Monday, October 21, 2013

Thoughts about Child Behavior Disorders

All young children can be naughty, defiant and impulsive from time to time, which is perfectly normal. However, some children have extremely difficult and challenging behaviors that are outside the norm for their age. The most common disruptive behavior disorders include oppositional defiant disorder, conduct disorder and attention deficit hyperactivity disorder. These three behavioral disorders […]



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Sunday, October 20, 2013

Disconnected Thoughts and Disconnected Life

Post traumatic stress is an anxiety disorder. Anxiety can make one feel like one is going crazy. It creates abnormal fears and thought patterns because of these fears. Generally, post traumatic stress occurs after a traumatic event in life. A traumatic event generally brings it out. That is where the name comes from. It could […]



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How different from your thoughts are your actions?

Do as I say not as I do go the saying. We feel and act to thoughts we breed. Mind finds ways to remain in equilibrium. Continually dissimilar mind and body gives rise to a lifestyle that unwrap the entrance to chronic sickness. Some people are utterly unaware of such conflicts. They don’t even know […]



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Wednesday, May 15, 2013

IS BEAUTY TRULY IN EYE OF BEHOLDER?

Humans prefer attractive faces over unattractive ones. Our preference for attractive faces exists from early infancy and is robust across age, gender and ethnicity. The quest to define facial beauty either by the size or shape of isolated facial features, for example, eyes or lips or by the spatial relations between facial features dates back to antiquity, when the Ancient Greeks believed beauty was represented by a golden ratio of 1:1.618. Although there is little support for the golden ratio, studies have shown that averaging a group of faces results in a synthetic face more attractive than any of the originals. Furthermore, a sufficiently large increase in the distance between the eyes and mouth of an individual face can make the face appear grotesque. Any individual’s facial attractiveness can be optimized when the spatial relations between facial features approximate those of the average face. However, no evidence to date has confirmed this suggestion.

Two types of alterations can be made to the spatial relations between facial features of any individual face. One may alter the vertical distance between the eyes and the mouth; this alteration results in a change in the ratio of this distance to the face length, which is measured by the distance between the hairline and the chin. The ratio is henceforth referred to as the length ratio. The other alteration is to change the horizontal distance between the pupils; this change alters the ratio between this distance and the face width, which is measured between the inner edges of the ears. This ratio is henceforth referred to as the width ratio.

Using a regression analysis to determine the exact relation between the attractiveness score and length ratio, it is found that facial attractiveness follows a curvilinear function with length ratio. Face with an average length ratio is rated as more attractive than faces with other length ratios. This is further supported by the finding that attractiveness scores for faces without an average length ratio were significantly less than the mean attractiveness score for the faces with an average length ratio.

When an optimally attractive state for an individual face in terms of both length and width ratios is examined, it is found that facial attractiveness follows a curvilinear function with the width ratio. When an individual face’s length ratio is already optimal, the optimal width ratio maximizing its attractiveness is 46. Attractiveness scores for faces without an average width ratio were significantly less than the mean attractiveness score for the faces with an average width ratio. Attractiveness scores for faces without an average length ratio were significantly less than the mean attractiveness score for the faces with an average length ratio indicating preference for an ideal length ratio is independent of the width ratio.

In each individual face, there exists an optimally attractive state in terms of both length and width ratios. When the face’s eye-to-mouth distance is 36 percent of the face length and interocular distance is 46 percent of the face width, the face reaches its optimal attractiveness given its unique facial features. Further, although the absolute level of attractiveness may vary with differences in facial features, the optimal length and width ratios remain constant. These optimal, golden ratios correspond with those of an average face. Critically, this preference for average ratios reflects a true preference for the average and not a regression toward the mean. These results may explain some basic daily observations, such as why some hairstyles can make an unattractive face appear more attractive or vice versa. Changing one’s hairstyle may alter the perceived face length or face width, as well as their related length and width ratios, therefore affecting the perceived attractiveness of the face.

Many experiments on attractiveness involve comparing faces that differ in both facial features and spatial relations, but the presence of features that vary in attractiveness could obscure any effect of variation in feature spatial relation on attractiveness. Also, prior research comparing an average face to individual faces failed to discover the ideal length and width ratios for any individual face because the averaging process tends to not only average the spatial relations between facial features but also smoothes the facial features and skin texture. This smoothing effect could artificially increase the attractiveness of the average face, obscuring the effect of average spatial relations on facial attractiveness.

Identifying the optimal length and width ratios for individual facial beauty have attracted a tremendous amount of pursuit, but yet eluded discovery for centuries. Furthermore, the present findings suggest that although different faces vary greatly in absolute attractiveness, for any particular face, there is an optimal spatial relation between facial features that will reveal its intrinsic beauty.

It should be noted that the optimal spatial relations found can also coexist with preferences for sexually dimorphic features. A woman who has large lips, suggesting a strong mating potential, with average length and width ratios will always be more attractive than a woman with narrow lips and average length and width ratios. It is unknown, however, whether the preference for average length and width ratios is stronger than the desire for a pronounced sexually dimorphic trait. In other words, a woman with large lips and unattractive length and width ratios may or may not be preferred to a woman with narrow lips and ideal length and width ratios. Future research is necessary to assess the nature of this trade-off.

By definition, eye-mouth-eye angle involves both horizontal and vertical components. The preference for an average length ratio is independent of the width ratio. Therefore, it is important to note that despite the similarity between the two measures, they may actually measure two very different aspects of the face. While eye-mouth-eye angle provides information on the spatial relations between internal facial features, it also assesses the relation between the internal features and the external facial contour. Since faces are perceived holistically, it is important to consider the facial elements in the context of the whole face. It is possible for the length and width ratios to vary, while eye-mouth-eye angle stays the same, and vice versa. In the context of the whole face length ratios and width ratios appear independent, but within the localized area of the eyes and mouth, there may be an interaction between length and width.

Why should we find a face with an average length and width ratio attractive? Two existing theories provide explanations at two different levels. At the evolutionary level, it has been suggested that humans prefer to reproduce with other healthy mates. Generations of healthy mate selection may act as an evolutionary averaging process. This process leads to the propagation of healthy individuals with physical characteristics, including faces that approximate the population average. As a result, we are biologically predisposed to find average faces attractive. At the cognitive level, it is well established that after exposure to a series of exemplars from one object category, we form a prototype, that is to say, an average for this category. One robust consequence of prototype formation is that we find the prototype more attractive than any individual category members because the prototype is easier to process. Due to this same cognitive averaging mechanism, the average face is perceived as more attractive than any individual face. It is suggested that while the two theories provide different levels of explanation, they may work together to account for our preferences for the optimal length and width ratios for facial beauty. The evolutionary process predisposes us to find average length and width ratios attractive. The cognitive process prescribes what the average length and width ratios are by averaging the ratios of individual faces we have encountered to date.

Wednesday, April 24, 2013

Understanding Life’s Purpose



Brain has three distinct processing modes, called serial, parallel and synchronous. Serial processing is associated with intelligence quotient functions in the left brain. Parallel processing is associated with emotional quotient functions in the right brain and synchronous processing is associated with spiritual quotient functions in the whole brain.

About 40Hz oscillations propagate across the whole brain synchronously, and are associated with conscious attention and the state of presence. By linking part-brain functions from both hemispheres; namely, intelligence quotient, emotional quotient and spiritual quotient into the integrated field of the whole brain, 40Hz synchronous oscillations connect mind, self and world into a meaningful whole. Consequently, 40Hz oscillations constitute the neural basis for spiritual quotient.

Neuroscience confirms that spiritual intelligence is hard-wired. But spiritual quotient circuitry remains largely dormant and undeveloped unless it’s actually used. Random moments of spiritual quotient occur spontaneously, but not often enough to be useful. Therefore, it is important to know how to activate your spiritual quotient intentionally. This converts spiritual quotient from a random fleeting experience into most valuable personal resource.

The neural pathways are highly malleable. New pathways grow quickly in adult as well as infant brains. Neural pathways are strengthened by using them. For example, taxi drivers have an enlarged part of the brain that deals with direction-finding, and violin players have an enlarged brain area that deals with the left hand, but not with the right hand. This reflects the extra use required to control the left hand on the strings, compared to the right hand holding the bow. The use of spiritual quotient over time likewise evolves a brain optimized for spiritual quotient.

The spiritual brain is optimized neurologically for spiritual quotient. The default setting of attention in the spiritual quotient brain is at the subject pole, not the object pole. The spiritual quotient brain therefore replaces the ego with the soul, both as the governor of intelligence quotient and emotional quotient, and as the seat of personal identity. The spiritual quotient brain uses intelligence quotient and emotional quotient to express the qualities of the soul, which are experienced in moments of presence, in the form of wisdom, compassion, integrity, joy, love, creativity, and peace.

Neuroscience has identified the particular type of brain processing that corresponds to spiritual experiences. The spiritual quotient paradigm combines neuroscientific evidence with findings from psychoanalysis and with evidence from cognitive and transpersonal psychology. The resulting inter-disciplinary synthesis reveals that spiritual experiences as detected neurologically are associated with a particular sense of self, distinct from the ego that corresponds with the traditional religious notion of the soul, in terms of qualities, capabilities, and self-identity. The spiritual quotient paradigm represents the neuro-psychology of the soul.

According to traditional religious beliefs, the incarnation of the soul is a supernatural event. But the spiritual quotient paradigm identifies the incarnation of the soul not as a supernatural event, but as a psycho-physical process, by means of which the brain is optimized neurologically for spiritual quotient, thereby shifting the seat of self-identity from ego to soul. Intentional use of spiritual quotient develops spiritual quotient brain circuitry, until the default setting of attention shifts from the object-pole to the subject-pole, thus replacing the ego with the soul, both as the seat of personal identity, and as the governor of intelligence quotient and emotional quotient. The spiritual quotient brain therefore represents the incarnation of the soul.

Human evolution is not primarily about modifying the shape of the human body, but evolving the brain to a higher level of functioning. Spiritual quotient represents the next level of functioning beyond intelligence quotient and emotional quotient. The spiritual quotient-optimized brain therefore represents the direction of human evolution. Consequently, human evolution is now under our conscious direction.


Saturday, April 20, 2013

Human Nature


We should live in a world which belongs to our real inner self or original nature of human being. This world is bright and brilliant, where there is no dispute and we are not bothered by material concerns. It is pure and peaceful, enjoying leisure and not sorrowful; but we never try to act in response to this world, we never try to be a friend of Our Real Inner Self. The only thing we do day in and day out is to try and climb up socially. This is what is called; attending to the superficies and neglecting the essentials.

When our real inner self is led astray by human desires, and we all know that desires are bottomless; we all will not be able to do anything of our own free will, and we become the slaves of human desires. The power of temptation of human desire is brutal. Some people always try to attain their desires with nefarious tactics. The moment we have a thought like this, the moment we lose the chance to contact our real inner self, we are going to be gone far away from purifying our mind.

Our mind will not stop producing thoughts because of human desires. Therefore, our real inner self will be clouded by material desires forevermore, and our original nature will be contaminated forevermore also. Why does our mind always produce thoughts? According to the experienced people's idea; being greedy for everything, angry at everything, and not understanding the real truth is the most common evil ingredient in our mind. These evil ingredients poison mind strongly. That is the reason why our mind produces thoughts every minute of the day. What one is thinking of at any given moment is often evil thoughts. From this, we should understand that fighting these evil thoughts is the most important thing we are to do.

There are other ways to reduce thoughts in our mind. We have to try our level best to understand that all living things in the universe are equal; otherwise, we will have a special mind; which always looks at things from a dualistic perspective; for example, making a distinction between the good and the bad. All problems start here, such as forever pursuing our own ideas, always arguing, always hating, and always fighting and never stopping.

We should try to make our mind like Mother Earth, and be tolerant of other people's mistakes, or wrongdoing or weaknesses. Try to express solicitude for friends, enemies, good, and bad equally. Try not to dispute or discuss in minute detail gaining or losing. Try not to be moved by sad or delighted things. Try not to feel so pleased when people respect or praise us. Try not to hate or abhor when people slight us. When people show their beautiful virtues like helping others, we should show our respect and join in their actions, and we should try not to be jealous of other people's beautiful virtues. When we see people facing trouble, we should not gloat over their disaster.

The highest wisdom comes from a merciful heart, the merciful heart comes from solving people's problems without any conditions and helping people to get peace, calm, and sagacity without any conditions either. If we look at things or treat things unequally, from here, all the worry, trouble, and prejudice will be produced right away. Thus if we want to purify our mind, we have to learn to treat things with level-headedness.

Someday, when we realize that all the beings are equal and could be blended or mixed together, and become one in some way, we will understand what real truth is!

Friday, April 19, 2013

A mysterious question is whether a person is responsible for what he does or will everything depend upon fate or God? Religious scriptures offer one both the answers. They say person is responsible for what he does and has created a set of do’s and don’ts for them. Scriptures also states that a person who sins, goes to hell, and the person who does good deeds goes to heaven. Scriptures also say that we should surrender before God as whatever takes place in this world are the will of God and not a blade of grass moves without his will. Therefore, a person is not a doer nor responsible for his acts.

Scientifically, we find that a person is responsible for each and every action that he takes in life. We find that what we do is the will of nature or result of endless factors present within and outside of us. For an authentic comprehension, we first have to define who ‘I’ is in the body? Analyzing, we find that ‘I’ is the one experiencing all inputs from various sensory organs like eyes, ears, nose, tongue, skin, etc. and is the one that commands the body to perform various functions through hands, feet, mouth, etc., in addition to making all the decisions.

To know who is responsible for karma, we have to analyze ‘I’ more deeply. On analysis, we find that on one hand, we are the ‘I’ in this body and are responsible for each and every decision or action that we take. On the other hand, ‘I’ or our body consists of trillions of microbes without which it cannot survive, in addition to trillions of cells and endless factors both within and outside the body.

Every thought that enters our mind or decision that we take is a joint effort of all these endless number of organisms and factors both within and outside our body. So, we can conclude that on the one hand, we are fully responsible for each and every action that we take and on the other hand, we have nothing to do with anything, and everything depends upon our Fate or on God. So, if any person says that he is responsible for everything or he is not responsible for anything, then both ways, he is half correct and half wrong.

In other words, Karma and Fate are like two sides of the same coin and one cannot survive without an equal amount of other side. Whatever we do in life equally depends upon karma as well as our fate. The question is, once we decide that both Karma and Fate are equally responsible for all our actions, then how should we conduct ourselves, as no human being or life form can remain without work for even a moment in this world.

The answer is, we should conduct ourselves in a manner that is considered normal or acceptable by society at that given point of time without any expectation in return, and leave the results to Fate or God. By way of explanation, we should behave in a manner in which we expect our fellow human beings to behave with us and leave everything else upon Fate or God.

Karma means action. It is also the reaction that follows on an action. The process of compensation for any given feeling, thought or deed is completely automatic. Karma in its sense of law keeps the cosmos in balance and harmony. Life in cosmos is severely restricted on some planets more than others. Here, there are both physical and personal limitations on what you can do. Karma, however, is your unrestricted power of choice, and it makes sure that for every choice you make there will be just consequence. The law of karma is often expressed with this quote: "As you sow you shall reap". Good seeds produce good fruits, while evil seeds produce evil fruits. That said, karma does not concern itself with good or evil. It simply returns what has been given. To make it slightly more complicated, karma is only produced when pain is nourished and joy quelled. If instead joy is nourished and pain quelled no karma will be produced.

All karma must be experienced or resolved. Karma can be resolved through understanding. Karmic seeds understood as to their consequence as they are sown as well as to their result as fully developed fruits will be resolved. Unresolved karmic seeds will develop into karmic fruits providing experience equal to that sown. Karmic fruits understood as to their cause will bring evolution away from action.

When trying to move up the ladder of cosmic existence, you will be confronted with experiences trying to keep you down. Conversely, when falling down you will face experiences trying to move you back up. Only, if you insist on changing your position it will indeed be changed. After the change a new status quo will be established. Karma in the sense of reaction is different from fate in the way that fate involves your total experience, while karma is produced from action alone and not from creation or meditation.

Karma and Fate like other dualities such as life-death, good-evil, happiness-sorrow, night-day, cannot exist without an equal amount of the other. Rise above such dualities, and perform duties without desire or hatred, and attain ultimate peace and contentment in life.

Monday, April 15, 2013

What is Spiritual Intelligence?




Inquiry into spiritual intelligence suggests that it is one of several types of intelligence and it can be developed relatively independently. Spiritual intelligence consists of many ways of knowing and blending of the inner life of mind and spirit with the outer life of work in the world. It can be developed through pursuit, inquiry, and practice. Spiritual experiences may also contribute to its development, depending on the context and means of integration. Spiritual maturity is conveyed through wisdom and kind acts in the world. Spiritual intelligence is essential for making spiritual choices that add to psychological happiness and generally healthy human development.

Spirituality exists in minds of men and women everywhere, within religious traditions and independently of tradition. Spirituality is the domain of ultimate concern, and then everyone is spiritual because everyone has ultimate concerns. However, the term ultimate concern can be interpreted in many different ways. Some do not consider themselves or their concerns to be spiritual. Spirituality, like emotion, has varying degrees of depth and expression. It may be conscious or unconscious, developed or undeveloped, healthy or pathological, naive or sophisticated, beneficial or dangerously distorted.

Spirituality involves highest levels of any of the developmental lines, for example, cognitive, moral, emotional, and interpersonal.  Spirituality is itself a separate developmental line.  Spirituality is an attitude such as openness to love at any stage.  Spirituality involves peak experiences not stages. An integral perspective would presumably include all these different views and others as well.

Spirituality is ultimate belonging or connection to the transcendental ground of being. Spirituality can be in terms of relationship to God, to fellow humans, or to the earth. Spirituality can also be devotion and commitment to a particular faith or form of practice. To understand how spirituality can contribute to the good life, defined in humanistic terms as living authentically the full possibilities of being human, it seems necessary to differentiate healthy spirituality from beliefs and practices that may be detrimental to well-being. This leads to the challenge of defining and cultivating spiritual intelligence.

Because there is little agreement about definitions of spirituality, discussions of spiritual intelligence need to be exploratory rather than definitive.  By asking what is meant by spiritual intelligence, we can hope to stimulate further understanding of spirituality that I think merits further investigation.



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Saturday, April 13, 2013

Serial, Parallel & Synchronous Modes

Brain has three distinct processing modes, called serial, parallel and synchronous. Serial processing is associated with intelligence quotient functions in the left brain. Parallel processing is associated with emotional quotient functions in the right brain and synchronous processing is associated with spiritual quotient functions in the whole brain.

About 40Hz oscillations propagate across the whole brain synchronously, and are associated with conscious attention and the state of presence. By linking part-brain functions from both hemispheres; namely, intelligence quotient, emotional quotient and spiritual quotient into the integrated field of the whole brain, 40Hz synchronous oscillations connect mind, self and world into a meaningful whole. Consequently, 40Hz oscillations constitute the neural basis for spiritual quotient.

Neuroscience confirms that spiritual intelligence is hard-wired. But spiritual quotient circuitry remains largely dormant and undeveloped unless it’s actually used. Random moments of spiritual quotient occur spontaneously, but not often enough to be useful. Therefore, it is important to know how to activate your spiritual quotient intentionally. This converts spiritual quotient from a random fleeting experience into most valuable personal resource.

The neural pathways are highly malleable. New pathways grow quickly in adult as well as infant brains. Neural pathways are strengthened by using them. For example, taxi drivers have an enlarged part of the brain that deals with direction-finding, and violin players have an enlarged brain area that deals with the left hand, but not with the right hand. This reflects the extra use required to control the left hand on the strings, compared to the right hand holding the bow. The use of spiritual quotient over time likewise evolves a brain optimized for spiritual quotient.

The spiritual brain is optimized neurologically for spiritual quotient. The default setting of attention in the spiritual quotient brain is at the subject pole, not the object pole. The spiritual quotient brain therefore replaces the ego with the soul, both as the governor of intelligence quotient and emotional quotient, and as the seat of personal identity. The spiritual quotient brain uses intelligence quotient and emotional quotient to express the qualities of the soul, which are experienced in moments of presence, in the form of wisdom, compassion, integrity, joy, love, creativity, and peace.

Neuroscience has identified the particular type of brain processing that corresponds to spiritual experiences. The spiritual quotient paradigm combines neuroscientific evidence with findings from psychoanalysis and with evidence from cognitive and transpersonal psychology. The resulting inter-disciplinary synthesis reveals that spiritual experiences as detected neurologically are associated with a particular sense of self, distinct from the ego that corresponds with the traditional religious notion of the soul, in terms of qualities, capabilities, and self-identity. The spiritual quotient paradigm represents the neuro-psychology of the soul.

According to traditional religious beliefs, the incarnation of the soul is a supernatural event. But the spiritual quotient paradigm identifies the incarnation of the soul not as a supernatural event, but as a psycho-physical process, by means of which the brain is optimized neurologically for spiritual quotient, thereby shifting the seat of self-identity from ego to soul. Intentional use of spiritual quotient develops spiritual quotient brain circuitry, until the default setting of attention shifts from the object-pole to the subject-pole, thus replacing the ego with the soul, both as the seat of personal identity, and as the governor of intelligence quotient and emotional quotient. The spiritual quotient brain therefore represents the incarnation of the soul.

Human evolution is not primarily about modifying the shape of the human body, but evolving the brain to a higher level of functioning. Spiritual quotient represents the next level of functioning beyond intelligence quotient and emotional quotient. The spiritual quotient-optimized brain therefore represents the direction of human evolution. Consequently, human evolution is now under our conscious direction.


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Wednesday, April 10, 2013

Introspection and Rumination

Rumination is defined as the compulsively focused attention on the symptoms of one's distress, and on its possible causes and consequences, as opposed to its solutions. Rumination is similar to worry except rumination focuses on bad feelings and experiences from the past, whereas worry is concerned with potential bad events in the future. Both rumination and worry are associated with anxiety and other negative emotional states. There is a difference between rumination and introspection. Anyone spending a lot of time in one’s own head is at risk of digging into rumination holes. One has to be mindful to prevent healthy self-examination from degenerating into unproductive rumination. Introspection is examination of thoughts, desires and conducts and is productive, rumination is not. Rumination is repetitive, negativistic, and often self-flagellating and a major risk factor for anxiety and depression.

Time spent alone in thought can be positive; a rich environment for personal growth and creativity, but it can also be dangerous when it is negatively turned against one’s self. Introspection is a process of healthy self-reflection, examination, and exploration, which is good for well-being of brain.

Neuroscientist and mindfulness experts describe time reflecting on oneself as “time in;” a period in which a person checks in with himself to see where one is emotionally. This “time in” is one of seven suggested activities on healthy mind platter. The problem is that mind is not always a safe place. Every person is divided between a healthy attitude toward self that is goal-directed and life-affirming, and a destructive side that can be self-critical, self-denying, paranoid, and suspicious. This inner critic or anti-self or critical inner voice can take over thinking and lead to rumination. Rumination occurs when one becomes trapped in negative cycle of circular thinking. This kind of thinking has a strong link to depression and suicide.

When one is in the realistic point of view of real self, one can have positive self-reflection. When one is in the point of view of anti-self, experiencing thoughts that focus on self as bad, one must avoid ruminating. When introspecting, one must adopt an attitude of curiosity, openness, acceptance and love and think about what one wants to challenge in self and how to differentiate from negative past influences. This gives life a meaning and direction without falling victim to inner critic that confiscates back and prevents one from achieving goals.

Another definition of rumination is repeated and passive thinking about the consequences of problems rather than getting into problem solving. For example, thinking about, "Why can’t I stop binge eating?" instead of chopping up a salad to take to work for lunch. Also, people often ruminate about comments other people have made. The trap of rumination sometimes thinking in-depth does lead to useful insights. When anything works intermittently such as a child asking parents for chocolate, those behaviors tend to be very resistant to change. It is the intermittent reinforcement trap.

Introverts needs silence to think about thoughts, because they often are more sensitive to everything around them, they need that down time, without interruption and input from the outside world, to process the stuff of the day, the interactions, their reactions to them, and simply to think their thoughts.

Introspection is about growth, we look inward in order to learn. Rumination is about getting stuck; the wheels are turning, but not getting anywhere other than to frustration, depression and anger. I don't think we'd worry about spending too much time being introspective, but when it comes to ruminating; if someone showed us the exit, we'd take it!

Instead of rehearsing, regurgitating, replaying experience, start making action plans. Explore, what can be done about the situation one cannot stop thinking about, and then face up to the conflict. Write out action plan. Even if not ready to take action, seeing action plan in writing will be part of the "getting ready" process. Set a time limit on rethinking, make five-minute appointments with yourself a couple of times during the day where you can ruminate if you like, but between the appointments, refuse to take worry's call: say, “You are too busy.”

The point that differentiates rumination from introspection is a great one. That point in some form often comes up in therapy. One often just knows when one is going over old ground or problem solving. There is a difference. The feeling that comes along is different with each one. With introspection, there is a sense of exploring something, considering new perspectives, and is more aware of feelings. Rumination feels like not just going in circles, but also digging in to oneself further into distressed feelings. So, being aware of thoughts, feelings, and reasons are essential for knowing the difference; and being compassionate to the struggle is essential in working ways through it. For this reason, one has to develop compassionate self-awareness, that is to say, a combination of self-compassion and self-awareness. Compassionate self-awareness provides a helpful perspective for many struggles.

Mindfulness comes up in anything we imagine to achieve in life. Wherever you go, there you are, so practice living a quiet life in this noisy world.

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Warm Thought on a Cold Day

It is hard to take pleasure in life when you don't care for yourself. People who haven't learned to accept and get along with themselves tend to have more difficulty accepting and getting along with others. I personally had a hard time getting along with people, until I finally realized how my difficulty with other people was rooted in my difficulty with myself.

The produce of life comes from the root within us. If you are rooted in humiliation, guilt, inferiority, rejection, lack of love and acceptance; the fruit of your relationships will suffer. However, once you are exposed to unconditional love and begin to accept yourself and others, these new roots will produce good fruit, and your relationship will flourish.

Never say or think negative things about yourself, such as, "I never do anything right." "I'll never change." "I'm ugly." "I look terrible." "I'm dumb." "Who could ever love me?" By your words you will be justified, and by your words you will be condemned, as we think in our mind, so we are. The way we think about ourselves reveal how we feel about ourselves.

Talk good things about yourself in line with what the word says about you. I like starting the day making good declaration of my guilt. You can do this while you're driving to work or cleaning house. Never compare yourself with other people. Variety is the spice of life or we wouldn't have been all different even down to our fingerprints. You'll never succeed at being yourself if you're trying to be like someone else. Other people can be a good example to you, but photocopying even their good traits will look different through your individual personality.

Zoom in on your potential instead of your limitations. Refuse to concentrate on the supposed limitation and decide to concentrate on your potential. Hit upon things you like to do that you do well, and do it over and over. If you spend your time doing things you're not good at, it will frustrate you and cause you to feel defeated and ineffective.

Dare to be different and deal with disapproval. Be a God-pleaser, not a man-pleaser. If you dare to be different, you'll have to expect some criticism. Going along with the crowd when we know in our heart we must be going in a different direction is one reason we don't succeed at being ourselves. You won't like yourself very much if you go against your own convictions.

Don't let the way another person treats you determine your worth. Keep your flaws in perspective. People with a high level of confidence have just as many weaknesses as people without confidence, but they concentrate on their strengths, not their flaws or weaknesses.

To finish, let me remind you of my opening declaration: It is tough to take pleasure in life, when you don't like yourself. When you learn to succeed at being yourself, you will be on your way to enjoy life fully.


Friday, February 15, 2013

Common Chemicals Causes Osteoarthritis

Exposure to two common perfluorinated chemicals leads to osteoarthritis. Perfluorinated chemicals are used in more than 200 industrial processes and consumer products including certain stain and water-resistant fabrics, grease-proof paper food containers, personal care products, and other items. Because of their persistence, perfluorinated chemicals have become ubiquitous contaminants of humans and wildlife. The study, published in Environmental Health Perspectives, is the first to look at the associations between perfluorooctanoic acid and perfluorooctanesulfonic acid, and osteoarthritis, in a study population representative of the United States.

Perfluorooctanoic acid and perfluorooctanesulfonic acid exposures are associated with higher prevalence of osteoarthritis, particularly in women, a group that is disproportionately impacted by this chronic disease, says Sarah Uhl, who authored the study along with Yale Professor Michelle L. Bell and Tamarra James-Todd, an epidemiologist at the Harvard Medical School and Brigham and Women's Hospital. The research was the focus of Uhl's Master's of Environmental Science Program at the Yale School of Forestry and Environmental Studies.

Scientists analyzed data from six years of the National Health and Nutrition Examination Survey, which enabled them to account for factors such as age, income, and race/ethnicity. When the scientists looked at men and women separately, they found clear, strong associations for women, but not men. Women in the highest 25% of exposure to perfluorooctanoic acid had about two times the odds of having osteoarthritis compared to those in the lowest 25% of exposure.

Although production and usage of perfluorooctanoic acid and perfluorooctanesulfonic acid have declined due to safety concerns, human and environmental exposure to these chemicals remains widespread. Future studies are needed to establish temporality and shed light on possible biological mechanisms. Reasons for differences in these associations between men and women, if confirmed, also need further exploration. Better understanding the health effects of these chemicals and identifying any susceptible subpopulations could help to inform public health policies aimed at reducing exposures or associated health impacts.

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Wednesday, January 23, 2013

Heuristics Used In Identify Disease Mechanisms And Treatments

Current views of human disease are based on simple correlation between clinical syndromes and pathological analysis dating from the late 19th century. Although, this approach to disease diagnosis, prognosis, and treatment has served the medical establishment and society well for many years, it has serious shortcomings for the modern era of the genomic medicine that stem from its reliance on reductionist principles of experimentation and analysis. Quantitative, holistic systems biology applied to human disease offers a unique approach for diagnosing established disease, defining disease predilection, and developing personalized treatment strategies that can take full advantage of modern molecular pathobiology and the comprehensive data sets that are rapidly becoming available for populations and individuals. In this way, systems pathobiology offers the promise of redefining our approach to disease and the field of medicine.

The translation of new knowledge about mechanisms that govern human pathobiology into effective preventive, diagnostic, and therapeutic strategies is a slow and cumbersome process. A major contributor to this translational delay is the use of the traditional characterization and definition of human disease, which dates to the 19th century and is largely based on Oslerian clinicopathological correlation. The Oslerian formalism for human disease links clinical presentation with pathological findings. As a result, disease is defined on the basis of the principal organ system in which symptoms and signs are manifest, and in which gross anatomic pathology and histopathology are correlated. This approach has held sway for over a century, and although there has been continual refinement of the pathological markers used for correlation, for example, biochemical measurements, immunohistochemistry, flow cytometry, and, more recently, molecular pathological analyses of expressed genes, the general principles remain the same as when the approach was first proposed. Current classification of disease pathophenotype is, then, the result of inductive generalization from clinicopathological evidence predicated on the law of reductive parsimony. This paradigm has been helpful to clinicians as it establishes syndromic patterns that limit the number of potential pathophenotypes they may need to consider. Although quite useful in an earlier era, classifying disease in this way vastly over generalizes pathophenotypes, does not usually take into consideration susceptibility states or preclinical disease manifestations, and cannot be used to individualize disease diagnosis or therapy.

Based on this history, it is hardly surprising that these conventional pathophenotypes are far too limited to be useful in the postgenomic era. A simple example illustrates this shortcoming. The classic Mendelian disorder, sickle cell disease, is caused by a single point mutation at position 6 of the β-chain of hemoglobin, which changes hemoglobin’s oxygen affinity and promotes polymerization under hypoxic conditions. Notwithstanding Mendelian predictions to the contrary, this simple biochemical phenotype and its corresponding monogenotype do not yield a single pathophenotype. Individuals with sickle cell disease can present with painful crisis, osteonecrosis, acute chest syndrome, stroke, profound anemia, or mild anemia. There are many reasons for these different clinical pathophenotypes, ranging from the presence of disease modifying genes, for example, hemoglobin F to environmental influences; for example, hypoxia. Clearly, even the simplest genetically determined disease is manifestly complex in its expression, a fundamental observation that emphasizes the importance of the genomic and environmental contexts within which disease evolves.

Although conventional reductionist pathophenotyping has guided steady progress in diagnostics and therapeutics for many years, it is fraught with shortcomings, some of which are highlighted by this example, that are particularly problematic for contemporary molecular and genomic analyses. Put another way, in using this sorely outdated approach to defining human disease, one can construct nosological silos that focus exclusively on end-stage pathological processes in a single organ largely driven by late-appearing, generic end-stage mechanisms rather than true disease-specific susceptibility determinants viewed in their holistic, systems-based complexity.

With this background, one can rationally catalog the limitations of traditional disease definition as disease is typically defined by late-appearing manifestations in a dysfunctional organ system, without regard for or knowledge of preclinical pathophenotype or susceptibility factors that precede overt abnormalities. Thus, the focus is not on the specific genetic or environmental susceptibility determinants of the disease phenotype, but, rather, on the late-appearing, intermediate pathophenotypes like generic endopathophenotypes, including inflammation, immunity, fibrosis, thrombosis, hemorrhage, cell proliferation, apoptosis, and necrosis within a given organ system. As a result, typical therapeutic strategies do not focus on truly unique, targeted disease determinants, but on these same intermediate pathophenotypes, for example, anti-inflammatory or antithrombotic therapies for acute myocardial infarction.

Conventional disease paradigms generally neglect underlying pathobiological mechanisms that may extend beyond the disease-defining organ system, and do not typically consider the molecular (deterministic) and environmental (stochastic) factors that govern disease evolution from susceptibility state to preclinical pathophenotype to overt pathophenotype.

Conventional definitions of disease are excessively inclusive of the range of pathophenotypes and are based on the pathophysiological characterizations largely of the premolecular era. These inclusive definitions of disease not only obscure subtle, but potentially important, differences among individuals with common clinical presentations, but also neglect underlying disease mechanisms that cross organ systems and may yield more appropriate and specific therapeutic targets.

Yet another dimension to this problem stems from the reductionist approach we use to identify disease mechanisms or therapeutic targets. Disease is rarely, if ever, a simple consequence of

an abnormality in a single effector gene product, but, rather, is a reflection of pathobiological processes (deterministic and stochastic) that interact in a complex network to yield pathophenotype, which may be viewed as an emergent property, that is to say, discernible only by appreciating the behavior of the network as a whole rather than of its component parts in reductionist isolation of a pathobiological system.

These shortcomings of conventional disease definition account for many limitations of major recent genomebased efforts to define disease determinants, for example, the weak effect size of linked alleles observed in genomewide association studies of complex disease and to design rational therapies, for example, the failure of >90% of drug candidates. Thus, solving this problem is not simply an exercise in nosology, but is essential for moving the entire health care enterprise forward to reduce the burden of human disease and suffering.

This highlights the clear need to reconsider and redefine the determinants of human disease. All disease is complex, even simple Mendelian disorders. Pathophenotype reflects the action of a deterministic, defective molecular network within a stochastic environmental context that modulates network function. Defined in this way, disease is the result of the output of a complex modular network of –omic and environmental nodes linked mechanistically to yield pathophenotype. With this background and rationale, we can redefine all human disease using a combination of approaches to identify systems-based pathobiological mechanisms that render one susceptible to preclinical and overt pathophenotypes. This approach challenges the existing disease paradigm directly, and is justifiable owing to the largely heuristic strategies that have been used to identify disease mechanisms and treatments to date.



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Systems Medicine A Reality

Systems medicine is the application of systems biology approaches to medical research and medical practice. Its objective is to integrate a variety of biological and medical data at all relevant levels of cellular organization using the power of computational and mathematical modeling, to enable understanding of the pathophysiological mechanisms, prognosis, diagnosis and treatment of disease.

The clinical needs should be the driver for the applications of systems biology methods in medicine and for the evolution of the essential new technologies. The possible actions required are, systems biology approaches could guide clinical trial design, shortening times and costs. Re-defining clinical phenotypes based on molecular and dynamic parameters, discovering effective biomarkers of multiple nature for disease progression; clinically useful for risk, prognosis, diagnosis. Combinatorial therapy approach would be useful to find out a combination and lower doses of effective drugs, in particular in the case of co-morbidity, where more than one disease is affecting the patient, upgrading of drug development; optimizing drug efficacy, safety and delivery, timing and dosage of therapy. Finally, healthy individual are to be addressed in the long term.

Scientific areas for partnership in Systems Medicine includes understanding the pathophysiology of chronic diseases, multifactorial diseases like cancer, diabetes, obesity, metabolic disorders, aging through network analysis of disease processes, and the recognition of biomarkers for early diagnosis and prognosis and personalized treatment, combinatorial therapies and combinatorial drug screening and mixing of personalized genomics with personalized metabolomics, endocrinomics, proteomics and clinical phenotyping.

The major confrontation is for systems biology to furnish a change in the medical model in order to build the foundation for a prospective medicine that will be predictive, personalized, preventive and participatory. In order for systems medicine to become a reality, one needs coordinated vision of all relevant stakeholders and a field guide at the same level of ambition as the Human Genome project. In addition, the creation of a strong networking effort among funded systems biology projects is essential, in order to share information and resources on successful methodological approaches and tools with the broader systems biology and clinical community.

Recent years have seen the rapid emergence of systems biology as a new discipline. In the biomedical sciences, this trend is very apparent as research moves from a reductionist approach to a systems understanding model that attempts to understand biology and pathophysiology in an integrative manner, making use of the rapidly increasing amounts of novel (-omics) data and other relevant quantitative biological and medical data that are becoming available.

However, despite the spectacular advances in the post-genomic era, there exists a hiatus between experimental data and medical knowledge, and even a greater gap exists when we evaluate new knowledge in terms of clinical utility and benefit to patients. As a result, despite major technological advances, there are still obstacles that separate systems biology from medical applications. Systems medicine, a newly emerging area should aim the bridging of this gap.

Experts in a wide range of relevant disciplines from clinical, diagnostics and pharmaceutical areas, to high throughput –omics technologies, and computational and systems biology, including representatives from academia, industry, and funding agencies should get together to explore opportunities and challenges for the development of systems medicine. The aims are to analyze the state-of-the-art of systems biology for medical applications, identify key opportunities and bottlenecks for the translation of systems biology to medicine and the clinic, and identifying key research and policy areas for joint research in the short, medium and long term in order to make systems medicine a reality.



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Thursday, January 17, 2013

Strange&Piercing Celestial&Dreamlike


While these stunning images look like still shots, they’re actually the handiwork of “amateur” French photographer David Keochkerian. David’s style of infrared photography is achieved by using a special camera or lens filter to block out all light but the infrared waves. The result is another-worldly effect where the color is strange and piercing and the quality is celestial and dreamlike. By taking advantage of nature’s inherent beauty; from trees in bloom to a pond’s reflective properties, vivid tones and striking contrasts come together to produce the sort of magical surrealism that movies are made of. But as any behind-the-scenes creative talent knows, these shots required way more than the wave of a wand to materialize. Starting off with a D70 infrared and an external infrared filter and ultimately moving to a 590 nm internal filter for the D700; the photographer captures the images displayed below and perfect them in post-production.

Tips for those inclined to give infrared photography a spin; lush green foliage and the sunny skies of spring and summer are I feel ideal conditions for infrared photography; a tripod and remote is a must due to extended exposure times; shoot RAW images and adjust the white balance to your preference in post-production. Now, let’s take a peek at David Keochkerian’s compositions for inspiration, his treatments and styles.











Tags: infrared photography, lens filter, infrared waves, color, strange, piercing, quality, celestial, dreamlike,