron drew the word out lazily with a slow, deliberate shake of his head. His face remained strangely composed. “Then can I please have some of whatever sedative you took…because this,” I waved my hand, motioning from his head to his feet, “is way too cool under pressure.

Access to nature has been shown to improve sleep quality, decrease blood pressure, and even lengthen lifespan. Large-scale studies conducted in the United States, Britain, and the Netherlands show that people living in greener areas have a lower incidence of anxiety and depression and display an ability to recover more quickly from stressful life events than those in less green areas.

A critical analysis of the present global constellation-one which offers no clear solution, no “practical” advice on what to do, and provides no light at the end of the tunnel, since one is well aware that this light might belong to a train crashing towards us-usually meets with reproach: “Do you mean we should do nothing? Just sit and wait?” One should gather the courage to answer: “YES, precisely that!” There are situations when the only true “practical” thing to do is to resist the temptation to engage immediately and to “wait and see” by means of a patient, critical analysis. Engagement seems to exert its pressure on us from all directions. In a well-known passage from his ‘Existentialism and Humanism’, Sartre deployed the dilemma of a young man in France in 1942, torn between the duty to help his lone, ill mother and the duty to enter the war and fight the Germans; Sartre’s point is, of course, that there is no a priori answer to this dilemma. The young man needs to make a decision grounded only in his own abyssal freedom and assume full responsibility for it. An obscene third way out of this dilemma would have been to advise the young man to tell his mother that he will join the Resistance, and to tell his Resistance friends that he will take care of his mother, while, in reality, withdrawing to a secluded place and studying. There is more than cheap cynicism in this advice. It brings to mind a well-known Soviet joke about Lenin. Under socialism; Lenin’s advice to young people, his answer to what they should do, was “Learn, learn, and learn.” This was evoked all the time and displayed on the school walls. The joke goes: Marx, Engels, and Lenin are asked whether they would prefer to have a wife or a mistress. As expected, Marx, rather conservative in private matters, answers, “A wife!” while Engels, more of a bon vivant, opts for a mistress. To everyone’s surprise, Lenin says, “I’d like to have both!” Why? Is there a hidden stripe of decadent jouisseur behind his austere revolutionary image? No-he explains: “So that I can tell my wife that I am going to my mistress and my mistress that I am going to my wife. . .” “And then, what do you do?” “I go to a solitary place to learn, learn, and learn!” Is this not exactly what Lenin did after the catastrophe in 1914? He withdrew to a lonely place in Switzerland, where he “learned, learned, and learned,” reading Hegel’s logic. And this is what we should do today when we find ourselves bombarded with mediatic images of violence. We need to “learn, learn, and learn” what causes this violence.

Epictetus has had a long-standing resonance in the United States; his uncompromising moral rigour chimed in well with Protestant Christian beliefs and the ethical individualism that has been a persistent vein in American culture. His admirers ranged from John Harvard and Thomas Jefferson in the seventeenth and eighteenth centuries to Ralph Waldo Emerson and Henry David Thoreau in the nineteenth. More recently, Vice-Admiral James Stockdale wrote movingly of how his study of Epictetus at Stanford University enabled him to survive the psychological pressure of prolonged torture as a prisoner of war in Vietnam between 1965 and 1973. Stockdale’s story formed the basis for a light-hearted treatment of the moral power of Stoicism in Tom Wolfe’s novel A Man in Full (1998).52

While an impulse toward wholeness is natural and exists in everyone, each of us heals in our own way. Some people heal because they have work to do. Others heal because they have been released from their work and the pressures and expectations that others place on them. Some people need music, others need silence, some need people around them, others heal alone. Many different things can activate and strengthen the life force in us. For each of us there are conditions of healing that are as unique as a fingerprint. Sometimes people ask me what I do in my sessions with patients. Often I just remind people of the possibility of healing and study their own way of dealing with them.

When theories of values do not afford intellectual assistance in framing ideas and beliefs about values that are adequate to direct action, the gap must be filled by other means. If intelligent method is lacking, prejudice, the pressure of immediate circumstance, self-interest and class-interest, traditional customs, institutions of accidental historic origin, are not lacking, and they tend to take the place of intelligence.

PICARD: Did you read that book I gave you? (Wesley reacts, barely concealing a grimace as he recalls.) WESLEY: Some of it. PICARD: That's reassuring. WESLEY: I just don't have much time. PICARD: (re the book in his hand) There is no greater challenge than the study of philosophy. (Wesley glances over at Picard's book) WESLEY: William James sure won't be on my Starfleet exams. PICARD: The important things never will be. Anyone can be trained to deal with technology, and the mechanics of piloting a starship. WESLEY: But Starfleet Academy-- PICARD: It takes more than just that. Open your mind to the past... to history, art, philosophy. And then... (re: the stars) ...this will mean something. (Wesley considers this, almost embarrassed as he realizes Picard does truly care about him.) Then: PICARD (continuing) Just consider James' wisdom: "Philosophy... is not a technical matter... it is our sense of what life honestly means... our individual way of feeling the total push and pressure of the cosmos." (then) That's what I want for you. From: STAR TREK: THE NEXT GENERATION "Samaritan Snare" #40272-143 Written by Robert L. McCullough

Perhaps it is a testament to the power of modern marketing savvy that an obese man with heart disease and high blood pressure became one of the richest snake oil salesmen ever to live, selling a diet that promises to help you lose weight, to keep your heart healthy and to normalize your blood pressure.

Why are you studying Italian? So that - just in case Italy ever invades Ethiopia again, and is actually successful this time - you can brag about knowing a language that’s spoken in two whole countries? But I loved it. Every word was a singing sparrow, a magic trick, a truffle for me. I would slosh home through the rain after class, draw a hot bath, and lie there in the bubbles reading the Italian dictionary aloud to myself, taking my mind off my divorce pressures and my heartache. The words made me laugh in delight. I started referring to my cell phone as il mio telefonino (“my teensy little telephone”) I became one of those annoying people who always say Ciao! Only I was extra annoying, since I would always explain where the word ciao comes from.

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

The system has to force people to behave in ways that are increasingly remote from the natural pattern of human behavior. For example, the system needs scientists, mathematicians and engineers. It can't function without them. So heavy pressure is put on children to excel in these fields. It isn't natural for an adolescent human being to spend the bulk of his time sitting at a desk absorbed in study. A normal adolescent wants to spend his time in active contact with the real world.

Television. Maybe it was all a study in the art of mummification. The effect of the medium is so evanescent that those who work in its time apparatus feel the need to preserve themselves, delivering their bodies to be lacquered and trussed, sprayed with the rarest of pressurized jellies, all to one end, a release from the perilous context of time. This is their only vanity, to expect to dwell forever in hermetic sub-corridors, free of every ravage, secure as old kings asleep in sodium.

These studies all came to the same startling conclusion: the low-carb diet was significantly better for weight loss than the low-fat diet. Even more stunning was that all the important risk factors for cardiovascular disease—including cholesterol, blood sugar level, and blood pressure—were also much improved on the low-carb diet.

Very briefly, the man who sees the consistency in things is a wit—and a Calvinist. The man who sees the inconsistency in things is a humorist—and a Catholic. However this may be, Bernard Shaw exhibits all that is purest in the Puritan; the desire to see truth face to face even if it slay us, the high impatience with irrelevant sentiment or obstructive symbol; the constant effort to keep the soul at its highest pressure and speed. His instincts upon all social customs and questions are Puritan. His favourite author is Bunyan.

Yeah. What happens is the water spray creates a vortex, kind of like a hurricane. And the center of the vortex—the eye of the hurricane—is a low-pressure area, which sucks the shower curtain in and up. This guy did a study on it. Honestly.” “Now, that,” Hassan said, “is really interesting. It’s like there’s a little hurricane in every shower?” “Exactly.

Research has shown that people who track their progress on goals like losing weight, quitting smoking, and lowering blood pressure are all more likely to improve than those who don’t. One study . . . found that those who kept a daily food log lost twice as much weight as those who did not. The mere act of tracking a behavior can spark the urge to change it.

It’s of some interest that the lively arts of the millennial U.S.A. treat anhedonia and internal emptiness as hip and cool. It’s maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it’s the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip — and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It’s more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent (at least since the Reconfiguration). One of the things sophisticated viewers have always liked about J. O. Incandenza’s The American Century as Seen Through a Brick is its unsubtle thesis that naïveté is the last true terrible sin in the theology of millennial America. And since sin is the sort of thing that can be talked about only figuratively, it’s natural that Himself’s dark little cartridge was mostly about a myth, viz. that queerly persistent U.S. myth that cynicism and naïveté are mutually exclusive. Hal, who’s empty but not dumb, theorizes privately that what passes for hip cynical transcendence of sentiment is really some kind of fear of being really human, since to be really human (at least as he conceptualizes it) is probably to be unavoidably sentimental and naïve and goo-prone and generally pathetic, is to be in some basic interior way forever infantile, some sort of not-quite-right-looking infant dragging itself anaclitically around the map, with big wet eyes and froggy-soft skin, huge skull, gooey drool. One of the really American things about Hal, probably, is the way he despises what it is he’s really lonely for: this hideous internal self, incontinent of sentiment and need, that pules and writhes just under the hip empty mask, anhedonia. 281 281 - This had been one of Hal’s deepest and most pregnant abstractions, one he’d come up with once while getting secretly high in the Pump Room. That we’re all lonely for something we don’t know we’re lonely for. How else to explain the curious feeling that he goes around feeling like he misses somebody he’s never even met? Without the universalizing abstraction, the feeling would make no sense.

A study of fifty women conducted in 1887 revealed that the corset forcibly contracted their waists by anywhere between two and a half and six bodies. The pressure it applied to women's bodies averaged twenty-one pounds but could reach as high as eighty-eight pounds. Tight-lacing was thus akin to crushing oneself slowly from all sides. As a harsh critic of the corset noted, 'It is evident, physiologically, that air is the pabulum of life, and that the effects of a tight cord round the neck and of tight-lacing only differ in degree.... for the strangulations are both fatal. To wear tight stays is in many cases to wither, to waste and to die.

Questions of Travel There are too many waterfalls here; the crowded streams hurry too rapidly down to the sea, and the pressure of so many clouds on the mountaintops makes them spill over the sides in soft slow-motion, turning to waterfalls under our very eyes. —For if those streaks, those mile-long, shiny, tearstains, aren't waterfalls yet, in a quick age or so, as ages go here, they probably will be. But if the streams and clouds keep travelling, travelling, the mountains look like the hulls of capsized ships, slime-hung and barnacled. Think of the long trip home. Should we have stayed at home and thought of here? Where should we be today? Is it right to be watching strangers in a play in this strangest of theatres? What childishness is it that while there's a breath of life in our bodies, we are determined to rush to see the sun the other way around? The tiniest green hummingbird in the world? To stare at some inexplicable old stonework, inexplicable and impenetrable, at any view, instantly seen and always, always delightful? Oh, must we dream our dreams and have them, too? And have we room for one more folded sunset, still quite warm? But surely it would have been a pity not to have seen the trees along this road, really exaggerated in their beauty, not to have seen them gesturing like noble pantomimists, robed in pink. —Not to have had to stop for gas and heard the sad, two-noted, wooden tune of disparate wooden clogs carelessly clacking over a grease-stained filling-station floor. (In another country the clogs would all be tested. Each pair there would have identical pitch.) —A pity not to have heard the other, less primitive music of the fat brown bird who sings above the broken gasoline pump in a bamboo church of Jesuit baroque: three towers, five silver crosses. —Yes, a pity not to have pondered, blurredly and inconclusively, on what connection can exist for centuries between the crudest wooden footwear and, careful and finicky, the whittled fantasies of wooden cages. —Never to have studied history in the weak calligraphy of songbirds' cages. —And never to have had to listen to rain so much like politicians' speeches: two hour of unrelenting oratory and then a sudden golden silence in which the traveller takes a notebook, writes: "Is it lack of imagination that makes us come to imagined places, not just stay at home? Or could Pascal have been entirely right about just sitting quietly in one's room? Continent, city, country, society: the choice is never wide and never free. And here, or there...No. Should we have stayed at home, wherever that may be?

Don't pressure your daughter or your son to conform to gender stereotypes. If your son wants to take ballet classes, cheer him on. If your daughter wants to study marshal arts and computer programming, sign her up. Teach your son that there are all kinds of man in the world including men who excel at ballet and macrame. Teach your daughter that there are all kinds of women in the world, including women who are masters of karate and computer programming.

Intellectuals analyze the operations of international systems; statesmen build them. And there is a vast difference between the perspective of an analyst and that of a statesman. The analyst can choose which problem he wishes to study, whereas the statesman’s problems are imposed on him. The analyst can allot whatever time is necessary to come to a clear conclusion; the overwhelming challenge to the statesman is the pressure of time. The analyst runs no risk. If his conclusions prove wrong, he can write another treatise. The statesman is permitted only one guess; his mistakes are irretrievable. The analyst has available to him all the facts; he will be judged on his intellectual power. The statesman must act on assessments that cannot be proved at the time that he is making them; he will be judged by history on the basis of how wisely he managed the inevitable change and, above all, by how well he preserves the peace.

The degeneration of philosophical schools in its turn is the consequence of the mistaken belief that one can philosophize without having been compelled to philosophize by problems outside philosophy. … Genuine philosophical problems are always rooted outside philosophy and they die if these roots decay. … [emphasis mine] These roots are easily forgotten by philosophers who “study” philosophy instead of being forced into philosophy by the pressure of nonphilosophical problems.

The most direct path to Party was raising pigs. The company had several dozen of these and they occupied an unequaled place in the hearts of the soldiers; officers and men alike would hang around the pigsty, observing, commenting, and willing the animals to grow. If the pigs were doing well, the swine herds were the darlings of the company, and there were many contestants for this profession. Xiao-her became a full-time swineherd. It was hard, filthy work, not to mention the psychological pressure. Every night he and his colleagues took turns to get up in the small hours to give the pigs an extra feed. When a sow produced piglets they kept watch night after night in case she crushed them. Precious soybeans were carefully picked, washed, ground, strained, made into 'soybean milk," and lovingly fed to the mother to stimulate her milk. Life in the air force was very unlike what Xiao-her had imagined. Producing food took up more than a third of the entire time he was in the military. At the end of a year's arduous pig raising, Xiao-her was accepted into the Party. Like many others, he put his feet up and began to take it easy. After membership in the Party, everyone's ambition was to become an officer; whatever advantage the former brought, the latter doubled it. Getting to be an officer depended on being picked by one's superiors, so the key was never to displease them. One day Xiao-her was summoned to see one of the college's political commissars. Xiao-her was on tenterhooks, not knowing whether he was in for some unexpected good fortune or total disaster. The commissar, a plump man in his fifties with puffy eyes and a loud, commanding voice, looked exceedingly benign as he lit up a cigarette and asked Xiao-her about his family background, age, and state of health. He also asked whether he had a fiance to which Xiao-her replied that he did not. It struck Xiao-her as a good sign that the man was being so personal. The commissar went on to praise him: "You have studied Marxism-Leninism-Mao Zedong Thought conscientiously. You have worked hard. The masses have a good impression of you. Of course, you must keep on being modest; modesty makes you progress," and so on. By the time the commissar stubbed out his cigarette, Xiao-her thought his promotion was in his pocket.

It’s of some interest that the lively arts of the millennial U.S.A. treat anhedonia and internal emptiness as hip and cool. It’s maybe the vestiges of the Romantic Weltschmerz, which means world-weariness or hip ennui. Maybe it’s the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip–and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It’s more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self.

The bodies state of red alert brings about a series of psychological changes, driven by gathering tides of adrenaline or cortisol. These are the fight or flight hormones, which act to help and organism respond to external stresses. But when a stress is chronic not acute, when it persists for years and is caused by something that cannot be outrun, then these biochemical alterations wreak havoc on the body. Lonely people are restless sleepers and experience a reduction in the restorative function of sleep. Loneliness drives up blood pressure, accelerates ageing, weakens the immune system and acts as a precursor to cognitive decline. According to a 2010 study, "Loneliness predicts increased morbidity and mortality". Which is an elegant way of saying that loneliness can prove fatal.

He turned to look at Lillian. He was seeing the full extent of her failure—in the immensity of his own indifference. The droning stream of her insults was like the sound of a distant riveting machine, a long, impotent pressure that reached nothing within him. He had heard her studied reminders of his guilt on every evening he had spent at home in the past three months. But guilt had been the one emotion he had found himself unable to feel. The punishment she had wanted to inflict on him was the torture of shame; what she had inflicted was the torture of boredom.

People who reported having a terrible traumatic experience and who kept the experience a secret had far more health problems than people who openly talked about their traumas. Why would keeping a secret be so toxic? More importantly, if you asked people to disclose emotionally powerful secrets, would their health improve? The answer, my students and I soon discovered, was yes. We began running experiments where people were asked to write about traumatic experiences for fifteen to twenty minutes a day for three to four consecutive days. Compared to people who were told to write about nonemotional topics, those who wrote about trauma evidenced improved physical health. Later studies found that emotional writing boosted immune function, brought about drops in blood pressure, and reduced feelings of depression and elevated daily moods. Now, over twenty-five years after the first writing experiment, more than two hundred similar writing studies have been conducted all over the world. While the effects are often modest, the mere act of translating emotional upheavals into words is consistently associated with improvements in physical and mental health.

Oftentimes, just to go away,” wrote John Dollard, a Yale scholar studying the South in the 1930s, “is one of the most aggressive things that another person can do, and if the means of expressing discontent are limited, as in this case, it is one of the few ways in which pressure can be put.

Jucikas went on to explain that sabering champagne is not about brute force; it's about studying the bottle and hitting the weakest spot with graceful precision. Done correctly, this requires very little pressure—you essentially let the bottle break itself. You hack the bottle's design flaw.

The Study proves that such experiments resulted in serious damage to study subjects and their children. Finally, the Tuskeegee Syphilis Study proves that considerable external pressure is often required before the medical profession takes the necessary action to terminate such experimentation.

Try this at home. The next time your daughter tells you that she’s feeling really nervous about a test for which she has yet to study, cheerily reply, “Good! I’m glad you’re worried. That’s the ideal reaction, because right now you know you’re not ready. As soon as you start studying, your nerves will calm down.

When we started studying serial killers back in the 1970s and ’80s, we realized that most of them had what we referred to as a “cooling-off” period between crimes, whether that period was a few days, a few weeks, or even a few years. But then the internal pressure would build up again and they would be back to it.

We also knew that empathic resonance with pain can lead, when it is repeated many times, to emotional exhaustion and distress. It affects people who emotionally collapse when the worry, stress, or pressure they have to face in their professional lives affect them so much that they become unable to continue their activities. Burnout affects people confronted daily with others’ sufferings, especially health care and social workers. In the United States, a study has shown that 60% of the medical profession suffers or has suffered from burnout, and that a third has been affected to the point of having to suspend their activities temporarily.3

Dark Energy is poorly understood and it is clear that we are currently moving into exploring the complete electromagnetic spectrum that also includes the study of atmospheric pressure waves, atmospheric voltage effects on the cellular system, and the biological effects of the various forms of atmospheric radiation transmission.

For this equality belongs to the post-Renaissance world of ideology-of political magic and the alchemical science” of politics. Envy is the basis of its broad appeal. And rampant envy, the besetting virus of modern society, is the most predictable result of insistence upon its realization. Furthermore, hue and cry over equality of opportunity and equal rights leads, a fortiori, to a final demand for equality of condition. Under its pressure self respect gives way in the large majority of men who have not reached the level of their expectation, who have no support from an inclusive identity, and who hunger for “revenge” on those who occupy a higher station and will (they expect) continue to enjoy that advantage. The end result is visible in the spiritual proletarians of the “lonely crowd.” Bertrand de Jouvenel has described the process which produces such non-persons in his memorable study, On Power. They are the natural pawns of an impersonal and omnicompetent Leviathan. And to insure their docility such a state is certain to recruit a large “new class” of men, persons superior in “ability” and authority, both to their ostensible “masters” among the people and to such anachronisms as stand in their progressive way. Such is the evidence of the recent past and particularly of American history. Arrant individualism, fracturing and then destroying the hope of amity and confederation, the communal bond and the ancient vision of the good society as an extrapolation from family, is one villain in this tale. Another is rationalized cowardice, shame, and ingratitude hidden behind the disguise of self-sufficiency or the mask of injured merit. Interdependence, which secures dignity and makes of equality a mere irrelevance, is the principal victim.

His colleague in the United Kingdom, Gerald Shaper, the researcher who studied the Samburu tribe in Kenya, also found the American diet-heart proponents incomprehensible: “People like Jerry Stamler and Ancel Keys raised the blood pressure of British cardiologists to a level which was not believable. It was something strange; it was not rational, it was not scientific.

In the 1980s, the American researcher Roger Ulrich discovered that simply having a room with a view of a natural environment rather than a brick wall helped patients at a Philadelphia hospital recover more quickly from gallbladder surgery. They also reported being less depressed and having less pain. Other studies have shown that being immersed in nature can lower blood pressure, reduce stress, and lessen ADHD symptoms.

Deploying LOGCAP or other contractors instead of military personnel can alleviate the political and social pressures that have come to be a fact of life in the U.S. whenever military forces are deployed,” wrote Lt. Col. Steven Woods in his Army War College study about the effects of LOGCAP. “While there has been little to no public reaction to the deaths of five DynCorp employees killed in Latin America or the two American support contractors from Tapestry Solutions attacked (and one killed) in Kuwait … U.S. forces had to be withdrawn from Somalia after public outcry following the deaths of U.S. soldiers in Mogadishu.… “Additionally, military force structure often has a force cap, usually for political reasons. Force caps impose a ceiling on the number of soldiers that can be deployed into a defined area. Contractors expand this limit.

Naturally, it causes psychological harm as well; it shouldn’t surprise you that a national survey of 24,000 workers found that men and women with few social ties were two to three times more likely to suffer from major depression than people with strong social bonds.9 When we enjoy strong social support, on the other hand, we can accomplish impressive feats of resilience, and even extend the length of our lives. One study found that people who received emotional support during the six months after a heart attack were three times more likely to survive.10 Another found that participating in a breast cancer support group actually doubled women’s life expectancy post surgery.11 In fact, researchers have found that social support has as much effect on life expectancy as smoking, high blood pressure, obesity, and regular physical activity.12

Don't misunderstand, but how dare you risk your life? What the devil did you think, to leap over like that? You could have stayed safe on this side and just helped me over." Even to her ears, her tone bordered on the hysterical. Beneath her fingers, the white lawn started to redden. She sucked in a shaky breath. "How could you risk your life-your life, you idiot!" She leaned harder on the pad, dragged in another breath. He coughed weakly, shifted his head. "Don't you dare die on me!" His lips twisted, but his eyes remained closed. "But if I die"-his words were a whisper-"you won't have to marry, me or anyone else. Even the most censorious in the ton will consider my death to be the end of the matter. You'll be free." "Free?" Then his earlier words registered. "If you die? I told you-don't you dare! I won't let you-I forbid you to. How can I marry you if you die? And how the hell will I live if you aren't alive, too?" As the words left her mouth, half hysterical, all emotion, she realized they were the literal truth. Her life wouldn't be worth living if he wasn't there to share it. "What will I do with my life if you die?" He softly snorted, apparently unimpressed by-or was it not registering?-her panic. "Marry some other poor sod, like you were planning to." The words cut. "You are the only poor sod I'm planning to marry." Her waspish response came on a rush of rising fear. She glanced around, but there was no one in sight. Help had yet to come running. She looked back at him, readjusted the pressure on the slowly reddening pad. "I intend not only to marry you but to lead you by the nose for the rest of your days. It's the least I can do to repay you for this-for the shock to my nerves. I'll have you know I'd decided even before this little incident to reverse my decision and become your viscountess, and lead you such a merry dance through the ballrooms and drawing rooms that you'll be gray within two years." He humphed softly, dismissively, but he was listening. Studying his face, she realized her nonsense was distracting him from the pain. She engaged her imagination and let her tongue run free. "I've decided I'll redecorate Baraclough in the French Imperial style-all that white and gilt and spindly legs, with all the chairs so delicate you won't dare sit down. And while we're on the subject of your-our-country home, I've had an idea about my carriage, the one you'll buy me as a wedding gift..." She rambled on, paying scant attention to her words, simply let them and all the images she'd dreamed of come tumbling out, painting a vibrant, fanciful, yet in many ways-all the ways that counted-accurate word pictures of her hopes, her aspirations. Her vision of their life together. When the well started to run dry, when her voice started to thicken with tears at the fear that they might no longer have a chance to enjoy all she'd described, she concluded with, "So you absolutely can't die now." Fear prodded; almost incensed, she blurted, "Not when I was about to back down and agree to return to London with you." He moistened his lips. Whispered, "You were?" "Yes! I was!" His fading voice tipped her toward panic. Her voice rose in reaction. "I can't believe you were so foolish as to risk your life like this! You didn't need to put yourself in danger to save me." "Yes, I did." The words were firmer, bitten off through clenched teeth. She caught his anger. Was anger good. Would temper hold him to the world? A frown drew down his black brows. "You can't be so damned foolish as to think I wouldn't-after protecting you through all this, seeing you safely all this way, watching over you all this time, what else was I going to do?

THE RESULTS ARE very consistent. Drugs that raise insulin levels cause weight gain. Drugs that have no effect on insulin levels are weight neutral. Drugs that lower insulin levels cause weight loss. The effect on weight is independent of the effect on blood sugar. A recent study suggests that 75 per cent of the weight-loss response in obesity is predicted by insulin levels.29 Not willpower. Not caloric intake. Not peer support or peer pressure. Not exercise. Just insulin.

When the American Dietetic Association (ADA) surveyed all the studies on food and health, they concluded not just that a vegetarian or vegan diet is as healthy as one that includes meat, but that “vegetarians have been reported to have lower body mass indices than non-vegetarians, as well as lower rates of death from ischemic heart disease, lower blood cholesterol levels, lower blood pressure, and lower rates of hypertension, type 2 diabetes, and prostate and colon cancer.

It's of some interest that the lively arts of the millenial U.S.A. treat anhedonia and internal emptiness as hip and cool. It's maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it's the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip -- and keep in mind that, for kids and younger people, to be hip and cool is the same to be admired and accepted and included and so Unalone. Forget so-called peer pressure. It's more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great tanscendent horror is loneliness, excluded encagement in the self. Once we've hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the sahpe of whatever it wears. And then it's stuck there, the weary cynicism that save us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent (at least since the Reconfiguration). One of the things sophisticated viewers have always liked about J. O. Incandenza's The American Century as Seen Through a Brick is its unsubtle thesis that naïveté is the last true terrible sin in the theology of millennial America. And since sin is the sort of thing that can be talked about only figuratively, it's natural that Himself's dark little cartridge was mostly about a myth, viz. that queerly persistent U.S. myth that cynicism and naïveté are mutually exclusive. Hal, who's empty but not dumb, theorizes privately that what passes for hip cynical transcendence of sentiment is really some kind of fear of being really human, since to be really human (at least as he conceptualizes it) is probably to be unavoidably sentimental and naïve and goo-prone and generally pathetic, is to be in some basic interior way forever infantile, some sort of not-quite-right-looking infant dragging itself anaclitically around the map, with big wet eyes and froggy-soft skin, huge skull, gooey drool. One of the really American things about Hal, probably, is thie way he despises what it is he's really lonely for: this hideous internal self, incontinent of sentiment and need, that pules and writhes just under the hip empty mask, anhedonia.

What do you do when your greatest accomplishments lead you straight down the path of an even greater fear? Instead of summoning his faith and standing firm to see the deliverance of his God, Elijah retreats. And in his escape from his geographical surroundings, he begins to back down from the boldness that has characterized his whole ministry up to this point. When he came to Beersheba in Judah, he left his servant there, while he himself went a day’s journey into the wilderness. He came to a broom bush, sat down under it and prayed that he might die. “I have had enough, LORD,” he said. “Take my life; I am no better than my ancestors.” Then he lay down under the bush and fell asleep. (1 Kings 19:3–5) Now I’m confused. Verse 3 says he was running for his life. Yet verse 4 says he asked God to kill him. Which one is it? Are you looking for life support, Elijah? Or shall God send the angels of euthanasia? One of these things is not like the other. The more I studied this text, though, and considered the context of Elijah’s despair and compared it to similar feelings I’ve experienced under much less duress, the more I got it. Although the text says Elijah ran for his life—and I’m sure that’s how it appeared—it seems like something deeper is going on. In fact, I’m not sure Elijah was running for his life at all, at least not in the sense we would use that phrase. I believe Elijah was actually running from his life. You see, it had been a long, lonely three years for Elijah. Did he survive the drought? Undoubtedly. And through him God won the battle with a unanimous decision. But winning can be as exhausting as losing. Sometimes the pressure of success can drain you at an even deeper level than the frustration of failure. Elijah knows Queen Jezebel doesn’t have the power to call on her gods and end his life. If she had, he’d have been buried beside his bull back on the mountain. So it’s safe to assume that his greatest fear at this point isn’t dying. His greatest fear is living—and having to fight yet another agonizing battle. Jezebel’s threat is ultimately impotent, yes. But that doesn’t make it ineffective. Because fear often finds its power, not in our actual situation, but in what we tell ourselves about our situation.

Listen, Google,’ I will say, ‘both John and Paul are courting me. I like both of them, but in a different way, and it’s so hard to make up my mind. Given everything you know, what do you advise me to do?’ And Google will answer: ‘Well, I know you from the day you were born. I have read all your emails, recorded all your phone calls, and know your favourite films, your DNA and the entire history of your heart. I have exact data about each date you went on, and if you want, I can show you second-by-second graphs of your heart rate, blood pressure and sugar levels whenever you went on a date with John or Paul. If necessary, I can even provide you with accurate mathematical ranking of every sexual encounter you had with either of them. And naturally enough, I know them as well as I know you. Based on all this information, on my superb algorithms, and on decades’ worth of statistics about millions of relationships – I advise you to go with John, with an 87 per cent probability of being more satisfied with him in the long run. Indeed, I know you so well that I also know you don’t like this answer. Paul is much more handsome than John, and because you give external appearances too much weight, you secretly wanted me to say “Paul”. Looks matter, of course; but not as much as you think. Your biochemical algorithms – which evolved tens of thousands of years ago in the African savannah – give looks a weight of 35 per cent in their overall rating of potential mates. My algorithms – which are based on the most up-to-date studies and statistics – say that looks have only a 14 per cent impact on the long-term success of romantic relationships. So, even though I took Paul’s looks into account, I still tell you that you would be better off with John.

Any true definition of preaching must say that that man is there to deliver the message of God, a message from God to those people. If you prefer the language of Paul, he is 'an ambassador for Christ'. That is what he is. He has been sent, he is a commissioned person, and he is standing there as the mouthpiece of God and of Christ to address these people. In other words he is not there merely to talk to them, he is not there to entertain them. He is there - and I want to emphasize this - to do something to those people; he is there to produce results of various kinds, he is there to influence people. He is not merely to influence a part of them; he is not only to influence their minds, not only their emotions, or merely to bring pressure to bear upon their wills and to induce them to some kind of activity. He is there to deal with the whole person; and his preaching is meant to affect the whole person at the very centre of life. Preaching should make such a difference to a man who is listening that he is never the same again. Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical manner. I remember a remark made to me a few years back about some studies of mine on “The Sermon on the Mount.” I had deliberately published them in sermonic form. There were many who advised me not to do that on the grounds that people no longer like sermons. The days for sermons, I was told, were past, and I was pressed to turn my sermons into essays and to give them a different form. I was most interested therefore when this man to whom I was talking, and he is a very well-known Christian layman in Britain, said, "I like these studies of yours on “The Sermon on the Mount” because they speak to me.” Then he went on to say, “I have been recommended many books by learned preachers and professors but,” he said, “what I feel about those books is that it always seems to be professors writing to professors; they do not speak to me. But,” he said, “your stuff speaks to me.” Now he was an able man, and a man in a prominent position, but that is how he put it. I think there is a great deal of truth in this. He felt that so much that he had been recommended to read was very learned and very clever and scholarly, but as he put it, it was “professors writing to professors.” This is, I believe, is a most important point for us to bear in mind when we read sermons. I have referred already to the danger of giving the literary style too much prominence. I remember reading an article in a literary journal some five or six years ago which I thought was most illuminating because the writer was making the selfsame point in his own field. His case was that the trouble today is that far too often instead of getting true literature we tend to get “reviewers writing books for reviewers.” These men review one another's books, with the result that when they write, what they have in their mind too often is the reviewer and not the reading public to whom the book should be addressed, at any rate in the first instance. The same thing tends to happen in connection with preaching. This ruins preaching, which should always be a transaction between preacher and listener with something vital and living taking place. It is not the mere imparting of knowledge, there is something much bigger involved. The total person is engaged on both sides; and if we fail to realize this our preaching will be a failure.

teachers typically gave students no more than a second or two before they directed the question to another student or answered the question themselves. They also tended to repeat or paraphrase the question several times rather than silently wait for the student to formulate a response. Although such rapid question/answer patterns are typical of audiolingual classes, they also occur in communicative instruction. Finding a balance between placing too much pressure on students to respond quickly and creating awkward silences seems to be a real challenge. Research has shown that when teachers are trained to give their students more time to respond to questions, not only do students produce more responses but their responses are also longer and more complex. Not surprisingly, this effect has been observed to be stronger with open/referential questions compared with closed/display questions (Long et al. 1985). In classrooms with students at different age levels and in different kinds of instruction, finding the right balance can lead to students providing fuller answers, expanding their ideas, and more successfully processing the material to be learned. Study 10: Time for learning languages in school

Right now, I see the country of my birth moving backward. It has dumped the Paris Agreement, it’s close to dismantling the Environmental Protection Agency, and the United States Department of Agriculture is in very bad shape. The United States Department of Energy, which funded my lab for more than a decade to study greenhouse gases, has shut down most of its work on climate change, and NASA is under pressure to do the same. I left the United States in 2016 and moved to Norway because I believe that my laboratory will have more support here and because I am worried about the future of science in America.

His lips parted under hers, damp and soft and warm, and she forgot all of that. Her entire life focused in on the sensations, the gentle pressure that grew more intense the longer the kiss went on. Chaste kisses, then dirtier ones, and man, those tasted good. They tasted better the wider her mouth opened, and especially after his tongue touched hers. She could have done a whole semester of kissing with Shane. Intense personal study. With lab classes. Time really wasn’t happening for her, but eventually Claire realized that there was a soft glow coming from the windows, and she was numb and sore from sitting on the floor. She winced as a muscle in her back protested, and Shane reached out, pulled her up, and settled himself on the couch. He stretched out, and extended a hand to her. She stared, tingling and confused. “There’s no room.’” “Plenty of room,’” he said. She felt breathless and kind of wild, stretching out on the tiny area of sofa cushion available next to him, and then smothered a yelp as Shane picked her up and draped her over his chest and, oh my God, over all the rest of him, too. “Better?’” he asked, and raised his eyebrows. It was a real question, and he was looking for a real answer. Claire felt a blush building a fire in her cheeks, but she didn’t look away from his gaze. “Perfect,’” she said.

The researchers tried a clever tactic to overcome this problem. They created a number of recipes for common foods including muffins and pasta in which they could disguise placebo ingredients like bran and molasses to match the texture and color of the flax-laden foods. This way, they could randomize people into two groups and secretly introduce tablespoons of daily ground flaxseeds into the diets of half the participants to see if it made any difference. After six months, those who ate the placebo foods started out hypertensive and stayed hypertensive, despite the fact that many of them were on a variety of blood pressure pills. On average, they started the study at 155/81 and ended it at 158/81. What about the hypertensives who were unknowingly eating flaxseeds every day? Their blood pressure dropped from 158/82 down to 143/75. A seven-point drop in diastolic blood pressure may not sound like a lot, but that would be expected to result in 46 percent fewer strokes and 29 percent less heart disease over time.125 How does that result compare with taking drugs? The flaxseeds managed to drop subjects’ systolic and diastolic blood pressure by up to fifteen and seven points, respectively. Compare that result to the effect of powerful antihypertensive drugs, such as calcium-channel blockers (for example, Norvasc, Cardizem, Procardia), which have been found to reduce blood pressure by only eight and three points, respectively, or to ACE inhibitors (such as Vasotec, Lotensin, Zestril, Altace), which drop patients’ blood pressure by only five and two points, respectively.126 Ground flaxseeds may work two to three times better than these medicines, and they have only good side effects. In addition to their anticancer properties, flaxseeds have been demonstrated in clinical studies to help control cholesterol, triglyceride, and blood sugar levels; reduce inflammation, and successfully treat constipation.127 Hibiscus Tea for Hypertension Hibiscus tea, derived from the flower of the same name, is also known as roselle, sorrel, jamaica, or sour tea. With

But Berns’s study also shed light on exactly why we’re such conformists. When the volunteers played alone, the brain scans showed activity in a network of brain regions including the occipital cortex and parietal cortex, which are associated with visual and spatial perception, and in the frontal cortex, which is associated with conscious decision-making. But when they went along with their group’s wrong answer, their brain activity revealed something very different. Remember, what Asch wanted to know was whether people conformed despite knowing that the group was wrong, or whether their perceptions had been altered by the group. If the former was true, Berns and his team reasoned, then they should see more brain activity in the decision-making prefrontal cortex. That is, the brain scans would pick up the volunteers deciding consciously to abandon their own beliefs to fit in with the group. But if the brain scans showed heightened activity in regions associated with visual and spatial perception, this would suggest that the group had somehow managed to change the individual’s perceptions. That was exactly what happened—the conformists showed less brain activity in the frontal, decision-making regions and more in the areas of the brain associated with perception. Peer pressure, in other words, is not only unpleasant, but can actually change your view of a problem.

Experts on dietetics (the study of diet and its health effects) are finally recognising that balanced vegan diets are healthy. The British Dietary Association has stated well planned vegan diets can support healthy living in people of all ages, and other similar professional bodies all over the world agree. On the other side, the World Health Organization has classified processed meat as carcinogenic, and there is increasing evidence that eating lots of meat and dairy increases blood pressure and blood cholesterol, which leads to heart disease, and that cutting them out can significantly reduce your risk of type 2 diabetes, a disease which is affecting an increasing number of people in developed nations.

Mesolithic hearths likely did more than cook, warm and feed. They opened people to connections with each other, deepening the human social network. Studies of extant hunter-gatherer cultures show that campfires change the nature of human conversation. During the day talk is of economic matters, complaints or jokes. Around the fire the imagination opens and stories emerge. People talk of connections and rifts, of the spirit world, of kinship. Fire anneals the human community, joining strands. Our minds seem particularly attuned to the sounds of fire. Research shows the blood pressure of subjects drops and their sociability increases when the crackle of bring woods fills their ears. The sight of a soundless fire has little effect.

Studies by Dr. Herbert Benson of the Harvard Medical School in the early 1970s on people practicing a form of meditation known as Transcendental Meditation, or TM, demonstrated that meditation can produce a pattern of significant physiological changes, which he termed the relaxation response. These include a lowering of blood pressure, reduced oxygen consumption, and an overall decrease in arousal. Dr. Benson proposed that the relaxation response was the physiological opposite of hyperarousal, the state we experience when we are stressed or threatened. He hypothesized that if the relaxation response was elicited regularly, it could have a positive influence on health and protect us from some of the more damaging effects of stress.

He finished his meeting a few minutes later and almost rudely ejected his business acquaintances from his library, then he went in search of Elizabeth. “She is out in the gardens, my lord,” his butler informed him. A short while later Ian strolled out the French doors and started down the balcony steps to join her. She was bending down and snapping a withered rosebud from its stem. “It only hurts for a moment,” she told the bush, “and it’s for your own good. You’ll see.” With an embarrassed little smile she looked up at him. “It’s a habit,” she explained. “It obviously works,” he said with a tender smile, looking at the way the flowers bloomed about her skirts. “How can you tell?” “Because,” he said quietly as she stood up, “until you walked into it, this was an ordinary garden.” Puzzled, Elizabeth tipped her head. “What is it now?” “Heaven.” Elizabeth’s breath caught in her chest at the husky timbre of his voice and the desire in his eyes. He held out his hand to her, and, without realizing what she was doing, she lifted her hand and gave it to him, then she walked straight into his arms. For one breathless moment his smoldering eyes studied her face feature by feature while the pressure of his arms slowly increased, and then he bent his head. His sensual mouth claimed hers in a kiss of violent tenderness and tormenting desire while his hands slid over the sides of her breasts, and Elizabeth felt all her resistance, all her will, begin to crumble and disintegrate, and she kissed him back with her whole heart.

Here I should issue a caveat. In origins-of-life research (and probably in most other disciplines as well), scientists gravitate to models that highlight their personal scientific specialty. Organic chemist Stanley Miller and his cohorts saw life’s origins as essentially a problem in organic chemistry. Geochemists, by contrast, have tended to focus on more intricate origins scenarios involving such variables as temperature and pressure and chemically complex rocks. Experts in membrane-forming lipid molecules promote the “lipid world,” while molecular biologists who study DNA and RNA view the “RNA world” as the model to beat. Specialists who study viruses, or metabolism, or clays, or the deep biosphere have their idiosyncratic prejudices as well. We all do it; we all focus

I wanted to check on you one last time . . . see if you needed anything,” she whispered, stopping in the center of the room. “Have you come to give me my orders?” There was a hint of a smile in his voice as he moved to stand before her, arms still crossed. “Orders?” she echoed. “Don’t look out the window. Don’t climb onto the roof. Don’t go below.” She tried to smile, surprised at his easy manner, but her sense of impending disaster only deepened. “I have no heart for a frolic tonight. The soldiers are simply too close.” He looked down at her, studying her small form smothered in moss green wool. She pulled her scarlet shawl closer around her, chilled by the cold bedroom. She could hear Pa calling her but made no move to go. Distracted, her eyes fell to his feet. He wore the shoepacks he’d made as they’d sat together about the fire these long winter nights, just the three of them in a warm circle of firelight—she, he, and Pa. That was what she craved—quiet companionship about the fire, not the forced frivolity before her. She swallowed down a sigh, a bit startled when he put his hands on her shoulders. In the dimness, his face held a rare pensiveness. “Do you forgive me, Morrow?” The heartfelt words returned her to the autumn day he’d first asked. “Forgive you?” she echoed. “Do you forgive me—for my father’s people?” The humble question, now thrice asked, seemed to resound to the far corners of the room. Her lips parted in answer, but no sound came. She had a keen awareness of her own thudding heart. The pressure of his hands. The warmth in his eyes. Below, the frolic seemed to fade away. “Yes.

Girls and young women are also starving because the women’s movement changed educational institutions and the workplace enough to make them admit women, but not yet enough to change the maleness of power itself. Women in “coeducational” schools and colleges are still isolated from one another, and admitted as men manqué. Women’s studies are kept on the margins of the curriculum, and fewer than 5 percent of professors are women; the worldview taught young women is male. The pressure on them is to conform themselves to the masculine atmosphere. Separated from their mothers, young women on campus have few older role models who are not male; how can they learn how to love their bodies? The main images of women given them to admire and emulate are not of impressive, wise older women, but of girls their own age or younger, who are not respected for their minds. Physically, these universities are ordered for men or unwomaned women. They are overhung with oil portraits of men; engraved with the rolling names of men; designed, like the Yale Club in New York, which for twenty years after women were admitted had no women’s changing room, for men. They are not lit for women who want to escape rape; at Yale, campus police maps showing the most dangerous street corners for rape were allegedly kept from the student body so as not to alarm parents. The colleges are only marginally concerned with the things that happen to women’s bodies that do not happen to the bodies of the men. Women students sense this institutional wish that the problems of their female bodies would just fade away; responding, the bodies themselves fade away.

There were no such stipulations made when we discussed the agreement." "Nor were they expressly not made. I am making them now. You received what you requested. Or, have you forgotten?" The words sent a shiver down her spine. He was standing behind her, and she could feel the warm kiss of his breath on her bare neck, sending a river of heat through her. "I have not forgotten." The words came unbidden, and she closed her eyes. He laid a hand on her arm and, with virtually no pressure, turned her face to him. When he met her eyes, the anger that had been there was gone, replaced by something much more complex. "Neither have I. And not for lack of trying." Before she could begin to consider the meaning behind his words, he settled his mouth upon hers, robbing her of thought. "I've tried to forget that kiss... and the carriage ride... and the fencing club... but you seem to have taken up residence... in my memory." As he spoke between long, drugging kisses that consumed her senses, he guided Callie across the study and into a large chair near the fireplace. Kneeling in front of her, he cupped one cheek in a strong, warm hand, and met her gaze with a searing look. Shaking his head as though he couldn't quite understand what had come over him, he kissed her again, growling low in the back of his throat. Her hands found their way into his thick, dark hair as he caught her bottom lip in his teeth, nibbling and licking at it until she thought she might perish from the intensity of the feeling. She whimpered at the sensation, and he rewarded the sound by deepening the kiss, giving her everything she desired. He broke off the kiss as one of his hands found its way under her skirts, caressing up the inside of her leg. He shifted her against him, running his lips across her cheek to the curl of her ear, sucking and nibbling and licking as he spoke to her, the scandalous words more sensation than sound. "Such soft skin..." he said, as his fingers played along the inside of her thighs, driving her mad with desire as heat pooled at their juncture. "I've been wondering what you felt like here..." He shifted to gain better access to the skin high on the inside of her thighs, so close to the spot where she most wanted him. "Now that I know... I'm going to be consumed with thoughts of how this soft, lovely skin will feel against me..." He placed a soft, lush kiss on the column of her neck as his hand moved higher, closer to the center of her.

You always run the risk, if you talk about social class, of being labeled Marxist,” the editor for social studies and history at one of the biggest publishing houses told me. This editor communicates the taboo, formally or subtly, to every writer she works with, and she implied that most other editors do, too. Publisher pressure derives in part from textbook adoption boards and committees in states and school districts. These are subject in turn to pressure from organized groups and individuals who appear before them. For years Educational Research Analysts, led until 2004 by Mel Gabler of Texas, kept capitalism safe from harm at school. Gabler’s stable of right-wing critics regarded even a hint of class analysis taboo. As one writer has put it, “Formulating issues in terms of class is unacceptable, perhaps even un-American.

Kelly McGonigal, a health psychologist at Stanford University, warned about the dangers of stress for a full decade before she realized that maybe it was her advice, rather than stress itself, that was sending people to their graves faster. “I’m converting a stimulus [stress] that could be strengthening people into a source of disease.” With a breakthrough in her thinking, and some powerful new research, McGonigal made a complete turnaround. Turns out, stress might just be our friend. Just as you put stress on a muscle to make it stronger (by lifting weights or running), emotional stress can make us physically and psychologically stronger too. McGonigal now highlights new research showing that when you change your mind about stress, you can literally change your body’s physical reaction to it. In an eight-year study, adults who experienced a “lot of stress” and who believed stress was harmful to their health had a 43% increase in their risk of dying. (That sure stressed me out.) However, people who experienced an equal amount of stress but did not view stress as harmful were no more likely to die! McGonigal says that physical signs of stress (a pounding heart, faster breathing, breaking out in a sweat) aren’t necessarily physical evidence of anxiety or signs that we aren’t coping well with pressure. Instead, we can interpret them as indications that our body is energized and preparing us to meet the next challenge. The bottom line is, science has now proven that how you think about stress matters—the story you attach to stress. Telling yourself it’s good for you instead of harmful could mean the difference between a stress-induced heart attack at 50 or living well into your 90s.

In no state of society would he have been what is called a man of liberal views; it would always be essential to his peace to feel the pressure of a faith about him, supporting, while it confined him within its iron framework. Not the less, however, though with a tremulous enjoyment, did he feel the occasional relief of looking at the universe through the medium of another kind of intellect than those with which he habitually held converse. It was as if a window were thrown open, admitting a freer atmosphere into the close and stifled study, where his life was wasting itself away, amid lamplight, or obstructed day-beams, and the musty fragrance, be it sensual or moral, that exhales from books. But the air was too fresh and chill to be long breathed with comfort. So the minister, and the physician with him, withdrew again within the limits of what their church defined as orthodox.

Or, stated in a familiar way, increasing cognitive load* should make people more conservative. This is precisely the case. The time pressure of snap judgments is a version of increased cognitive load. Likewise, people become more conservative when tired, in pain or distracted with a cognitive task, or when blood alcohol levels rise. Recall from chapter 3 that willpower takes metabolic power, thanks to the glucose demands of the frontal cortex. This was the finding that when people are hungry, they become less generous in economic games. A real-world example of this is startling (see graph on previous page)—in a study of more than 1,100 judicial rulings, prisoners were granted parole at about a 60 percent rate when judges had recently eaten, and at essentially a 0 percent rate just before judges ate (note also the overall decline over the course of a tiring day). Justice may be blind, but she’s sure sensitive to her stomach gurgling.

In the nouveau roman of Robbe-Grillet there is an attempt at a more or less Copernican change in the relation between the paradigm and the text. In Camus the counter-pointing is less doctrinaire; in Dostoevsky there is no evidence of any theoretical stand at all, simply rich originality within or without, as it chances, normal expectations. All these are novels which most of us would agree (and it is by a consensus of this kind only that these matters, quite rightly, are determined) to be at least very good. They represent in varying degrees that falsification of simple expectations as to the structure of a future which constitutes peripeteia. We cannot, of course, be denied an end; it is one of the great charms of books that they have to end. But unless we are extremely naive, as some apocalyptic sects still are, we do not ask that they progress towards that end precisely as we have been given to believe. In fact we should expect only the most trivial work to conform to pre-existent types. It is essential to the drift of all these talks that what I call the scepticism of the clerisy operates in the person of the reader as a demand for constantly changing, constantly more subtle, relationships between a fiction and the paradigms, and that this expectation enables a writer much inventive scope as he works to meet and transcend it. The presence of such paradigms in fictions may be necessary-that is a point I shall be discussing later--but if the fictions satisfy the clerisy, the paradigms will be to a varying but always great extent attenuated or obscured. The pressure of reality on us is always varying, as Stevens might have said: the fictions must change, or if they are fixed, the interpretations must change. Since we continue to 'prescribe laws to nature'--Kant's phrase, and we do--we shall continue to have a relation with the paradigms, but we shall change them to make them go on working. If we cannot break free of them, we must make sense of them.

Take the common Buddhist practice of “noting,” for example: practitioners learn to label their worries and feelings with a simple tag like “thinking” or “anger,” taking note of them mindfully without engaging them directly. In a 2007 study, the UCLA psychologist Matthew Lieberman showed thirty volunteers fear-provoking images and then asked them to note their feelings (“I feel afraid”) as he monitored their brain activity. Upon seeing the unpleasant images, the subjects’ amygdalae lit up at first, but the labeling process soon sparked activity in the right ventrolateral prefrontal cortex, damping activity in the amygdala. Lieberman believes this mindful noting—the simple act of putting our feelings into words—helps the brain disambiguate our emotions and provide a level of detachment from them. “One of the ways labeling is useful is in talking with other people,” he told me. “If you can get someone to talk about their feelings, it’ll end up being beneficial to them in ways they may not realize.” (Writing about how we feel in a journal serves the same purpose; it helps us sort out emotions, like anxiety, on a deeper subconscious level.)

Army studies indicate that if a wounded soldier arrives alive at a combat support hospital where surgeons and nurses can treat him, the chances of his surviving are extremely high—greater than 90 percent. “Surviving,” of course, doesn’t necessarily entail keeping arms or legs or retaining the ability to function independently back home. The leading cause of preventable death on the battlefield is bleeding. Having a leg blown off by an IED, for instance, can be fatal if quick steps are not taken to control the blood loss. Even deadlier is internal bleeding, a problem for which medics generally don’t have a good answer. A soldier who is bleeding internally needs to be evacuated and delivered to a surgeon immediately if he is to have any hope of survival. The second-leading cause of preventable death is something called tension pneumothorax. If a bullet punctures a soldier’s lung, air can leak from that hole into the “pleural space,” or cavity outside the lungs. That air can build up and eventually interfere with the functioning of the heart. This can be a relatively simple problem to correct: a medic can simply stick a big needle in the soldier’s chest to relieve the pressure in the pleural space.

It was important to me back then to feel, to be wily. To feel small, slick, quick, amphibious, dexterous, capable. I didn’t know then Barthes’s book The Neutral, but if I had, it would have been my anthem—the Neutral being that which, in the face of dogmatism, the menacing pressure to take sides, offers novel responses: to flee, to escape, to demur, to shift or refuse terms, to disengage, to turn away. The otter was thus a complex sort of stand-in, or fake-out, another identity I felt sure I could shimmy out of. But whatever I am, or have since become, I know now that slipperiness isn’t all of it. I know now that a studied evasiveness has its own limitations, its own ways of inhibiting certain forms of happiness and pleasure. The pleasure of abiding. The pleasure of insistence, of persistence. The pleasure of obligation, the pleasure of dependency. The pleasures of ordinary devotion. The pleasure of recognizing that one may have to undergo the same realizations, write the same notes in the margin, return to the same themes in one’s work, relearn the same emotional truths, write the same book over and over again-not because one is stupid or obstinate or incapable for change, but because such revisitations constitute a life.

When tragedy established itself in England it did so in terms of plots and spectacle that had much more to do with medieval apocalypse than with the mythos and opsis of Aristotle. Later, tragedy itself succumbs to the pressure of 'demythologizing'; the End itself, in modern literary plotting loses its downbeat, tonic-and-dominant finality, and we think of it, as the theologians think of Apocalypse, as immanent rather than imminent. Thus, as we shall see, we think in terms of crisis rather than temporal ends; and make much of subtle disconfirmation and elaborate peripeteia. And we concern ourselves with the conflict between the deterministic pattern any plot suggests, and the freedom of persons within that plot to choose and so to alter the structure, the relation of beginning, middle, and end. Naïvely predictive apocalypses implied a strict concordance between beginning, middle, and end. Thus the opening of the seals had to correspond to recorded historical events. Such a concordance remains a deeply desired object, but it is hard to achieve when the beginning is lost in the dark backward and abysm of time, and the end is known to be unpredictable. This changes our views of the patterns of time, and in so far as our plots honour the increased complexity of these ways of making sense, it complicates them also. If we ask for comfort from our plots it will be a more difficult comfort than that which the archangel offered Adam: How soon hath thy prediction, Seer blest, Measur'd this transient World, the race of Time, Till time stands fix'd. But it will be a related comfort. In our world the material for an eschatology is more elusive, harder to handle. It may not be true, as the modern poet argues, that we must build it out of 'our loneliness and regret'; the past has left us stronger materials than these for our artifice of eternity. But the artifice of eternity exists only for the dying generations; and since they choose, alter the shape of time, and die, the eternal artifice must change. The golden bird will not always sing the same song, though a primeval pattern underlies its notes. In my next talk I shall be trying to explain some of the ways in which that song changes, and talking about the relationship between apocalypse and the changing fictions of men born and dead in the middest. It is a large subject, because the instrument of change is the human imagination. It changes not only the consoling plot, but the structure of time and the world. One of the most striking things about it was said by Stevens in one of his adages; and it is with this suggestive saying that I shall mark the transition from the first to the second part of my own pattern. 'The imagination,' said this student of changing fictions, 'the imagination is always at the end of an era.' Next time we shall try to see what this means in relation to our problem of making sense of the ways we make sense of the world.

The intolerance and cancel culture have spread to outright discrimination in hiring, promotion, grants, and publication of professors and graduate students who do not abide the ideology demanded by the campus revolutionaries. A March 1, 2021, study by Eric Kaufmann of the Center for the Study of Partisanship and Ideology found, among other things: “Over 4 in 10 US and Canadian academics would not hire a Trump supporter… ; only 1 in 10 academics support firing controversial professors, nonetheless, while most do not back cancellation, many are not opposed to it, remaining non-committal; right-leaning academics experience a high level of institutional authoritarianism and peer pressure; in the US, over a third of conservative academics and PhD students have been threatened with disciplinary action for their views, while 70% of conservative academics report a hostile departmental climate for their beliefs; in the social sciences and humanities, over 9 in 10 Trump-supporting academics… say they would not feel comfortable expressing their views to a colleague; more than half of North American and British conservative academics admit self-censoring in research and teaching; younger academics and PhD students, especially in the United States, are significantly more willing than older academics to support dismissing controversial scholars from their posts, indicating that the problem of progressive authoritarianism is likely to get worse in the coming years; [and] a hostile climate plays a part in deterring conservative graduate students from pursuing careers in academia….

Thoughtless is the man who buries his ideals, surrendering to the common fate. Can he seem other than impotent, wooden, ignominious? The body is literally manufactured and sustained by mind. Through pressure of instincts from past lives, strengths or weaknesses percolate gradually into human consciousness. They express as habits, which in turn ossify into a desirable or an undesirable body. Outward frailty has mental origin. As all things can be reflected in water, so the whole universe is mirrored in the lake of the cosmic mind. The dual scales of maya ( delusion ) that balance every joy with a grief! Look fear in the face and it will cease to trouble you. Attachment is blinding; it lends an imaginary halo of attractiveness to the object of desire. Be comfortable within your purse. Extravagance will buy you discomfort. The vanished lives of all men are dark with many shames. Human conduct is ever unreliable until anchored in the Divine. everything in future will improve if you are making a spiritual effort now. Imagination is the door through which disease as well as healing enters. Disbelieve in the reality of sickness even when you are ill; an unrecognized visitor will flee! Continual intellectual study results in vanity and the false satisfaction of an undigested knowledge. The ancient yogis discovered that the secret of cosmic consciousness is intimately linked with breath mastery. This is India's unique and deathless contribution to the world's treasury of knowledge. Fixity of attention depends on slow breathing; quick or uneven breaths are an inevitable accompaniment of harmful emotional states: fear, lust, anger. Imposters and hypocrites, there are indeed, but India respects all for the sake of the few who illumine the whole land with supernal blessings.

It may seem paradoxical to claim that stress, a physiological mechanism vital to life, is a cause of illness. To resolve this apparent contradiction, we must differentiate between acute stress and chronic stress. Acute stress is the immediate, short-term body response to threat. Chronic stress is activation of the stress mechanisms over long periods of time when a person is exposed to stressors that cannot be escaped either because she does not recognize them or because she has no control over them. Discharges of nervous system, hormonal output and immune changes constitute the flight-or-fight reactions that help us survive immediate danger. These biological responses are adaptive in the emergencies for which nature designed them. But the same stress responses, triggered chronically and without resolution, produce harm and even permanent damage. Chronically high cortisol levels destroy tissue. Chronically elevated adrenalin levels raise the blood pressure and damage the heart. There is extensive documentation of the inhibiting effect of chronic stress on the immune system. In one study, the activity of immune cells called natural killer (NK) cells were compared in two groups: spousal caregivers of people with Alzheimer’s disease, and age- and health-matched controls. NK cells are front-line troops in the fight against infections and against cancer, having the capacity to attack invading micro-organisms and to destroy cells with malignant mutations. The NK cell functioning of the caregivers was significantly suppressed, even in those whose spouses had died as long as three years previously. The caregivers who reported lower levels of social support also showed the greatest depression in immune activity — just as the loneliest medical students had the most impaired immune systems under the stress of examinations. Another study of caregivers assessed the efficacy of immunization against influenza. In this study 80 per cent among the non-stressed control group developed immunity against the virus, but only 20 per cent of the Alzheimer caregivers were able to do so. The stress of unremitting caregiving inhibited the immune system and left people susceptible to influenza. Research has also shown stress-related delays in tissue repair. The wounds of Alzheimer caregivers took an average of nine days longer to heal than those of controls. Higher levels of stress cause higher cortisol output via the HPA axis, and cortisol inhibits the activity of the inflammatory cells involved in wound healing. Dental students had a wound deliberately inflicted on their hard palates while they were facing immunology exams and again during vacation. In all of them the wound healed more quickly in the summer. Under stress, their white blood cells produced less of a substance essential to healing. The oft-observed relationship between stress, impaired immunity and illness has given rise to the concept of “diseases of adaptation,” a phrase of Hans Selye’s. The flight-or-fight response, it is argued, was indispensable in an era when early human beings had to confront a natural world of predators and other dangers. In civilized society, however, the flight-fight reaction is triggered in situations where it is neither necessary nor helpful, since we no longer face the same mortal threats to existence. The body’s physiological stress mechanisms are often triggered inappropriately, leading to disease. There is another way to look at it. The flight-or-fight alarm reaction exists today for the same purpose evolution originally assigned to it: to enable us to survive. What has happened is that we have lost touch with the gut feelings designed to be our warning system. The body mounts a stress response, but the mind is unaware of the threat. We keep ourselves in physiologically stressful situations, with only a dim awareness of distress or no awareness at all.

Auto-Zoomar. Talbert knelt in the a tergo posture, his palms touching the wing-like shoulder blades of the young woman. A conceptual flight. At ten-second intervals the Polaroid projected a photograph on to the screen beside the bed. He watched the auto-zoom close in on the union of their thighs and hips. Details of the face and body of the film actress appeared on the screen, mimetized elements of the planetarium they had visited that morning. Soon the parallax would close, establishing the equivalent geometry of the sexual act with the junctions of this wall and ceiling. ‘Not in the Literal Sense.’Conscious of Catherine Austin’s nervous hips as she stood beside him, Dr Nathan studied the photograph of the young woman. ‘Karen Novotny,’ he read off the caption. ‘Dr Austin, may I assure you that the prognosis is hardly favourable for Miss Novotny. As far as Talbert is concerned the young woman is a mere modulus in his union with the film actress.’ With kindly eyes he looked up at Catherine Austin. ‘Surely it’s self-evident - Talbert’s intention is to have intercourse with Miss Taylor, though needless to say not in the literal sense of that term.’ Action Sequence. Hiding among the traffic in the near-side lane, Koester followed the white Pontiac along the highway. When they turned into the studio entrance he left his car among the pines and climbed through the perimeter fence. In the shooting stage Talbert was staring through a series of colour transparencies. Karen Novotny waited passively beside him, her hands held like limp birds. As they grappled he could feel the exploding musculature of Talbert’s shoulders. A flurry of heavy blows beat him to the floor. Vomiting through his bloodied lips, he saw Talbert run after the young woman as she darted towards the car. The Sex Kit.‘In a sense,’ Dr Nathan explained to Koester, ‘one may regard this as a kit, which Talbert has devised, entitled “Karen Novotny” - it might even be feasible to market it commercially. It contains the following items: (1) Pad of pubic hair, (2) a latex face mask, (3) six detachable mouths, (4) a set of smiles, (5) a pair of breasts, left nipple marked by a small ulcer, (6) a set of non-chafe orifices, (7) photo cut-outs of a number of narrative situations - the girl doing this and that, (8) a list of dialogue samples, of inane chatter, (9) a set of noise levels, (10) descriptive techniques for a variety of sex acts, (11) a torn anal detrusor muscle, (12) a glossary of idioms and catch phrases, (13) an analysis of odour traces (from various vents), mostly purines, etc., (14) a chart of body temperatures (axillary, buccal, rectal), (15) slides of vaginal smears, chiefly Ortho-Gynol jelly, (16) a set of blood pressures, systolic 120, diastolic 70 rising to 200/150 at onset of orgasm . . . ’ Deferring to Koester, Dr Nathan put down the typescript. ‘There are one or two other bits and pieces, but together the inventory is an adequate picture of a woman, who could easily be reconstituted from it. In fact, such a list may well be more stimulating than the real thing. Now that sex is becoming more and more a conceptual act, an intellectualization divorced from affect and physiology alike, one has to bear in mind the positive merits of the sexual perversions. Talbert’s library of cheap photo-pornography is in fact a vital literature, a kindling of the few taste buds left in the jaded palates of our so-called sexuality.

Any true definition of preaching must say that that man is there to deliver the message of God, a message from God to those people. If you prefer the language of Paul, he is 'an ambassador for Christ'. That is what he is. He has been sent, he is a commissioned person, and he is standing there as the mouthpiece of God and of Christ to address these people. In other words he is not there merely to talk to them, he is not there to entertain them. He is there - and I want to emphasize this - to do something to those people; he is there to produce results of various kinds, he is there to influence people. He is not merely to influence a part of them; he is not only to influence their minds, not only their emotions, or merely to bring pressure to bear upon their wills and to induce them to some kind of activity. He is there to deal with the whole person; and his preaching is meant to affect the whole person at the very centre of life. Preaching should make such a difference to a man who is listening that he is never the same again. Preaching, in other words, is a transaction between the preacher and the listener. It does something for the soul of man, for the whole of the person, the entire man; it deals with him in a vital and radical manner I remember a remark made to me a few years back about some studies of mine on “The Sermon on the Mount.” I had deliberately published them in sermonic form. There were many who advised me not to do that on the grounds that people no longer like sermons. The days for sermons, I was told, were past, and I was pressed to turn my sermons into essays and to give them a different form. I was most interested therefore when this man to whom I was talking, and he is a very well-known Christian layman in Britain, said, "I like these studies of yours on “The Sermon on the Mount” because they speak to me.” Then he went on to say, “I have been recommended many books by learned preachers and professors but,” he said, “what I feel about those books is that it always seems to be professors writing to professors; they do not speak to me. But,” he said, “your stuff speaks to me.” Now he was an able man, and a man in a prominent position, but that is how he put it. I think there is a great deal of truth in this. He felt that so much that he had been recommended to read was very learned and very clever and scholarly, but as he put it, it was “professors writing to professors.” This is, I believe, is a most important point for us to bear in mind when we read sermons. I have referred already to the danger of giving the literary style too much prominence. I remember reading an article in a literary journal some five or six years ago which I thought was most illuminating because the writer was making the selfsame point in his own field. His case was that the trouble today is that far too often instead of getting true literature we tend to get “reviewers writing books for reviewers.” These men review one another's books, with the result that when they write, what they have in their mind too often is the reviewer and not the reading public to whom the book should be addressed, at any rate in the first instance. The same thing tends to happen in connection with preaching. This ruins preaching, which should always be a transaction between preacher and listener with something vital and living taking place. It is not the mere imparting of knowledge, there is something much bigger involved. The total person is engaged on both sides; and if we fail to realize this our preaching will be a failure.