Work Mode Activated Quotes

If a certain activity, such as painting, becomes the habitual mode of expression, it may follow that taking up the painting materials and beginning work with them will act suggestively and so presently evoke a flight into the higher state.

For sense gratification, a man in the mode of passion wants some honor in society, or in the nation, and he wants to have a happy family, with nice children, wife and house. These are the products of the mode of passion. As long as one is hankering after these things, he has to work very hard. Therefore it is clearly stated here that he becomes associated with the fruits of his activities and thus becomes bound by such activities. In order to please his wife, children and society and to keep up his prestige, one has to work. Therefore the whole material world is more or less in the mode of passion.

A couple people seem to be reticent about the term ‘study,’ but is there a way to be in the undercommons that isn’t intellectual? Is there a way of being intellectual that isn’t social? When I think about the way we were using the term ‘study,’ I think we were committed to the idea that study is what you do with other people. It’s talking and walking around with other people, working, dancing, suffering, some irreducible convergence of all three, held under the name of speculative practice. The notion of a rehearsal – being in a kind of workshop, playing in a band, in a jam session, or old men sitting on a porch, or people working together in a factory – there are these various modes of activity. The point of calling it ‘study’ is to mark that the incessant and irreversible intellectuality of these activities was already there. These activities aren’t ennobled by the fact that we now say, ‘oh, if you did these things in a certain way, you could be said to be have been studying.’ To do these things is to be involved in a kind of common intellectual practice. What’s important is to recognize that that has been the case – because that recognition allows you to access a whole, varied, alternative history of thought.

For me not to be insane , I had to be either sedated by my “ happy pill” or be activated by my hyper work mode. These were the only two responses my mind was known to react. Everything in between was a mundane distraction. A numb bliss , that annihilated everything rational that ever existed in my universe.

 Chapter XVI.--He Disapproves of the Mode of Educating Youth, and He Points Out Why Wickedness is Attributed to the Gods by the Poets.

the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained.

But how this judgment is to be accomplished, it is not easy to understand from Holy Scripture; for there are many modes therein of describing that which is to come to pass only in one mode.

WILLPOWER EXPERIMENT: BREATHE YOUR WAY TO SELF-CONTROL You won’t find many quick fixes in this book, but there is one way to immediately boost willpower: Slow your breathing down to four to six breaths per minute. That’s ten to fifteen seconds per breath—slower than you normally breathe, but not difficult with a little bit of practice and patience. Slowing the breath down activates the prefrontal cortex and increases heart rate variability, which helps shift the brain and body from a state of stress to self-control mode. A few minutes of this technique will make you feel calm, in control, and capable of handling cravings or challenges.4 It’s

For me not to be insane , I had to be either sedated by my “ happy pill” or be activated by my hyper work mode. These were the only two responses my mind was known to react. Everything in between was a mundane distraction. A numb bliss , that annihilated everything rational that ever existed my universe.

Suppose you unexpectedly see a person you care about. Suddenly you feel the love you have, for that person. Let's follow the flow of information from the visual system through the brain to the point of the experience of love as best we can. First of all, the stimulus will flow from the visual system to the prefrontal cortex (putting an image of the loved one in working memory). The stimulus also reaches the explicit memory system of the temporal lobe and activates memories and integrates them with the image of the person. Simultaneously with these processes, the subcortical areas presumed to be involved in attachment will be activated (the exact paths by which the stimulus reaches these areas is not known, however). Activation of attachment circuits then impacts on working memory in several ways. One involves direct connections from the attachment areas to the prefrontal cortex (as with fear, it is the medial prefrontal region that is connected with subcortical attachment areas). Activation of attachment circuits also leads to activation of brain stem arousal networks, which then participate in the focusing of attention on the loved one by working memory. Bodily responses will also be initiated as outputs of attachment circuits, and contrast with the alarm responses initiated by fear and stress circuits. We approach rather than try to escape from or avoid the person, and these behavioral differences are accompanied by different physiological conditions within the body. This pattern of inputs to working memory from within the brain and from the body biases us more toward an open and accepting mode of processing than toward tension and vigilance. The net result in working memory is the feeling of love.

The writers on Dharma Shastra meant by ‘dharma’ not a creed or religion but a mode of life or a code of conduct, which regulated a person’s work and activities as a member of society and as an individual and was intended to bring about the gradual development of a person and to enable him to reach what was deemed to be the goal of human existence.

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

Although Galileo was a devout Catholic, it was his conflict with the Vatican, sadly mismanaged on both sides, that lay at the basis of the running battle between science and religion, a tragic and confusing schism which persists unresolved. More than ever today, religion finds its revelatory truths threatened by scientific theory, and retreats into a defensive corner, while scientists go into the attack insisting that rational argument is the only valid criterion for an understanding of the workings of the universe. Maybe both sides have misunderstood the nature of their respective roles. Scientists are equipped to answer the mechanical question of how the universe and everything in it, including life, came about. But since their modes of thought are dictated by purely rational, materialistic criteria, physicists cannot claim to answer the questions of why the universe exists, and why we human beings are here to observe it, any more than molecular biologists can satisfactorily explain why – if our actions are determined by the workings of a selfish genetic coding – we occasionally listen to the voice of conscience and behave with altruism, compassion and generosity. Even these human qualities have come under attack from evolutionary psychologists who have ascribed altruism to a crude genetic theory by which familial cooperation is said to favour the survival of the species. Likewise the spiritual sophistication of musical, artistic and poetic activity is regarded as just a highly advanced function of primitive origins.

After decades of research about how children learn best, here’s what we’ve discovered: Children learn through play. It’s the work of childhood. Children learn through hands-on experiences. Seeing, touching, tasting, smelling are the strongest modes for early learning. Children master communication by having conversations. Children learn by trying to solve real problems. Children find exploration and investigation intrinsically rewarding. The driving force is “What if . . .?” and “I wonder. . . .

Squeers. 'We go upon the practical mode of teaching, Nickleby; the regular education system. C-l-e-a- n, clean, verb active, to make bright, to scour. W-i-n, win, d-e-r, der, winder, a casement. When the boy knows this out of book, he goes and does it. It's just the same principle as the use of the globes. Where's the second boy?' 'Please, sir, he's weeding the garden,' replied a small voice. 'To be sure,' said Squeers, by no means disconcerted. 'So he is. B-o-t, bot, t-i-n, tin, bottin, n-e-y, ney, bottinney, noun substantive, a knowledge of plants.

Language reflects the monopoly of the industrial mode of production over perception and motivation. The tongues of industrial nations identify the fruits of creative work and of human labor with the outputs of industry. The materialization of consciousness is reflected in Western languages. Schools operate by the slogan "education!" while ordinary language asks what children "learn." The functional shift from verb to noun highlights the corresponding impoverishment of the social imagination. People who speak a nominalist language habitually express proprietary relationships to work which they have. All over Latin America only the salaried employees, whether workers or bureaucrats, say that they have work; peasants say that they do it: "Van a trabajar, pero no tienen trabajo." Those who have been modernized and unionized expect industries to produce not only more goods but also more work for more people. Not only what men do but also what men want is designated by a noun. "Housing" designates a commodity rather than an activity. People acquire knowledge, mobility, even sensitivity or health. They have not only work or fun but even sex.

What the most advanced researchers and theoreticians in all of science now comprehend is that the Newtonian concept of a universe driven by mass force is out of touch with reality, for it fails to account for both observable phenomena and theoretical conundrums that can be explained only by quantum physics: A quantum view explains the success of small efforts quite differently. Acting locally allows us to be inside the movement and flow of the system, participating in all those complex events occurring simultaneously. We are more likely to be sensitive to the dynamics of this system, and thus more effective. However, changes in small places also affect the global system, not through incrementalism, but because every small system participates in an unbroken wholeness. Activities in one part of the whole create effects that appear in distant places. Because of these unseen connections, there is potential value in working anywhere in the system. We never know how our small activities will affect others through the invisible fabric of our connectedness. In what Wheatley calls “this exquisitely connected world,” the real engine of change is never “critical mass”; dramatic and systemic change always begins with “critical connections.”14 So by now the crux of our preliminary needs should be apparent. We must open our hearts to new beacons of Hope. We must expand our minds to new modes of thought. We must equip our hands with new methods of organizing. And we must build on all of the humanity-stretching movements of the past half century: the Montgomery Bus Boycott; the civil rights movement; the Free Speech movement; the anti–Vietnam War movement; the Asian American, Native American, and Chicano movements; the women’s movement; the gay and lesbian movement; the disability rights/pride movement; and the ecological and environmental justice movements. We must find ourselves amid the fifty million people who as activists or as supporters have engaged in the many-sided struggles to create the new democratic and life-affirming values that are needed to civilize U.S. society.

Symbols always derive from archaic residues, from racial engrams (imprints), about whose age and origin one can speculate much although nothing definite can be determined. It would be quite wrong to try to derive symbols from personal sources, for instance from repressed sexuality. Such a repression can at most supply the amount of libido required to activate the archaic engram. The engram, however, corresponds to an inherited mode of functioning which owes its existence not to centuries of sexual repression but to the differentiation of instinct in general. The differentiation of instinct was and still is a biological necessity; it is not peculiar to the human species but manifests itself equally in the sexual atrophy of the worker-bee.

The dominant literary mode of the twentieth century has been the fantastic. This may appear a surprising claim, which would not have seemed even remotely conceivable at the start of the century and which is bound to encounter fierce resistance even now. However, when the time comes to look back at the century, it seems very likely that future literary historians, detached from the squabbles of our present, will see as its most representative and distinctive works books like J.R.R. Tolkien’s The Lord of the Rings, and also George Orwell’s Nineteen Eighty-Four and Animal Farm, William Golding’s Lord of the Flies and The Inheritors, Kurt Vonnegut’s Slaughterhouse-Five and Cat’s Cradle, Ursula Le Guin’s The Left Hand of Darkness and The Dispossessed, Thomas Pynchon’s The Crying of Lot-49 and Gravity’s Rainbow. The list could readily be extended, back to the late nineteenth century with H.G. Wells’s The Island of Dr Moreau and The War of the Worlds, and up to writers currently active like Stephen R. Donaldson and George R.R. Martin. It could take in authors as different, not to say opposed, as Kingsley and Martin Amis, Anthony Burgess, Stephen King, Terry Pratchett, Don DeLillo, and Julian Barnes. By the end of the century, even authors deeply committed to the realist novel have often found themselves unable to resist the gravitational pull of the fantastic as a literary mode. This is not the same, one should note, as fantasy as a literary genre – of the authors listed above, only four besides Tolkien would find their works regularly placed on the ‘fantasy’ shelves of bookshops, and ‘the fantastic’ includes many genres besides fantasy: allegory and parable, fairy-tale, horror and science fiction, modern ghost-story and medieval romance. Nevertheless, the point remains. Those authors of the twentieth century who have spoken most powerfully to and for their contemporaries have for some reason found it necessary to use the metaphoric mode of fantasy, to write about worlds and creatures which we know do not exist, whether Tolkien’s ‘Middle-earth’, Orwell’s ‘Ingsoc’, the remote islands of Golding and Wells, or the Martians and Tralfa-madorians who burst into peaceful English or American suburbia in Wells and Vonnegut. A ready explanation for this phenomenon is of course that it represents a kind of literary disease, whose sufferers – the millions of readers of fantasy – should be scorned, pitied, or rehabilitated back to correct and proper taste. Commonly the disease is said to be ‘escapism’: readers and writers of fantasy are fleeing from reality. The problem with this is that so many of the originators of the later twentieth-century fantastic mode, including all four of those first mentioned above (Tolkien, Orwell, Golding, Vonnegut) are combat veterans, present at or at least deeply involved in the most traumatically significant events of the century, such as the Battle of the Somme (Tolkien), the bombing of Dresden (Vonnegut), the rise and early victory of fascism (Orwell). Nor can anyone say that they turned their backs on these events. Rather, they had to find some way of communicating and commenting on them. It is strange that this had, for some reason, in so many cases to involve fantasy as well as realism, but that is what has happened.

Working class bodies (like any other) will only flourish as long as there is a sense of purpose in participating in them. If there is no real discussion, if everything of significance is decided in advance elsewhere, the organ atrophies and the participants vote with their feet. That kind of apathy and passivity is what capitalist society relies upon. Demanding that we put a cross on a piece of paper, to indicate our trust in representatives who can do what they like for five years, is the sole political duty of the “citizen”. Meanwhile the so-called democratic state represents only the interests of the propertied classes. Socialist society is different. It is not just about dispossessing the wealthy of their ownership of the means of production, even if abolishing both the law of value and exploitation are bedrocks on which a new mode of production must arise. Socialism demands the active participation of all producers in the decisions that affect their lives. Its democracy is direct and based on the ability to recall delegates if they do not fulfil the mandate they were given by the collectivity.

Because of the way our brains function, our sense of ‘me’ naturally runs in narrative mode: we feel as if we’re the hero of the steadily unfolding plot of our lives, one that’s complete with allies, villains, sudden reversals of fortune, and difficult quests for happiness and prizes. Our tribal brains cast haloes around our friends and plant horns on the heads of our enemies. Our ‘episodic memory’ means we experience our lives as a sequence of scenes – a simplistic chain of cause and effect. Our ‘autobiographical memory’ helps imbue these scenes with subtextual themes and moral lessons. We’re constantly moving forward, pursuing our goals, on an active quest to make our lives, and perhaps the lives of others, somehow better. And our biased brains ensure that the ‘invisible actor’ that is us seems like a good person – someone morally decent whose values and opinions are usually correct. The healthy, happy brain runs a gamut of sly tricks in order to help us feel this way. It ensures we’re often over-generous with our estimation of ourselves, imagining we’re better looking, kinder, wiser, more intelligent, have better judgement, are less prejudiced and more effective in our personal and working lives than is actually true.

Brain imaging studies suggest that a couple brain areas in particular are involved in cognitive control: the anterior cingulate cortex (ACC) and the lateral prefrontal cortex (lateral PFC). We’ll be referring to these together as the “cognitive control regions” of the brain. There is still some debate about the precise role played by each of these regions, but one plausible characterization is that the ACC is a kind of smoke detector, and the lateral PFC is the fire response team. Like a smoke detector, the ACC is in constant monitoring mode, waiting to detect a whiff of danger, such as an instance of cognitive conflict. In the case of the Stroop task, we’ve got two automatic processes that are in conflict: the identification of a typeface or color versus the automatic processing of a simple word (assuming you’re literate and it’s your native language). This conflict alerts the ACC, which then sends out an alarm to the lateral PFC to come deal with the situation. The lateral PFC is responsible for many higher cognitive functions, such as the integration of conscious and unconscious knowledge, working memory (the small spotlight of consciousness that allows us to focus on explicit information), and conscious planning. Most relevantly, when it comes to the case of the Stroop task, the lateral PFC also exerts control over other areas of the brain by strengthening the activation of task-relevant networks at the expense of other networks. By weakening certain neural pathways, the lateral PFC essentially tells them to stop doing what they are doing, which is the neural equivalent of fire-retarding foam. In the Stroop task presented above,

Time management also involves energy management. Sometimes the rationalization for procrastination is wrapped up in the form of the statement “I’m not up to this,” which reflects the fact you feel tired, stressed, or some other uncomfortable state. Consequently, you conclude that you do not have the requisite energy for a task, which is likely combined with a distorted justification for putting it off (e.g., “I have to be at my best or else I will be unable to do it.”). Similar to reframing time, it is helpful to respond to the “I’m not up to this” reaction by reframing energy. Thinking through the actual behavioral and energy requirements of a job challenges the initial and often distorted reasoning with a more realistic view. Remember, you only need “enough” energy to start the task. Consequently, being “too tired” to unload the dishwasher or put in a load of laundry can be reframed to see these tasks as requiring only a low level of energy and focus. This sort of reframing can be used to address automatic thoughts about energy on tasks that require a little more get-up-and-go. For example, it is common for people to be on the fence about exercising because of the thought “I’m too tired to exercise.” That assumption can be redirected to consider the energy required for the smaller steps involved in the “exercise script” that serve as the “launch sequence” for getting to the gym (e.g., “Are you too tired to stand up and get your workout clothes? Carry them to the car?” etc.). You can also ask yourself if you have ever seen people at the gym who are slumped over the exercise machines because they ran out of energy from trying to exert themselves when “too tired.” Instead, you can draw on past experience that you will end up feeling better and more energized after exercise; in fact, you will sleep better, be more rested, and have the positive outcome of keeping up with your exercise plan. If nothing else, going through this process rather than giving into the impulse to avoid makes it more likely that you will make a reasoned decision rather than an impulsive one about the task. A separate energy management issue relevant to keeping plans going is your ability to maintain energy (and thereby your effort) over longer courses of time. Managing ADHD is an endurance sport. It is said that good soccer players find their rest on the field in order to be able to play the full 90 minutes of a game. Similarly, you will have to manage your pace and exertion throughout the day. That is, the choreography of different tasks and obligations in your Daily Planner affects your energy. It is important to engage in self-care throughout your day, including adequate sleep, time for meals, and downtime and recreational activities in order to recharge your battery. Even when sequencing tasks at work, you can follow up a difficult task, such as working on a report, with more administrative tasks, such as responding to e-mails or phone calls that do not require as much mental energy or at least represent a shift to a different mode. Similarly, at home you may take care of various chores earlier in the evening and spend the remaining time relaxing. A useful reminder is that there are ways to make some chores more tolerable, if not enjoyable, by linking them with preferred activities for which you have more motivation. Folding laundry while watching television, or doing yard work or household chores while listening to music on an iPod are examples of coupling obligations with pleasurable activities. Moreover, these pleasant experiences combined with task completion will likely be rewarding and energizing.

When we have poor vagal tone, we have higher sensitivity to perceived threats in our environment, which overactivates the body’s stress response and leads to reduced emotional and attentional regulation overall. Those of you who experience the discomfort of social anxiety might recognize this disconnect. Imagine walking into a party filled with strangers. You might have obsessed over what to wear to the party, planning every detail, every possible conversation topic, or you may have felt totally neutral about the party—no warning signs that you might feel uncomfortable and act accordingly. Either way, none of it matters once you actually walk into the room. Suddenly, all eyes are on you. Your face grows hot and red when you hear laughter, which you’re certain is about your outfit or your hair. Someone brushes past you, and you feel claustrophobic. All the strangers seem to be leering. Even if you know rationally that this is not a hostile place, that no one is looking at or judging you (and if they are, who cares?), it’s nearly impossible to shake the feeling once you’re trapped in it. That’s because your subconscious perceives a threat (using your nervous system’s sixth sense of neuroception) in a nonthreatening environment (the party) and has activated your body, putting you into a state of fight (argue with anyone and everyone), flight (leave the party), or freeze (don’t say a word). The social world has become a space filled with threat. Unfortunately, this kind of nervous system dysregulation is self-confirming. While it is activated, anything that doesn’t confirm your suspicions (a friendly face) will be ignored by your neuroception in favor of things that do (the stray laugh you felt was directed at you). Social cues that would be seen as friendly when you were in social engagement mode—such as a pause in the conversation for you to enter, eye contact, a smile—will be either misinterpreted or ignored.

it is helpful to keep in mind three ways in which we can know something. The first is by way of theoretical statements. We can learn a lot by listening to a lecture. In this mode of knowing, we endeavor to abstract from the particulars of the case and grasp what is essential to it. Although the lecturer might use examples or illustrations to aid comprehension, the primary mode of delivery is by way of statements and arguments made up out of abstract notions. Another way we can know something is by what we might call the way of doing. There’s real know-how that comes from doing something, especially when we do something so much that our experience of it becomes rich and varied. For example, our sweet, humble Aunt Emily knows a lot about the virtue of humility by having lived humility over many years. Her theoretical knowledge of humility—her knowledge of humility by way of universal statements and arguments—may be nil. She may have never studied moral theology. If asked to give a definition of humility, she would probably be at a loss. And yet, it’s undeniable that Aunt Emily has a real understanding of what it means to be humble, an experiential knowledge embodied in her habitually humble acts. And by imitating Aunt Emily’s humility, we can proceed along this way of doing as well. The third way of knowing is by what we might call the way of showing. By “showing,” I mean the activities of the artistic imagination. A movie is a kind of showing, as is a play. But there are other kinds of showing that do not involve performance either live or recorded. A novel is a kind of showing, as is a poem, as is a short story. These latter arts are showings in the sense that they, just like a movie or play, offer us images of human beings doing things. And whether a showing is performance-based or text-based, it attempts—as we so often say about a work of art—to “say” something. It offers us the experience of something meaningful.

Systems 1 and 2 are both active whenever we are awake. System 1 runs automatically and System 2 is normally in a comfortable low-effort mode, in which only a fraction of its capacity is engaged. System 1 continuously generates suggestions for System 2: impressions, intuitions, intentions, and feelings. If endorsed by System 2, impressions and intuitions turn into beliefs, and impulses turn into voluntary actions. When all goes smoothly, which is most of the time, System 2 adopts the suggestions of System 1 with little or no modification. You generally believe your impressions and act on your desires, and that is fine—usually. When System 1 runs into difficulty, it calls on System 2 to support more detailed and specific processing that may solve the problem of the moment. System 2 is mobilized when a question arises for which System 1 does not offer an answer, as probably happened to you when you encountered the multiplication problem 17 × 24. You can also feel a surge of conscious attention whenever you are surprised. System 2 is activated when an event is detected that violates the model of the world that System 1 maintains. In that world, lamps do not jump, cats do not bark, and gorillas do not cross basketball courts. The gorilla experiment demonstrates that some attention is needed for the surprising stimulus to be detected. Surprise then activates and orients your attention: you will stare, and you will search your memory for a story that makes sense of the surprising event. System 2 is also credited with the continuous monitoring of your own behavior—the control that keeps you polite when you are angry, and alert when you are driving at night. System 2 is mobilized to increased effort when it detects an error about to be made. Remember a time when you almost blurted out an offensive remark and note how hard you worked to restore control. In summary, most of what you (your System 2) think and do originates in your System 1, but System 2 takes over when things get difficult, and it normally has the last word.

Look around on your next plane trip. The iPad is the new pacifier for babies and toddlers… Parents and other passengers read on Kindles… Unbeknownst to most of us, an invisible, game-changing transformation links everyone in this picture: the neuronal circuit that underlies the brain’s ability to read is subtly, rapidly changing… As work in neurosciences indicates, the acquisition of literacy necessitated a new circuit in our species’ brain more than 6,000 years ago… My research depicts how the present reading brain enables the development of some of our most important intellectual and affective processes: internalized knowledge, analogical reasoning, and inference; perspective-taking and empathy; critical analysis and the generation of insight. Research surfacing in many parts of the world now cautions that each of these essential “deep reading” processes may be under threat as we move into digital-based modes of reading… Increasing reports from educators and from researchers in psychology and the humanities bear this out. English literature scholar and teacher Mark Edmundson describes how many college students actively avoid the classic literature of the 19thand 20th centuries because they no longer have the patience to read longer, denser, more difficult texts. We should be less concerned with students’ “cognitive impatience,” however, than by what may underlie it: the potential inability of large numbers of students to read with a level of critical analysis sufficient to comprehend the complexity of thought and argument found in more demanding texts… Karin Littau and Andrew Piper have noted another dimension: physicality. Piper, Littau and Anne Mangen’s group emphasize that the sense of touch in print reading adds an important redundancy to information – a kind of “geometry” to words, and a spatial “thereness” for text. As Piper notes, human beings need a knowledge of where they are in time and space that allows them to return to things and learn from re-examination – what he calls the “technology of recurrence”. The importance of recurrence for both young and older readers involves the ability to go back, to check and evaluate one’s understanding of a text. The question, then, is what happens to comprehension when our youth skim on a screen whose lack of spatial thereness discourages “looking back.

Focus intently and beat procrastination.    Use the Pomodoro Technique (remove distractions, focus for 25 minutes, take a break).    Avoid multitasking unless you find yourself needing occasional fresh perspectives.    Create a ready-to-resume plan when an unavoidable interruption comes up.    Set up a distraction-free environment.    Take frequent short breaks. Overcome being stuck.    When stuck, switch your focus away from the problem at hand, or take a break to surface the diffuse mode.    After some time completely away from the problem, return to where you got stuck.    Use the Hard Start Technique for homework or tests.    When starting a report or essay, do not constantly stop to edit what is flowing out. Separate time spent writing from time spent editing. Learn deeply.    Study actively: practice active recall (“retrieval practice”) and elaborating.    Interleave and space out your learning to help build your intuition and speed.    Don’t just focus on the easy stuff; challenge yourself.    Get enough sleep and stay physically active. Maximize working memory.    Break learning material into small chunks and swap fancy terms for easier ones.    Use “to-do” lists to clear your working memory.    Take good notes and review them the same day you took them. Memorize more efficiently.    Use memory tricks to speed up memorization: acronyms, images, and the Memory Palace.    Use metaphors to quickly grasp new concepts. Gain intuition and think quickly.    Internalize (don’t just unthinkingly memorize) procedures for solving key scientific or mathematical problems.    Make up appropriate gestures to help you remember and understand new language vocabulary. Exert self-discipline even when you don’t have any.    Find ways to overcome challenges without having to rely on self-discipline.    Remove temptations, distractions, and obstacles from your surroundings.    Improve your habits.    Plan your goals and identify obstacles and the ideal way to respond to them ahead of time. Motivate yourself.    Remind yourself of all the benefits of completing tasks.    Reward yourself for completing difficult tasks.    Make sure that a task’s level of difficulty matches your skill set.    Set goals—long-term goals, milestone goals, and process goals. Read effectively.    Preview the text before reading it in detail.    Read actively: think about the text, practice active recall, and annotate. Win big on tests.    Learn as much as possible about the test itself and make a preparation plan.    Practice with previous test questions—from old tests, if possible.    During tests: read instructions carefully, keep track of time, and review answers.    Use the Hard Start Technique. Be a pro learner.    Be a metacognitive learner: understand the task, set goals and plan, learn, and monitor and adjust.    Learn from the past: evaluate what went well and where you can improve.

a machine of rather random and haphazard structure will have certain near-equilibrium positions, and certain positions far from equilibrium, and that the near-equilibrium patterns will by their very nature last for a long time, while the others will appear only temporarily. The result is that in Ashby’s machine, as in Darwin’s nature, we have the appearance of a purposefulness in a system which is not purposefully constructed simply because purposelessness is in its very nature transitory. Of course, in the long run, the great trivial purpose of maximum entropy will appear to be the most enduring of all. But in the intermediate stages an organism or a society of organisms will tend to dally longer in those modes of activity in which the different parts work together, according to a more or less meaningful pattern.

unclear but violent desires of Ciaran and his minions, and the bizarre visitations by Pure Evil. By the time we finished, Marguerite was in shock. I couldn’t blame her; it sounded insane. Marguerite shook her head. “Like I said, I’m not sure I could get you back. I don’t know the first thing about interdimensional travel or digitizing humans or the singularity or … whatever it would take. But there is one thing I know I can do. I can give each of you a creative mode inventory.” “What does that mean?” I asked. “It means you will have full access to nearly every single item that exists in your world, even fully-crafted weapons and armor.” “Sick!” “If you can get back to the Nullite Monastery, KindHermione will be waiting there with three potions, one for each of you. When you drink the potion, it will insert some code which will activate the creative mode inventory for each of you. It will just take me a couple hours to write the code.” Nothing she said really made any sense to me. Potions? Inserting code? Whatever. But, if it did what she said it would do, it might give us a leg up on the executioner endermen and Ciaran. “Is there anything you can do about the hardcore mode?” said Emma, a hint of desperation in her voice. “Unless I had direct access to the code of the server, I don’t think there’s anything I can do about that. But … I can put a few totems of undying into each of your creative mode inventories.” “Totems of undying? What are those?” I said. “It’s an evoker drop. Normally, they only work for players, but I think I can make them work for villagers too. If you are holding the totem in one of your hands when you die, instead of dying you maintain one heart and get a regeneration effect for a brief period. So, if you are in a fight,

Our body learns to engage in patterns like these to feel like our familiar self. Ideally, when we experience a powerful emotion, either our activation or our immobilization mode is triggered and we return to our baseline social engagement zone quickly.

How can it then be a surprise that women feel fear, a sense that their bodies expose them to danger? Society uses fear, the most powerful tool at its disposal, to get women to surrender to its authority and control. It breeds fear. Fearful women are easy to control. When women live in fear, they listen and they obey. Fear is reinforced by women’s daily reality. In a 2015 study, women considered commuting to work the most dangerous activity and their biggest daily fear. Only 12 per cent feel safe in public transportation. Physiologically this means many women are constantly in survival mode. How can they thrive?

This is the system for self-reflection, and reflection about others, the area of the brain that is highly active when we are not focused on a task. It is the part of us that goes “off-line.” A healthy default mode network is necessary for the human brain to rejuvenate, store information in more permanent locations, gain perspective, process complicated ideas, and be truly creative. It has also been linked in young people to the development of a strong sense of identity and a capacity for empathy.19 Not surprisingly, stress impairs the default mode network’s ability to work its magic. Scientists are concerned that because of technology’s ubiquity, young people have too few opportunities to activate their default mode network and, as a result, too few opportunities for self-reflection.

When we become lost in this process, we miss out on our crucial emotional need to experience a sense of belonging. We live in permanent estrangement oscillating between the extremes of too good for others or too unlikeable to be included. This is the excruciating social perfectionism of the Janus-faced critic: others are too flawed to love and we are too defective to be lovable. A verbal diagram of a typical critic-looping scenario looks like this. The outer critic’s judgmentalness is activated by the need to escape the “in-danger” feeling that is triggered by socializing. Even the thought of relating can set off our disapproval programs so that we feel justified in isolating. Extended withdrawal however, reawakens our relational hunger and our impulses to connect. This simultaneously reverses the critic from outer to inner mode. The critic then laundry lists our inadequacies, convincing us that we are too odious to others to socialize. This then generates self-pitying persecution fantasies, which eventually re-invites the outer critic to build a case about how awful people are…ad infinitum…ad nauseam. This looping then keeps us “safe” in the hiding of silent disengagement. When it emanates from the inner critic direction, the vacillating critic can look like this. The survivor’s negative self-noticing drives her to strive to be perfect. She works so hard and incessantly at it that she begins to resent others who do not. Once the resentment accumulates enough, a minor faux pas in another triggers her to shift into extreme outer critic disappointment and frustration. She then silently perseverates and laundry lists “people” for all their faults and betrayals.

in believing that anxiety disorders typically arise from failed efforts to resolve basic existential dilemmas, Dr. W. is, as we will see, running against the grain of modern psychopharmacology (which proffers the evidence of sixty years of drug studies to argue that anxiety and depression are based on “chemical imbalances”), neuroscience (whose emergence has demonstrated not only the brain activity associated with various emotional states but also, in some cases, the specific structural abnormalities associated with mental illness), and temperament studies and molecular genetics (which suggest, rather convincingly, a powerful role for heredity in the determination of one’s baseline level of anxiety and susceptibility to psychiatric illness). Dr. W. doesn’t dispute the findings from any of those modes of inquiry. He believes medication can be an effective treatment for the symptoms of anxiety. But his view, based on thirty years of clinical work with hundreds of anxious patients, is that at the root of almost all clinical anxiety is some kind of existential crisis about what he calls the “ontological givens”—that we will grow old, that we will die, that we will lose people we love, that we will likely endure identity-shaking professional failures and personal humiliations, that we must struggle to find meaning and purpose in our lives, and that we must make trade-offs between personal freedom and emotional security and between our desires and the constraints of our relationships and our communities. In this view, our phobias of rats or snakes or cheese or honey (yes, honey; the actor Richard Burton could not bear to be in a room with honey, even if it was sealed in a jar, even if the jar was closed in a drawer) are displacements of our deeper existential concerns projected onto outward things. Early

default mode network is more active in ADHD brains than neurotypical brains.[*3] This tendency isn’t a choice; it’s due to our brain structure. There is more gray matter in the default mode network of ADHD brains than neurotypical brains. Because of this, it’s easier for this part of the brain to be activated and stay activated—leaving the door open for distractions and shower thoughts. This is also why those with ADHD are better at divergent thinking!

Men,” she says with a heavy sigh. “Seriously.” She turns back to Josie. “Listen, if there’s anything you need, I’d be more than happy to help out.” “You don’t have to,” Josie says. “I want to,” Everly says, boss mode activated completely. “I work with these guys every day. They can be⁠—” “Ornery kangaroos?” Josie offers.

New classes of underconsumers and of underemployed are one of the inevitable by-products of industrial progress. Organization makes them aware of their common plight. At present articulate minorities-often claiming the leadership of majorities--seek equal treatment. If one day they were to seek equal work rather than equal pay-equal inputs rather than equal outputs-they could be the pivot of social reconstruction. Industrial society could not possibly resist a strong women's movement, for example, which would lead to the demand that all people, without distinction, do equal work. Women are integrated into all classes and races. Most of their daily activities are performed in nonindustrial ways. Industrial societies remain viable precisely because women are there to perform those daily tasks which resist industrialization. It is easier to imagine that the North American continent would cease to exploit the under-industrialization of South America than that it would cease to use its women for industry-resistant chores. In a society ruled by the standards of industrial efficiency, housework is rendered inhuman and devalued. It would be rendered even less tolerable if it were given pro-forma industrial status. The further expansion of industry would be brought to a halt if women forced upon us the recognition that society is no longer viable if a single mode of production prevails. The effective recognition that not two but several equally valuable, dignified, and important modes of production must coexist within any viable society would bring industrial expansion under control. Growth would stop if women obtained equally creative work for all, instead of demanding equal rights over the gigantic and expanding tools now appropriated by men.

Mindless Choosing The cashew problem is not only one of temptation. It also involves the type of mindless behavior we discussed in the context of inertia. In many situations, people put themselves into an “automatic pilot” mode, in which they are not actively paying attention to the task at hand. (The Automatic System is very comfortable that way.) On a Saturday morning when we set out to run an errand, we can easily find ourselves driving our usual route to work—until we realize we are headed in the opposite direction from our intended destination, the grocery store.

t o improve the physical capacity of the horse, a trainer must learn to value its qualities and to compensate for its flaws. Physical training of an athlete, particularly a human athlete, requires a deep understanding of the sporting discipline in question. It is in this same spirit that the chapters in this book describing the biomechanics and physical training of the horse as an athlete have been developed. The presentation of these concepts begins with a series of simplified and educational reminders on the biomechanics of the muscles underlying overall movement. The primary body system involved in active physical exercise is the muscular system and the first three chapters focus on the muscular groups and actions of the forelimb, the hindlimb and the neck and trunk, and this leads to a chapter discussing the biomechanics of lowering of the neck. To evaluate the usefulness of an exercise and to understand its mode of action, including its advantages and disadvantages, it is essential to have a basic understanding of musculotendinous functional anatomy. An understanding of these fundamental ideas is directly applicable to the later chapters, which focus on training and the core exercises for a horse. Training a horse for every discipline brings together two specific but complementary areas, which are often worked on at the same time: conditioning and strengthening. The aim of conditioning is to develop respiratory capacity and to improve cardiovascular function. This results in a greater ability to perform with prolonged effort, while also improving the recovery time after this effort. Strengthening of the horse has two main goals: (1) to improve the flexibility of joints secondary to the action of ligaments and muscles (these structures have an intrinsic role in the control and stability of joints) and (2) to develop effective muscular contraction and coordination, making movements more fluid, lighter and confident (1, 2).

Taiichi Ohno blamed this batch-and-queue mode of thinking on civilization’s first farmers, who he claimed lost the one-thing-at-a-time wisdom of the hunter as they became obsessed with batches (the once-a-year harvest) and inventories (the grain depository).4 Or perhaps we’re simply born with batching thinking in our heads, along with many other “common sense” illusions—for example, that time is constant rather than relative or that space is straight rather than curved. But we all need to fight departmentalized, batch thinking because tasks can almost always be accomplished much more efficiently and accurately when the product is worked on continuously from raw material to finished good. In short, things work better when you focus on the product and its needs, rather than the organization or the equipment, so that all the activities needed to design, order, and provide a product occur in continuous flow.

WHOM DO YOU SPEND MORE time with: your best friend or your Blackberry? Thought so. Technology allows you to be constantly connected, but that doesn’t mean you have to stay available to everyone at all times. To give yourself time to recharge, get in the habit of setting aside time to literally unplug, says Linda Lantieri, director of The Inner Resilience Program, an organization focused on building emotional strength in school teachers. “I try not to turn on my computer at least one day a weekend,” says Lantieri. “At the end of a stressful week, I need to shift out of work mode in order to be present during my time off.” If taking a technology break isn’t an option, set some boundaries for yourself, like not viewing work e-mails after 8 p.m., or avoiding social networking sites on the weekend. By limiting your online distractions, you’ll be better able to engage with the friends and family who are physically—not virtually—with you, and make time for activities you enjoy, like reading or playing a sport, which help you recharge and beat burnout.

The most important thing for you to do,” he’d said, “is to make your aura as benign as possible.” “My aura? You mean, what, like my chi or something? Give off warm vibes before I blow them all away?” “You laugh, but it's true. The best close-in killers are able to mask that predatory vibration they send out, the thing that tickles your animal hindbrain when you're on the receiving end and causes all the hairs on your neck to stand up, the old ancestral genetic early-warning radar that told you something had you zeroed in and was moving to make the kill.” “Are you saying they'll be able to sense I'm going to kill them?” I had asked. “If they are good at their jobs, yes. A good bodyguard, really anyone with true combat instincts, can tune in on that aggressive mental energy when it's pointed their way. For most people, it only works at a subconscious level - like instinctively moving out of the way of someone because they make you uneasy and you can't quite put your finger on why, or turning around for no reason and seeing that someone across the room is glaring at you. We all do it from time to time, but it's not conscious. But the real survivors, the operators who dodge those shots that should have taken them down, but they somehow avoid at the last millisecond, those people can use their inner threat radar actively, and can pick up on the predatory vibe coming their way.” “So you're saying I need to act casual, and not give them the stink-eye to keep from tipping them off.” “It’s more than that. You need to learn how to control that aggressive aura, make it work for you. A good killer can put themselves into stealth mode right up to when they pull the trigger, and then when all the innocent bystanders are getting in the way and slowing you down, milling about in a panic, you dial it up all the way and blast it out like the bow-wave on a ship running at flank speed. You can clear a path through the crowd; they'll get out of your way without even knowing why. I've made it work for me, and I’ve seen others do it as well. It's just another weapon in your arsenal.” And so, I did

Rapamycin works at a fundamental level of cell biology. In the early 1990s, scientists at Novartis’s predecessor, Sandoz, discovered that a rapamycin molecule inhibits a key cellular pathway regulating growth and metabolism. This pathway was eventually dubbed “target of rapamycin,” or TOR, and it’s found in everything from yeast to humans (it’s known as mTOR in mammals). MTOR is like the circuit breaker in a factory: When it’s activated, the cell grows and divides, consuming nutrients and producing proteins. When mTOR is turned down, the “factory” switches into more of a conservation mode, as the cell cleans house and recycles old proteins via a process called autophagy. One reason caloric restriction extends life span in animals, researchers believe, is because it slows down this mTOR pathway and cranks up autophagy. Rapamycin does the same thing, only without the gnawing hunger. “Really what rapamycin is doing is tapping into the body’s systems for dealing with reduced nutrition,” says Brian Kennedy, chief executive officer of the Buck Institute for Research on Aging in Novato, Calif. “We’ve evolved over billions of years to be really good at that. When things are good, we’re going to grow and make babies. And when things are not so good, we go into a more stress-resistant mode, so we survive until the next hunt. And it just so happens that stress resistance is good for aging.

Freire argued that revolutionary work must transform the oppressed from passive victims to agents of history, seeking “the pursuit of fuller humanity.” Thus, the emphasis is on people taking control of their own destiny—“self-determination” in the truest sense of the word. Transforming relations means that revolution is not about the oppressed switching places with the oppressors, nor is it about the “have-nots” acquiring the material possessions of the “haves.” It is about overcoming the “dehumanization” that has been fostered by the commodification of everything under capitalism and building more democratic, just, and nourishing modes of relating to people. Critical of the Marxist-Leninist and nationalist parties that had led most of the anticapitalist and anticolonial movements around the world, Freire insisted that what was needed to revolutionize society was not a narrow focus on seizing state power but a cultural revolution in the form of a continuous struggle to transform human relations.

was beginning to observe the workings of what psychologists call the “default mode network.” This is a network in the brain that, according to brain- scan studies, is active when we’re doing nothing in particular—not talking to people, not focusing on our work or any other task, not playing a sport or reading a book or watching a movie. It is the network along which our mind wanders when it’s wandering.

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The decline of proletarian humanism is not a crucial experience which invalidates the whole of Marxism. It is still valid as a critique of the present world and alternative humanisms. In this respect, at least, it cannot be surpassed. Even if it is incapable of shaping world history, it remains powerful enough to discredit other solutions. On close consideration, Marxism is not just any hypothesis that might be replaced tomorrow by some other. It is the simple statement of those conditions without which there would be neither any humanism, in the sense of a mutual relation between men, nor any rationality in history. In this sense Marxism is not a philosophy of history; it is the philosophy of history and to renounce it is to dig the grave of Reason in history. After that there remain only dreams or adventures... History has a meaning only if there is a logic of human coexistence which does not make any event impossible, butat least through a kind of natural selection eliminates in the long run those events which diverge from the permanent needs of men. Thus any philosophy of history will postulate something like what is called historical materialism—namely, the idea that morals, concepts of law and reality, modes of production and work, are internally related and clarify each other. In a genuine philosophy of history all human activities form a system in which at any moment no problem is separable from the rest, in which economic and other problems are part of a larger problem, where, finally, the productive forces of the economy are of cultural significance just as, inversely, ideologies are of economic significance... It is possible to deny that the proletariat will ever be in a position to fulfill its historical mission, or that the condition of the proletariat as described by Marx is sufficient to set a proletarian revolution on the path to a concrete humanism. One may doubt that all history's violence stems from the capitalist system. But it is difficult to deny that as long as the proletariat remains a proletariat, humanity, or the recognition of man by man, remains a dream or a mystification. Marxism perhaps does not have the power to convince us that one day, and in the way it expects, man will be the supreme being for man, but it still makes us understand that humanity is humanity only in name as long as most of mankind lives by selling itself, while some are masters and others slaves.

Was there a moment you realized you could control how you interpreted things? I think one problem people have is not recognizing they can control how they interpret and respond to a situation. I think everyone knows it’s possible. There’s a great Osho lecture, titled “The Attraction for Drugs Is Spiritual.” He talks about why do people do drugs (everything from alcohol to psychedelics to cannabis). They’re doing it to control their mental state. They’re doing it to control how they react. Some people drink because it helps them not care as much, or they’re potheads because they can zone out, or they do psychedelics to feel very present or connected to nature. The attraction of drugs is spiritual. All of society does this to some extent. People chasing thrills in action sports or flow states or orgasms—any of these states people strive for are people trying to get out of their own heads. They’re trying to get away from the voice in their heads—the overdeveloped sense of self. At the very least, I do not want my sense of self to continue to develop and strengthen as I get older. I want it to be weaker and more muted so I can be more in present everyday reality, accept nature and the world for what it is, and appreciate it very much as a child would. [4] The first thing to realize is you can observe your mental state. Meditation doesn’t mean you’re suddenly going to gain the superpower to control your internal state. The advantage of meditation is recognizing just how out of control your mind is. It is like a monkey flinging feces, running around the room, making trouble, shouting, and breaking things. It’s completely uncontrollable. It’s an out-of-control madperson. You have to see this mad creature in operation before you feel a certain distaste toward it and start separating yourself from it. In that separation is liberation. You realize, “Oh, I don’t want to be that person. Why am I so out of control?” Awareness alone calms you down. [4] Insight meditation lets you run your brain in debug mode until you realize you’re just a subroutine in a larger program. I try to keep an eye on my internal monologue. It doesn’t always work. In the computer programming sense, I try to run my brain in “debugging mode” as much as possible. When I’m talking to someone, or when I’m engaged in a group activity, it’s almost impossible because your brain has too many things to handle. If I’m by myself, like just this morning, I’m brushing my teeth and I start thinking forward to a podcast. I started going through this little fantasy where I imagined Shane asking me a bunch of questions and I was fantasy- answering them. Then, I caught myself. I put my brain in debug mode and just watched every little instruction go by. I said, “Why am I fantasy-future planning? Why can’t I just stand here and brush my teeth?” It’s the awareness my brain was running off in the future and planning some fantasy scenario out of ego. I was like, “Well, do I really care if I embarrass myself? Who cares? I’m going to die anyway. This is all going to go to zero, and I won’t remember anything, so this is pointless.” Then, I shut down, and I went back to brushing my teeth. I was noticing how good the toothbrush was and how good it felt. Then the next moment, I’m off to thinking something else. I have to look at my brain again and say, “Do I really need to solve this problem right now?” Ninety-five percent of what my brain runs off and tries to do, I don’t need to tackle in that exact moment. If the brain is like a muscle, I’ll be better off resting it, being at peace. When a particular problem arises, I’ll immerse myself in it. Right now as we’re talking, I’d rather dedicate myself to being completely lost in the conversation and to being 100 percent focused on this as opposed to thinking about “Oh, when I brushed my teeth, did I do it the right way?

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When a couple is under-connected and over-committed, they begin to live their lives in crisis mode. They spin the plates of marriage, children, work, church, extended family, school activities, and so on. In the mix of everything else, they find less and less time to spin the marriage plate. The result? They end up in an unsatisfactory “business partnership” marriage. These kinds of relationships resemble what happens in our financial affairs. Deposits and withdrawals must be monitored carefully to guard against overdrafts in our bank accounts. In the same way, when we skimp on the important relationships in our lives, our emotional bank accounts run empty. If

The antahkarana is ever active and assumes various forms or ‘modes’ — except in deep sleep, when its activity is latent in itself. One of its modes is the consciousness of itself, which may be called ‘ego-hood’. The ego commonly confuses itself with the real Self. ‘When we say ‘I am restless’, we mean that the antahkarana is restless, but we wrongly transfer the restlessness to our inner Self. Herein lies the essential difference between mere introspection and the knowledge of the inner divine Self, which comes from knowing this philosophy as Shankara knew it. Knowing his philosophy and knowing ‘about’ it are on two different planes. When the antahkarana assumes the mode of doubt or indetermination, it is called ‘mind’ — in the sense used in the statement ‘I cannot make up my ‘mind’. The item ‘mind’ includes resolution, sense-perception, desires and emotions. When the antahkarana has the mode of certainty or determination, it may be called ‘intellect’, including the powers of judgment and reasoning; and when in the mode of reflection and remembrance, it may be called ‘attention’. The ego, the mind, and the intellect function only intermittently; their activity has a birth, growth and death. An argument, for example, begins with the premises and works through a chain of reasoning to a conclusion. ‘Attention’, however, may endure; and this mode of the antahkarana is regarded as the most important, because meditation, contemplation and concentration belong to its province, and these are the activities by which a person uses his antahkarana to seek and find Reality. They are the point of the thorn used to extract the other thorn of avidya.

But it seems that the best ways to give your diffuse mode a chance to work out a difficult problem are through activities like sleeping, exercising, or going for a ride in a vehicle.

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That is why it is so crucial for caretakers and those who have to deal with difficult, dominating people such as EI parents to get away and engage in other replenishing activities and diversions. The tired brain wants to slip into a mode in which there is no need to watch your step, think of others, or inhibit thoughts and impulses. That is why laughing at a TV show or being with good friends is so relaxing. Your brain can just let go and no longer has to work at putting the brakes on itself. Free, unopposed mental functioning is relaxing and energizing.

To better understand what is happening in a newly deceased person’s body, let’s go back to you, in the hospital, or wherever you had headed to death. No matter how it happens, your body—assuming it is still intact—is now in a desperate battle for life. Immediately, triggered by chemical signals released by the body, it enters a state of severe medical shock with unconsciousness—heralding entry into the proverbial ocean of death. This illustrates how the brain automatically attempts to optimize and derive the greatest meaning for the person. It switches from what can be called “life mode” to “death mode.” As this state of medical shock worsens and the person descends further into the ocean and the heart stops and the person dies, the total loss of blood pressure, down to zero, further activates tiny receptors, which in turn trigger the brain to release even higher—mega—doses of several potent and potentially lifesaving hormones into the bloodstream. The period immediately after death is when the highest levels of adrenaline (epinephrine) are released by the body: one thousand times more than the amounts normally found in the bloodstream. As well as adrenaline, the brain also spews out steroids and other potentially lifesaving hormones, including norepinephrine and vasopressin, which work synchronously to try to raise the blood pressure by tightening blood vessels, squeezing more blood toward the heart and brain. These potentially lifesaving responses start when the blood pressure drops with medical shock but become far more vigorous in death after the heart stops. Some of these hormones also act directly on the heart by trying to stimulate it to beat again. At the same time, after detecting low oxygen levels, the brain stimulates the lungs to initiate last gasp breaths. These are called agonal breaths and are an automatic reflexive response, seen in people as they die, that can help draw more oxygen into the body. But importantly, they create a vacuum in the chest that sucks blood away from the arms, legs, and abdomen and directly toward the heart and brain, where it is needed more. This is like an army calling up its reserves in the time of war. So, as mentioned, instead of an absolute loss of activity in a linear manner from 100 to zero across the whole brain in death, we see there is a dynamic process. There is dysfunction and loss of activity across much of the brain. This in turn facilitates activity in other normally dormant parts of the brain, which are better adapted to deal with the new reality of death. Even now, the brain strives to make meaning out of this situation and its efforts are focused on kick-starting the heart back to life through autoresuscitation.

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