The problem is, is when your focus is created by a crisis, then the frontal lobe shuts down essentially, the frontal cortex which is your intuitive intelligence. So you get very clever and very stupid in a crisis. Also, you pump adrenalin into your body from what you - physiologically you'll crash.
If we wish to know about a man, we ask 'what is his story-his real, inmost story?'-for each of us is a biography, a story. Each of us is a singular narrative, which is constructed, continually, unconsciously, by, through, and in us-through our perceptions, our feelings, our thoughts, our actions; and, not least, our discourse, our spoken narrations. Biologically, physiologically, we are not so different from each other; historically, as narratives-we are each of us unique.
If we wish to know about a man, we ask 'what is his story--his real, inmost story?'--for each of us is a biography, a story. Each of us is a singular narrative, which is constructed, continually, unconsciously, by, through, and in us--through our perceptions, our feelings, our thoughts, our actions; and, not least, our discourse, our spoken narrations. Biologically, physiologically, we are not so different from each other; historically, as narratives--we are each of us unique.
In my mind, depression is, like all non-communicable diseases, a physiologically expressed condition which is profoundly influenced by our social and cultural environments. Depression is a global crisis not only because it is common and universal, but because the vast majority of affected people suffer in silence or receive inappropriate care.
My introduction to dissociation had been at Kenneth Cooper's clinic in January of 1975. Cooper had assembled a gaggle of top American distance runners and a half dozen top researchers, the intent being to figure out what the difference was - physiologically, biomechanically, psychologically - between elite and subelite runners.
Physiologically adult humans are not meant to spend an additional 10 years in a school system; their brains map that onto "I have been assigned low tribal status". And so, of course, they plot rebellion accuse the existing tribal overlords of corruption plot perhaps to split off their own little tribe in the savanna, not realizing that this is impossible in the Modern World.
We all understand the value of sacrifice, even if that only involves setting aside dessert so as to lose weight, or putting money in the bank so as to later buy a house. Progress or achievement in any arena requires choices that often oppose what one feels like doing. The trick in truly succeeding with this in the long run is locating enough depth of feeling that the experience of conflicting desires dissolves. For that to happen, one has to learn how to think emotionally and physiologically.
When you destroy midwives, you also destroy a body of knowledge that is shared by women, that can't be put together by a bunch of surgeons or a bunch of male obstetricians, because physiologically, birth doesn't happen the same way around surgeons, medically trained doctors, as it does around sympathetic women.
Ina May Gaskin
... the samurai ethic is a political science of the heart, designed to control such discouragement and fatigue in order to avoid showing them to others. It was thought more important to look healthy than to be healthy, and more important to seem bold and daring than to be so. This view of morality, since it is physiologically based on the special vanity peculiar to men, is perhaps the supreme male view of morality.
Reckoned physiologically, everything ugly weakens and afflicts man. It recalls decay, danger, impotence; he actually suffers a loss of energy in its presence. The effect of the ugly can be measured with a dynamometer. Whenever man feels in any way depressed, he senses the proximity of something ugly. His feeling of power, his will to power, his courage, his pride - they decline with the ugly, they increase with the beautiful.
Physiologically, man in the normal use of technology (or his variously extended body) is perpetually modified by it and in turn finds ever new ways of modifying his technology. Man becomes, as it were, the sex organs of the machine world, as the bee of the plant world, enabling it to fecundate and to evolve ever new forms. The machine world reciprocates man's love by expediting his wishes and desires, namely, in providing him with wealth.
A man going quietly about his business all day long expends far more muscular energy than an athlete who lifts a huge weight once a day. This has been proved physiologically, and so the social sum total of everybody's little everyday efforts, especially when added together, doubtless releases far more energy into the world than do rare heroic feats. This total even makes the single heroic feat look positively minuscule, like a grain of sand on a mountaintop with a megalomaniacal sense of its own importance.
Some religions actually go so far as to label anyone who belongs to a religious sect other than their own a heretic, even though the overall doctrines and impressions of godliness are nearly the same. For example: The Catholics believe the Protestants are doomed to Hell simply because they do not belong to the Catholic Church. In the same way, many splinter groups of the Christian faith, such as the evangelical or revivalist churches, believe the Catholics worship graven images. (Christ is depicted in the image that is most physiologically akin to the individual worshipping him, and yet the Christians criticize "heathens" for the worship of graven images.) And the Jews have always been given the Devil's name.
Anton Szandor LaVey
Acceptance without proof is the fundamental characteristic of religion. Rejection without proof is the fundamental characteristic of science. In other words, religion has become a matter of the heart and science has become a matter of the mind. This regrettable state of affairs does not reflect the fact that physiologically , one cannot exist without the other. Mind and heart are only different aspects of us.
...the nervous systems of other animals were not artificially constructed - as a robot might be artificially constructed - to mimic the pain behavior of humans. A capacity to feel pain obviously enhances a species' prospects of survival...it is surely unreasonable to suppose that nervous systems that are virtually identical physiologically, have a common origin and a common evolutionary function, and result in similar forms of behavior in similar circumstances should actually operate in an entirely different manner on the level of subjective feelings.
We don't know how to feel with conscience. Ideas like integrity or devotion remain abstract, theoretically correct and good, but lacking the ability to produce immediately fulfilling emotions or sensations. What I mean by learning to think emotionally and physiologically is rediscovering the visceral joy of investing in what we already love, the kind of unquestioned spiritual relentlessness we had as kids. As adults, that demands an internal dialogue through which we transpose the search for pleasure onto a platform that is in harmony with our conscience and real responsibilities. We find the pleasure in applied conscience. That's a lot easier than it sounds. Basically, it's about recognizing and feeling passion for what we really want to do in our lives.
Now from science we have a new creation story, which is very alluring and very exciting. It's not about deposing all the other wisdom stories about creation that humanity has gathered, but it certainly supplements it. It offers a real universal view because it's beyond any particular religion, ethnicity, nation and so forth. As we're struggling as a species to come together as a tribe, it provides us our basic framework, because it's from creation stories that ethics derive. Today's creation story from science is that we come from 14 billion years of an organic unfolding of the universe and are connected physiologically with every being in the universe. We all share the same atoms and the same molecules. That's truly significant and important at this time in history. We're all kin, we're all interdependent. And that's the basis of compassion, which was Jesus's ultimate teaching.
David L. Felten
The resurrection of the body - what do we really mean by this?... Did not the mystics and sages of all times teach us that the positive meaning of death is precisely that it liberates us from the prison of the body, as they say, from this perennial dependency on the material, physical, and bodily life - finally rendering our souls light, weightless, free, spiritual? We [must] consider more profoundly the meaning of the body... We must consider the role of the body in our, in my, life. On the one hand, of course it is entirely clear that all of our bodies are transitory and impermanent. Biologists have calculated that all the cells that compose our bodies are replaced every seven years. Thus, physiologically, every seven years we have a new body. Therefore, at the end of my life the body that is laid in the grave or consumed by fire is no longer the same body as all the preceding ones, and in the final analysis each of our bodies is nothing other than our individual [being] in the world, as the form of my dependence on the world, on the one hand, and of my life and of my activity on the other. In essence, my body is my relationship to the world, to others; it is my life as communion and as mutual relationship. Without exception, everything in the body, in the human organism, is created for this relationship, for this communion, for this coming out of oneself. It is not an accident, of course, that love, the highest form of communion, finds its incarnation in the body; the body is that which sees, hears, feels, and thereby leads me out of the isolation of my I. But then, perhaps, we can say in response: the body is not the darkness of the soul, but rather the body is its freedom, for the body is the soul as love, the soul as communion, the soul as life, the soul as movement. And this is why, when the soul loses the body, when it is separated from the body, it loses life.