The Monkey And The Spreadsheet

Written by Abraham Thomas

Whenrepparttar mind was fidgety, like a monkey

When you felt restless, it helped to understand drives. The mind perceived, recognized and interpreted. It set goals and acted. Those five faculties were managed by sovereign intelligences. Out of these, it wasrepparttar 142144 fourth intelligence, which set goals, by translating feelings into drives. A feeling of fear dictated an escape drive, whose purpose was to achieve safety. That demanded instant responses, varying across species. A deer bounded away. A bird took flight. A fish swam off. Whilerepparttar 142145 activities of running, flying and swimming differed, it wasrepparttar 142146 the drive, which achievedrepparttar 142147 objective of escaping. Drives often made you restless.

Intuition managed drives

Drives have been described inrepparttar 142148 book, The Intuitive Algorithm. Intuition, a pattern recognition algorithm, enabledrepparttar 142149 mind to respond, from input to output, within just 20 milliseconds. The incredible speed of this process depended on massive combinatorial memories in nerve cells and this elimination algorithm. These vast memories enabled nerve cells to remember and trigger drive sequences, with infinite contextual finesse. Drives enabled birds to build nests, selecting secure locations and suitable materials. The wracking sobs of sorrow, orrepparttar 142150 relaxing movements of a belly laugh were both drives responding to emotions. Such drives wererepparttar 142151 inherited responses of nerve channels to varying feelings and emotions.

Search components of drives

Not all drives produced motor outputs. To achieve their objectives, drives also demanded an intelligent evaluation ofrepparttar 142152 environment. Ifrepparttar 142153 objective was to escape, that goal was hardly possible by heading intorepparttar 142154 predator. Increasingrepparttar 142155 distance from danger demanded evaluation of many escape routes. That goal could even be achieved by slipping into a safe sanctuary, inaccessible torepparttar 142156 predator. Likerepparttar 142157 underside of a rock.. Drives involved a search of multiple contexts to discoverrepparttar 142158 right answer. When a person sat down to write a shopping list, drives evaluatedrepparttar 142159 stock inrepparttar 142160 larder,repparttar 142161 likely menus,repparttar 142162 stock of toiletries, and cleaning needs. Drives delivered item lists torepparttar 142163 working memory, to be jotted down. By contextually searchingrepparttar 142164 mind, drives played a valuable, creative role.

The “Aha” experience of drives

Such drives, searching across varied contexts, were not limited to humans. Konrad Lorenz described a chimpanzee in a room which contained a banana suspended fromrepparttar 142165 ceiling just out of reach, and a box elsewhere inrepparttar 142166 room. "The matter gave him no peace, and he returned to it again. Then, suddenly - and there is no other way to describe it - his previously gloomy face 'lit up'. His eyes now moved fromrepparttar 142167 banana torepparttar 142168 empty space beneath it onrepparttar 142169 ground, from this torepparttar 142170 box, then back torepparttar 142171 space, and from there torepparttar 142172 banana. The next moment he gave a cry of joy, and somersaulted over torepparttar 142173 box in sheer high spirits. Completely assured of his success, he pushedrepparttar 142174 box belowrepparttar 142175 banana. No man watching him could doubtrepparttar 142176 existence of a genuine 'Aha' experience in anthropoid apes". Even monkeys inherited creative drives. And restlessness.

The burden of responsibility

The need for a solution had givenrepparttar 142177 animal “no peace.” This dilemma was not limited to animals or just ordinary people. It was a problem atrepparttar 142178 highest levels of professional life. Mathen had retired as director of a major medical college and hospital, where he had gracefully managedrepparttar 142179 myriad problems faced byrepparttar 142180 institution. He mentioned that, when he rose from bedrepparttar 142181 morning after retirement, he felt as if a heavy burden had been lifted off his shoulders. His subconscious drives, seeking solutions to a barrage of issues, had become inhibited. He felt unburdened. A multitude of such drives operated in your mind. Some of those could discover no solutions. Which caused restlessness. Understanding those drives and acting to manage them could be a step to peace of mind.

Many conflicting goals

Life was a creative process, facing a train of baffling problems. The options were to fight, compromise, or retreat. Each context triggered distinct emotions. Anger, friendship, or fear triggered competing drives. Intuition provided a narrow focus to each drive, by eliminating concerns that did not fit its own feeling. Forrepparttar 142182 drive supported by anger, amicable memories were eliminated. Each drive held a partisan view. As evidence built up,repparttar 142183 emotional strengths ofrepparttar 142184 drives varied. Opposing emotions competed for control. Intuition acted inrepparttar 142185 limbic system to establishrepparttar 142186 most powerful emotion asrepparttar 142187 current feeling. The current feeling triggered its own drive. Competing drives, which opposedrepparttar 142188 feeling were inhibited and became unavailable to consciousness.

Clashing drives

You were conscious ofrepparttar 142189 dominant drive. But, other divergent drives continued as subconscious search processes. Many sought to achieve opposing objectives. More often than not, these furtive emotions perturbed you. For some, this process created massive internal conflicts. How couldrepparttar 142190 conflicting viewpoints ofrepparttar 142191 mind be integrated? How could a multitude of clashing drives be focused onrepparttar 142192 problems of coping with life in a harsh and unforgiving world? Acrossrepparttar 142193 ages, many solutions were offered to focusrepparttar 142194 mind and still conflicts. Over time, meditation, chanting and breathing routines were found to be beneficial. But, that treatedrepparttar 142195 symptom, notrepparttar 142196 problem. The long term solution was to broadenrepparttar 142197 narrow focus ofrepparttar 142198 competing drives. An integrated approach to life would empower consciousness.

Psychology and Sacred Moments

Written by Elisha Goldstein

"The great lesson fromrepparttar true mystics, fromrepparttar 141471 Zen Monks, and now also fromrepparttar 141472 Humanistic and Transpersonal psychologists – thatrepparttar 141473 sacred is inrepparttar 141474 ordinary, that it is to be found in one’s daily life, in one’s neighbors, friends, and family, in one’s back yard, and that travel may be a flight from confrontingrepparttar 141475 sacred – this lesson can be easily lost. To be looking elsewhere for miracles is to me a sure sign of ignorance that everything is miraculous." - Abraham Maslow

An electronic search of Psychological Abstracts in psychology’s last 100 years reveals a 14 to 1 ratio of psychological articles about negative emotions versus positive emotions. The imbalance in research of negative versus positive makes it ever more important to askrepparttar 141476 question, what does it mean to liverepparttar 141477 good life? Religious scholars to philosophers to modern day psychologists have ponderedrepparttar 141478 perennial question of what it means to live well. Inrepparttar 141479 past few decades there has been a considerable surge in interest and research onrepparttar 141480 phenomena of well-being. Distilled throughrepparttar 141481 years, subjective well-being (SWB)and psychological well-being (PWB)have emerged asrepparttar 141482 most prominent concepts in mainstream research. SWB focuses more on positive/negative affect and life satisfaction while PWB is concerned with meaning, purpose, and existential issues. Through empirically validated studies, research in each field has created operationalized, well validated constructs of well-being (Diener, 1984; Lucas, Diener, & Suh, 1996; Ryff, 1989; Ryff & Keyes, 1995).

Empirical research suggests that, in considering an approach to pursuing a lifestyle conducive to good overall health and well-being, an important factor is cultivating a sense of sacredness in one’s life. Recent studies show a high positive correlation between cognitive and affective aspects ofrepparttar 141483 sacred and well-being. Some studies suggest that connecting withrepparttar 141484 transcendent and experiencing a transcendent sense of self foster well-being. Other studies find that well-being is positively correlated with a sense of support fromrepparttar 141485 transcendent in areas such as marriage, parenting,healthy family relationships, and sustaining physical health. Emmons and McCullough (2003) applied a new intervention that focuses on fostering gratitude and linked it to life satisfaction and a sense of purpose in life. Furthermore, cognitive and affective components associated withrepparttar 141486 sacred have positive correlations among themselves, implying that when experiencing one aspect, others may be felt atrepparttar 141487 same time. These studies underscorerepparttar 141488 concept that there is a significant positive connection between what are considered sacred components of life and well-being and a negative connection to stress. It can therefore be argued that an intervention cultivating these sacred components may increase well-being and reduce stress.

Sacred Qualities and Sacred Moments

A large body of theory has described a broad spectrum of experiences that may or may not be considered a sacred moment. The key aspect of a sacred moment, as defined and described in this study, is that it is a moment in time that is imbued with sacred qualities. Forrepparttar 141489 purposes of this study, sacred qualities are defined as having two components: (a) they inherently possess spiritual qualities as defined by Lynn Underwood andrepparttar 141490 World Health Organization, such as gratefulness, feeling of connection with and support fromrepparttar 141491 transcendent, sweet-sadness, awe, compassion, and/or a deep sense of inner peace, and (b) they are imbued with qualities such as precious, dear, blessed, cherished, and/or holy. Consequently, forrepparttar 141492 purposes of this study, sacred moments are defined as day-to-day personal moments that are imbued with sacred qualities, which seem like time-outs from daily busy-ness, where a sense of stillness arises or occurs and where concerns ofrepparttar 141493 every day just seem to evaporate. In other words, in order to experience a sacred moment,repparttar 141494 moment needs to be imbued byrepparttar 141495 individual with these sacred qualities. Although extraordinary mystical experiences could also be considered sacred moments,repparttar 141496 focus of this research is on those more ordinary day-to-day experiences. After defining these moments, it seems important to find a way to cultivate them. A core aspect in cultivating these moments is being able to attend torepparttar 141497 present moment. Different methods have been developed overrepparttar 141498 last decade to helprepparttar 141499 individual control attention, including; hypnosis, biofeedback, and gestalt therapy. Currently,repparttar 141500 most applicable and prolific field of study attending torepparttar 141501 present moment is mindfulness. Mindfulness has been defined as a method of focusing attention onrepparttar 141502 present as it occurs. Learning how to trainrepparttar 141503 mind and body to be inrepparttar 141504 present moment is critical to being aware of what is sacred inrepparttar 141505 moment.

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