Teaching Techniques Quotes

Good teaching cannot be reduced to technique; good teaching comes from the identity and integrity of the teacher.

Let the writer take up surgery or bricklaying if he is interested in technique. There is no mechanical way to get the writing done, no shortcut. The young writer would be a fool to follow a theory. Teach yourself by your own mistakes; people learn only by error. The good artist believes that nobody is good enough to give him advice. He has supreme vanity. No matter how much he admires the old writer, he wants to beat him.

Look, part of the whole technique of disempowering people is to make sure that the real agents of change fall out of history, and are never recognized in the culture for what they are. So it's necessary to distort history and make it look as if Great Men did everything - that's part of how you teach people they can't do anything, they're helpless, they just have to wait for some Great Man to come along and do it for them.

Dharma is easiest to spot by its absence: the Mahabharata employs the pedagogical technique of teaching about dharma via its opposite, adharma

Wise people have always taken a passionate interest in how they spend their time. What’s an essential skill now, for Seeking Enlightenment in the Age of Awakening? Do 20 Daily Minutes of Technique Time, neither more nor less.

The facts and techniques or whatever they teach you in class isn't going to be very useful in the real world, that's for sure.

good teaching cannot be reduced to technique,- good teaching comes from the identity and integrity of the teacher.

I noticed that the [drawing] teacher didn't tell people much... Instead, he tried to inspire us to experiment with new approaches. I thought of how we teach physics: We have so many techniques - so many mathematical methods - that we never stop telling the students how to do things. On the other hand, the drawing teacher is afraid to tell you anything. If your lines are very heavy, the teacher can't say, "Your lines are too heavy." because *some* artist has figured out a way of making great pictures using heavy lines. The teacher doesn't want to push you in some particular direction. So the drawing teacher has this problem of communicating how to draw by osmosis and not by instruction, while the physics teacher has the problem of always teaching techniques, rather than the spirit, of how to go about solving physical problems.

Teaching people a large number of sword techniques254 is turning the way into a business of selling goods, making beginners believe that there is something profound in their training by impressing them with a variety of techniques. This attitude toward strategy must be avoided, because thinking that there is a variety of ways of cutting a man down is evidence of a disturbed mind. In the world, different ways of cutting a man down do not exist.

I'll always choose a teacher with enthusiasm and weak technique over one with brilliant strategies but who is just punching the clock. Why? An enthusiastic teacher can learn technique, but it is almost impossible to light a fire inside the charred heart of a burned-out teacher.

The reason why students do not progress even after receiving priceless teachings and spiritual techniques from the teacher is because they do not have a schedule; the sattvic energy is missing. Sattvic people establish the rhythm, they preserve the movement, and they preserve the organization.

It was informational. About how to perform oral sex on men. You know, one man teaching another. It was really fascinating and I’ve always wondered about the techniques he discussed—ow. Ow! You’re squeezing a little hard, Van Holtz.” . . . “Well, if you’re willing to be my test subject—ack!

When I fight off a disease bent on my cellular destruction, when I marvelously distribute energy and collect waste with astonishing alacrity even in my most seemingly fatigued moments, when I slip on ice and gyrate crazily but do not fall, when I unconsciously counter-steer my way into a sharp bicycle turn, taking advantage of physics I do not understand using a technique I am not even aware of using, when I somehow catch the dropped oranges before I know I've dropped them, when my wounds heal in my ignorance, I realize how much bigger I am than I think I am. And how much more important, nine times out of ten, those lower-level processes are to my overall well-being than the higher-level ones that tend to be the ones getting me bent out of shape or making me feel disappointed or proud.

Instead of teaching doctrines and developing theories, Wittgenstein came to think, a philosopher should demonstrate a technique, a method of achieving clarity.

I have had no “guidance or teaching” from others to speak of, but taught myself; no wonder my technique, considered superficially, differs from that of others. But that’s no reason for my work to remain unsaleable. I feel pretty sure that the large “Sorrow,” “The Old Woman of the Geest,” the “Old Man,” and others, will find a purchaser someday.

Lady Linette has been teaching us seduction techniques.” She lowered her eyes and then looked off across the gray moor, presenting him with her profile, which was rather a nice one, or so Mademoiselle Geraldine told her. That statement successfully shocked Felix. He swallowed a few times before saying, his voice almost as high as it had been a year ago, “Really?

Once we have broken free of the prejudices of our own provincially limited ecclesiastical, tribal, or national rendition of the world archetypes, it becomes possible to understand that the supreme initiation is not that of the local motherly fathers, who then project aggression onto the neighbors for their own defense. The good news, which the World Redeemer brings and which so many have been glad to hear, zealous to preach, but reluctant, apparently, to demonstrate, is that God is love, the He can be, and is to be, loved, and that all without exception are his children. Such comparatively trivial matters as the remaining details of the credo, the techniques of worship, and devices of episcopal organization (which have so absorbed the interest of Occidental theologians that they are today seriously discussed as the principal questions of religion), are merely pedantic snares, unless kept ancillary to the major teaching. Indeed, where not so kept, they have the regressive effect: they reduce the father image back again to the dimensions of the totem. And this, of course, is what has happened throughout the Christian world. One would think that we had been called upon to decide or to know whom, of all of us, the Father prefers. Whereas, the teaching is much less flattering: "Judge not, that ye be not judged." The World Savior's cross, in spite of the behavior of its professed priests, is a vastly more democratic symbol than the local flag.

Don’t worry about anything in this world and your eyes shine bright again. Your heart becomes open, clear and pure. Trust. As you move, Grace goes ahead of you. Even before you take your first step, she is there with you and walks with you along the way. Therefore, lay down your arms. Lay down all your techniques and your efforts so that you may discover the effortless silence. Know that the whole universe is supporting your awakening. Neither doubt nor fear. All is well. Take rest. Find and feel your Heart again.

They'll come a time - in fact many times - when all the tools & techniques will fail you or desert you. Then - at last - is the moment to trust, use & follow your heart

It means this War was never political at all, the politics was all theatre, all just to keep the people distracted…secretly, it was being dictated instead by the needs of technology…by a conspiracy between human beings and techniques, by something that needed the energy-burst of war, crying, “Money be damned, the very life of [insert name of Nation] is at stake,” but meaning, most likely, dawn is nearly here, I need my night’s blood, my funding, funding, ahh more, more…The real crises were crises of allocation and priority, not among firms—it was only staged to look that way—but among the different Technologies, Plastics, Electronics, Aircraft, and their needs which are understood only by the ruling elite… Yes but Technology only responds (how often this argument has been iterated, dogged, humorless as a Gaussian reduction, among the younger Schwarzkommando especially), “All very well to talk about having a monster by the tail, but do you think we’d’ve had the Rocket if someone, some specific somebody with a name and a penis hadn’t wanted to chuck a ton of Amatol 300 miles and blow up a block full of civilians? Go ahead, capitalize the T on technology, deify it if it’ll make you feel less responsible—but it puts you in with the neutered, brother, in with the eunuchs keeping the harem of our stolen Earth for the numb and joyless hardons of human sultans, human elite with no right at all to be where they are—” We have to look for power sources here, and distribution networks we were never taught, routes of power our teachers never imagined, or were encouraged to avoid…we have to find meters whose scales are unknown in the world, draw our own schematics, getting feedback, making connections, reducing the error, trying to learn the real function…zeroing in on what incalculable plot? Up here, on the surface, coal-tars, hydrogenation, synthesis were always phony, dummy functions to hide the real, the planetary mission yes perhaps centuries in the unrolling…this ruinous plant, waiting for its Kabbalists and new alchemists to discover the Key, teach the mysteries to others…

So the drawing teacher has this problem of communicating how to draw by osmosis and not by instruction, while the physics teacher has the problem of always teaching techniques, rather than the spirit, of how to go about solving physical problems.

You did say," Rusty pointed out with a virtuous air, "that you wanted me to teach everyone how to defend themselves." "Is that what you were doing?" Jared asked, swiping at his bloody mouth. "Teaching?" "You have to use a firm hand," Rusty said earnestly. "That's how you learn. I'm very dedicated to my craft. And I was not planning on the lesson getting so out of hand. That was your fault. You have absolutely no concept of any sort of fighting technique. You kept trying to bash me with stuff. This is why I never go for blonds. They are all vicious creatures." "I do have a fighting technique," Jared informed him. "It is a little-known discipline known as 'winning'.

. . in Old Karate, you learned you Art through pain. You learned quickly that your techniques had to be fast or powerful or both. If you did not embrace pain and it's lessons adequately, you simply did not survive

For Socrates, all virtues were forms of knowledge. To train someone to manage an account for Goldman Sachs is to educate him or her in a skill. To train them to debate stoic, existential, theological, and humanist ways of grappling with reality is to educate them in values and morals. A culture that does not grasp the vital interplay between morality and power, which mistakes management techniques for wisdom, which fails to understand that the measure of a civilization is its compassion, not its speed or ability to consume, condemns itself to death. Morality is the product of a civilization, but the elites know little of these traditions. They are products of a moral void. They lack clarity about themselves and their culture. They can fathom only their own personal troubles. They do not see their own bases or the causes of their own frustrations. They are blind to the gaping inadequacies in our economic, social, and political structure and do not grasp that these structures, which they have been taught to serve, must be radically modified or even abolished to stave off disaster. They have been rendered mute and ineffectual. “What we cannot speak about” Ludwig Wittgenstein warned “we must pass over in silence.

Faith, belief, positive thinking, faith in God, faith in other people, faith in yourself, faith in life. This is the essence of the technique that teaches. “If thou canst believe,” it says, “all things are possible to him that believeth” (Mark 9:23). “If ye have faith … nothing shall be impossible unto you” (Matthew 17:20). “According to your faith be it unto you” (Matthew 9:29). Believe—believe—so it drives home the truth that faith moves mountains.

The other mind entity is what we call the impartial observer. This mind of present-moment awareness stands outside the preprogrammed physiological determinants and is alive to the present. It works through the brain but is not limited to the brain. It may be dormant in many of us, but it is never completely absent. It transcends the automatic functioning of past-conditioned brain circuits. ‘In the end,...I conclude that there is no good evidence… that the brain alone can carry out the work that the mind does.” Knowing oneself comes from attending with compassionate curiosity to what is happening within. Methods for gaining self-knowledge and self-mastery through conscious awareness strengthen the mind’s capacity to act as its own impartial observer. Among the simplest and most skilful of the meditative techniques taught in many spiritual traditions is the disciplined practice of what Buddhists call ‘bare attention’. Nietzsche called Buddha ‘that profound physiologist’ and his teachings less a religion than a ‘kind of hygiene’...’ Many of our automatic brain processes have to do with either wanting something or not wanting something else – very much the way a small child’s mental life functions. We are forever desiring or longing, or judging and rejecting. Mental hygiene consists of noticing the ebb and flow of all those automatic grasping or rejecting impulses without being hooked by then. Bare attention is directed not only toward what’s happening on the outside, but also to what’s taking place on the inside. ‘Be at least interested in your reactions as in the person or situation that triggers them.’... In a mindful state one can choose to be aware of the ebb and flow of emotions and thought patterns instead of brooding on their content. Not ‘he did this to me therefore I’m suffering’ but ‘I notice that feelings of resentment and a desire for vengeance keep flooding my mind.’... ‘Bare Attention is the clear and single-minded awareness of what actually happens to us and in us at the successive moments of perception,’... ‘It is called ‘Bare’ because it attends just to the bare facts of a perception as presented either through the five physical senses of through the mind without reacting to them.

I put everything I had into trying to reach him. To make him understand... All my physical training, those techniques I mastered... My explosiveness, quick thinking and attempts at humor... I gave it my all, but it wasn't enough.〈The loneliness that comes with unrivaled strength. The one who will teach you about love is...〉

One thing that old blues records teach you, is that even people with very limited skills can play very personal, distinctive, and appealing music that has nothing to do with the extent of their technique. It was their artistry. It was their feeling.

Instant Reading. A certain famous Fakir was claiming in the village that he could teach an illiterate person to read by a lightning technique. Nasrudin stepped out of the crowd: 'Very well, teach me – now.' The Fakir touched the Mulla's forehead, and said: 'Now go home immediately and read a book.' Half an our later Nasrudin was back in the market-place, clutching a book. The Fakir had gone on his way. 'Can you read now, Mulla?' the people asked him. 'Yes, I can read – but that is not the point. Where is that charlatan?' 'How can he be a charlatan if he has caused you to read without learning?' 'Because this book, which is authoritative, says: “All Fakirs are frauds”.

When John left the band, I resented him for not being my friend and for abandoning our musical comradeship. But all the time that he was out of the band and going through his anguish, I prayed for him constantly. From going to meetings I'd learned that one of the reasons that alcoholics get loaded is because they harbor resentments. One of the techniques they teach to get rid of a resentment toward somebody is to pray for him or her to get everything that you want for yourself in life-to be loved, to be successful, to be healthy, to be rich, to be wonderful, to be happy, to be alive with the light and the love of the universe. It's a paradox, but it works. You sit there and pray for the person you can't stand to get everything on earth that you would want for yourself, and one day you're like 'I don't feel anything bad toward this person.

A real salesman knows how to engage Anyone Anywhere Anytime in a sensible conversation.

The ultimate language of yoga is expressed in doing yoga, a practice that transcends words as we open our lives to living more consciously through the infinite wisdom of the heart.

Musashi could teach his techniques and give advice, but in the end each disciple was required to assess his own strength, find his own Way, and make that Way truly his own.

When we are in alignment with what we truly believe, we can stand firm and tall and tell it like it is. This healthy kind of anger sets boundaries, holding others responsible for their actions. You teach people how to treat you through setting all sorts of boundaries or not setting them! Healthy anger can be like a burning sword that cuts through illusions and delusions about a bad situation. The energy of healthy anger can point the way to positive change but even more so when you speak in a calm, firm way. Stop and think how you are training people to treat you. The secret of boundary setting is centering yourself, breathing deeply and connecting with your truth to align yourself with higher principles, letting them speak through you. - The Quick Anger Makeover and Other Cutting-Edge Techniques to Release Anger!

In teaching the young you have to satisfy the schoolchild in yourself and enter the region where all meanings start. That is where, in any case, the philosopher has perpetually to start.

On Ryukyu islands, the expert Kara-te practitioners, used their skills to subdue, control and generally teach bullies A lesson, rather than severely injure or kill their attackers. They knew full well the consequences of their actions and the trail of blood and retribution that would ensue

The universe is our greatest teacher, our greatest friend. It is always teaching us the Art of Peace. Study how water flows in a valley stream, smoothly and freely between the rocks. Everything—mountains, rivers, plants, and trees—should be your teacher. The world’s wisdom is contained in books, and by studying the words of the wise, countless new techniques can be created. Study and practice, and then reflect on your progress. The Art of Peace is the art of learning deeply, the art of knowing oneself.

Now is the most important time. The world today is chaotic-you know this. But the age of the heart will come. O-Sensei emphasized that we must return to the heart. Firmly grasp O-Sensei's philosophy–the heart of Aikido–and integrate it into your technique, into your own body. Train hard and well, until, like O-Sensei, light shines out from your heart. Then what comes out of you naturally will be Aikido.

In the church today, we are falling prey to the appeal of “New!” The old truths of the gospel don’t seem spectacular enough. We’re restless for the latest, greatest, newest teaching or technique. We pastors in particular seem to search for a shortcut or some dynamic new strategy that will fire up our churches.

Since I had the inclinatation and the training, helping people came naturally. I wasn't thinking in terms of organizing members, but just a duty that I had to do. That goes back to my mother's training. It was not until later that I realized that this was a good organizing tool, although maybe unconsciously, I was already beggining to understand. But I was used by people for a long time until I wised up. It wasn't that they wanted to do it, but that I was not prepared or able to tell them what to do in return. My work was just another war on poverty gimick, which is what happens when people are given everything and don't give anything in return. you can't mold them into any action. Well, one night it just hit me. Once you helped people, most became very loyal. The people who helped us back when we wanted volunteers were the people we had helped. So I began to get a group of those people around me. Once I realized helping people was an organizing technique, I increased that work. I was willing to work all day and night and go to hell and back for people- provided they also did something for the CSO in return. I never felt bad asking for that. It didn't contradict my parents' teachings, because I wasn't asking for something for myself. For a long time we didn't know how to put that work together into an organization. But we learned after a while- we learned how to help people by making them responsible. Today it's the same principle with the Union. And it works. We don't get everybody, but we get enough to get that nucleus. I think solving problems for people is the only way to build solid groups.

School is different. Pupils are usually not encouraged to follow their own learning paths, question and discuss everything the teacher is teaching and move on to another topic if something does not promise to generate interesting insight. The teacher is there for the pupils to learn. But, as Wilhelm von Humboldt, founder of the Humboldt University of Berlin and brother to the great explorer Alexander von Humboldt, put it, the professor is not there for the student and the student not for the professor. Both are only there for the truth. And truth is always a public matter.

The most effective technique for subduing the moral imagination is to teach it to mistake the contradictory for the paradoxical, and thereby to accept incoherence as profundity, or moral idiocy as spiritual subtlety. If this can be accomplished with sufficient nuance and delicacy, it can sustain even a very powerful intellect for an entire lifetime.

This development is possibly related to the fact that so much of "value" has been absorbed by technology itself. It is "good" to electrify a primitive area. Civilization and even morality are implicit in technological transformation...New techniques are in themselves bien pensant and represent not only rationality but benevolence...Romantic individuals (a mass of them by now) accuse this mass civilization of obstructing their attainment of beauty, nobility, integrity, intensity. I do not want to sneer at the term Romantic. Romanticism guarded the "inspired condition," preserved the poetic, philosophical, and religious teachings...during the greatest and most rapid of transformations, the most accelerated phase of modern scientific and technical transformation.

Nearly all spiritual practices are based on attention. In fact, whenever you think you have lost the path, or whenever you feel confused by esoteric terminology or technique, remember that all these techniques or teachings are various ways to help you learn to pay attention.

If we look at the world we see arts for sale. Men use equipment to sell their own selves. As if with the nut and the flower, the nut has become less than the flower. In this kind of Way of strategy, both those teaching and those learning the way are concerned with coloring and showing off their technique, trying to hasten the bloom of the flower. They speak of "This Dojo" and "That Dojo". They are looking for profit.

Authority is granted to people who are perceived as authoring their own words, their own actions, their own lives, rather than playing a scripted role at great remove from their own hearts. When teachers depend on the coercive powers of law or technique, they have no authority at all.

Precision and technique can be learned,” she told him. “That’s just practice. A lot of practice, but it’s still just practice. What we can’t teach is how to make a musician actually connect—emotionally connect—with the pieces he’s playing. To really care about the music, and let the music tell its story.

You’re late,” Thiago said in a flat voice. Nikolaus opened his mouth to apologize, but Remy smiled cheekily and shocked Nikolaus by wrapping his arm around him and pulling him closer as if they’d been friends all of their lives. “I was teaching Niko the proper technique for getting lost in the woods,” Remy claimed seriously. “He took to the lesson real well.

Will I use this technique more than 3 times? If the answer is yes, then it's worth your time to learn it. If the answer is no, then hire someone else to do it for you.

Aikido practice is a method of incorporating the fundamentals of Great Harmony, Great Love, and Gratitude into one's own heart. To integrate these fundamentals into Aikido technique, I have to eliminate the sense of winning and losing. The feeling of completion must be completely transmuted into the heart of gratitude and harmony. If I am able to do that, I will transcend issues of relative strength or skill.

Finally, many experts tell me that the best—some say only—way to teach one’s husband to learn the ropes and appreciate the volume of work you do is often the technique that is least used: leave the damn house.

Doctor James Rowland Angell has said that 'any program may be regarded as educational (and here we may substitute the words 'a public service') in purpose which attempts to increase knowledge, to stimulate thinking, to teach techniques and methods, to cultivate discernment, appreciation, and taste, or to enrich character by sensitizing emotion and by inspiring socialized ideals that may issue on constructive conduct.

Imagine if we taught baseball the way we teach science. Until they were twelve, children would read about baseball technique and history, and occasionally hear inspirational stories of the great baseball players. They would fill out quizzes about baseball rules. College undergraduates might be allowed, under strict supervision, to reproduce famous historic baseball plays. But only in the second or third year of graduate school, would they, at last, actually get to play a game. If we taught baseball this way, we might expect about the same degree of success in the Little League World Series that we currently see in our children’s science scores.

Whether you’ve never meditated before or you’ve been doing it religiously for years, it is always good to evaluate (or re-evaluate) your practice. Although I’ve been meditating and teaching it for years, I still enjoy reading new information about it, learning new techniques, and checking out new meditation recordings. There is always something to learn because there are as many ways to meditate as there are people who are doing it.

AS LONG AS we follow a spiritual approach promising salvation, miracles, liberation, then we are bound by the “golden chain of spirituality.” Such a chain might be beautiful to wear, with its inlaid jewels and intricate carvings, but nevertheless, it imprisons us. People think they can wear the golden chain for decoration without being imprisoned by it, but they are deceiving themselves. As long as one’s approach to spirituality is based upon enriching ego, then it is spiritual materialism, a suicidal process rather than a creative one. All the promises we have heard are pure seduction. We expect the teachings to solve all our problems; we expect to be provided with magical means to deal with our depressions, our aggressions, our sexual hangups. But to our surprise we begin to realize that this is not going to happen. It is very disappointing to realize that we must work on ourselves and our suffering rather than depend upon a savior or the magical power of yogic techniques. It is disappointing to realize that we have to give up our expectations rather than build on the basis of our preconceptions. We must allow ourselves to be disappointed, which means the surrendering of me-ness, my achievement. We would like to watch ourselves attain enlightenment, watch our disciples celebrating, worshiping, throwing flowers at us, with miracles and earthquakes occurring and gods and angels singing and so forth. This never happens. The attainment of enlightenment from ego’s point of view is extreme death, the death of self, the death of me and mine, the death of the watcher. It is the ultimate and final disappointment. Treading the spiritual path is painful. It is a constant unmasking, peeling off of layer after layer of masks. It involves insult after insult.

And it wasn’t just astrology. “Religion, astrology and magic all purported to help men with their daily problems by teaching them how to avoid misfortune and how to account for it when it struck.” With such sweeping power over people, Thomas concludes, “If magic is to be defined as the employment of ineffective techniques to allay anxiety when effective ones are not available, then we must recognize that no society will ever be free from it.

Zasloff and Donnell said that in their POW interviews they had learned that very few fighters understood what communism meant, what it stood for. Hardly any of the Vietcong had even heard of Karl Marx. It was a fact that the Vietcong had patrons among the Chinese communists and that the same patrons had been helping the North Vietnamese, giving them weapons and teaching war-fighting techniques. But what the local people were after was independence.

When you want them to follow your directions, stand still. If you're walking around passing out papers, it looks like the directions are no more important than all of the other things you're doing. Show that your directions matter. Stand still.

In Acts 14:1, we are told, "At Iconium Paul and Barnabas went as usual into the Jewish synagogue. There they spoke so effectively that a great number of Jews and Gentiles believed." This is what should be sought in Christian schools, not just teaching, but effective teaching. Christian content alone is insufficient. It must be presented in a certain way, and that way cannot be reduced to technique. Nevertheless, God has graciously made it possible to bring people the truth by how the truth is presented.

There is nothing in the world which an artist cannot recreate into something poetic, ennobling. And why do we read these things? They are not facts, they do not improve our business skills, our techniques in manufacturing goods, the management of a home. That is what most of you will be doing anyway. We read these because they teach us about people, we can see ourselves in them, in their problems. And by seeing ourselves in them, we clarify ourselves, we explain ourselves to ourselves, so we can live with ourselves…

The effective, identity-safe practices "avoid cues that might instantiate a sense of stereotype threat in students and are, instead, aimed at making everyone in the class feel...as valued and contributive...regardless of their ethnic group or gender." [Dorothy Steele] ...The cohering principle is straightforward: they foster a threat-mitigating narrative about one's susceptibility to being stereotyped in the schooling context. And though no single, one-size-fits-all strategy has evolved, the research offers an expanding set of strategies for doing this: establishing trust through demanding but supportive relationships, fostering hopeful narratives about belonging in the setting, arranging informal cross-group conversations to reveal that one's identity is not the sole cause of one's negative experiences in the setting, representing critical abilities as learnable, and using child-centered teaching techniques. More will be known in the years ahead. But what we know now can make a life-affecting difference for many people in many important places.

But when I sat listening with the other Aikido students and teachers on the mat at the Kumano Juku Dojo, all of us dripping with sweat and focused intently on the practice of Aikido in the here and now, the Floating Bridge of Heaven did not feel like an abstract reference to a story of the past. It was a vivid invitation to venture into the world of the spirit, and to integrate that sacred spirit of creativity into all of our actions. It was a compelling reminder that to O-Sensei, and by extension to all sincere students of his art, Aikido was far more than physical technique.

This could be your big ticket,” he said. “You know what happens to you at art school?” I shook my head. “All that good natural technique you have? All that detail? They’ll beat it right out of you. They’ll be so threatened by it, they’ll make you start throwing paint at the canvas like a monkey. By the time you graduate, the only thing you’ll be able to do is teach art to high school kids.” Okay, I thought. I’m glad he’s excited for me. “On the plus side, you’ll probably get laid a lot.” I gave him a nod and a quick thumbs-up. He patted me on the shoulder and then left me alone.

I’m going to teach you a complete skill set to heal ghosts, replace psychic coercion with self-authority, do aura makeovers to upgrade your social image, and more. The entire set of techniques is called Spiritual Cleansing and Protection. Let’s move forward together, one easy skill at a time.

In a sense, our lifestyles teach our genes how to behave. In choosing between healthy or unhealthy foods and habits, we are programming our genes for either good or bad conduct. Scientists are identifying numerous techniques by which two sets of identical DNA can be coerced into functioning dissimilarly.

Some people awaken spiritually without ever coming into contact with any meditation technique or any spiritual teaching,” says Eckhart Tolle. “They may awaken because they can’t stand the suffering anymore.” Yet I’m no mystic. I’m not even particularly spiritual. I’ve never thought of myself in those terms, and I still don’t. I’m more comfortable with the crystal radio analogy. Somehow, I’ve tuned in. The channels are open and the message is coming through. My terrible grief plus the solitude imposed by this long, monotonous journey have combined to create ... what? A mystical experience? Or a psychotic break?

and two cats. He teaches medieval fighting techniques to members of the armed forces. The Mongoliad is his first published fiction. Erik Bear lives and writes in Seattle, Washington. He has written for a bestselling video game and is currently working on several comic book series. Cooper Moo spent five minutes

Parent and Teacher Actions: 1. Ask children what their role models would do. Children feel free to take initiative when they look at problems through the eyes of originals. Ask children what they would like to improve in their family or school. Then have them identify a real person or fictional character they admire for being unusually creative and inventive. What would that person do in this situation? 2. Link good behaviors to moral character. Many parents and teachers praise helpful actions, but children are more generous when they’re commended for being helpful people—it becomes part of their identity. If you see a child do something good, try saying, “You’re a good person because you ___.” Children are also more ethical when they’re asked to be moral people—they want to earn the identity. If you want a child to share a toy, instead of asking, “Will you share?” ask, “Will you be a sharer?” 3. Explain how bad behaviors have consequences for others. When children misbehave, help them see how their actions hurt other people. “How do you think this made her feel?” As they consider the negative impact on others, children begin to feel empathy and guilt, which strengthens their motivation to right the wrong—and to avoid the action in the future. 4. Emphasize values over rules. Rules set limits that teach children to adopt a fixed view of the world. Values encourage children to internalize principles for themselves. When you talk about standards, like the parents of the Holocaust rescuers, describe why certain ideals matter to you and ask children why they’re important. 5. Create novel niches for children to pursue. Just as laterborns sought out more original niches when conventional ones were closed to them, there are ways to help children carve out niches. One of my favorite techniques is the Jigsaw Classroom: bring students together for a group project, and assign each of them a unique part. For example, when writing a book report on Eleanor Roosevelt’s life, one student worked on her childhood, another on her teenage years, and a third on her role in the women’s movement. Research shows that this reduces prejudice—children learn to value each other’s distinctive strengths. It can also give them the space to consider original ideas instead of falling victim to groupthink. To further enhance the opportunity for novel thinking, ask children to consider a different frame of reference. How would Roosevelt’s childhood have been different if she grew up in China? What battles would she have chosen to fight there?

One reason diplomats have so much trouble coming to any kind of agreement is that they sit in soft chairs around a large table with yellow pads in front of them to doodle on. They're too comfortable for serious negotiation. My theory is that world peace could be achieved in short order if the diplomats were made to hunker out in a barnyard and draw their proposals on the ground with sticks. For hundreds of years, hunters have employed the hunker successfully in negotiating with farmers for permission to hunt their property. I myself am an expert hunkerer and would be willing to teach the technique free of charge to both Russian and American diplomats, just so we can get the present mess straightened out in a hurry.

Every day the same things came up; the work was never done, and the tedium of it began to weigh on me. Part of what made English a difficult subject for Korean students was the lack of a more active principle in their learning. They were accustomed to receiving, recording, and memorizing. That's the Confucian mode. As a student, you're not supposed to question a teacher; you should avoid asking for explanations because that might reveal a lack of knowledge, which can be seen as an insult to the teacher's efforts. You don't have an open, free exchange with teachers as we often have here in the West. And further, under this design, a student doesn't do much in the way of improvisation or interpretation. This approach might work well for some pursuits, may even be preferred--indeed, I was often amazed by the way Koreans learned crafts and skills, everything from basketball to calligraphy, for example, by methodically studying and reproducing a defined set of steps (a BBC report explained how the North Korean leader Kim Jong Il had his minions rigorously study the pizza-making techniques used by Italian chefs so that he could get a good pie at home, even as thousands of his subjects starved)--but foreign-language learning, the actual speaking component most of all, has to be more spontaneous and less rigid. We all saw this played out before our eyes and quickly discerned the problem. A student cannot hope to sit in a class and have a language handed over to him on sheets of paper.

Instructors could teach the basic techniques and methods, but a mastery of mechanical knowledge could never make a person an artist. No one could teach creativity or invention. A spark needed to come from within. It must be something unique, something discovered by the individual, a leap of understanding, a burst of insight, the combining of common elements in an unexpected way.

There's a small moment in this chapter when Bella wants to practice fighting techniques with Emmett, but Edward won't let her. Emmett is here? Hi Emmett! Hey Emmett, according to Google Maps, you live 2,931 miles away from me. If I don't make any stops for food or fuel, and sit on a pile of absorbent kitty litter, I can make the trip in 48 hours. So I can be there by Sunday or Monday. Oh…hey, did you know Monday is Valentine's Day? That's super weird, right? Didn't plan that at all. I swear. OK, see you then! Anyway, Bella wants to practice with Emmett but Edward says no. Huh? Not only does Edward refuse to teach his wife basic self-defense, but she can't even learn some tips from The Pain Maker? Why? I dare you to explain this. I double wolf dare you.

With the skill set of Spiritual Cleansing and Protection, you will gain the ability to identify and heal several different kinds of astral-level debris. If you’re going to attempt this type of healing, why not do it really well? Many of my clients and students have been pleasantly surprised to experience energetic decluttering. All it took was the same skill set I’m teaching you one technique at a time.

Wise leaders seek to understand how the brain reacts to stress and practise simple, almost meditative techniques to stay calm, clear and connected. They use maps, mantras and anchors to navigate their way through highly pressurized situations, both personal and professional, and to bring themselves back to the moment. In this way they and their teams stay on top of their game and on top of the situation.

God’s conception and purpose, in giving us a being at all, is HIS LIKENESS — an expression of Himself. This must be an adjusting factor in our mentality, in our conversation, in our teaching. We must not be taken up with efforts to get the church according to a certain technique and order and conception. Our message must not be the message of the Body of Christ as a truth, as a doctrine, as a procedure. All these things come within this encircling conception. What is the Body of Christ for, if it is not to express what Christ is like? What is the church for, if it is not to manifest the presence of Christ? This must adjust our thoughts, our ideas, our teaching and our talk. The thing about which we have to be concerned is — not this and that aspect of truth — but: How much is the Lord seen, recognised, understood, as to what He is like?

It may sound like a cliché, but love begins at home. No amount of one-night stands will compensate for not feeling okay about yourself. Anyone who tells you that they are still looking for the 'right' partner so that they can practice sexual magic 'properly' still hasn't cottoned on to the basic facts that so-called sex-magic 'power' does not reside in other people, techniques, or in occult 'secret teachings.' All magical 'power' comes from within, and cultivating Self-Love is a first step to unleashing this power. Which is not to say that it is easy—it often isn't, and many people spend years struggling to like themselves. Self-Love requires that you accept yourself—warts and all, rather than trying to live up to a self-image which is unrealistic and unbalanced. Self-Love enables you to relax so that you are not continually flogging yourself with internal criticism, and, significantly, you do not feel an overwhelming need to have other people's approval. Self-Love changes the way we relate to others, so that we no longer use other people as props to support our fantasies, but begin to see them as independent agents. If you do not love yourself, then you will find it difficult to love other people—you will continually use others to prop up parts of your ego.

(“Becoming cultured” and “being adjusted to the social group” are taken almost as synonymous.) Either way, it follows that you can teach people anything; you can adapt them to anything if you use the right techniques of “socializing” or “communicating.” The essence of “human nature” is to be pretty indefinitely malleable. “Man,” as C. Wright Mills suggests, is what suits a particular type of society in a particular historical stage. This

In the scene when Belle begs La Bête for permission to visit her father, La Bête, moved by her plea, decides to let her go, but requires her, at the cost of his own life, to return in a week. He explains to her that his magic exists by the force of five power objects—the rose, the key, the mirror, the glove, and the horse. These five are the root of La Bête’s creativity and magic. The point is, if a young artist were to ask Cocteau directly what he would need to pursue the life and work of an artist, these five elements would be the answer. The rose represents beauty. The key represents technique—literally, the means by which the “door” to creativity is opened. The horse represents strength and stamina. The mirror represents the path itself, without which the dream of the artist cannot be accomplished. The meaning of the glove eluded me for a long time, but finally, and unexpectedly, I understood that the glove represents nobility. By this symbol Cocteau asserts that the true nobility of mankind are the artist-magician creators. This scene, which leads directly to the resolution of the fairy tale, is framed as the most significant moment of the film and is the message we are meant to take away with us: Cocteau is teaching about creativity in terms of the power of the artist, which we now understand to be the power of transformation.

The sutras liken reincarnation to the relationship between teachers and students. A singing teacher teaches students how to sing. His students learn techniques and benefit from direct experiential advice from their teacher. But the teacher doesn't remove a song from his throat and insert it into a student's mouth. Similarly, reincarnation is a continuity of everything we have learnt, like lighting one candle from another, or a face and its reflection in a mirror.

WHAT EES ALL DEES STUFF? IN AFRICA WE DOAN HAVE ALL DEES STUFF!! WE HAVE DEE BABEE!!!" His message was simple. It goes to the heart of what we in HypnoBirthing frequently puzzle over: Why has all the "stuff" that denies the normalcy of birth and portrays it as an inevitably risky and dangerous medical event become a routine part of most childbirth education classes? Why are couples in a low- or no-risk category being prepared for circumstances that only rarely occur? Even more puzzling, why do parents accept the negative premise that birth is a dangerous, painful ordeal at best or a medical calamity at worst? Why do they blindly accept the "one-size-fits-all" approach?" If what couples are hearing in childbirth classes is far removed from what they want their birthing experiences to be, why do they spend so much time entertaining negative outcomes that can color and shape their birth expectations and ultimately affect their birth experience? In other words, if it's not what they're wanting, why would they "go there"? In HypnoBirthing, we doan have all dees stuff, and deliberately so." HypnoBirthing helps you to frame a positive expectation and to prepare for birth by developing a trust and belief in your birthing body and in nature's undeniable orchestration of birthing. By teaching you the basic physiology of birth and explaining the adverse effect that fear has upon the chemical and physiological responses of your body we help you to learn simple, self-conditioning techniques that will easily bring you into the optimal state of relaxation you will use during birthing. This will allow your birthing muscles to fully relax. In other words, we will help you prepare for the birth your plan and want for yourselves and your baby, rather than the birth that someone else directs. We will help you look forward to your pregnancy and birthing with joy and love, rather than fear and anxiety.

He singled out aspects of Quality such as unity, vividness, authority, economy, sensitivity, clarity, emphasis, flow, suspense, brilliance, precision, proportion, depth and so on; kept each of these as poorly defined as Quality itself, but demonstrated them by the same class reading techniques. He showed how the aspect of Quality called unity, the hanging-togetherness of a story, could be improved with a technique called an outline. The authority of an argument could be jacked up with a technique called footnotes, which gives authoritative reference. Outlines and footnotes are standard things taught in all freshman composition classes, but now as devices for improving Quality they had a purpose. And if a student turned in a bunch of dumb references or a sloppy outline that showed he was just fulfilling an assignment by rote, he could be told that while his paper may have fulfilled the letter of the assignment it obviously didn’t fulfill the goal of Quality, and was therefore worthless.

: Whether we are aware of it or not, we will refine the quality of our humanity throughout the course of our lives. More and more, people seek spiritual techniques to help them do this. But joy and suffering will do this for you, too. Every lifetime offers countless opportunities to become more whole. Life offers its wisdom generously. Everything teaches. Not everyone learns. Life asks of us the same thing we have been asked in every class: "Stay awake." "Pay attention." But paying attention is no simple matter. It requires us not to be distracted by expectations, past experiences, labels, and masks. It asks that we not jump to early conclusions and that we remain open to surprise. Wisdom comes most easily to those who have the courage to embrace life without judgment and are willing to not know, sometimes for a long time. It requires us to be more fully and simply alive than we have been taught to be. It may require us to suffer. But ultimately we will be more than we were when we began.

First-century discipleship was expressed as a servant-master relationship (see Matthew 10:24). Once accepted as a disciple, a young man started as a talmidh, or beginner, who sat in the back of the room and could not speak. Then he became a distinguished student, who took an independent line in his approach or questioning. At the next level, he became a disciple-associate, who sat immediately behind the rabbi during prayer time. Finally he achieved the highest level, a disciple of the wise, and was recognized as the intellectual equal of his rabbi.'" 2. Memorizing the teacher's words: Oral tradition provided the basic way of studying. Disciples learned the teacher's words verbatim to pass along to the next person. Often disciples learned as many as four interpretations of each major passage in the Torah. 3. Learning the teacher's way of ministry: A disciple learned how his teacher kept God's commands, including how he practiced the Sabbath, fasted, prayed, and said blessings in ceremonial situations. He would also learn his rabbi's teaching methods and the many traditions his master followed. 4. Imitating the teacher's life and character: Jesus said that when a disciple is fully taught, he "will be like his teacher" (Luke 6:40). The highest calling of a disciple was to imitate his teacher. Paul called on Timothy to follow his example (see 2 Timothy 3:10-14), and he didn't hesitate to call on all believers to do the same (see 1 Corinthians 4:14-16; 1 1:1; Philippians 4:9). One story in ancient tradition tells of a rabbinical student so devoted to his teacher that he hid in the teacher's bedchamber to discover the mentor's sexual technique. To be sure, this is a bit extreme, yet it demonstrates the level of commitment required to be a disciple. 5. Raising up their own disciples: When a disciple finished his training, he was expected to reproduce what he'd learned by finding and training his own apprentices. He would start his own school and call it after his name, such as the House of Hillel.

There are occult Esoteric Metaphysics (the secret and most confidential aspect of occult teachings) and Mystical Sciences practiced by mystical adepts, Living Grand Masters. This is the cosmological verdict of the Order of Astral and Terrestrial Hierarchy universal occult recognition. Exoteric is public occult teachings. An Adept uses the Technique of the Master. Hell is called After-Life-Hallucination. There are entities, spirits, demons, demi-gods, Archangels and other names for evil beings. A Guru is a spiritual Master.

The ancient rishi Patanjali6 defines yoga as “neutralization of the alternating waves in consciousness.”7 His short and masterly work, Yoga Sutras, forms one of the six systems of Hindu philosophy. In contradistinction to Western philosophies, all six Hindu systems8 embody not only theoretical teachings but practical ones also. After pursuing every conceivable ontological inquiry, the Hindu systems formulate six definite disciplines aimed at the permanent removal of suffering and the attainment of timeless bliss. The later Upanishads uphold the Yoga Sutras, among the six systems, as containing the most efficacious methods for achieving direct perception of truth. Through the practical techniques of yoga, man leaves behind forever the barren realms of speculation and cognizes in experience the veritable Essence. The Yoga system of Patanjali is known as the Eightfold Path.9 The first steps are (1) yama (moral conduct), and (2) niyama (religious observances). Yama is fulfilled by noninjury to others, truthfulness, nonstealing, continence, and noncovetousness. The niyama prescripts are purity of body and mind, contentment in all circumstances, self-discipline, self-study (contemplation), and devotion to God and guru. The next steps are (3) asana (right posture); the spinal column must be held straight, and the body firm in a comfortable position for meditation; (4) pranayama (control of prana, subtle life currents); and (5) pratyahara (withdrawal of the senses from external objects). The last steps are forms of yoga proper: (6) dharana (concentration), holding the mind to one thought; (7) dhyana (meditation); and (8) samadhi (superconscious experience). This Eightfold Path of Yoga leads to the final goal of Kaivalya (Absoluteness), in which the yogi realizes the Truth beyond all intellectual apprehension.

He has already mastered (or become quite proficient at) a number of skills and techniques such as braises, fricassees, roasting, searing, and sautéing. He was already well versed in pie and pastry making, so teaching him laminated pastry and more difficult cakes and confectionary has proceeded much faster than I anticipated. (I suspect Helena feels the same, though she always pretends to be nonplussed at his progress.) His knowledge and interest in the dishes of other cultures also continues to surprise me. His empanadas, it seems, were only the tip of the bavarois. He makes a delightful curry after the East Indian style, and his fried plantains (both the sweet maduros and the crispy double-fried green ones) have become my new favorite snack before our evening meal. You would love them, Nanay, I am certain. Nanay, I've also taught him most of the rice dishes in my repertoire (as Helena continues to find rice to be rather lowly---though she eats risotto and paella readily enough when they're on the table), and although he was surprised when I first showed him plain, unadulterated rice as you make it, he soon gobbled it up and has been experimenting with more Eastern-inspired rice dishes and desserts and puddings ever since.

There isn’t a person alive who would opt for Rasputin’s bloodletting techniques over the cutting-edge therapies at Sloan Kettering. And yet so many insist we believe these stories and then have the audacity to insist others believe them, too.” “You make a fair point, Evans,” Wakely wrote back. “But people need to believe in something bigger than themselves.” “Why?” Calvin pressed. “What’s wrong with believing in ourselves? Anyway, if stories must be used, why not rely on a fable or fairy tale? Aren’t they just as valid a vehicle for teaching morality? Except maybe better? Because no one has to pretend to believe that the fables and tales are true?

Thought Control * Require members to internalize the group’s doctrine as truth * Adopt the group’s “map of reality” as reality * Instill black and white thinking * Decide between good versus evil * Organize people into us versus them (insiders versus outsiders) * Change a person’s name and identity * Use loaded language and clichés to constrict knowledge, stop critical thoughts, and reduce complexities into platitudinous buzzwords * Encourage only “good and proper” thoughts * Use hypnotic techniques to alter mental states, undermine critical thinking, and even to age-regress the member to childhood states * Manipulate memories to create false ones * Teach thought stopping techniques that shut down reality testing by stopping negative thoughts and allowing only positive thoughts. These techniques include: * Denial, rationalization, justification, wishful thinking * Chanting * Meditating * Praying * Speaking in tongues * Singing or humming * Reject rational analysis, critical thinking, constructive criticism * Forbid critical questions about leader, doctrine, or policy * Label alternative belief systems as illegitimate, evil, or not useful * Instill new “map of reality” Emotional Control * Manipulate and narrow the range of feelings—some emotions and/or needs are deemed as evil, wrong, or selfish * Teach emotion stopping techniques to block feelings of hopelessness, anger, or doubt * Make the person feel that problems are always their own fault, never the leader’s or the group’s fault * Promote feelings of guilt or unworthiness, such as: * Identity guilt * You are not living up to your potential * Your family is deficient * Your past is suspect * Your affiliations are unwise * Your thoughts, feelings, actions are irrelevant or selfish * Social guilt * Historical guilt * Instill fear, such as fear of: * Thinking independently * The outside world * Enemies * Losing one’s salvation * Leaving * Orchestrate emotional highs and lows through love bombing and by offering praise one moment, and then declaring a person is a horrible sinner * Ritualistic and sometimes public confession of sins * Phobia indoctrination: inculcate irrational fears about leaving the group or questioning the leader’s authority * No happiness or fulfillment possible outside the group * Terrible consequences if you leave: hell, demon possession, incurable diseases, accidents, suicide, insanity, 10,000 reincarnations, etc. * Shun those who leave and inspire fear of being rejected by friends and family * Never a legitimate reason to leave; those who leave are weak, undisciplined, unspiritual, worldly, brainwashed by family or counselor, or seduced by money, sex, or rock and roll * Threaten harm to ex-member and family (threats of cutting off friends/family)

Meditation is a state of mind which looks at everything with complete attention, totally, not just parts of it. And no one can teach you how to be attentive. If any system teaches you how to be attentive, then you are attentive to the system and that is not attention. Meditation is one of the greatest arts in life – perhaps the greatest, and one cannot possibly learn it from anybody, that is the beauty of it. It has no technique and therefore no authority. When you learn about yourself, watch yourself, watch the way you walk, how you eat, what you say, the gossip, the hate, the jealousy – if you are aware of all that in yourself, without any choice, that is part of meditation. So meditation can take place when you are sitting in a bus or walking in the woods full of light and shadows, or listening to the singing of birds or looking at the face of your wife or child. In the understanding of meditation there is love, and love is not the product of systems, of habits, of following a method. Love cannot be cultivated by thought. Love can perhaps come into being when there is complete silence, a silence in which the meditator is entirely absent; and the mind can be silent only when it understands its own movement as thought and feeling. To understand this movement of thought and feeling there can be no condemnation in observing it. To observe in such a way is the discipline, and that kind of discipline is fluid, free, not the discipline of conformity.

Once, on the road, Prim met a meditating sage who had spent most of his life on top of a flat rock. They had black bread and shared some ajash, as was custom. The sage was thankful, as the road was not very frequently traveled in those days and he was very near the point of starvation. During his conversation, he was delighted to learn of Prim’s extensive mastery of Empty Palms and the fifty five earthly purities. Delighted, and as payment for his meal, he taught Prim the meaning of watchfulness. This was the old breathing and cold-atum technique often used by warrior monks in those days. It ran through the following methodology: Build a tower, and make it impregnable. Make every stone so tightly sealed that no insect can squeeze through, no grain of sand can make it inside. Your tower must have no windows or doors. It must not accept passage by friend or foe. No weapon, no act of violence, and not one mote of love may penetrate its stony interior. “Why build the tower this way?” said Prim? “It will make you invincible,” said the sage, “This is the way of Ya-at slave monks. Their skin is like iron, and so are their hearts. They are inured to death and fear. Grief shall never find them, and neither shall weakness.” Prim thought a moment, and came upon a realization, for she was wise, obedient, and an excellent daughter. “If a man built a tower this way, he would quickly starve, no matter how strong he became.” The sage was even more delighted. “Yes,” he said, “There is a better way, and I will teach it to you: Once you have built your tower, you must deconstruct it, brick by brick, stone by stone. You must do it meticulously and carefully, so that while you leave no physical trace of it remaining, your tower is still built in your mind and your heart, ready to spring anew at a moment’s notice. You can enjoy the fresh air, and eat fine meals, and enjoy a good drink with your friends, but all the while your tower remains standing. You are both prisoner and warden. This is the hardest way, but the strongest.” Prim saw the wisdom in this, and quickly made to return to the road, but the sage stopped her before she left. “As you to your earlier remark,” the sage said, “The man who builds his tower but cannot take it apart again – that man is at the pinnacle of his strength. But that man will surely perish.” – Prim Masters the Road

HERE ARE MY TEN BEEF NOODLE SOUP COMMANDMENTS: 1. Throw out the first: always flash-boil your bones and beef to get the “musk” out. I’ve gone back and forth on this a lot. I would sometimes brown the meat as opposed to boil, but decided in the end that for this soup, you gotta boil. If you brown, it’s overpowering. The lesson that beef noodle soup teaches you is restraint. Sometimes less is more if you want all the flavors in the dish to speak to you. 2. Make sure the oil is medium-high when the aromatics go down and get a slight caramelization. It’s a fine line. Too much caramelization and it becomes too heavy, but no caramelization and your stock is weak. 3. Rice wine can be tricky. Most people like to vaporize it so that all the alcohol is cooked off. I like to leave a little of the alcohol flavor ’cause it tends to cut through the grease a bit. 4. Absolutely no butter, lard, or duck fat. I’ve seen people in America try to “kick it up a notch” with animal fats and it ruins the soup. Peanut oil or die. 5. Don’t burn the chilis and peppercorns, not even a little bit. You want the spice and the numbness, but not the smokiness. 6. After sautéing the chilis/peppercorns, turn off the heat and let them sit in the oil to steep. This is another reason you want to turn the heat off early. 7. Strain your chilis/peppercorns out of the oil, put them in a muslin bag, and set them aside. Then add ginger/garlic/scallions to the oil in that order. Stage them. 8. I use tomatoes in my beef noodle soup, but I add them after the soup is finished and everything is strained. I let them hang out in the soup as it sits on the stove over the course of the day. I cut the tomatoes thin so they give off flavor without having to cook too long and so you can serve them still intact. 9. Always use either shank or chuck flap. Brisket is too tough. If you want to make it interesting, add pig’s foot or oxtail. 10. Do you. I don’t give you measurements with this because I gave you all the ingredients and the technique. The best part about beef noodle soup is that there are no rules. It just has to have beef, noodle, and soup. There are people that do clear broth beef noodle soup. Beef noodle soup with dairy. Beef noodle soup with pig’s blood. It would suck if you looked at my recipe and never made your own, ’cause everyone has a beef noodle soup in them. Show it to me.

So certain were experts that neonates felt no pain that through the mid-1980s major surgeries on newborn babies were sometimes performed without anesthesia. These included major cardiovascular procedures requiring prying open rib cages, puncturing lungs, and tying off major arteries. Though provided with no pharmacologic agents to blunt the pain that cracking ribs or cutting through the sternum might have induced, babies were given powerful agents to induce paralysis—ensuring an immobile (and undoubtedly terrified) patient on whom to operate. Jill Lawson’s remarkable story of her premature son, Jeffrey, and his unanesthetized heart surgery provides a heartbreaking account of such a procedure. After Jeffrey’s death in 1985, Lawson’s campaign to educate the medical profession about the need to treat pain in the young literally changed the field. And likely led to improved awareness of pain in animals, too. bA technique called clicker training pairs a metallic tick-tock! with a food treat every time the animal performs a desired behavior. Eventually the animal comes to associate the sound of the clicker with the feel-good neurochemical rewards of the food. When the treat is discontinued, the animal will continue doing the behavior, because

Prin let the old one witter on. They could make him stay in here, stop him from leaving and stop him from offering any violence to this dream-image of the old representative, but they couldn’t stop his attention from wandering. The techniques learned in lecture theatres and later honed to perfection in faculty meetings were proving their real worth at last. He could vaguely follow what was being said without needing to bother with the detail. When he’d been a student he had assumed he could do this because he was just so damn smart and basically already knew pretty much all they were trying to teach him. Later, during seemingly endless committee sessions, he’d accepted that a lot of what passed for useful information-sharing within an organisation was really just the bureaucratic phatic of people protecting their position, looking for praise, projecting criticism, setting up positions of non-responsibility for up-coming failures and calamities that were both entirely predictable but seemingly completely unavoidable, and telling each other what they all already knew anyway. The trick was to be able to re-engage quickly and seamlessly without allowing anyone to know you’d stopped listening properly shortly after the speaker had first opened their mouth.

Certain words, certain expressions. Things like ‘I love you’ and ‘I hate you.’ They’re big traps for actors. They can tempt you away from the connection you’ve developed with your partner and lead you into swamplands of clichéd performing. ‘Love’ and ‘hate’ are powerful words, and for some reason, we feel like we must fulfill them—and other words like them—whenever we say them. But we don’t have to.” Bill turns to Adam. “Actors hit that line—‘you know I’m absolutely crazy about you. Don’t you?’—and go all kablooey. Your head’s saying, ‘How can I not say a line like that without letting love swim into the duck pond? But inside you’re saying, ‘To hell will love! This girl’s really pissed me off, breaking off an important date like that.’ Follow your true inner response. It will never lead you astray. You’ll be bubbling up with impatience and irritation and you’ll say a line like that and it’ll have new meaning. It’ll have your meaning. Remember: Bad actors consciously adjust their inner responses to what they think the lines of the text require. Good actors adjust the text to the inner emotional line created by their sensitized responses to the other actor.” Adam says, “I get it. I was trying to act the words.” Bill nods. “You were manipulating yourself, cutting off our real response in order to live up to what you thought the text demanded of you. But any line can mean anything, and come out of you in any way.

Second, most of the officers in this study did not have experience as tactical officers, and the teams they formed had very limited practice time together. It is possible that, with practice and experience, the effects of a threat on the performance of the dumps observed here can be overcome. This is the essence of the habituation findings in the orienting response literature (Sokolov et al., 2002). A SWAT team that regularly practices may be able to overcome the natural tendency to orient on a threat and cover their respective areas, producing exposure times that are consistent with those produced by the slice (many SWAT officers that we have spoken to insist that this is the case); however, we would like to point out that this means conducting training specifically to overcome a natural instinct, and this process is likely to take considerable effort and time. In the case of patrol officers, who are likely to be the first on the scene during an active shooter event, the officers are unlikely to receive the amount of training that is needed to overcome these natural instincts. With these caveats in mind, we think it is clear that the slice is a better style of entry to teach to patrol officers during active shooter training. The structure of the slice does not attempt to overcome the officer’s natural tendencies. It allows these tactically less-experienced officers to deal with the problem in smaller pieces and provides the officers with more time to think through the situation. For these reasons, the specific entries tested in the other studies presented in this book are conducted using a slice style.

Cognitive-Behavioral Therapy There are almost no pure cognitive or behavioral therapists. Instead, most therapists use a combination of both techniques. This is known as cognitive-behavioral therapy. It is generally recognized as the best therapy for social anxiety. In cognitive-behavioral therapy, a therapist helps you identity maladaptive thinking patterns and replace them with new ways of thinking. He or she also teaches you relaxation techniques and new behaviors that make you feel more comfortable in social situations. Cognitive-behavioral therapy uses many of the same techniques that we explored in the previous chapter. Although you might make great strides on your own, sometimes it is easier and faster to have someone guide you. Often it is difficult for people to explore hidden beliefs about themselves. A professional therapist is experienced in working with people who are trying to change. Often a therapist will see connections in your situation that you cannot. Carlos was terrified of speaking in class. Whenever the teacher called on him, his heart raced, he blushed, and his stomach felt upset. His therapist first had him focus on his thoughts during class. As an experiment, she had him purposely answer a question incorrectly during biology class. To his surprise, the teacher didn’t make a big deal out of it, and the other students didn’t laugh. As a result, Carlos realized that his imagined consequences for making errors were greatly exaggerated. He also realized that he held himself to a higher standard than other people, including the teacher, did. Next, his therapist showed him various relaxation techniques to lessen the physical symptoms of anxiety. Soon, he felt more comfortable and even volunteered to lead a discussion group.

Reverend Mahakasyapa, the Maras who play the devil in the innumerable universes of the ten directions are all Bodhisattvas dwelling in the inconcievable liberation, who are playing the devil in order to develop living beings through their skill in liberative technique. Reverend Mahakasyapa, all the miserable beggars who come to the Bodhisattvas of the innumerable universes of the ten directions to ask for a hand, a foot, an ear, a nose, some blood, muscles, bones, marrow, an eye, a torso, a head, a limb, a member, a throne, a kingdom, a country, a wife, a son, a daughter, s slave, a slave-girl, a horse, an elephent, a chariot, a cart, gold, silver, jewels, pearls, conches, crystal, coral, beryl, treasures, food, drink, elixers, amd clothes -- these demanding beggars are usually Bodhisattvas living in the inconcievable liberation who, through their skill in liberative technique, wish to test and thus demonstrate the firmness of the high resolve of the Bodhisattvas. Why? Reverend Mahakasyapa, the Bodhisattvas demonstrate that firmness by means of terrible austerities. Ordinary beings have no power to be this demanding of Bodhisattvas, unless they are granted the oppurtunity. They are not capable of killing and depriving in that manner without being freeluy given the chance. Reverend Mahakasyapa, just as a glowworm cannot eclipse the light of the sun, so Reverend Mahakasyapa, it is not possible without special allowance that an ordinary person can thus attack and deprive a Bodhisattva. Reverend Mahakasyapa, just as a donkey could not muster an attack on a wild elephant, even so, Reverend Mahakasyapa, one who is not himself a Bodhisattva cannot harass a Bodhisattva. Only one who is himself a Bodhisattva can harass another Bodhisattva, and only a Bodhisattva can tolerate the harassment of another Bodhisattva.....

Most disconcerting of all were those experiences in which the patient's consciousness appeared to expand beyond the usual boundaries of the ego and explore what it was like to be other living things and even other objects. For example, Grof had one female patient who suddenly became convinced she had assumed the identity of a female prehistoric reptile. She not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species' anatomy she found most sexually arousing was a patch of colored scales on the side of its head. Although the woman had no prior knowledge of such things, a conversation Grof had with a zoologist later confirmed that in certain species of reptiles, colored areas on the head do indeed play an important role as triggers of sexual arousal. Patients were also able to tap into the consciousness of their relatives and ancestors. One woman experienced what it was like to be her mother at the age of three and accurately described a frightening event that had befallen her mother at the time. The woman also gave a precise description of the house her mother had lived in as well as the white pinafore she had been wearing—all details her mother later confirmed and admitted she had never talked about before. Other patients gave equally accurate descriptions of events that had befallen ancestors who had lived decades and even centuries before. Other experiences included the accessing of racial and collective memories. Individuals of Slavic origin experienced what it was like to participate in the conquests of Genghis Khan's Mongolian hordes, to dance in trance with the Kalahari bushmen, to undergo the initiation rites of the Australian aborigines, and to die as sacrificial victims of the Aztecs. And again the descriptions frequently contained obscure historical facts and a degree of knowledge that was often completely at odds with the patient's education, race, and previous exposure to the subject. For instance, one uneducated patient gave a richly detailed account of the techniques involved in the Egyptian practice of embalming and mummification, including the form and meaning of various amulets and sepulchral boxes, a list of the materials used in the fixing of the mummy cloth, the size and shape of the mummy bandages, and other esoteric facets of Egyptian funeral services. Other individuals tuned into the cultures of the Far East and not only gave impressive descriptions of what it was like to have a Japanese, Chinese, or Tibetan psyche, but also related various Taoist or Buddhist teachings.

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

As in other Buddhist Tantric techniques, recommended preliminaries for these practices include developing skill at both calm-abiding (zhi gnas; śamatha) and insight meditation (lhag mthong; vipaśyanā). As in earlier Buddhist teachings, many Chöd dehadāna practices emphasize renunciation, purification, and self-transformation through the accumulation of merit and the exhaustion of demerit. Rather than suggesting that one must wait to accumulate adequate merit before offering the gift of the body, however, Chöd provides the opportunity for immediately efficacious offering of the body through techniques of visualization. Using a technique which echoes the traditional Buddhist teaching of the of the mind-made body (manomayākāya), the practitioner engages in visualizations which allow her to experience the non-duality of agent and object as she offers her body. The process of giving the body as a means of attainment is commonly articulated in Chöd practice texts (sgrub pa; sādhana). These practice texts exhibit the framework of mature Tantra sādhana, including the stages of generating bodhicitta, going for refuge, meditating on the four immeasurables, and making the eight-limbed offering. Generally speaking, the main section of a developed Chöd sādhana has three components. The first two—a transference of consciousness (nam mkha’ sgo ‘byed) practice, and a body maṇḍala (lus dkyil) practice—have distinctly purifying purposes. The Chöd transference of consciousness practice has parallels with other Buddhist practices called "’pho ba." In this part of the visualization practice, the practitioner’s consciousness is "ejected" from one's body through the Brahma aperture at the crown of one's head. At this time, one's consciousness can be visualized as becoming identical with an enlightened consciousness, which is embodied in a figure such as Machik, Vajrayoginī (Rdo rje rnal byor ma) or Vajravārāhī (Rdo rje phag mo). [....] In th[e] first stage of this transformation, the practitioner identifies with an enlightened being, thus overcoming attachment to her own body-mind aggregates and purifying them through this non-attachment. In the second stage, the practitioner can extend this identification: the practitioner identifies the microcosm of her body with macrocosms of the mundane and supramundane worlds. The body maṇḍala (lus dkyil) stage also allows the practitioner to reconceptualize her body as expanding through space and time and becoming indistinguishable from the realm of the supramundane, or the Dharmadhātu (chos kyi dbyings). Through the process of reconstructing her identity, the practitioner is able to see herself as the ultimate source of offerings for all sentient beings.