Tensions Related Quotes

The man was rude, crude, and inappropriate. I was taken with him the moment I walked in the door, and I knew the first moment I saw him that it was going to be raw, it was going to be ugly, and I was going to enjoy every damn minute of it.

While the repression of a memory is a psychological process, the suppression of feeling is accomplished by deadening a part of the body or reducing its motility so that feeling is diminished. The repression of the memory is dependent upon and related to the suppression of feeling, for as long as the feeling persists, the memory remains vivid. Suppression entails the development of chronic muscular tension in those areas of the body where the feeling would be experienced. In the case of sexual feeling, this tension is found in and about the abdomen and pelvis

How can I shut down If you don't open up??

If everything we project onto reality to make it intelligible were eliminated, ― no things remain but only dynamic quanta, in a relation of tension to all other dynamic quanta.

Each person is born with an unencumbered spot, free of expectation and regret, free of ambition and embarrassment, free of fear and worry; an umbilical spot of grace where we were each first touched by God. It is this spot of grace that issues peace. Psychologists call this spot the Psyche, Theologians call it the Soul, Jung calls it the Seat of the Unconscious, Hindu masters call it Atman, Buddhists call it Dharma, Rilke calls it Inwardness, Sufis call it Qalb, and Jesus calls it the Center of our Love. To know this spot of Inwardness is to know who we are, not by surface markers of identity, not by where we work or what we wear or how we like to be addressed, but by feeling our place in relation to the Infinite and by inhabiting it. This is a hard lifelong task, for the nature of becoming is a constant filming over of where we begin, while the nature of being is a constant erosion of what is not essential. Each of us lives in the midst of this ongoing tension, growing tarnished or covered over, only to be worn back to that incorruptible spot of grace at our core. When the film is worn through, we have moments of enlightenment, moments of wholeness, moments of Satori as the Zen sages term it, moments of clear living when inner meets outer, moments of full integrity of being, moments of complete Oneness. And whether the film is a veil of culture, of memory, of mental or religious training, of trauma or sophistication, the removal of that film and the restoration of that timeless spot of grace is the goal of all therapy and education. Regardless of subject matter, this is the only thing worth teaching: how to uncover that original center and how to live there once it is restored. We call the filming over a deadening of heart, and the process of return, whether brought about through suffering or love, is how we unlearn our way back to God

Since the experience is different for each individual, the tension will reflect that experience. In some persons the whole lower half of the body is relatively immobilized and held in a passive state; in others the muscular tensions are localized in the pelvic floor and around the genital apparatus. If the latter sort of tension is severe, it constitutes a functional castration; for, although the genitals operate normally, they are dissociated in feeling from the rest of the body. Any reduction of sexual feeling amounts to a psychological castration. Generally the person is unaware of these muscular tensions, but putting pressure upon the muscles in the attempt to release the tension is often experienced as very painful and frightening.

The tension between people is palpable, and the ideal of what it means to be and look American becomes a preoccupation to folks around the country, including me.

When our attention is on the relationship between opposing energies, they lose their oppositional tension, because we focus on their relations, not their substantiality.

Authenticity is closely related to the voice. The word personality has two different meanings. It is derived from the persona, a mask Greek actors wore to dramatize more clearly the role they were playing. On the other hand, the word persona means “by sound,” per sona. The authentic person can be recognized behind the mask by the sound of his voice. The voice is a major avenue of self-expression, and its quality reflects the richness and resonance of the inner being. When one's voice is limited because of neck and throat tensions, one's self-expression is restricted and one's being is reduced.

Our world is filled with competition, frenzied ambition in every domain. Each of us is acquainted with the spirit of competition. This spirit is not a bad thing in and of itself. Its influence has long been felt in personal relations within the dominant classes. Subsequently it spread throughout the whole of society, to the point that today it has more or less openly triumphed in every part of the world. In Western nations, and above all in the United States, it animates not only economic and financial life, but scientific research and intellectual life as well. Despite the tension and the unrest it brings, these nations are inclined on the whole to congratulate themselves for having embraced the spirit of competition, for its positive effects are considerable. Not the least of these is the impressive wealth it has brought a large part of the population. No one, or almost no one, any longer thinks of forgoing rivalry, since it allows us to go on dreaming of a still more glittering and prosperous future than the recent past. Our world seems to us the most desirable one there ever was, especially when we compare it to life in nations that have not enjoyed the same prosperity.

I’ve learned that there are really just two mental patterns that contribute to dis-ease: fear and anger. Anger can show up as impatience, irritation, frustration, criticism, resentment, jealousy, or bitterness. These are all thoughts that poison the body. When we release this burden, all the organs in our body begin to function properly. Fear could be tension, anxiety, nervousness, worry, doubt, insecurity, feeling not good enough, or unworthiness. Do you relate to any of this stuff? We must learn to substitute faith for fear if we are to heal.

One of the most wonderful things about Pride and Prejudice is the variety of voices it embodies. There are so many different forms of dialogue: between several people, between two people, internal dialogue and dialogue through letters. All tensions are created and resolved through dialogue. Austen's ability to create such multivocality, such diverse voices and intonations in relation and in confrontation within a cohesive structure, is one of the best examples of the democratic aspect of the novel. In Austen's novels, there are spaces for oppositions that do not need to eliminate each other in order to exist. There is also space - not just space but a necessity - for self-reflection and self-criticism. Such reflection is the cause of change. We needed no message, no outright call for plurality, to prove our point. All we needed was to reach and appreciate the cacophony of voices to understand its democratic imperative. There was where Austen's danger lay.

Our society suffers from a crisis of connection, a crisis of solidarity. We live in a culture of hyper-individualism. There is always a tension between self and society, between the individual and the group. Over the past sixty years we have swung too far toward the self. The only way out is to rebalance, to build a culture that steers people toward relation, community, and commitment—the things we most deeply yearn for, yet undermine with our hyper-individualistic way of life.

On the bodily level, tension resulting from introjections may settle in the throat, stomach, or gut. In terms of body language, this is related to distress over difficulty swallowing, stomaching, or digesting something noxious. In this sense, introjections can be toxic. Sometimes work on these areas causes release of intensely uncomfortable feelings, such as nausea, gagging, or disgust. Disgust is an instinct that stimulates the elimination of or repulsion from what is harmful to us.

Because if one starts from the premise that a stage is a stage -not a convenient place for the unfolding of a staged novel or a staged poem or a staged lecture or a staged story- then the word that is spoken on this stage exists, or fails to exist, only in relation to the tensions it creates on that stage within the given stage circumstances.

The typical image of a depressed, lazy and tired person is someone hunched over and inert. Often, the assumption is that if one had more enthusiasm and inspiration, he would then stand up straight and move. In many cases, this equation is backward. But, as with everything related to one’s physicality, balance is the key. An overly erect and rigid posture may convey confidence and power to some, but it also causes a subtle accumulation of tension and rigidity on various levels, including psychological and emotional.

Certain human relations are like tension between the threads of a rope, that only relax when broken.

The mathematician's sense of tension is intimately related to his sense of beauty, and is what makes mathematics worthwhile doing.

The tree of diplomacy only grows thorns of war, not fruits of peace.

Furthermore, because silicon packs on more protons than carbon, it's bulkier, like carbon with fifty extra pounds. Sometimes that's not a big deal. Silicon might substitute adequately for carbon in the Martian equivalent of fats or proteins. But carbon also contorts itself into ringed molecules we call sugars. Rings are states of high-tension- which means they store lots of energy-and silicon just isn't supple enough to bend into the right position to form rings. In a related problem, silicon atoms cannot squeeze their electrons into tight spaces for double bonds, which appear in virtually every complicated biochemical.

Speech codes may well increase tension and edginess rather than relieve them. A student at the State University of New York at Binghamton complains that “If you look at someone funny, it’s a bias incident.”137

The family had arrived. The real test was about to begin. She felt suddenly sick with nerves, lightheaded with tension. This was it. A face-to-face encounter with her supposed relatives. Was she really going to do this? She played people for a living—in her moments of clear-eyed honesty, she knew that. But this was different. This wasn’t just telling gullible people what they wanted to hear or already knew. This was a crime.

I don’t want to talk about me. We never talk about you. I probably don’t know anything about you. He laces his fingers into mine and rests our hands on his stomach. I move my fingertips in tiny circles and he sighs indulgently. “Sure you do. Go on, list everything.” “I know surface things. The color of your shirts. Your lovely blue eyes. You live on mints and make me look like a pig in comparison. You scare three-quarters of B and G employees absolutely senseless, but only because the other quarter haven’t met you yet.” He smirks. “Such a bunch of delicate sissies.” I keep ticking things off. “You’ve got a pencil you use for secret purposes I think relate to me. You dry clean on alternate Fridays. The projector in the boardroom strains your eyes and gives you headaches. You’re good at using silence to scare the shit out of people. It’s your go-to strategy in meetings. You sit there and stare with your laser-eyes until your opponent crumbles.” He remains silent. “Oh, and you’re secretly a decent human being.” “You definitely know more about me than anyone else.” I can feel a tension in him. When I look at his face, he looks shaken. My stalking has scared the ever-loving shit out of him. Unfortunately, the next thing I say sounds deranged. I want to know what’s going on in your brain. I want to juice your head like a lemon.

As for Iago’s jealousy, one cannot believe that a seriously jealous man could behave towards his wife as Iago behaves towards Emilia, for the wife of a jealous husband is the first person to suffer. Not only is the relation of Iago and Emilia, as we see it on stage, without emotional tension, but also Emilia openly refers to a rumor of her infidelity as something already disposed of. Some such squire it was That turned your wit, the seamy side without And made you to suspect me with the Moor. At one point Iago states that, in order to revenge himself on Othello, he will not rest till he is even with him, wife for wife, but, in the play, no attempt at Desdemona’s seduction is made. Iago does not encourage Cassio to make one, and he even prevents Roderigo from getting anywhere near her. Finally, one who seriously desires personal revenge desires to reveal himself. The revenger’s greatest satisfaction is to be able to tell his victim to his face – "You thought you were all-powerful and untouchable and could injure me with impunity. Now you see that you were wrong. Perhaps you have forgotten what you did; let me have the pleasure of reminding you." When at the end of the play, Othello asks Iago in bewilderment why he has thus ensnared his soul and body, if his real motive were revenge for having been cuckolded or unjustly denied promotion, he could have said so, instead of refusing to explain.

There is nothing glorious in the death of a soldier - it's only a disgusting reminder of our petty and primitive self-centeredness, that keeps separating us from our own kind, simply because of some illusory borders created by illusory governments.

Two other issues are contributing to tension in Sino-American relations. China rejects the proposition that international order is fostered by the spread of liberal democracy and that the international community has an obligation to bring this about, and especially to achieve its perception of human rights by international action. The United States may be able to adjust the application of its views on human rights in relation to strategic priorities. But in light of its history and the convictions of its people, America can never abandon these principles altogether. On the Chinese side, the dominant elite view on this subject was expressed by Deng Xiaoping: Actually, national sovereignty is far more important than human rights, but the Group of Seven (or Eight) often infringe upon the sovereignty of poor, weak countries of the Third World. Their talk about human rights, freedom and democracy is designed only to safeguard the interests of the strong, rich countries, which take advantage of their strength to bully weak countries, and which pursue hegemony and practice power politics. No formal compromise is possible between these views; to keep the disagreement from spiraling into conflict is one of the principal obligations of the leaders of both sides.

By the beginning of the eighteenth century, the Virginia elites had taken the best land for themselves, leaving the former indentured servants land poor and resentful. Inequalities of class proved the source of great tension in the colony, fostering instances of rebellion great and small. These tensions were buried when race entered the picture as the prime dividing line for status within the colony. There would be no alliance between blacks and lower-class whites, who each in their own way had legitimate grievances against their overlords. Instead, poor whites, encouraged by the policies of the elites, took refuge in their whiteness and the dream that one day they, too, could become slave owners, though only a relative handful could ever hope to amass the land, wealth, and social position of the most prominent members of the Virginia gentry, who gained their place early on and would keep it for decades to come.

My monk had to be a man of wide worldly experience and an inexhaustible fund of resigned tolerance for the human condition. His crusading and seafaring past, with all its enthusiasms and disillusionments, was referred to from the beginning. Only later did readers begin to wonder and ask about his former roving life, and how and why he became a monk. For reasons of continuity I did not wish to go back in time and write a book about his crusading days. Whatever else may be true of it, the entire sequence of novels proceeds steadily season by season, year by year, in a progressive tension which I did not want to break. But when I had the opportunity to cast a glance behind by way of a short story, to shed light on his vocation, I was glad to use it. So here he is, not a convert, for this is not a conversion. In an age of relatively uncomplicated faith, not yet obsessed and tormented by cantankerous schisms, sects and politicians, Cadfael has always been an unquestioning believer. What happens to him on the road to Woodstock is simply the acceptance of a revelation from within that the life he has lived to date, active, mobile and often violent, has reached its natural end, and he is confronted by a new need and a different challenge.

In these pages, we keep returning to one foundational principle: providing the possibility of emotional/relational safety for our people, be they patients, children, partners, friends or strangers. We are able to make this offer when they are experiencing their own neuroception of safety, not continuously, but as the baseline to which we return after our system has adaptively moved into sympathetic arousal or dorsal withdrawal in response to inner and outer conditions. When we neuroceive safety, we humans automatically begin to open into vulnerability, and the movement of our "inherent treatment plan" (Sills, 2010) has a greater probability of coming forward. When we have a neuroception of threat, we adaptively tighten down at many levels, from physical tension to activation of the protective skills we have learned over a lifetime (Levine, 2010). In that state, our innate healing path will often wisely stay hidden until more favorable conditions arrive.

Meanwhile, the extraordinary measures we take to stay abreast of each minuscule change to the data stream end up magnifying the relative importance of these blips to the real scheme of things. Investors trade, politicians respond, and friends judge based on the micromovements of virtual needles. By dividing our attention between our digital extensions, we sacrifice our connection to the truer present in which we are living. The tension between the faux present of digital bombardment and the true now of a coherently living human generated the second kind of present shock, what we're calling digiphrenia—digi for "digital," and phrenia for "disordered condition of mental activity.

But at home, that same day he'd jumped into the fountain, he'd gotten so anxious, pacing around the living room listening to his parents try to calm him, that he suddenly just lost it completely and slapped his face. He immediately started crying, confused and guilty, looking up at his parents like he had no idea how it happened. And, really, that's the way it always was with the hitting. It would happen so fast, his body shaking to release the tension that built up from all the thoughts swirling through his mind and all the air he was having trouble breathing and all the loud beating of his own heart ringing in his ears. It had to get out and that was the path it chose. Slap. Instant relief.

That evening there were police outside the building in which I spoke, and in the air the rising tension of race that is peculiar to the South. It had been rumored that some of the local citizenry were saying that I should be run out of town, and that one of the sheriffs agreed, saying, "Sure, he ought to be run out! It's bad enough to call Christ a bastard. But when he calls him a nigger, he's gone too far!"... ...Nevertheless, I remember with pleasure the courtesy and kindness of many of the students and faculty at Chapel Hill and their lack of agreement with the anti-Negro elements of the town. There I began to learn at the University of North Carolina how hard it is to be a white liberal in the South.

Good riding techniques result in immediate automated control forces, resulting in controlling scary situations automatically. Sliding changes seat, peg and grip positions relative to the rider. Good riding techniques use these changes to your advantage. Good body posture, weight distribution and muscle tension then result in the desired immediate automated control forces.

International peacebuilders will need to act in novel ways that are likely to challenge deeply entrenched cultural norms and jeopardize numerous organizational interests. They will have to learn how to support grassroots conflict-resolution efforts. They will have to integrate bottom-up and top-down strategies to fully address the local, national, and international sources of tensions.

America’s original sin was not the exclusion of people born outside the nation’s borders from citizenship. It was the exclusion of many people who had lived here even before the start of the Republic—in particular, Native Americans and African Americans. For most of its existence, America found it relatively easy to assimilate foreigners, although there were periods of sharp and even violent tension.

The white liberal must rid himself of the notion that there can be a tensionless transition from the old order of injustice to the new order of justice. Two things are clear to me, and I hope they are clear to white liberals. One is that the Negro cannot achieve emancipation through violent rebellion. The other is that the Negro cannot achieve emancipation by passively waiting for the white race voluntarily to grant it to him. The Negro has not gained a single right in America without persistent pressure and agitation. However lamentable it may seem, the Negro is now convinced that white America will never admit him to equal rights unless it is coerced into doing it. Nonviolent coercion always brings tension to the surface. This tension, however, must not be seen as destructive. There is a kind of tension that is both healthy and necessary for growth. Society needs nonviolent gadflies to bring its tensions into the open and force its citizens to confront the ugliness of their prejudices and the tragedy of their racism. It is important for the liberal to see that the oppressed person who agitates for his rights is not the creator of tension. He merely brings out the hidden tension that is already alive.

If we eliminate these [illusory] additions [number, thing, cause and effect, motion], no things remain but only dynamic quanta, in a a relation of tension to all other dynamic quanta: their essence lies in their relation to all other quanta, in their "effect" upon the same. The will to power not a being, not a becoming, but a pathos – the most elemental fact from which a becoming and effecting first emerge

As political tensions rose the sudden shift in the Chinese government’s position led to accusations of Chinese infiltrators among those early Wabaling Khaches allowed to leave for India. In India, concern centered on several pro-Chinese Wapaling Khaches who were suspiciously, some felt, included among the Barkor Khaches approved by the Chinese government’s Foreign Bureau in Lhasa to be allowed to emigrate to India.

Has any one at the end of the nineteenth century any distinct notion of what poets of a stronger age understood by the word inspiration? If not, I will describe it. If one had the smallest vestige of superstition left in one, it would hardly be possible completely to set aside the idea that one is the mere incarnation, mouthpiece, or medium of an almighty power. The idea of revelation, in the sense that something which profoundly convulses and upsets one becomes suddenly visible and audible with indescribable certainty and accuracy―describes the simple fact. One hears―one does not seek; one takes―one does not ask who gives. A thought suddenly flashes up like lightening; it comes with necessity, without faltering. I have never had any choice in the matter. There is an ecstasy so great that the immense strain of it is sometimes relaxed by a flood of tears, during which one's steps now involuntarily rush and anon involuntarily lag. There is the feeling that one is utterly out of hand, with the very distinct consciousness of an endless number of fine thrills and titillations descending to one's very toes. There is a depth of happiness in which the most painful and gloomy parts do not act as antitheses to the rest, but are produced and required as necessary shades of color in such an overflow of light. There is an instinct of rhythmic relations which embraces a whole world of forms (length, the need of a wide-embracing rhythm, is almost the measure of the force of an inspiration, a sort of counterpart to its pressure and tension). Everything happens quite involuntary, as if in a tempestuous outburst of freedom, of absoluteness, of power and divinity. The involuntary nature of the figures and similes is the most remarkable thing; everything seems to present itself as the readiest, the truest, and simplest means of expression. It actually seems, to use one of Zarathustra's own phrases, as if all things came to one, and offered themselves as similes. . . .

In every room, in every house, in every street, in every city, movements, relations, and spaces are also defined with regard to logics of sexual attraction-repulsion between individuals. Even the most insurmountable ethnic or religious barriers can suddenly disappear in the furor of intercourse; even the warmest and most cohesive community can rapidly dissolve in the absence of erotic tension. To understand how our cosmopolitan and multigendered cities work, we need a proxemics of urban sexuality.

Question : On a remarqué que depuis la fin du Protectorat au Maroc, les relations franco-marocaines se détériorent chaque fois que la gauche est au pouvoir. On a remarqué cela à l’époque de Mitterrand et encore aujourd’hui. Comment expliquez-vous cela ? Est-ce que c’est lié à la gauche qui ne possède pas les codes pour avoir de bonnes relations avec le Maroc ou n’a-t-elle pas les outils ou simplement a-t-elle une préférence pour l’Algérie ? Réponse : Il y a les faits historiques de la guerre d’Algérie toujours, en toile de fond. Les socialistes français ont envoyé des contingents en Algérie. Ils ont aussi à se faire pardonner de ce côté-là. Mais il y a eu de mauvaises relations avec la droite à l’indépendance du Maroc pour commencer et avec l’affaire Ben Barka. Il y a eu des tensions historiques et à l’époque de Mitterrand, les relations avec le Maroc ont fini par être bonnes. Mais on peut ajouter à l’histoire de la République française et à l’histoire dans laquelle les socialistes s’inscrivent, un rapport difficile dès les origines de la Monarchie. Mais ce n’est pas le cas de tous les socialistes en France.

The history of the movement reveals that Negro-white alliances have played a powerfully constructive role, especially in recent years. While Negro initiative, courage and imagination precipitated the Birmingham and Selma confrontations and revealed the harrowing injustice of segregated life, the organized strength of Negroes alone would have been insufficient to move Congress and the administration without the weight of the aroused conscience of white America. In the period ahead Negroes will continue to need this support. Ten percent of the population cannot by tensions alone induce 90 percent to change a way of life.

This dual position suggests a basic tension or 'existential dilemma' in human living that each of us seeks to resolve: the search for, and attempt to construct, a way of being that somehow will balance our unique reflections upon our lived experience with the perceived demands and desires of being-with-others. In this sense, the fundamental project of living, for all of us, becomes the struggle to achieve relational balance between or experience of our own self-construct, our experience of others as we have construed them to be, and our experience of that 'between-ness' that emerges through our every encounter with the world.

The “noble” person has a completely naïve and non-reflective awareness of his own value and of his fullness of being, an obscure conviction which enriches every conscious moment of his existence, as if he were autonomously rooted in the universe. This should not be mistaken for “pride.” Quite on the contrary, pride results from an experienced diminution of this “naive” self-confidence. It is a way of “holding on” to one’s value, of seizing and “preserving” it deliberately. The noble man’s naive self-confidence, which is as natural to him as tension is to the muscles, permits him calmly to assimilate the merits of others in all the fullness of their substance and configuration. He never “grudges” them their merits. On the contrary: he rejoices in their virtues and feels that they make the world more worthy of love. His naive self-confidence is by no means “compounded” of a series of positive valuations based on specific qualities, talents, and virtues: it is originally directed at his very essence and being. Therefore he can afford to admit that another person has certain “qualities” superior to his own or is more “gifted” in some respects—indeed in all respects. Such a conclusion does not diminish his naïve awareness of his own value, which needs no justification or proof by achievements or abilities. Achievements merely serve to confirm it. On the other hand, the “common” man (in the exact acceptation of the term) can only experience his value and that of another if he relates the two, and he clearly perceives only those qualities which constitute possible differences. The noble man experiences value prior to any comparison, the common man in and through a comparison. For the latter, the relation is the selective precondition for apprehending any value. Every value is a relative thing, “higher” or “lower,” “more” or “less” than his own. He arrives at value judgments by comparing himself to others and others to himself

Most kinds of matter are under pressure, but the dark energy is under tension-that is, it pulls things together rather than pushes them apart. For this reason, tension is sometimes called negative pressure. In spite of the fact that the dark energy is under tension, it causes the universe to expand faster. If you are confused by this, I sympathize. One would think that a gas with negative pressure would act like a rubber band connecting the galaxies and slow the expansion down. But it turns out that when the negative pressure is negative enough, in general relativity it has the opposite effect. It causes the expansion of the universe to accelerate.

Either Western or Human (Undoing Westwash Sonnet) When the Brits invade a country, It's called the march of civilization. When refugees arrive in search of life, It's dehumanized as illegal immigration. When America recruits talents from abroad, It is proudly boasted as headhunting. When another nation does exactly the same, It is hailed as espionage and IP stealing. When America spies on everybody else, It is sugarcoated as national security. If someone so much as loses a weather balloon, It is used to gaslight a nation into a frenzy. To see the world as it is, first we gotta take off our western glasses. Look at the human world with human eyes, only then you'll fathom justice and progress.

Are we more concerned with the size, power, and wealth of our society or with creating a more just society? The failure to pursue justice is not only a moral default. Without it social tensions will grow and the turbulence in the streets will persist despite disapproval or repressive action. Even more, a withered sense of justice in an expanding society leads to corruption of the lives of all Americans. All too many of those who live in affluent America ignore those who exist in poor America; in doing so, the affluent Americans will eventually have to face themselves with the question that Eichmann chose to ignore: how responsible am I for the well-being of my fellows? To ignore evil is to become an accomplice to it.

The loudness of tone in Jane Eyre is undoubtedly effective in communicating tension and frustration, but the style does of course have its related limitations. It precludes the use of the small suggestive detail or the quiet but telling observation that Mrs Gaskell and George Eliot are so good at. In such a fortissimo performance as this, the pianissimo gets drowned out, or noted only as an incongruity (which helps to account for the book's moments of unintended comic bathos). Again, it makes the whole question of modulation of tone a difficult one,6 and it is also hard to manage irony elegantly, as the Brocklehurst and Ingram portraits show. There is unconscious ambiguity but little deliberate irony in Jane Eyre. Hence the remarkable unity of critical interpretation of the book—the reader knows all too well what he is meant to think about the heroine and the subsidiary characters. The novel does not merely request our judicious sympathy for the heroine, it demands that we see with her eyes, think in her terms, and hate her enemies, not just intermittently (as in David Copperfield) but in toto. It was, incidentally, because James Joyce recognised the similar tendency of Stephen Hero that he reshaped his autobiographical material as A Portrait of the Artist as a Young Man, retaining the 'first-person effect' but building in stylistic and structural irony that would guard against the appearance of wholesale authorial endorsement of Stephen.

On the collective level, the race manifests itself in ceaseless upheavals. Whereas social and political systems previously endured for centuries, today every generation destroys the old world and builds a new one in its place. As the Communist Manifesto brilliantly put it, the modern world positively requires uncertainty and disturbance. All fixed relations and ancient prejudices are swept away, and new structures become antiquated before they can ossify. All that is solid melts into air. It isn’t easy to live in such a chaotic world, and it is even harder to govern it. Hence modernity needs to work hard to ensure that neither human individuals nor the human collective will try to retire from the race, despite all the tension and chaos it creates.

But in the Europe of 1903–14, the reality was even more complex than the ‘international’ model would suggest. The chaotic interventions of monarchs, ambiguous relationships between civil and military, adversarial competition among key politicians in systems characterized by low levels of ministerial or cabinet solidarity, compounded by the agitations of a critical mass press against a background of intermittent crisis and heightened tension over security issues made this a period of unprecedented uncertainty in international relations. The policy oscillations and mixed signalling that resulted made it difficult, not just for historians, but for the statesmen of the last pre-war years to read the international environment. It would be a mistake to push this

This unification of forces and motion has a simple consequence. In a particle theory, you can freely add all kinds of forces, so there is nothing to prevent a proliferation of constants describing the workings of each force. But in string theory, there can be only two fundamental constants. One, called the string tension, describes how much energy is contained per unit-length of string. The other, called the string coupling constant, is a number denoting the probability of a string breakdown into two strings, thus giving rise to a force; as it is a probability, it is a simple number, without units. All the other constants in physics must be related to these two numbers. For example, Newton's gravitational constant turns out to be related to the product of their values.

Finally, we arrive at the question of the so-called nonpolitical man. Hitler not only established his power from the very beginning with masses of people who were until then essentially nonpolitical; he also accomplished his last step to victory in March of 1933 in a "legal" manner, by mobilizing no less than five million nonvoters, that is to say, nonpolitical people. The Left parties had made every effort to win over the indifferent masses, without posing the question as to what it means "to be indifferent or nonpolitical." If an industrialist and large estate owner champions a rightist party, this is easily understood in terms of his immediate economic interests. In his case a leftist orientation would be at variance with his social situation and would, for that reason, point to irrational motives. If an industrial worker has a leftist orientation, this too is by all mean rationally consistent—it derives from his economic and social position in industry. If, however, a worker, an employee, or an official has a rightist orientation, this must be ascribed to a lack of political clarity, i.e., he is ignorant of his social position. The more a man who belongs to the broad working masses is nonpolitical, the more susceptible he is to the ideology of political reaction. To be nonpolitical is not, as one might suppose, evidence of a passive psychic condition, but of a highly active attitude, a defense against the awareness of social responsibility. The analysis of this defense against consciousness of one's social responsibility yields clear insights into a number of dark questions concerning the behavior of the broad nonpolitical strata. In the case of the average intellectual "who wants nothing to do with politics," it can easily be shown that immediate economic interests and fears related to his social position, which is dependent upon public opinion, lie at the basis of his noninvolvement. These fears cause him to make the most grotesque sacrifices with respect to his knowledge and convictions. Those people who are engaged in the production process in one way or another and are nonetheless socially irresponsible can be divided into two major groups. In the case of the one group the concept of politics is unconsciously associated with the idea of violence and physical danger, i.e., with an intense fear, which prevents them from facing life realistically. In the case of the other group, which undoubtedly constitutes the majority, social irresponsibility is based on personal conflicts and anxieties, of which the sexual anxiety is the predominant one. […] Until now the revolutionary movement has misunderstood this situation. It attempted to awaken the "nonpolitical" man by making him conscious solely of his unfulfilled economic interests. Experience teaches that the majority of these "nonpolitical" people can hardly be made to listen to anything about their socio-economic situation, whereas they are very accessible to the mystical claptrap of a National Socialist, despite the fact that the latter makes very little mention of economic interests. [This] is explained by the fact that severe sexual conflicts (in the broadest sense of the word), whether conscious or unconscious, inhibit rational thinking and the development of social responsibility. They make a person afraid and force him into a shell. If, now, such a self-encapsulated person meets a propagandist who works with faith and mysticism, meets, in other words, a fascist who works with sexual, libidinous methods, he turns his complete attention to him. This is not because the fascist program makes a greater impression on him than the liberal program, but because in his devotion to the führer and the führer's ideology, he experiences a momentary release from his unrelenting inner tension. Unconsciously, he is able to give his conflicts a different form and in this way to "solve" them.

Earning Trust & Cooperation The number one thing which stands between you and meeting a new person is tension. What is the number one thing which stands between a sales person and their prospect? You guessed it . . . tension. One of our first priorities as we initiate a first impression must be to focus on how to effectively minimize or eliminate tension. Regardless of your relationship or venue, when tension is high, trust and cooperation are low. When tension is reduced, trust and cooperation increase. It is an inverse relationship. So, how can you move to reduce tension in your first impressions to increase trust and cooperation? Put yourself in their shoes and seek to relate to them with an equal footing on a level playing field. Demonstrate how you can bring value to their lives.

A barometric low hung over the Atlantic. It moved eastward toward a high-pressure area over Russia without as yet showing any inclination to bypass this high in a northerly direction. The isotherms and isotheres were functioning as they should. The air temperature was appropriate relative to the annual mean temperature and to the aperiodic monthly fluctuations of the temperature. The rising and setting of the sun, the moon, the phases of the moon, of Venus, of the rings of Saturn, and many other significant phenomena were all in accordance with the forecasts in the astronomical yearbooks. The water vapor in the air was at its maximal state of tension, while the humidity was minimal. In a word that characterizes the facts fairly accurately, even if it is a bit old-fashioned: It was a fine day in August 1913.

The forms of ancient Christian, as of late Roman, art are psychologically, not metaphysically expressive; they are expressionistic but not revelatory. The wide open eyes of late Roman portraits express intensity of soul, spiritual tension, a life that is strongly emotional; but it is a life which is without any metaphysical background and as such has no inner relation to Christianity. It is in fact the product of conditions which obtained long before Christianity emerged. The tension which Christian doctrine resolves was already beginning to be felt in the Hellenistic age; though Christianity soon produced answers to the questions that troubled those times, the work of many generations was needed before those answers could be expressed in forms of art—these were by no means simultaneous with the enunciation of the doctrine itself.

The old woman was not a quitter. She had her story goal – to get home – and I the reader had my story question: Would she get home that night? So she kept moving along intent on her story goal, and soon came to a pool of water. “Water, water, quench fire,” she urged. “Fire won’t burn stick, stick won’t beat dog, dog won’t bite pig, pig won’t jump over the stile, and I won’t get home tonight!” But – you guessed it – the water wouldn’t. So – but you’ve begun to get the idea, I’m sure. As a small child, I was not only fascinated with this story, but can still recall a certain degree of worry and tension in me as my mother read the tale to me over and over again. It was only many years later that it dawned on me that the story worked because all the scenes worked so well, all relating very clearly to the story question, and all ending in a disaster.

Identification with one particular function at once produces a tension of opposites. The more compulsive the one-sidedness, and the more untamed the libido which streams off to one side, the more daemonic it becomes. When a man is carried away by his uncontrolled, undomesticated libido, he speaks of daemonic possession or of magical influences. In this sense manas and vac are indeed mighty demons, since they work mightily upon men. All things that produced powerful effects were once regarded as gods or demons. Thus, among the Gnostics, the mind was personified as the serpent-like Nous, and speech as Logos. Vac bears the same relation to Prajapati as Logos to God. The sort of demons that introversion and extraversion may become is a daily experience for us psychotherapists. We see in our patients and can feel in ourselves with what irresistible force the libido streams inwards or outwards, with what unshakable tenacity an introverted or extraverted attitude can take root. The description of manas and vac as “mighty monsters of Brahman” is in complete accord with the psychological fact that at the instant of its appearance the libido divides into two streams, which as a rule alternate periodically but at times may appear simultaneously in the form of a conflict, as an outward stream opposing an inward stream. The daemonic quality of the two movements lies in their ungovernable nature and overwhelming power. This quality, however, makes itself felt only when the instinct of the primitive is already so stunted as to prevent a natural and purposive counter-movement to one-sidedness, and culture not sufficiently advanced for man to tame his libido to the point where he can follow its introverting or extraverting movement of his own free will and intention.

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

I regret that almost all novels ever written are much too obedient to the rules of unity of action. What I mean to say is that at their core is one single chain of causally related acts and events. These novels are like a narrow street along which someone drives his characters with a whip. Dramatic tension is the real curse of the novel, because it transforms everything, even the most beautiful pages, even the most surprising scenes and observations merely into steps leading to the final resolution, in which the meaning of everything that preceded is concentrated. The novel is consumed in the fire of its own tension like a bale of straw… Do you think that everything that is not a mad chase after a final resolution is a bore? As you eat this wonderful duck are you bored? Are you rushing towards a goal? On the contrary, you want the duck to enter into a slowly as possible and you never want its taste to end. A novel shouldn’t be like a bicycle race but a feast of many courses.

It is already the fashion to diminish Eliot by calling him derivative, the mouthpiece of Pound, and so forth; and yet if one wanted to understand the apocalypse of early modernism in its true complexity it would be Eliot, I fancy, who would demand one's closest attention. He was ready to rewrite the history of all that interested him in order to have past and present conform; he was a poet of apocalypse, of the last days and the renovation, the destruction of the earthly city as a chastisement of human presumption, but also of empire. Tradition, a word we especially associate with this modernist, is for him the continuity of imperial deposits; hence the importance in his thought of Virgil and Dante. He saw his age as a long transition through which the elect must live, redeeming the time. He had his demonic host, too; the word 'Jew' remained in lower case through all the editions of the poems until the last of his lifetime, the seventy-fifth birthday edition of 1963. He had a persistent nostalgia for closed, immobile hierarchical societies. If tradition is, as he said in After Strange Gods--though the work was suppressed--'the habitual actions, habits and customs' which represent the kinship 'of the same people living in the same place' it is clear that Jews do not have it, but also that practically nobody now does. It is a fiction, a fiction cousin to a myth which had its effect in more practical politics. In extenuation it might be said that these writers felt, as Sartre felt later, that in a choice between Terror and Slavery one chooses Terror, 'not for its own sake, but because, in this era of flux, it upholds the exigencies proper to the aesthetics of Art.' The fictions of modernist literature were revolutionary, new, though affirming a relation of complementarity with the past. These fictions were, I think it is clear, related to others, which helped to shape the disastrous history of our time. Fictions, notably the fiction of apocalypse, turn easily into myths; people will live by that which was designed only to know by. Lawrence would be the writer to discuss here, if there were time; apocalypse works in Woman in Love, and perhaps even in Lady Chatterley's Lover, but not n Apocalypse, which is failed myth. It is hard to restore the fictive status of what has become mythical; that, I take it, is what Mr. Saul Bellow is talking about in his assaults on wastelandism, the cant of alienation. In speaking of the great men of early modernism we have to make very subtle distinctions between the work itself, in which the fictions are properly employed, and obiter dicta in which they are not, being either myths or dangerous pragmatic assertions. When the fictions are thus transformed there is not only danger but a leak, as it were, of reality; and what we feel about. all these men at times is perhaps that they retreated inso some paradigm, into a timeless and unreal vacuum from which all reality had been pumped. Joyce, who was a realist, was admired by Eliot because he modernized myth, and attacked by Lewis because he concerned himself with mess, the disorders of common perception. But Ulysses ,alone of these great works studies and develops the tension between paradigm and reality, asserts the resistance of fact to fiction, human freedom and unpredictability against plot. Joyce chooses a Day; it is a crisis ironically treated. The day is full of randomness. There are coincidences, meetings that have point, and coincidences which do not. We might ask whether one of the merits of the book is not its lack of mythologizing; compare Joyce on coincidence with the Jungians and their solemn concordmyth, the Principle of Synchronicity. From Joyce you cannot even extract a myth of Negative Concord; he shows us fiction fitting where it touches. And Joyce, who probably knew more about it than any of the others, was not at tracted by the intellectual opportunities or the formal elegance of fascism.

In any community, there is a tension between a task-oriented culture and a relational (or covenantal) culture. Both are integral to a healthy community. Tasks need the organizational structures of committees, agendas, and regulated, efficient actions. And actions, committees, and structures need to be grounded in, and responsive to, dynamic covenant relationships that are always in process. Most communities, however, have an overwhelming tendency to focus on tasks and structures, and the churches I have served are no exception to this rule. The New York Avenue Presbyterian Church, for example, is awash in tasks, such as serving the homeless and the mentally ill, tutoring inner-city teenagers, and tending to our members. We expend an enormous amount of energy engaging these tasks. In fact, tasks consume most of our time and energy. Thus, relationship building is not easy because it is most often done in and around our activities (our tasks). All of this is to say that relation building, if it is to be foundational to communal life, must be intentional and focused, for tasks can be all-consuming.

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.

In every generation, the embrace of Calvinism by a faction of students and faculty placed schools and administrators in a difficult position. Since the 1920s, Calvinism had acquired a reputation among fundamentalist institutions of higher education as both compelling and disruptive. Calvinists often demanded greater theological consistency than school leaders wanted to endorse. And they sometimes disparaged important elements of American evangelicalism, including the emotional revivalism and dispensational Bible-reading methods beloved by so many evangelicals. In addition, school administrators remained painfully aware of the fact that their interdenominational schools needed to remain friendly to a relatively wide variety of denominational backgrounds. The big tent of American evangelicalism often included groups that considered Calvinism a foreign imposition. As in all things, school administrators balked at the idea of embracing any idea that would drive away students and their tuition dollars. In effect, Calvinism served as a perennial reminder of the unresolvable tension in fundamentalist and evangelical institutions between the demands of theological purity, interdenominational viability, and institutional pragmatism.

We have to make a consideration: emotional states are deeply influenced by external events, and here lies the problem. Since the external events are unstable, namely, that they are in perpetual change - a situation that Buddhist tradition defines as “impermanence” - they are very difficult to be managed, and this bring people to panic. This difficulty to experience a reality in which nothing is permanent, that all is in constant motion- change, belongs to the human incapacity to accept the discontinuity of an occurrence of events that are always unpredictable and new. Impermanence is a principle that is a natural thing, but, in relation to the social and interhuman fields, this becomes a problem: especially in the last ten years, we can witness scenarios where instability, turbulence and uncertainty, frantically increase and continue to increase. Instability and change are perceivable everywhere - from the personal interaction between people to economic instability: in poor words, we don’t know what the future will bring to us and we feel a continuous pressure. People feel a need for safety and stability, but this is an impossible thing in the conditions in which society finds itself, and here lies one of the main reasons why tensions, anxiety, and panic have became common situations.

We are all poor; but there is a difference between what Mrs. Spark intends by speaking of 'slender means', and what Stevens called our poverty or Sartre our need, besoin. The poet finds his brief, fortuitous concords, it is true: not merely 'what will suffice,' but 'the freshness of transformation,' the 'reality of decreation,' the 'gaiety of language.' The novelist accepts need, the difficulty of relating one's fictions to what one knows about the nature of reality, as his donnée. It is because no one has said more about this situation, or given such an idea of its complexity, that I want to devote most of this talk to Sartre and the most relevant of his novels, La Nausée. As things go now it isn't of course very modern; Robbe-Grillet treats it with amused reverence as a valuable antique. But it will still serve for my purposes. This book is doubtless very well known to you; I can't undertake to tell you much about it, especially as it has often been regarded as standing in an unusually close relation to a body of philosophy which I am incompetent to expound. Perhaps you will be charitable if I explain that I shall be using it and other works of Sartre merely as examples. What I have to do is simply to show that La Nausée represents, in the work of one extremely important and representative figure, a kind of crisis in the relation between fiction and reality, the tension or dissonance between paradigmatic form and contingent reality. That the mood of Sartre has sometimes been appropriate to the modern demythologized apocalypse is something I shall take for granted; his is a philosophy of crisis, but his world has no beginning and no end. The absurd dishonesty of all prefabricated patterns is cardinal to his beliefs; to cover reality over with eidetic images--illusions persisting from past acts of perception, as some abnormal children 'see' the page or object that is no longer before them --to do this is to sink into mauvaise foi. This expression covers all comfortable denials of the undeniable--freedom --by myths of necessity, nature, or things as they are. Are all the paradigms of fiction eidetic? Is the unavoidable, insidious, comfortable enemy of all novelists mauvaise foi? Sartre has recently, in his first instalment of autobiography, talked with extraordinary vivacity about the roleplaying of his youth, of the falsities imposed upon him by the fictive power of words. At the beginning of the Great War he began a novel about a French private who captured the Kaiser, defeated him in single combat, and so ended the war and recovered Alsace. But everything went wrong. The Kaiser, hissed by the poilus, no match for the superbly fit Private Perrin, spat upon and insulted, became 'somehow heroic.' Worse still, the peace, which should instantly have followed in the real world if this fiction had a genuine correspondence with reality, failed to occur. 'I very nearly renounced literature,' says Sartre. Roquentin, in a subtler but basically similar situation, has the same reaction. Later Sartre would find again that the hero, however assiduously you use the pitchfork, will recur, and that gaps, less gross perhaps, between fiction and reality will open in the most close-knit pattern of words. Again, the young Sartre would sometimes, when most identified with his friends at the lycée, feel himself to be 'freed at last from the sin of existing'--this is also an expression of Roquentin's, but Roquentin says it feels like being a character in a novel. How can novels, by telling lies, convert existence into being? We see Roquentin waver between the horror of contingency and the fiction of aventures. In Les Mots Sartre very engagingly tells us that he was Roquentin, certainly, but that he was Sartre also, 'the elect, the chronicler of hells' to whom the whole novel of which he now speaks so derisively was a sort of aventure, though what was represented within it was 'the unjustified, brackish existence of my fellow-creatures.

My conception of genius. — Great men, like great ages, are explosives in which a tremendous force is stored up; their precondition is always, historically and physiologically, that for a long time much has been gathered, stored up, saved up, and conserved for them — that there has been no explosion for a long time. Once the tension in the mass has become too great, then the most accidental stimulus suffices to summon into the world the "genius," the "deed," the great destiny. What does the environment matter then, or the age, or the "spirit of the age," or "public opinion"! Take the case of Napoleon. Revolutionary France, and even more, prerevolutionary France, would have brought forth the opposite type; in fact, it did. Because Napoleon was different, the heir of a stronger, older, more ancient civilization than the one which was then perishing in France, he became the master there, he was the only master. Great men are necessary, the age in which they appear is accidental; that they almost always become masters over their age is only because they are stronger, because they are older, because for a longer time much was gathered for them. The relationship between a genius and his age is like that between strong and weak, or between old and young: the age is relatively always much younger, thinner, more immature, less assured, more childish.

Make peace with others. The only thing you can change about the past is the damage you may have done to relationships. You may need to make amends with some people and say sorry. Sometimes it feels like we have unfinished business if we leave something in a state of tension. Break the ice, admit you were wrong, and then you and the other person can let go of any bitterness and move on. Sometimes God won't let us rest with ourselves and be at peace unless we take care of certain things. The Bible says in Matthew 5, "Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering." Another good verse that is related to this is in Mark 11, "Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions. But if you do not forgive, neither will your Father who is in heaven forgive your transgressions." So we need to forgive others and we need to ask for their forgiveness if we have done them wrong. When Jesus was asked how many times we have to forgive others He said 70 times 7, as in, countless times. Joyce Meyer says, "Do yourself a favor and forgive," because you will never truly have peace until you forgive everyone and anyone who has done you wrong. Amen.

Let me put the contrast in a single concrete example. The physician who finds time to give personal attention to his patients and listens to them. carefully probing inner conditions that may be more significant than any laboratory reports, has become a rarity. Where the power complex is dominant, a visit to a physician is paced, not to fit the patient's needs, but mainly to perform the succession of physical tests upon which the diagnosis will be based. Yet if there were a sufficient number of competent physicians on hand whose inner resources were as available as their laboratory aids, a more subtle diagnosis might be possible, and the patient's subjective response might in many cases effectively supplement the treatment. Thoreau expressed this to perfection when he observed in his 'Journal' that "the really efficient laborer will be found not to crowd his day with work, but will saunter to his task surrounded by a wide halo of ease and leisure." Without this slowing of the tempo of all activities the positive advantages of plenitude could not be sufficiently enjoyed; for the congestion of time is as threatening to the good life as the congestion of space or people, and produces stresses and tensions that equally undermine human relations. The inner stability that such a slowdown brings about is essential to the highest uses of the mind, through opening up that second life which one lives in reflection and contemplation and self-scrutiny. The means to escape from the "noisy crowing up of things and whatsoever wars on the divine" was one of the vital offerings of the classic religions: hence their emphasis was not on technological productivity but on personal poise. The old slogan of New York subway guards in handling a crush of passengers applies with even greater force to the tempo of megatechnic society: "What's your hurry...Watch your step!

Did you like the younger Alice best? Or did you relate more to the older Alice? What would your younger self of ten years ago think of the person you are today? What would surprise your younger self most about the life you’re currently leading? What would disappoint you? What would you think of your children? Are they how you imagined they would be? Are you the parent you envisioned? Why or why not? Alice is shocked by many transformations—her gym-toned body, her clothes, her house. Are you more or less polished than you were a decade ago? And do you think there’s any deeper significance to such change? Do you think it was realistic that Alice ended up back with Nick? Were you happy with that ending? Do you think they would have ended up together if she hadn’t lost her memory? In order for Nick to be successful at his job, was it inevitable that he would spend less time with his family and thereby grow apart from Alice? How did you feel about the sections written from the perspectives of Elisabeth and Frannie? Did they add to your enjoyment of the book, or would you have preferred to have it written entirely from Alice’s point of view? Do you think it was unavoidable that Elisabeth and Alice had grown apart, because of the tension caused by Elisabeth’s infertility versus Alice’s growing family? Or do you think their rift had more to do with the kind of people both of them had become? It’s not only Alice who changed over the last decade. Elisabeth changed, too. Do you think she would have been so accepting of the new Alice at the end if she herself didn’t get pregnant? Out of all the characters in the book, who do you think had changed the most over the past decade and why? The film rights to the book have been sold to Fox 2000—who do you think would be good in the lead roles? If you were to write a letter to your future self to be opened in ten years, what would you say?

I found myself telling her about an evening some years before, when I was alone at home with my two sons. It was winter; it had been dark since mid-afternoon and the boys were becoming restless. Their father was out, driving back from somewhere. We were waiting for him to come home. I membered the feeling of tension in the room, which seemed to be related to the provisionality of the situation, the fact that we were waiting. The boys kept asking when he would be back and I too kept looking at the clock, waiting for time to pass. Yet I knew that nothing different or particularly important would happen when he got back. It was merely that something was being stretched to breaking point by his absence, something to do with belief: it was as though our ability to believe in ourselves, in our home and our family and in who we said we were, was being worn so thin it might give way entirely. I remembered the pressing feeling of reality, just under the surface of things, like a secret I was struggling to contain. I realized that I didn’t want to be there, in that room. I wanted to go out and walk across the fields in the dark, or go to a city where there was excitement and glamour, or be anywhere where the compulsion of waiting wasn’t lying on me like lead. I wanted to be free. The boys began to argue and fight, in the way that they often did. And this too seemed all at once like a form that could be broken, could be suddenly and shockingly transgressed. We were in the kitchen and I was making something for them to eat at the long stone counter. The boys were at the other end, sitting on stools. My younger son was pestering the older one, wanting him to play with him, and the older one was becoming increasingly irritated. I stopped what I was doing, intending to intervene in their fight, when I saw my older son suddenly take his brother’s head in his hands and drive it down hard against the countertop. The younger one fell immediately to the floor, apparently unconscious, and the older one left him there and ran out of the room. This show of violence, the like of which had never happened in our house before, was not simply shocking – it also concretised something I appeared already to know, to the extent that I believed my children had merely acted in the service of this knowledge, that they had been driven to enact something that they themselves didn’t realise or understand. It was another year before their father moved out of the house, but if I had to locate the moment when the marriage had ended it would be then, on that dark evening in the kitchen, when he wasn’t even there.

What are the implications of ethnic identity for multi-racial and multi-ethnic societies? Tatu Vanhanen of the University of Tampere, Finland, has probably researched the effects of ethnic diversity more systematically than anyone else. In a massive, book-length study, he measured ethnic diversity and levels of conflict in 148 countries, and found correlations in the 0.5 to 0.9 range for the two variables, depending on how the variables were defined and measured. Homogeneous countries like Japan and Iceland show very low levels of conflict, while highly diverse countries like Lebanon and Sudan are wracked with strife. Prof. Vanhanen found tension in all multi-ethnic societies: “Interest conflicts between ethnic groups are inevitable because ethnic groups are genetic kinship groups and because the struggle for existence concerns the survival of our own genes through our own and our relatives’ descendants.” Prof. Vanhanen also found that economic and political institutions make no difference; wealthy, democratic countries suffer from sectarian strife as much as poor, authoritarian ones: “Ethnic nepotism belongs to human nature and . . . it is independent from the level of socioeconomic development (modernization) and also from the degree of democratization.” Others have argued that democracy is particularly vulnerable to ethnic tensions while authoritarian regimes like Saddam Hussein’s Iraq or Tito’s Yugoslavia can give the impression of holding it in check. One expert writing in Foreign Affairs explained that for democracy to work “the party or group that loses has to trust the new majority and believe that its basic interests will still be protected and that there is nothing to fear from a change in power.” He wrote that this was much less likely when opposing parties represent different races or ethnicities. The United Nations found that from 1989 to 1992 there were 82 conflicts that had resulted in at least 1,000 deaths each. Of these, no fewer than 79, or 96 percent, were ethnic or religious conflicts that took place within the borders of recognized states. Only three were cross-border conflicts. Wars between nations are usually ethnic conflicts as well. Internal ethnic conflict has very serious consequences. As J. Philippe Rushton has argued, “The politics of ethnic identity are increasingly replacing the politics of class as the major threat to the stability of nations.” One must question the wisdom of then-president Bill Clinton’s explanation for the 1999 NATO bombing of Serbia: “[T]he principle we and our allies have been fighting for in the Balkans is the principle of multi-ethnic, tolerant, inclusive democracy. We have been fighting against the idea that statehood must be based entirely on ethnicity.” That same year, the American supreme commander of NATO, Wesley Clark, was even more direct: “There is no place in modern Europe for ethnically pure states. That’s a 19th century idea and we are trying to transition into the 21st century, and we are going to do it with multi-ethnic states.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders―and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands―parents, teachers, laws, class biases, public opinion―shouts in people's ears. The curiously limitation of human development―the way it hesitates, takes so long, often regresses, and turns around on itself―is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that:―the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

Given that at all times, so long as there have been human beings, there have also been herds of human beings (racial groups, communities, tribes, peoples, states, churches) and always a great many followers in relation to the small number of those issuing orders - and taking into consideration also that so far nothing has been better and longer practised and cultivated among human beings than obedience, we can reasonably assume that typically now the need for obedience is inborn in each individual, as a sort of formal conscience which states "You are to do something or other without conditions, and leave aside something else without conditions," in short, "Thou shalt." This need seeks to satisfy itself and to fill its form with some content. Depending on its strength, impatience, and tension, it seizes on something, without being very particular, like a coarse appetite, and accepts what someone or other issuing commands - parents, teachers, laws, class biases, public opinion - shouts in people's ears. The curiously limitation of human development - the way it hesitates, takes so long, often regresses, and turns around on itself - is based on the fact that the herd instinct of obedience is passed on best and at the expense of the art of commanding. If we imagine this instinct at some point striding right to its ultimate excess, then there would finally be a total lack of commanders and independent people, or they would suffer inside from a bad conscience and find it necessary first to prepare a deception for themselves in order to be able to command, as if they, too, were only obeying orders. This condition is what, in fact, exists nowadays in Europe: I call it the moral hypocrisy of those in command. They don't know how to protect themselves from their bad conscience except by behaving as if they were carrying out older or higher orders (from ancestors, the constitution, rights, law, or even God), or they even borrow herd maxims from the herd way of thinking, for example, as "the first servant of their people" or as "tools of the common good." On the other hand, the herd man in Europe today makes himself appear as if he is the single kind of human being allowed, and he glorifies those characteristics of his thanks to which he is tame, good natured, and useful to the herd, as the really human virtues, that is, public spiritedness, wishing everyone well, consideration, diligence, moderation, modesty, forbearance, and pity. For those cases, however, where people believe they cannot do without a leader and bell wether, they make attempt after attempt to replace the commander by adding together collections of clever herd people All the representative constitutional assemblies, for example, have this origin. But for all that, what a blissful relief, what a release from a pressure which is growing unbearable is the appearance of an absolute commander for these European herd animals. The effect which the appearance of Napoleon made was the most recent major evidence for that: - the history of the effect of Napoleon is almost the history of the higher happiness which this entire century derived from its most valuable men and moments.

ESTABLISH STABLE ANCHORS OF ATTENTION Mindfulness meditation typically involves something known as an anchor of attention—a neutral reference point that helps support mental stability. An anchor might be the sensation of our breath coming in and out of the nostrils, or the rising and falling of our abdomen. When we become lost in thought during practice, we can return to our anchor, fixing our attention on the stimuli we’ve chosen. But anchors can also intensify trauma. The breath, for instance, is far from neutral for many survivors. It’s an area of the body that can hold tension related to a trauma and connect to overwhelming, life-threatening events. When Dylan paid attention to the rising and falling of his abdomen, he would be swamped with memories of mocking faces while walking down the hallway. Other times, feeling a constriction of his breath in the chest echoed a feeling of immobility, which was a traumatic reminder. For Dylan, the breath simply wasn’t a neutral anchor. As a remedy, we can encourage survivors to establish stabilizing anchors of attention. This means finding a focus of attention that supports one’s window of tolerance—creating stability in the nervous system as opposed to dysregulation. Each person’s anchor will vary: for some, it could be the sensations of their hands resting on their thighs, or their buttocks on the cushion. Other stabilizing anchors might include another sense altogether, such as hearing or sight. When Dylan and I worked together, it took a while until he could find a part of his body that didn’t make him more agitated. He eventually found that the sense of hearing was a neutral anchor of attention. At my office, he’d listen for the sound of the birds or the traffic outside, which he found to be stabilizing. “It’s subtle,” he said to me, opening his eyes and rubbing the back of his neck with his hand. “But it is a lot less charged. I’m not getting riled up the same way, which is a huge relief.” In sessions together, Dylan’s anchor was a spot he’d rest his attention on at the beginning of a session or a place to return to if he felt overwhelmed. If he practiced meditation at home—I’d recommended short periods if he could stay in his window of tolerance—he used hearing as an anchor, or “home base” as he called it. “I finally feel like I can access a kind of refuge,” he said quietly, placing his hand on his belly. “My body hasn’t felt safe in so long. It’s a relief to finally feel like I’m learning how to be in here.” Anchors of attention you can offer students and clients practicing mindfulness—besides the sensation of the breath in the abdomen or nostrils—include different physical sensations (feet, buttocks, back, hands) and other senses (seeing, smelling, hearing). One client of mine had a soft blanket that she would touch slowly as an anchor. Another used a candle. For some, walking meditation is a great way to develop more stable anchors of attention, such as the feeling of one’s feet on the ground—whatever supports stability and one’s window of tolerance. Experimentation is key. Using subtler anchors does come with benefits and drawbacks. One advantage to working with the breath is that it is dynamic and tends to hold our attention more easily. When we work with a sense that’s less tactile—hearing, for instance—we may be more prone to drifting off into distraction. The more tangible the anchor, the easier it is to return to it when attention wanders.

Chapter 13 - 1 Sometimes a kind of glory lights up the mind of a man. It happens to nearly everyone. You can feel it growing or preparing like a fuse burning toward dynamite. It is a feeling in the stomach, a delight of the nerves, of the forearms. The skin tastes the air, and every deep-drawn breath is sweet. Its beginning has the pleasure of a great stretching yawn; it flashes in the brain and the whole world glows outside your eyes. A man may have lived all of his life in the gray, and the land and trees of him dark and somber. The events, even the important ones, may have trooped by faceless and pale. And then—the glory—so that a cricket song sweetens his ears, the smell of the earth rises chanting to his nose, and dappling light under a tree blesses his eyes. Then a man pours outward, a torrent of him, and yet he is not diminished. And I guess a man’s importance in the world can be measured by the quality and number of his glories. It is a lonely thing but it relates us to the world. It is the mother of all creativeness, and it sets each man separate from all other men. I don’t know how it will be in the years to come. There are monstrous changes taking place in the world, forces shaping a future whose face we do not know. Some of these forces seem evil to us, perhaps not in themselves but because their tendency is to eliminate other things we hold good. It is true that two men can lift a bigger stone than one man. A group can build automobiles quicker and better than one man, and bread from a huge factory is cheaper and more uniform. When our food and clothing and housing all are born in the complication of mass production, mass method is bound to get into our thinking and to eliminate all other thinking. In our time mass or collective production has entered our economics, our politics, and even our religion, so that some nations have substituted the idea collective for the idea God. This in my time is the danger. There is great tension in the world, tension toward a breaking point, and men are unhappy and confused. At such a time it seems natural and good to me to ask myself these questions. What do I believe in? What must I fight for and what must I fight against? Our species is the only creative species, and it has only one creative instrument, the individual mind and spirit of a man. Nothing was ever created by two men. There are no good collaborations, whether in music, in art, in poetry, in mathematics, in philosophy. Once the miracle of creation has taken place, the group can build and extend it, but the group never invents anything. The preciousness lies in the lonely mind of a man. And now the forces marshaled around the concept of the group have declared a war of extermination on that preciousness, the mind of man. By disparagement, by starvation, by repressions, forced direction, and the stunning hammerblows of conditioning, the free, roving mind is being pursued, roped, blunted, drugged. It is a sad suicidal course our species seems to have taken. And this I believe: that the free, exploring mind of the individual human is the most valuable thing in the world. And this I would fight for: the freedom of the mind to take any direction it wishes, undirected. And this I must fight against: any idea, religion, or government which limits or destroys the individual. This is what I am and what I am about. I can understand why a system built on a pattern must try to destroy the free mind, for this is one thing which can by inspection destroy such a system. Surely I can understand this, and I hate it and I will fight against it to preserve the one thing that separates us from the uncreative beasts. If the glory can be killed, we are lost.

The modifications of the family structure by this state of affairs is important. The couple feels isolated, surrounded by children who cost them a great deal in many ways. Sometimes they live in harassing conditions. Work in the factory which increases nervous tension has replaced the more natural work in the fields which was perhaps more tiring physically and less remunerative. In seeking a means to reduce financial insecurity, the couple has created moral and affective insecurity. The woman is constantly in constantly in contact with other man and thus less dependent on her husband. She is in a situation where she can become deeply attached to another. The husband's insecurity can incite him to become jealous and aggressive, and the wife feeling this developing possessiveness may in turn become aggressive. The couple becomes a little universe of growing tension and latent hostility. The spirit of this new family is no longer conservative; the pater familias no longer exists, even the ties between parents and children are totally different. There is either a complete abdication of all authority and even of responsibility, or relations within the family may often take on a more fraternal, supple manner.

Great wealth is usually toxic to the well-being of children and family harmony. There is no evidence that people who have great wealth are happier as a result. Indeed, most research points in the other direction, and this is confirmed by my own experience of working with ultra-wealthy families. Great wealth brings its own pressures: family anxieties about maintaining the wealth, worries about personal security, tensions with non-wealthy relatives, fears about children being spoilt by wealth, or even abducted. Great wealth can distort every friendship – are they only interested in me because of what I own? Expect to hear more about social enterprise and impact investing – where the purpose is not just to make money but to do something that has a positive impact on society or the environment, even if the returns are lower than with other forms of investment.

Such sentiments demonstrate that the recent rise in anti-Semitism across Europe is not merely a product of the relatively new tensions in the Middle East. Traditional forms of hatred towards Jews are also alive and well. The same could be said for the rise in animosity towards Gypsies since the fall of communism, particularly in the Czech Republic, Poland and Hungary. In Bulgaria riots broke out in the autumn of 2011, after a series of racist demonstrations against Gypsies.5

He’s got a bad case of something I call ethnic PMS. I think it sounds nicer than ‘bloodlust.

In his Principles of Psychology, James already criticized what he took to be the artificial and deeply misleading traditional empiricist accounts of experience. Experience does not consist of discrete atomic units that simply follow or are associated with each other. This is an intellectualist abstraction of philosophers, not an account of concrete experience as it is lived. James emphasizes the dynamic, flowing quality of the “stream of experience” – what he sometimes called the “muchness” and pluralistic variety of experience. Contrary to Hume and those influenced by him, James argued that we experience “relations,” “continuity,” and “connections” directly. We experience activity – its tensions, resistances, and tendencies. We feel “the tendency, the obstacle, the will, the strain, the triumph, or the passive giving up, just as [we feel] the time, the space, the swiftness or intensity, the movement, the weight and color, the pain and pleasure, the complexity, or whatever remaining characters the situation may involve” (James 1997, p. 282). He does not denigrate or underestimate the importance of our conceptual activity, but concepts are never quite adequate to capture the concreteness of experience. To say this is not to claim that there is something about experience that is in principle knowable, but that we cannot know. Rather, it is to affirm that there is more to experience than knowing. James criticizes the epistemological prejudice, which assumes that the only or primary role that experience plays in our lives is to provide us with knowledge. Paraphrasing Hamlet, James might well have said to his fellow philosophers: “There are more things in experience than are dreamt of in your philosophy.

Someone—Tony or Warner Bros.?—had decided that the grueling schedule and the added tension in the band might be alleviated somewhat by the relative comfort of bus touring versus Old Blue. It was a nice idea. It might have even been a gambit to see if the camaraderie of sharing a luxurious living situation might heal the band’s broken bonds. So we loaded all of our gear into the parking lot behind our apartment and waited for our new accommodations to arrive. Everyone, I think even Jay, was excited about the prospect of spending at least some small part of our lives seeing what it was like to tour in style. That was until he laid eyes on the Ghost Rider. What we were picturing was sleek and non-ostentatious like the buses we had seen parked in front of theaters at sold-out shows by the likes of R.E.M. or the Replacements. Instead, what we got was one of Kiss’s old touring coaches—a seventies-era Silver Eagle decked out with an airbrushed mural in a style I can only describe as “black-light poster–esque,” depicting a pirate ship buffeted by a stormy sea with a screaming skeleton standing in the crow’s nest holding a Gibson Les Paul aloft and being struck by lightning. The look on Jay’s face was tragic. I felt bad for him. This was not a serious vehicle. I’m not sure how we talked him into climbing aboard, and once we did, I have no idea how we got him to stay, because the interior was even worse. White leather, mirrored ceilings, and a purple neon sign in the back lounge informing everyone, in cursive, that they were aboard the “Ghost Rider” lest they forget. So we embarked upon Uncle Tupelo’s last tour learning how to sleep while being shot at eighty miles per hour down the highway inside a metal box that looked like the VIP room at a strip club and made us all feel like we were living inside a cocaine straw. Ghost Rider indeed.

If there was any politician in America who reflected the Cold War and what it did to the country, it was Richard Nixon—the man and the era were made for each other. The anger and resentment that were a critical part of his temperament were not unlike the tensions running through the nation as its new anxieties grew. He himself seized on the anti-Communist issue earlier and more tenaciously than any other centrist politician in the country. In fact that was why he had been put on the ticket in the first place. His first congressional race in 1946, against a pleasant liberal incumbent named Jerry Voorhis, was marked by red-baiting so savage that it took Voorhis completely by surprise. Upon getting elected, Nixon wasted no time in asking for membership in the House Un-American Activities Committee. He was the committee member who first spotted the contradictions in Hiss’s seemingly impeccable case; in later years he was inclined to think of the case as one of his greatest victories, in which he had challenged and defeated a man who was not what he seemed, and represented the hated Eastern establishment. His career, though, was riddled with contradictions. Like many of his conservative colleagues, he had few reservations about implying that some fellow Americans, including perhaps the highest officials in the opposition party, were loyal to a hostile foreign power and willing to betray their fellow citizens. Yet by the end of his career, he became the man who opened the door to normalized relations with China (perhaps, thought some critics, he was the only politician in America who could do that without being attacked by Richard Nixon), and he was a pal of both the Soviet and Chinese Communist leadership. If he later surprised many long-standing critics with his trips to Moscow and Peking, he had shown his genuine diplomatic skills much earlier in the way he balanced the demands of the warring factions within his own party. He never asked to be well liked or popular; he asked only to be accepted. There were many Republicans who hated him, particularly in California. Earl Warren feuded with him for years. Even Bill Knowland, the state’s senior senator and an old-fashioned reactionary, despised him. At the 1952 convention, Knowland had remained loyal to Warren despite Nixon’s attempts to help Eisenhower in the California delegation. When Knowland was asked to give a nominating speech for Nixon, he was not pleased: “I have to nominate the dirty son of a bitch,” he told friends. Nixon bridged the gap because his politics were never about ideology: They were the politics of self. Never popular with either wing, he managed to negotiate a delicate position acceptable to both. He did not bring warmth or friendship to the task; when he made attempts at these, he was, more often than not, stilted and artificial. Instead, he offered a stark choice: If you don’t like me, find someone who is closer to your position and who is also likely to win. If he tilted to either side, it was because that side seemed a little stronger at the moment or seemed to present a more formidable candidate with whom he had to deal. A classic example of this came early in 1960, when he told Barry Goldwater, the conservative Republican leader, that he would advocate a right-to-work plank at the convention; a few weeks later in a secret meeting with Nelson Rockefeller, the liberal Republican leader—then a more formidable national figure than Goldwater—Nixon not only reversed himself but agreed to call for its repeal under the Taft-Hartley act. “The man,” Goldwater noted of Nixon in his personal journal at the time, “is a two-fisted four-square liar.

The gospel always divides. And this will always be uncomfortable—for both the evangelist and the listener. While it helps to find common ground, a point will come where our path and our non-Christian relatives’ paths diverge. This is nothing new. People have always bristled at our exclusive gospel. That’s why they tried to throw Jesus off a cliff (Luke 4:29). It’s why they stoned Stephen (Acts 7:58). It’s why they tried to kill Paul several times (e.g. Acts 14:19, 21:31). And it may explain why tension fills your family gatherings.

I can bring a glass of water smoothly to my lips because practice has taught me just how much contractile effort and speed is necessary to lift it and carry it through the air without either dropping it or throwing the water towards the ceiling. This familiar feel for the resistance of the glass of water, and for the appropriate muscular effort to both overcome that resistance and remain in constant control, are functions of the variable settings of the inhibitory response of the Golgi tendon organs. And I use this reflex mechanism every time I use a screwdriver or a wrench, row a boat, push a car, do a push-up or a deep knee bend, pick up an object—in short, every time I need a specific amount of effort delivered in order to accomplish a specific task—any time “too much” is just as mistaken as “too little.” This includes, of course, almost all the controlled uses to which I put my muscles. Now in order to be helpful in all situations, this variable setting of the tension values which trigger the reflex must be capable of both a wide range of adjustment and rapid shifts. Objects that we need to manipulate with carefully controlled efforts may be small or large, light or heavy. Building a rock wall can require just as much finesse and balance as building a house of playing cards, but the levels of tension which require equally sensitive monitoring are very different in each case. Since these relative tension values can be altered rapidly at will, and are refined with practice, it seems evident that they can be controlled by higher brain centers. This is presumably done through descending neural pathways which can generate impulses that either facilitate or inhibit the action of the Golgi/motor neuron synapses. In this way, control signals from higher nervous centers could automatically set the level of tension at which the muscle would be maintained. If the required tension is high, then the muscle tension would be set by the servo-feedback mechanism to this high level of tension. On the other hand, if the desired tension level is low, the muscle tension would be set this level.9

So it is necessary that we have a means of monitoring the tension developed by muscular activity, and equally necessary that the threshold of response for the inhibitory function of that monitor be a variable threshold that can be readily adjusted to suit many purposes, from preventing tissue damage due to overload, to providing a smooth and delicate twist of the tuning knob of a sensitive shortwave receiver. And such a marvelously adaptable tension-feedback system we do have in our Golgi tendon organs, reflex arcs which connect the sensory events in a stretching tendon directly to the motor events which control that degree of stretch, neural feed-back loops whose degree of sensory and motor stimulation may be widely altered according to our intent, our conscious training, and our unconscious habits. This ingenious device does, however, contain a singular danger, a danger unfortunately inherent in the very features of the Golgi reflex which are the cleverest, and the most indispensable to its proper function. The degree of facilitation of the feed-back loop, which sets the threshold value for the “required tension,” is controlled by descending impulses from higher brain centers down into the loop’s internuncial network in the brain stem and the spinal cord. In this way, conscious judgements and the fruits of practice are translated into precise neuromuscular values. But judgement and practice are not the only factors that can be involved in this facilitating higher brain activity. Relative levels of overall arousal, our attitudes towards our past experience, the quality of our present mood, neurotic avoidances and compulsions of all kinds, emotional associations from all quarters—any of these things can color descending messages, and do in fact cause considerable alterations in the Golgi’s threshold values. It is possible, for instance, to be so emotionally involved in an effort—either through panic or through exhilaration—that we do not even notice that our exertions have torn us internally until the excitement has receded, leaving the painful injury behind to surprise us. Or acute anxiety may drive the value of the “required tension” so high that our knuckles whiten as we grip the steering wheel, the pencil suddenly snaps in our fingers, or the glass shatters as we set it with too much force onto the table. On the other hand, timidity or the fear of being rejected can so sap us of “required tension” that it is difficult for us to produce a loud, clear knock upon a door that we tremble to enter.

So you're Charity?' he asked, trying to ease the tension. Her current behavior was not fitting of the name; her parents must have had less kidnapping-related ambitions for her.

Fraser was quiet, occasionally withdrawn—but he relaxed in the presence of horses, and Grey felt a small relaxation of his own tension in seeing it. He had arranged for Jamie’s parole at Helwater because of the horses and the relative degree of freedom, and while he could not deceive himself that Jamie was content as a prisoner, at least he had some hope that he was not completely unhappy. Am I right to treat him thus? he wondered, watching Fraser’s broad back as the Scot preceded him from the dining room. Will it give him something to remember, to recollect with pleasure when he goes back—or only increase the bitterness of his position? God, I wish I knew.

1. Get a Story. If you don’t have a story, create one. Use the past, present, or future.  For example, if you could travel anywhere tomorrow where would you go?   2. Enjoy Your Story. Love it. If you don’t love it, then the listener won’t. Have fun with your story.   3. Add Emotion. Visualize…   4. Add Pauses. This heightens the tension and gives the audience time to listen, laugh, and/or respond, and adds suspense.   5. Use Body Language. You know it–your body often says more than your words, so use it!   6.  Use Your 5 Senses to Amplify the Story. How did it feel when you were looking at that crystal clear water?  What sounds were around you? The 5 senses bring the story to life!   7. Characterization. Bring your characters to life–what personality traits did they have?   8. Know the Audience. Are you talking to a bunch of children in grade school or are you talking to a stranger you just met in a bar? Relate to your audience.   9. Make Sure There is a Point to Your Story. Enough said! What is the bottom line?   10. Write Your Story and Cut It in Half. We’re all busy, so KISS–“Keep It Short and Simple

Developing the courage to think negatively allows us to look at ourselves as we really are. There is a remarkable consistency in people’s coping styles across the many diseases we have considered: the repression of anger, the denial of vulnerability, the “compensatory hyperindependence.” No one chooses these traits deliberately or develops them consciously. Negative thinking helps us to understand just what the conditions were in our lives and how these traits were shaped by our perceptions of our environment. Emotionally draining family relationships have been identified as risk factors in virtually every category of major illness, from degenerative neurological conditions to cancer and autoimmune disease. The purpose is not to blame parents or previous generations or spouses but to enable us to discard beliefs that have proved dangerous to our health. “The power of negative thinking” requires the removal of rose-coloured glasses. Not blame of others but owning responsibility for one’s relationships is the key. It is no small matter to ask people with newly diagnosed illness to begin to examine their relationships as a way of understanding their disease. For people unused to expressing their feelings and unaccustomed to recognizing their emotional needs, it is extemely challenging to find the confidence and the words to approach their loved ones both compassionately and assertively. The difficulty is all the greater at the point when they have become more vulnerable and more dependent than ever on others for support. There is no easy answer to this dilemma but leaving it unresolved will continue to create ongoing sources of stress that will, in turn, generate more illness. No matter what the patient may attempt to do for himself, the psychological load he carries cannot be eased without a clear-headed, compassionate appraisal of the most important relationships in his life. “Most of our tensions and frustrations stem from compulsive needs to act the role of someone we are not,” wrote Hans Selye. The power of negative thinking requires the strength to accept that we are not as strong as we would like to believe. Our insistently strong self-image was generated to hide a weakness — the relative weakness of the child. Our fragility is nothing to be ashamed of. A person can be strong and still need help, can be powerful in some areas of life and helpless and confused in others. We cannot do all that we thought we could. As many people with illness realize, sometimes too late, the attempt to live up to a self-image of strength and invulnerability generated stress and disrupted their internal harmony.

In combination, these political and economic forces suggest that globalization, at least of the post-Columbus kind, is simply not inevitable. In this book – a deliberate mixture of economics, history, geography and political philosophy – I make six key claims: •First, economic progress that reaches beyond borders is not, in any way, an inescapable truth. Globalization can all too easily go into reverse. •Second, technology can both enable globalization and destroy it. •Third, economic development that reduces inequality between nation states but appears to increase it within those states inevitably creates a tension between a desire for overall gains in global living standards and a yearning for economic and social stability at home. •Fourth, the desire for domestic stability may be undermined by huge twenty-first-century migration flows. •Fifth, the international institutions that have helped govern globalization’s advance are losing their credibility: rightly or wrongly, globalization is increasingly seen to work for the few, not the many. Creating new twenty-first-century institutions to combat this perception will not be easy, however, particularly given the potential clash in values between what might be described as Western democracies and Eastern autocracies. •Sixth (and as the Western powers are belatedly beginning to recognize), there is more than one version of globalization. As US relative economic power declines, so other nascent superpowers will be looking to reshape the world around them in ways that serve their own interests and reflect their own histories. If the Cold War was ultimately a binary rivalry, the twenty-first century is likely to see multiple rivalries, closer in nature to the imperial disputes of the nineteenth century. Indeed, President Xi’s speech in Davos in January 2017 only served to reinforce the sense that globalization is up for grabs.

Our fascination with the gothic peaks in times of anxiety, panic, and upheaval. The Victorian gothic revival of the 1890s was stoked by scientific, technological, and social change. Industrialization and urbanization sparked feelings of alienation. Darwin's theories of evolution and the changing roles of women fanned racist, misogynistic, homophobic, and colonialist fears of 'primitivism,' moral decay, and sexual depravity. In the nineteenth century, terror-inducing imagery had shifted away from crumbling castles to crime-infested cities, and fear of villains and ghosts was supplanted by a fear of madness and degeneration. In the twentieth century, we celebrated/mourned the death of authorship, of the grand narrative, of the self, 'going-one-better in eschatological eloquence,' as Jacques Derrida put it, 'the end of history...the end of subject, the end of man, the end of the West, the end of Oedipus, the end of the earth, Apocalypse Now.' A few years into the new millennium, we were zombie hordes, stalking social media for brains. The gothic is the fucked-either-way-and-freaking-the-fuck-out school of artistic interpretation, the hysterical framework of doom. And this tension between horror as morality tale and horror as decadent spectacle is, I believe, what fueled the pandemic of tabloid stories about wayward starlets that raged throughout 2006 and 2007. Celebrity train wreck stories begin, conservatively, as cautionary tales. A young woman, unprotected or legally emancipated, has moved alone from the relatively sheltered and secluded condition of parent-managed child stardom (because who, nowadays, is more cut off from the world than a child star?) into a corrupt and dangerous world, where her beauty, fame, youth, fortune, and sexual allure are regarded with a charged, ambivalent awe. She is instantly besieged with dangers, and preyed upon by unscrupulous adults. Until they can be contained again, by marriage or paternal protection, she exists in a constant state of uncertainty and peril. The peril is created, of course, by the 'author' - the media outlets that shape the train wreck's life, again and again, into thrilling, chilling tales of suspense.

All of the above blocks our growth and development in the mental, emotional and spiritual aspects of our being. But we have a desire to contact and know our True Self. We learn that “quick fixes” such as compulsive behaviors will allow us to glimpse our True Self and will let off some of the tension. However, if the compulsive behavior is destructive to us or to others, we may feel shame and a resulting lower self-esteem. At this point we may begin to feel more and more out of control and we try to compensate by the need to control even more. We may end up deluded and hurt and often project our pain onto others. Our tension has now built to such an extent that we may develop stress-related illness manifested by aches and pains and often by dysfunction of one or more body organs. We are now in an advanced state of co-dependence, and may progressively deteriorate so that we experience one or more of extreme mood swings, difficulty with intimate relationships and chronic unhappiness. For those who are attempting to recover from alcoholism, another chemical dependence, or another condition or illness, this advanced state of co-dependence may seriously interfere. The development of co-dependence may thus be summarized as follows:

Common Elements of this Trope Here are some elements that are common to stories using the marriage-of-convenience trope: Characters choose to get married, either due to their personal circumstances or because of their goals. Marriage generally happens before the hero and heroine fall in love. Sex often happens before there is any emotional intimacy between the couple. The hero and heroine will usually come together in a way that is certain to generate conflict—so initially the sparks will fly but eventually an amazing love story will emerge. There is an immense romantic arc – from two strangers with no romantic aspirations through to them being fully committed to each other. There is strong attractional tension – our couple do not want to be attracted to each other. It can be challenging for a writer to come up with plausible story scenarios since there are relatively few situations or reasons for a couple to contemplate entering into this type of relationship—especially with contemporary stories where the couple could simply opt to live together. Additional tropes are often incorporated into the plot.

A glance through recent newspaper headlines (see, for example,Globe and Mail, August 17, 1995: A2; Vancouver Sun,August 16, 1995: A1) indicates that not much has changed since 1995. Overfishing and depleted stocks have increased tension among the users, and one group in particular, a relatively powerless group holding only 3 percent of the salmon quota, has been particularly targeted by the commercial interests—the aboriginal fishers. The rationale for doing so may be to shirk responsibility for years of overfishing, greed, poor management and bungling DFO officials. It is much easier and convenient to blame a group that has already been effectively blamed in the past and stereotyped as plunderers. Perhaps the proper word to describe the calculated attacks on the aboriginal fishery is racism, pure and simple.

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Those that involve the back of the head are clearly related to the posterior neck muscles that are part of TMS. Some patients report pain all over the head; others have it in the frontal region. A common complaint is of severe pain “behind the eyes.” When they are unilateral (involving one side only), severe, and are accompanied by nausea, people are inclined to call them migraines. Tension headache can be as disabling as the worst neck, shoulder, or back pain.

In nearly a quarter of all animals in which homosexuality has been observed and analyzed, the behavior has been classified as some other form of nonsexual activity besides (or in addition to) dominance. Reluctant to ascribe sexual motivations to activities that occur between animals of the same gender, scientists in many cases have been formed to come up with alternative "functions". These include some rather far-fetched suggestions, such as the idea that fellatio with male orang-utans is a "nutritive" behavior, or that episodes of cavorting and genital stimulation between male West Indian manatees are "contests of stamina". At various times, homosexuality has been classified as a form of aggression (not necessarily related to dominance), appeasement or placation, play, tension reduction, greeting or social bonding, reassurance or reconciliation, coalition or alliance formations, and "barter" for food or other "favors". It is striking that virtually all of these functions are in fact reasonable and possible components of sexuality - as any reflection on the nature of sexual interactions in humans will reveal - and indeed in some species homosexual interactions do bear characteristics of some or all of these activities. However, in the vast majority of cases these functions are ascribed to a behavior *instead of*, rather than *along with*, a sexual component - and only when the behavior occurs between two males or two females. According to Paul L. Vasey, "While homosexual behavior may serve some social roles, these are often interpreted by zoologists as the primary reason for such interactions and usually seen as negating any sexual component to this behavior. By contrast, heterosexual interactions are invariably seen as being primarily sexual with some possible secondary social functions.

The mechanistic world is imagined as only sight and touch imagine a world (as "moved") — so as to be calculable — thus causal unities are invented, "things" (atoms) whose effect remains constant (transference of the false concept of subject to the concept of the atom). The following are therefore phenomenal: the injection of the concept of number, the concept of the thing (concept of the subject), the concept of activity (separation of cause from effect), the concept of motion (sight and touch): our eye and our psychology are still part of it. If we eliminate these additions, no things remain but only dynamic quanta, in a relation of tension to all other dynamic quanta: their essence lies in their relation to all other quanta, in their "effect" upon the same. The will to power not a being, not a becoming, but a pathos — the most elemental fact from which a becoming and effecting first emerge.

For many years I was under the impression that TMS was a kind of physical expression or discharge of the repressed emotions just described. In fact, this is what I suggested in the first edition of this book. I had been aware since the early 1970s that these common back and neck pain syndromes were due to repressed emotions. Eighty-eight percent of a large group of patients with TMS had a history of other tension-related disorders, like stomach ulcers, colitis, tension headache, and migraine headache. But the idea of TMS as a physical manifestation of nervous tension was somehow unsatisfactory and incomplete. Most important, it did not explain the repeated observation that making a patient aware of the role of the pain as participant in a psychological process would lead to cessation of pain, to a "cure." (page 56)

Any attempt to tell the story of Lewis’s conversion has to try and relate the events of his outer and inner worlds. Lewis presents himself as doing this in Surprised by Joy, telling the story of two quite different—yet interconnected—worlds: his external worlds of English schools and Oxford University, and his internal world of yearning for “Joy,” racked for so long by a tension between the rational and the imaginative. On the one side a many-islanded sea of poetry and myth; on the other a glib and shallow “rationalism.” Nearly all that I loved I believed to be imaginary; nearly all that I believed to be real I thought grim and meaningless.[306]