vican barrier

we now realize the base pairs come to join each other up together as the system unravels and forms a new pair of DNA molecules well up to a point it does and that point is known to be accurate to about one in 10,000 base pairs now if you and I wrote an article and there was only one typo in a 10,000w article we'd be very pleased but this is nowhere near enough for a DNA sequence of three billion base pairs there would be half a million at least of Errors

accumulation of all of that movement of charge is contributing to that electrical phenomenon and therefore in the end what you're doing is talking about a higher level of causation U than the components of the cell

we now have all of the technology that goes all the way to Rainbow body

if you go to like and if you go to the yoga studios where you see people who are like obsessing with their physical body and obsessing with their diets that's kind of Po people who are like First beginning that first initiation phase that's what's at play that's what's at play or they're doing that practice but some people just stay there they spend their whole life obsessed about their physical body and and the green juice

second one would be moving into the emotional body

there's the growing up process so that's actually structural and then there's a cleaning process or healing process so if growing up is about going up healing is about going down right because you because you need to go down into the body because that's where all the TR that's where all the trauma is held

As Peter Brown states, the active physical body became not merely an instrument to be tolerated and efficiently used as in the ancient ascetic separation of spirit, but rather a “field to cultivate” holistically for a unified material and spiritual transformation.

From Modes of Production to the Resurrection of the Body: A Labor Theory of Revolutionary Subjectivity & Religious Ideas

These are the kinds of litanies I use, to compose myself

It's as if he'ssomewhere else, waiting for himself to come, drumming his fingers on thetable while he waits. There's an impatience in his rhythm now.

wait. I compose myself. My self is a thing I must now compose, as onecomposes a speech. What I must present is a made thing, not something born.

Our ancestors knew better because only in the last 200 years have we abandoned. The idea that there is something that survives. Death of the body. Death of the body. Okay. Only the last 200 years, science has grown to the point where they think they know everything and they have forgotten that they may not know something about what they cannot test.

I think it's it's critical for us uh when for for for for people to realize that when we reimagine what the self is and take away take take us away from this this notion of a of a subst you know some kind of monatic substance and all that um it's different than what you said before which is uh that well it's you know every everything is equally illusory I mean there's there's nothing at that point well if it's that that's a deeply destabilizing concept for a lot of people

we do feel at least most of us, most of the time feel like some kind of unified, centralized inner perspective

Nabokov’s working notecards for “Lolita.”

there are universal similarities and effects of music and sound on individuals from diverse cultural backgrounds

Sculpted hips, shapely abs and toned thighs — most people want them, but not everyone can achieve them naturally. Strict diet and exercise regimes can only go so far in addressing stubborn layers of fat. That is where non-surgical body contouring in Mesa.

So we're good with three-dimensional space, but imagine if we had a primary sense of our own blood chemistry.

the dzogchen contemplative system brings about extraordinary results that merit further research

the overwhelming majority of our time is spent looking down and as we should have talked about in previous videos we really care about 00:03:57 the hinges that you place in your spine so if you're on a laptop or looking down on your phone there's generally a hinge that we put into our neck and keep it there for a period of time and that 00:04:09 section and it can be right at the top if we're looking at you we've down or it can be lowered down if we're hinging down a lot more towards more of a 90-degree angle the longer in those shapes and the average American at 00:04:22 least can sit you know 10 to 14 hours a day particularly in today's climate without raising an eyebrow it can be just a simple thing that we do and if that's sitting down looking down is a 00:04:33 constant thing then what happens is we take that overloaded tissue to bed and sleep is our recovery time

there's a microbe in the mouth called fusobacterium nucleotide it over proliferates it's okay to have normally but it over proliferates when 01:28:39 you have bleeding gums gingivitis or periodontitis where it then enters the bloodstream this is called translocation and colonize the colon and the evidence is very good it is a principal cause of 01:28:52 colon cancer colon cancer starts in the mouth incredibly and doesn't get there by swallowing gets her through the bloodstream translocation

Without consciousness the mind-body problem would be muchless interesting. With consciousness it seems hopeless

I 01:00:30 think that a proper version of the concept of synchronicity would talk about multiscale patterns so that when you're looking at electrons in the computer you would say isn't it amazing that these electrons went over here and 01:00:42 those went over there but together that's an endgate and by the way that's part of this other calculation like amazing down below all they're doing is following Maxwell's equations but looked at at another level wow they just just 01:00:54 computed the weather in you know in in Chicago so I I I think what you know I it's not about well I was going to say it's not about us and uh and our human tendency to to to to pick out patterns 01:01:07 and things like but actually I I do think it's that too because if synchronicity is is simply how things look at other scales

Just as gut bacteria affect the brain, the brain can also exert profound influences on the gut microbiome—with feedback effects on behavior. Numerous studies, for example, have shown that psychological stress suppresses beneficial bacteria.

to eliminate the problem of self-selection bias 01:24:31 by producing shadow bodies of power that provide oversight to the real body of power, but that is randomly selected

Miracles transcend the body.

The Hawthorne effect is a type of human behavior reactivity

个人学习可能取决于他人行为的主张突出了将学习环境视为一个涉及多个互动参与者的系统的重要性

there's one company that i advise called inside tracker

what i want you to do is to now imagine somebody whose body you would like to have 00:28:23 as your own either for a few minutes or maybe long term i'm not going to ask you why you want that body i don't want to get that deep into your psyche and that might be very personal um 00:28:35 but i'll tell you whose body i'd like to have and for how long just to give you a warm-up feel for this i really would like to have usain bolt's body of a few years ago for 9.6 seconds 00:28:47 because i would love to know what it feels like to run 100 meters that fast now when i form that does i think it's a coherent desire how do i why do i think that because i really do desire it i would love it i'd pay a lot of money to 00:28:59 do that um but what i don't want is to be usain bolt because usain bolt is already the same bolt and that doesn't do me any good um what i want is to be me 00:29:12 j with usain bolt's body so i can know what it feels like to run really really fast now i'm not claiming that this is a coherent desire i'm not claiming that it's 00:29:24 possible for me to remain jay and have usain bolt's body but i am claiming that i can desire it and if you are anything like me for some body or other you can desire to 00:29:36 have it for some time or other if you can form that desire then you in deep in your gut don't believe that you are your body you believe that you have a body and that 00:29:48 you might have a different body just like you might have a different hat or a different cat and if you believe that then you really do believe that whatever you are you are not your body 00:30:01 now you might think well that's obviously true i've never thought i was my body um but maybe on my mind i don't think you really believe that either and i want to do the same thought 00:30:13 experiment to convince you of that now i want you to think about somebody's mind that you'd really like to have maybe not for a long time maybe only for a few minutes um i'll tell you mine again i'm really 00:30:25 big and divulging you know hyper sharing over sharing personal secrets um i would really love to have stephen hawking's mind when he was still alive of course not now um and i'd like to have it only for about five or ten 00:30:36 minutes because what i would really like is to be able to really understand quantum gravity and i can't really understand it but if i had stephen hawking's mind for a few minutes then i could understand it now i obviously 00:30:48 don't want to be stephen hawking for one thing he's dead for another thing he was already stephen hawking and it didn't do me a damn bit of good what i want is to be me jay with his mind so that i can 00:31:00 use it to understand quantum gravity um i think that'd be really cool again i'm not claiming this is coherent i'm not claiming that it's possible but i am claiming that it's a 00:31:11 psychologically possible state to be in to crave somebody else's mind and if you like me can form that desire then you like me deep in your gut do not believe that you are your mind 00:31:25 you believe that you're something that has a mind just like you have a body um and that you possessed that mind and you could still be you with another mind and another body i mean just imagine having 00:31:37 the same bolts body in stephen hawking's mind that would be totally cool then i could understand quantum gravity while setting a new record for the 100 meter sprint um but that's not going to happen alas 00:31:50 um the moral of these experiments um takes us right back to chandragiri serpent i think the moral of these experiments is that deep down at an atavistic gut 00:32:02 level we believe that we are something that stands behind our minds and our bodies that thing is the self the thing that is not the mind in the body but possesses the mind in the body that's the thing 00:32:14 that sean decurity identifies as the serpent in the wall our arguments are going to be aimed at that not at our bodies not as our minds not as our personal identities they're 00:32:27 going to be aimed at that self that we really atavistically believe stands behind all of those that's the illusion that's the thing that causes us to be incompetent morally that causes us to be 00:32:41 confused about our own identities and to be confused about our role and our place in the world

Maria Kozhevnikov, a neuroscientist at the National University of Singapore and Massachusetts General Hospital

Can You Warm Yourself with Your Mind?The human body generates its own heat. Some people can adjust the thermostat.

eopardizes one's love life

if not literally, contagious.

metaphoric thinking.

metaphoric thinking

a surpris-ingly large number of people with cancer find them-selves being shunned by relatives and friends and arethe object of practices of decontamination by mem-bers of their household, as if cancer, like TB, were aninfectious disease

myths

cancer =death.

the poor and the rich bothget TB and cancer;

in the kingdom of the well and in the kingdom of thesick

the night-side of life

doctors consider that the truthwill be intolerable to all but exceptionally mature andintelligent patients.

As long as a particular disease is treated asan evil, invincible predator, not just a disease, mostpeople with cancer will indeed be demoralized bylearning what disease they have

find them-selves being shunned by relatives and friends and arethe object of practices of decontamination by mem-bers of their household, as if cancer, like TB, were aninfectious disease

. For as long as itscause was not understood and the ministrations ofdoctors remained so ineffective, TB was thought to bean insidious, implacable theft of a life. Now it is can-cer's turn to be the disease that doesn't knock before itenters, cancer that fills the role of an illness experi-enced as a ruthless, secret invasion—a role it will keepuntil, one day, its etiology becomes as clear and itstreatment as effective as those of TB have become

sooner or later each of us is obliged, at least for aspell, to identify ourselves as citizens of that otherplace.

‘He was by a neighbour found,‘With his sieull all smashed to peices,He did lay upon the ground5O’ then what news was for his som,‘To hear his father Was no more,: ‘To think by raffians he was murdered,& At the oge of sixty-four.|

If this notion of human existence as a unity of participation in both perishing and non-perishing reality sounds odd to modern ears, it is mainly because philosophical and scientific–and consequently popular–thought during the last few centuries has been busy constructing a very different image of the human person. The image of participation has been changed and simplified into an image of two entities: a body, and a mind inside the body that has intelligence and ideas. This is the image that eventually came out of Descartes and Hobbes and other early modem thinkers, and wound up as a portrayal of human beings as mental entities encased in physical entities: a mind-thing imprisoned in a body–thing. Now a mind-thing imprisoned in a body-thing cannot experience participation in the ground of reality. Why not? Because it is imprisoned, isolated in the head. It can only have ideas about it and “project” them out onto reality. What becomes, then of the non-perishing dimension of meaning? Accepting the modem image, we could have faith that we have a relation to non-perishing reality only through first conceiving of a non-perishing reality–let us call it “God”–in the isolation of our bodily-encased minds, and then projecting that conception onto a “beyond” of things, and finally engaging in the desperate procedure of believing that it is real and that we have a connection with it in spite of not knowing anything of the kind. In other words, as long as self-understanding is dominated by this modem image, human consciousness cannot make sense of its own experience of immediate participation in a non-perishing ground of reality. And therefore, it cannot really make sense of its moral striving–since what is the point of the struggle for goodness if goodness is nothing more than temporary private opinion? Thus the modem image of human nature short-circuits the Socratic and Kierkegaardian understanding of existence, and leaves us with the familiar contemporary mess of radical moral relativism. This modern image of human existence is tenacious, though–partly because it is so closely connected to the modem view of what real knowing is, a view that enjoys an almost unassailable status. It might be summarized with extreme brevity as follows. If the mind is a thing encased in the physical body that only knows reality through the mediation, through the channeling, of the physical senses, any valid knowing has to validate itself through the presence of the relevant sense data. And this means that all true knowing is the type of knowing involved in the natural sciences, where empirical verification must take place through quantifiable data. Data that cannot be mathematically measured, such as the data consciousness discovers in its own activity and awareness–for example moral insight–can never be a matter of knowing, merely of opinion. How could the Socratic experience of discovering that the moral autonomy of the soul involves a non-perishing dimension of meaning ever be verified, if the data of sense, quantifiable data, are the only relevant data for affirming truth? The life of Socrates–an exemplary model for over two millennia of the moral liberation of the soul through the catharsis of practicing death–is, in this view, a life based on nothing more substantial than a private irrational belief. So to sum up: what has happened is that the enthronement by modem philosophy and science of an image of human nature as a thingly mind entrapped in a thingly body, has made all symbolizations of a non-perishing dimension of reality non-credible to many people–particularly to the intelligentsia, who emphasize their modem credentials by presenting themselves as the cultured despisers of religion. And, of course, one of the reasons why this modem image is so popular and so resistant to critique is what it appears to promise. If we go back to the founding texts of modernity, to the writings of Descartes, of Bacon, of Hobbes, we find a great optimism. If there is no participation in a mysterious origin of non-perishing meaning, there is no mystery essential to human existence. If there is no such participation, then all knowledge originates only in human consciousness itself. And if there is no primal mystery, and if all meaning is of human creation, we can hope one day to bring nature, human society, and history fully under human control. In his last book, Escape from Evil, Becker wrote: “Hubris means forgetting where the real source of power lies and imagining that it is in oneself (37).” I would suggest that imagining that notions of a non-perishing dimension of meaning are the pure creations of an isolated human consciousness, entails a forgetting of where the real source of consciousness lies: in the experienced mysterious ground of consciousness, which grants us the quite rational opportunity of a free and loving commitment to an enduring dimension of meaning. Of course, in some sense, human awareness of the non-perishing mystery in which it participates remains alive and well, because people keep striving to be moral, and they keep asking questions about that experience. Human questioning will always keep uncovering the eternal dimension of meaning, keep introducing people to the Socratic catharsis, and keep leading people to what Becker called a life of courageous self-realization. But they can be helped to do so by promoting insights like those of Becker on the choice between denying death or facing up to mortality. Like Becker in his chapter on Kierkegaard in The Denial Of Death, what I’ve tried to show is that the problem does not lie in the notion of human participation in imperishable reality. Rather, where the problem lies is in the self-comforting delusion that one possesses eternal meaning, and especially in the measures people take to defend their feeling of righteous invulnerability, especially through aggression. Authentic faith, by contrast, affirms enduring meaning in the context of an open if anxious acceptance of mortality. And so one must conclude that there are two opposites to authentic faith. One is the dogmatic clinging to an immortality project; and the other is the equally dogmatic insistence that enduring meaning is an illusion. Both of these are denials of our real human situation, making up two sides of the same counterfeit coin.

the task of biology consists in expanding in two directions the results of cancer investigations by considering the part played by our body and especially by our sense organs 00:04:47 and central nervous system you can see the basic parameters of what we now call cognitive science are coming into being here and by studying the relation of other subjects to objects 00:04:59 it's the subject that kant wants to take seriously that notion is still very undefined and notice here the term animal other subjects so the 00:05:10 animal is a subject here he's trying to take a stance that is not that doesn't traffic in human exceptionalism that takes the embodied being seriously and for him that means something that's 00:05:23 straightforwardly an animal a dog a cat a scientist a limpet and he's going to consider them all with much the same theoretical vocabulary he's pitching in here in 1926

Or if I’m jogging, I associate each thing I want to remember with one of my limbs, then I go through them one at a time “left arm, left leg…” when I’m done running and I write them down.

Findings indicate a continual decline in the size of game hunted by humans as their main food source -- from giant elephants 1-1.5 million years ago down to gazelles 10,000 years ago. According to the researchers, these findings paint an illuminating picture of the interaction between humans and the animals around them over the last 1.5 million years.

The Southern Levant, situated between modern day southern Syria via Israel to Sinai, has a spatiotemporally dense and continuous Paleolithic archaeological record offering a unique opportunity to detect faunal changes, including those predating the appearance of Homo sapiens (Bar-Yosef, 1980; Stutz, 2014). It is thus a suitable model to test long-term changes in the body mass of mammalian assemblages, in view of paleoclimates and changing human lineages, to decipher whether climate and/or humans are responsible for animal body size declines. The excellent archaeological record can further illuminate whether size declines are observed since hominins first colonized the region, or whether they start with the emergence of Homo sapiens (Louys et al., 2021), or are concentrated in the last glacial and its aftermath. We tested whether the size, and size changes, in hominin prey through the Pleistocene and early Holocene were related to time, the prevailing human lineages and cultures, paleoenvironment, and temperatures.

DICER1 syndrome is a rare genetic condition predisposing to hereditary cancer and caused by variants in the DICER1

DICER1 syndrome is a rare genetic condition predisposing to hereditary cancer and caused by variants in the DICER1 gene.

ey use local computations to interpolate over task-rele-vant manifolds in a high-dimensional parameter space.

animals after experiencing a near-death experience with a predator lie down and shake their body to physically release the trauma

Thebody:

Sending body/payload in a GET request may cause some existing implementations to reject the request — while not prohibited by the specification, the semantics are undefined. It is better to just avoid sending payloads in GET requests.

Requests using GET should only be used to request data (they shouldn't include data).

A direct, “you seem” statement might work with your own kid, but for an adult, it might feel like labeling, which can trigger defensiveness or an emotional shutdown. The goal is to encourage the other person to open up about how they’re doing by showing you care, so frame your observation in a way that won’t make them feel judged or misinterpreted.Instead, couch your observation with softer, curiosity-driven language. Mia Rosenberg, a therapist and the owner of Upsider Therapy, recommends the “I’ve noticed that” and “I’m wondering” formula. For example, you could say, “I’ve noticed that you’re quieter lately; I’m wondering if you’re stressed?”

So before using GET with Body parameter, you must first ensure the servers are supporting it. It is possible that some servers might ignore the body of GET request or behavior like caching GET/HEAD requests might cause issues.

A payload within a GET request message has no defined semantics; sending a payload body on a GET request might cause some existing implementations to reject the request.

By honoring the mammae as sign and symbol of the highest class ofanimals, Linnaeus assigned a new value to the female, especially women’s unique rolein reproduction

on a stage two feet high, along which she was led by her keeper, and exhibited like awild beast; being obliged to walk, stand, or sit as he ordered her.”6

reast shapes amonghumans

As Potts points out, medical experts consider modifications that contravene social norms to be a form of self-mutilation, but they are much less likely to make such judgments about cosmetic surgeries intended to align appearance more closely with norms.27 Thus a medical ethicist who has never spoken with Stalking Cat was willing to state for publication the fear that he is "seriously risking his health" and thus being "harmed by medicine,"28 although Cat tells me that he has experienced no such health effects. Likewise, Lizard Man says that tongue-splitting is perfectly safe, with no negative consequences. Although Cat's alterations meet more often with patronizing dismissal than overt hostility, Orlan makes people quite angry, even when they are favorably disposed to her gender critique.2

This API uses request body in GET requests. For a long time this was prohibited in RFC2616 HTTP specification, but since RFCs 7230-7237, it is only discouraged, since older implementations could reject such requests. However, given that major APIs such as ElasticSearch's already implement GET with request bodies, there is precedence to such implementation.

But the, the fluid shift kind of to the blood, to your head, your head, it feels full and puffy

HSAUR agefat Total Body Composision Data

and hand control to Big Ag

After breakfast they made ready to say farewell, as nearly heavy of heart3 as was possible on such a morning; cool, bright, and clean under a washed autumn sky of thin blue. The air came fresh from the North-West.They rode off along a path and looked out from the hill-top over lands under the morning. It was now as clear and far-seen as it had been veiled and misty when they stood upon the knoll in the Forest. They took a deep draught of the air.4Their way wound along the floor of the hollow, and round the green feet of a steep hill into another deeper and broader valley. As they journeyed the sun mounted, and grew hot. Each time they climbed a ridge the breeze seemed to have grown less. When they caught a glimpse of the country westward the distant Forest seemed to be smoking, as if the fallen rain was steaming up again. A shadow now lay round the edge of sight, a dark haze above which the sky was like a blue cap.5 On that side the hills were higher and looked down upon them; and all those hills were crowned with green mounds, and on some were standing stones, pointing upwards like jagged teeth out of green gums. The view was somehow disquieting; so they turned from the sight and went down into the hollow circle. In the midst of it there stood a single stone, standing tall under the sun above, and at this hour casting no shadow. They set their backs6 against the east side of the stone. It was cool, as if the sun had had no power to warm it. There they took food and drink.Riding over the hills, and eating their fill,7 lying a little too long; these things are, perhaps, enough to explain what happened. How­ever, that may be: they woke suddenly from a sleep they had never meant to take. The standing stone was cold, and it cast a long pale shadow. The sun was gleaming through the mist; north, south, and east, the fog was thick, cold and white. The air was silent, heavy and chill.

Riding over the hills, and eating their fill,7 lying a little too long; these things are, perhaps, enough to explain what happened. How­ever, that may be: they woke suddenly from a sleep they had never meant to take. The standing stone was cold, and it cast a long pale shadow. The sun was gleaming through the mist; north, south, and east, the fog was thick, cold and white. The air was silent, heavy and chill.The hobbits8 sprang to their feet in alarm, and ran to the western rim. They found that they were upon an island in the fog. Even as they looked out in dismay towards the setting sun, it sank before their eyes into a white sea, and a cold grey shadow sprang up in the East behind. The fog rolled up to the walls and rose above them, and as it mounted it bent over their heads until it became a roof. They felt as if a trap was closing about them. They packed up as quickly as their chilled fingers would work.Soon they were leading their ponies in single file9 over the rim and down the long northward slope of the hill, down into a foggy sea. As they went down the mist became colder and damper, and their hair hung lank and dripping on their foreheads. When they reached the bottom it was so cold that they halted and got out cloaks and hoods, which soon became bedewed with grey drops. Then, mounting their ponies, they went slowly on again. To prevent their getting separated and wandering in different directions they went in file, with Frodo leading. Suddenly Frodo saw a hopeful sign. On either side ahead a darkness began to loom through the mist; and he guessed that they were at last approaching the gap in the hills. 'Come on! Follow me!' he called back over his shoulder, and he hurried forward. His pony reared, and he fell off. When he looked back he found that he was alone: the others had not fol­lowed him.

'Sam!' he called. 'Pippin! Merry! Come along! Why don't you keep up?'10There was no answer. Fear took him, and he ran back. As he struggled on he called again, and kept on calling more and more frantically. He was weary, sweating and yet chilled. It was wholly dark.'Where are you?' he cried out miserably.There was no reply. He stood listening. He was suddenly aware that it was getting very cold, and that up here a wind was beginning to blow, an icy wind. A change was coming in the weather. The mist was flowing past him in shreds and tatters. His breath was smok­ing.11 He looked up and saw with surprise that faint stars were ap­pearing overhead amid the strands of hurrying cloud and fog. Oat of the east the biting wind was blowing.'Where are you?' he cried again, both angry and afraid.'Here!' said a voice, deep and cold, that seemed to come out of the ground. 'I am waiting for you!''No!' said Frodo; but he did not run away. His knees gave,12 and he fell on the ground. Nothing happened, and there was no sound. Trembling he looked up in time to see a tall dark figure like a shadow against the stars. It leaned over him. He thought there were two eyes, very cold though lit with a pale light that seemed to come from some remote distance. Then a grip stronger and colder than iron seized him. The icy touch froze his bones, and he remembered no more.When he came to himself again, for a moment he could recall nothing except a sense of dread. Then suddenly he knew that he was imprisoned, caught hopelessly; he was in a barrow. A Barrow-wight had taken him, and he was probably already under the dreadful spells of the Barrow-wights about which whispered tales spoke. Hedared not move, but lay as he found himself: flat on his back upon a cold stone with his hands on his breast.As he lay there, thinking and getting a hold on himself, he no­ticed all at once that the darkness was slowly giving way:13 a pale greenish light was growing round him. He turned, and there in the cold glow he saw lying beside him Sam, Pippin, and Merry.There was a loud rumbling sound, as of stones rolling and fal­ling, and suddenly light streamed in. A low door-like opening appeared at the end of the chamber beyond Frodo's feet; and there was Tom's head against the light of the sun rising red behind him.'Come, friend Frodo!' said Tom. 'Let us get out on to the clean grass! You must help me bear them.' Together they carried out Merry, Pippin and Sam. To Frodo's great joy the hobbits stirred, robbed their eyes, and then suddenly sprang up. They looked about in amazement. 'What in the name of wonder?14 began Merry. 'Where did you get to, Frodo?''I thought that I was lost', said Frodo; 'but I don't want to speak of it.' But Tom shook his head, saying: 'Be glad, my merry friends, and let the warm sunlight heat now heart and limb! Cast off these cold rags! Run naked on the grass!'

Riding over the hills, and eating their fill,7 lying a little too long; these things are, perhaps, enough to explain what happened. How­ever, that may be: they woke suddenly from a sleep they had never meant to take. The standing stone was cold, and it cast a long pale shadow. The sun was gleaming through the mist; north, south, and east, the fog was thick, cold and white. The air was silent, heavy and chill.The hobbits8 sprang to their feet in alarm, and ran to the western rim. They found that they were upon an island in the fog. Even as they looked out in dismay towards the setting sun, it sank before their eyes into a white sea, and a cold grey shadow sprang up in the East behind. The fog rolled up to the walls and rose above them, and as it mounted it bent over their heads until it became a roof. They felt as if a trap was closing about them. They packed up as quickly as their chilled fingers would work.Soon they were leading their ponies in single file9 over the rim and down the long northward slope of the hill, down into a foggy sea. As they went down the mist became colder and damper, and their hair hung lank and dripping on their foreheads. When they reached the bottom it was so cold that they halted and got out cloaks and hoods, which soon became bedewed with grey drops. Then, mounting their ponies, they went slowly on again. To prevent their getting separated and wandering in different directions they went in file, with Frodo leading. Suddenly Frodo saw a hopeful sign. On either side ahead a darkness began to loom through the mist; and he guessed that they were at last approaching the gap in the hills. 'Come on! Follow me!' he called back over his shoulder, and he hurried forward. His pony reared, and he fell off. When he looked back he found that he was alone: the others had not fol­lowed him.

“We have learned that trauma is not just an event that took place sometime in the past; it is also the imprint left by that experience on mind, brain, and body. This imprint has ongoing consequences for how the human organism manages to survive in the present. Trauma results in a fundamental reorganization of the way mind and brain manage perceptions. It changes not only how we think and what we think about, but also our very capacity to think.”

Trauma victims cannot recover until they become familiar with and befriend the sensations in their bodies. Being frightened means that you live in a body that is always on guard. Angry people live in angry bodies. The bodies of child-abuse victims are tense and defensive until they find a way to relax and feel safe. In order to change, people need to become aware of their sensations and the way that their bodies interact with the world around them. Physical self-awareness is the first step in releasing the tyranny of the past.

“As long as you keep secrets and suppress information, you are fundamentally at war with yourself…The critical issue is allowing yourself to know what you know. That takes an enormous amount of courage.”

Nobody can “treat” a war, or abuse, rape, molestation, or any other horrendous event, for that matter; what has happened cannot be undone. But what can be dealt with are the imprints of the trauma on body, mind, and soul: the crushing sensations in your chest that you may label as anxiety or depression; the fear of losing control; always being on alert for danger or rejection; the self-loathing; the nightmares and flashbacks; the fog that keeps you from staying on task and from engaging fully in what you are doing; being unable to fully open your heart to another human being.

Agency starts with what scientists call interoception, our awareness of our subtle sensory, body-based feelings: the greater that awareness, the greater our potential to control our lives. Knowing what we feel is the first step to knowing why we feel that way. If we are aware of the constant changes in our inner and outer environment, we can mobilize to manage them.

The body keeps the score: If the memory of trauma is encoded in the viscera, in heartbreaking and gut-wrenching emotions, in autoimmune disorders and skeletal/muscular problems, and if mind/brain/visceral communication is the royal road to emotion regulation, this demands a radical shift in our therapeutic assumptions.