Political Nihilism, as noted, is associated with the belief that the destruction of all existing political, social, and religious order is a prerequisite for any future improvement.

It has been over a century now since Nietzsche explored nihilism and its implications for civilization. As he predicted, nihilism's impact on the culture and values of the 20th century has been pervasive, its apocalyptic tenor spawning a mood of gloom and a good deal of anxiety, anger, and terror. Interestingly, Nietzsche himself, a radical skeptic preoccupied with language, knowledge, and truth, anticipated many of the themes of postmodernity. It's helpful to note, then, that he believed we could--at a terrible price--eventually work through nihilism. If we survived the process of destroying all interpretations of the world, we could then perhaps discover the correct course for humankind.

Yet, in all of this, there is indeed a silver lining. Of all the children growing up with a narcissistic mother, it is the scapegoated child who’s more likely to come to terms with and recognize the toxic patterns of this relationship — those displayed by her mother and other family members. She’s more likely to seek help healing from these patterns and their effects than her siblings, who have bought into the family story, lock, stock, and barrel. She is often the only child in the family who has a shot at being able to have healthy and sustaining relationships once she’s sought help for herself.

Almost all scapegoated children develop a thick hide emotionally and are prone to self-armoring, even when they’re conscious of how they’re being bullied and mistreated and how unfair it is. Being robbed of a sense of belonging in their family of origin leaves a real mark, and may dog them into adulthood. They can become high achievers, on the one hand, actively working to disprove their mothers’ vision of them, or they may have so internalized the negative messages about themselves that they set their sights low, avoid failure at all costs, and have problems both setting and accomplishing their own goals. There’s no question that significant emotional and psychological wounds are sustained.

Plutonium, like most metals, has a bright silvery appearance at first, much like nickel, but it oxidizes very quickly to a dull gray, although yellow and olive green are also reported.[1][2] At room temperature plutonium is in its α (alpha) form. This, the most common structural form of the element (allotrope), is about as hard and brittle as gray cast iron unless it is alloyed with other metals to make it soft and ductile. Unlike most metals, it is not a good conductor of heat or electricity. It has a low melting point (640 °C) and an unusually high boiling point (3,228 °C).[1] Alpha decay, the release of a high-energy helium nucleus, is the most common form of radioactive decay for plutonium.[3] A 5 kg mass of 239Pu contains about 12.5×1024 atoms. With a half-life of 24,100 years, about 11.5×1012 of its atoms decay each second by emitting a 5.157 MeV alpha particle. This amounts to 9.68 watts of power. Heat produced by the deceleration of these alpha particles makes it warm to the touch.[

Heavy water was first produced in 1932, a few months after the discovery of deuterium.[6] With the discovery of nuclear fission in late 1938, and the need for a neutron moderator that captured few neutrons, heavy water became a component of early nuclear energy research. Since then, heavy water has been an essential component in some types of reactors, both those that generate power and those designed to produce isotopes for nuclear weapons. These heavy water reactors have the advantage of being able to run on natural uranium without using graphite moderators that pose radiological[7] and dust explosion[8] hazards in the decommissioning phase. Most modern reactors use enriched uranium with ordinary water as the moderator.

The Elephant’s Foot is the nickname given to a large mass of corium formed during the Chernobyl disaster in April 1986 and presently located in a steam distribution corridor underneath the remains of the reactor. It is currently an extremely deadly radioactive compound, yet its danger has decreased with the decay of its radioactive components.

The largest known amounts of corium were formed during the Chernobyl disaster.[15] The molten mass of reactor core dripped under the reactor vessel and now is solidified in forms of stalactites, stalagmites, and lava flows; the best known formation is the "Elephant's Foot," located under the bottom of the reactor in a Steam Distribution Corridor

Corium, also called fuel containing material (FCM) or lava-like fuel containing material (LFCM), is a lava-like material created in the core of a nuclear reactor during a meltdown accident.

About 27 tonnes of fresh fuel is required each year by a 1000 MWe nuclear reactor. In contrast, a coal power station requires more than two and a half million tonnes of coal to produce as much electricity. (1)Enriched UF6 is transported to a fuel fabrication plant where it is converted to uranium dioxide powder. This powder is then pressed to form small fuel pellets, which are then heated to make a hard ceramic material. The pellets are then inserted into thin tubes to form fuel rods. These fuel rods are then grouped together to form fuel assemblies, which are several meters long. 

Uranium is a naturally-occurring element in the Earth's crust. Traces of it occur almost everywhere, although mining takes place in locations where it is naturally concentrated. To make nuclear fuel from the uranium ore requires first for the uranium to be extracted from the rock in which it is found, then enriched in the uranium-235 isotope, before being made into pellets that are loaded into assemblies of nuclear fuel rods.

Scientists say plutonium may be the worst of all the fission byproducts that could enter the environment as a result of the Fukushima nuclear disaster. That's why MOX fuel rods that are piled up in spent fuel pools near the Unit 3 reactor, which consist of a mix of plutonium and uranium isotopes, have become the number one concern of workers at the plant.

Camus follows Sartre's definition on the absurd, absurd is "That which is meaningless. Thus man's existence is absurd because his contingency finds no external justification".[71] The absurd is created because of the realization of man, who is placed into an unintelligent universe, that human values are not founded on a solid external component; or as Camus himself explains, the absurd is the result of the "confrontation between human need and the unreasonable silence of the world".[74] Even though absurdity is inescapable, Camus does not drift towards nihilism. But the realization of absurdity leads to the question: why someone should continue to live? Suicide is an option that Camus firmly dismisses as the renunciation of human values and freedom. Rather than, he proposes we accept that absurdity is a part of our lives and live with it.

On the other hand, Camus focused most of his philosophy around existential questions. The absurdity of life, the inevitable ending (death) is highlighted in his acts, his belief that the absurd – life being void of meaning, or man's inability to know that meaning if it were to exist – was something that man should embrace, his anti-Christianity, his commitment to individual moral freedom and responsibility are only a few of the similarities with other existential writers.[69] More importantly, Camus addressed one of the fundamental questions of existentialism: the problem of suicide. He wrote "There is only one really serious philosophical question, and that is suicide" Camus viewed the question of suicide as arising naturally as a solution to the absurdity of life.[70]

Radioactive decay is a stochastic (i.e. random) process at the level of single atoms. According to quantum theory, it is impossible to predict when a particular atom will decay,[1][2][3] regardless of how long the atom has existed. However, for a collection of atoms, the collection's expected decay rate is characterized in terms of their measured decay constants or half-lives. This is the basis of radiometric dating. The half-lives of radioactive atoms have no known upper limit, spanning a time range of over 55 orders of magnitude, from nearly instantaneous to far longer than the age of the universe.

Radioactive decay (also known as nuclear decay, radioactivity or nuclear radiation) is the process by which an unstable atomic nucleus loses energy (in terms of mass in its rest frame) by emitting radiation, such as an alpha particle, beta particle with neutrino or only a neutrino in the case of electron capture, or a gamma ray or electron in the case of internal conversion. A material containing such unstable nuclei is considered radioactive. Certain highly excited short-lived nuclear states can decay through neutron emission, or more rarely, proton emission.

The first atomic bomb was successfully detonated on July 16, 1945, in the Trinity test in New Mexico. Oppenheimer later remarked that it brought to mind words from the Bhagavad Gita: "Now I am become Death, the destroyer of worlds."[2][note 2] In August 1945, the weapons were used in the atomic bombings of Hiroshima and Nagasaki.

The code name "Trinity" was assigned by Robert Oppenheimer, the director of the Los Alamos Laboratory, inspired by the poetry of John Donne. The test was of an implosion-design plutonium device, informally nicknamed "The Gadget", of the same design as the Fat Man bomb later detonated over Nagasaki, Japan, on August 9, 1945. The complexity of the design required a major effort from the Los Alamos Laboratory, and concerns about whether it would work led to a decision to conduct the first nuclear test. The test was planned and directed by Kenneth Bainbridge.

In the Chernobyl disaster, the moderator was not responsible for the primary event. Instead, a massive power excursion during a mishandled test caused the catastrophic failure of the reactor vessel and a near-total loss of coolant supply. The result was that the fuel rods rapidly melted and flowed together while in an extremely-high-power state, causing a small portion of the core to reach a state of runaway prompt criticality and leading to a massive energy release,[22] resulting in the explosion of the reactor core and the destruction of the reactor building. The massive energy release during the primary event superheated the graphite moderator, and the disruption of the reactor vessel and building allowed the superheated graphite to come into contact with atmospheric oxygen. As a result, the graphite moderator caught fire, sending a plume of highly radioactive fallout into the atmosphere and over a very widespread area.[

Nuclear graphite for the UK Magnox reactors was manufactured from petroleum coke mixed with coal-based binder pitch heated and extruded into billets, and then baked at 1,000 °C for several days. To reduce porosity and increase density, the billets were impregnated with coal tar at high temperature and pressure before a final bake at 2,800 °C. Individual billets were then machined into the final required shapes.[17] The manufacturing process is designed to ensure uniformity in material properties. Despite this care, recent research using stochastic finite element analysis[18] has shown that tiny spatial variations in material properties may play a significant role in how a graphite component ages.[19] A study carried out in 2016 provides data for the spatial variation of properties such as density and Young's modulus within a typical billet.[14] This information has been used to calibrate random fields for probabilistic simulation.[15]

Nuclear graphite is any grade of graphite, usually synthetic graphite, specifically manufactured for use as a moderator or reflector within a nuclear reactor. Graphite is an important material for the construction of both historical and modern nuclear reactors, due to its extreme purity and its ability to withstand extremely high temperatures.

Despite their name, rare-earth elements are – with the exception of the radioactive promethium – relatively plentiful in Earth's crust, with cerium being the 25th most abundant element at 68 parts per million, more abundant than copper. However, because of their geochemical properties, rare-earth elements are typically dispersed and not often found concentrated in rare-earth minerals; as a result economically exploitable ore deposits are less common.[4] The first rare-earth mineral discovered (1787) was gadolinite, a mineral composed of cerium, yttrium, iron, silicon, and other elements. This mineral was extracted from a mine in the village of Ytterby in Sweden; four of the rare-earth elements bear names derived from this single location.

The 17 rare-earth elements are cerium (Ce), dysprosium (Dy), erbium (Er), europium (Eu), gadolinium (Gd), holmium (Ho), lanthanum (La), lutetium (Lu), neodymium (Nd), praseodymium (Pr), promethium (Pm), samarium (Sm), scandium (Sc), terbium (Tb), thulium (Tm), ytterbium (Yb), and yttrium (Y).

In most reactor designs, as a safety measure, control rods are attached to the lifting machinery by electromagnets, rather than direct mechanical linkage. This means that in the event of power failure, or if manually invoked due to failure of the lifting machinery, the control rods fall automatically, under gravity, all the way into the pile to stop the reaction. A notable exception to this fail-safe mode of operation is the BWR, which requires hydraulic insertion in the event of an emergency shut-down, using water from a special tank under high pressure. Quickly shutting down a reactor in this way is called scramming.

Chemical elements with a sufficiently high neutron capture cross-section include silver, indium and cadmium. Other candidate elements include boron, cobalt, hafnium, samarium, europium, gadolinium, terbium, dysprosium, holmium, erbium, thulium, ytterbium and lutetium.[1] Alloys or compounds may also be used, such as high-boron steel,[2] silver-indium-cadmium alloy, boron carbide, zirconium diboride, titanium diboride, hafnium diboride, gadolinium nitrate,[3] gadolinium titanate, dysprosium titanate and boron carbide - europium hexaboride composite.[4]

Control rods are usually used in control rod assemblies (typically 20 rods for a commercial PWR assembly) and inserted into guide tubes within a fuel element. A control rod is removed from or inserted into the central core of a nuclear reactor in order to increase or decrease the neutron flux, which describes the number of neutrons that split further uranium atoms. This in turn affects the thermal power, the amount of steam produced and hence the electricity generated.

Control rods are used in nuclear reactors to control the fission rate of uranium and plutonium. They are composed of chemical elements such as boron, silver, indium and cadmium that are capable of absorbing many neutrons without themselves fissioning. Because these elements have different capture cross sections for neutrons of varying energies, the composition of the control rods must be designed for the reactor's neutron spectrum. Boiling water reactors (BWR), pressurized water reactors (PWR) and heavy water reactors (HWR) operate with thermal neutrons, while breeder reactors operate with fast neutrons.

Well, it’s exactly the approach that I took. I approached this with a scientific mind, like I approach any other problem in astronomy or science that I work on. The point is that we follow the evidence, and the evidence in this particular case is that there are six peculiar facts. And one of these facts is that it deviated from an orbit shaped by gravity while not showing any of the telltale signs of cometary outgassing activity. So we don’t see the gas around it, we don’t see the cometary tail. It has an extreme shape that we have never seen before in either asteroids or comets. We know that we couldn’t detect any heat from it and that it’s much more shiny, by a factor of ten, than a typical asteroid or comet. All of these are facts. I am following the facts.

It’s possible that the civilization is not alive anymore, but it did send out a spacecraft. We ourselves sent out Voyager I and Voyager II. There could be a lot of equipment out there. The point is that this is the very first object we found from outside the solar system. It is very similar to when I walk on the beach with my daughter and look at the seashells that are swept ashore. Every now and then we find an object of artificial origin. And this could be a message in a bottle, and we should be open-minded. So we put this sentence in the paper.

we need to consider the possibility that ‘Oumuamua was sent by aliens, the dangers of unscientific speculation, and what belief in an advanced extraterrestrial civilization has in common with faith in God.

They appear only twice (always plural) in the Tanakh, at Psalm 106:37 and Deuteronomy 32:17 both times, it deals with child or animal sacrifices.[6] Although the word is traditionally derived from the root ŠWD (Hebrew: שוד‎ shûd) that conveys the meaning of "acting with violence" or "laying waste"[7] it was possibly a loan-word from Akkadian in which the word shedu referred to a protective, benevolent spirit.[8] The word may also derive from the "Sedim, Assyrian guard spirits"[9] as referenced according to lore "Azazel slept with Naamah and spawned Assyrian guard spirits known as sedim".[10] With the translation of Hebew texts into Greek, under influence of Zorastrian dualism, shedim were translated into daimonia with implicit negativity. Otherwise, later in Judeo-Islamic culture, shedim became the Hebrew word for Jinn with a morally ambivalent attitude

Shedim (Hebrew: שֵׁדִים‎) are spirits or demons in early Jewish mythology. However, they are not necessarily equivalent to the modern connotation of demons as evil entities.[3] Evil spirits were thought as the cause of maladies; conceptual differing from the shedim,[4] who are not evil demigods, but the foreign gods themselves. Shedim are just evil in the sense that they are not God.

In early occult and spiritualist literature, remote viewing was known as telesthesia and travelling clairvoyance. Rosemary Guiley described it as "seeing remote or hidden objects clairvoyantly with the inner eye, or in alleged out-of-body travel."

The Third-Generation normalized the process of dialogue. Bar-On and his team developed a paradigm for how to work through the Holocaust through knowledge, understanding, emotions, attitude, and behavior. What they discovered is that for the Third-Generation, the Holocaust either has no relevance, which they call “under generalization” or “over generalization,” where everything is seen through the prism of the Holocaust. A more normalized reaction to a Shoah family background is the “partial relevance,” an “in-between” and more balanced perspective.

The Third-Generation in America (or “3Gs,” as they are known) have only recently started to become a visible group, but not with the same intensity as the Second-Generation. Age-wise, they span the gamut from newborns to forty-year-olds. Among them, those in their twenties and thirties are grappling with identity formation, with establishing intimate relations, and with having children.

From the psychological research the only significant finding is that grandchildren of survivors as a group, are higher achievers than their peers. In 2002 Ellisa Ganz found that Third-Generation individuals are twice as likely to choose an occupation in the helping professions. Ganz also found, however, that those 3Gs who are in therapy are in treatment for longer periods than a comparative group.

Yoslow observed that the Third-Generation has a deep affection for humanity, which is a transformation of the post-Holocaust trauma. This process is the ability to transform the emotional effects of the Holocaust by letting go, and thus increases the quest for meaning in ones life and concern for social issues.

Today, Third-Generation individuals whose professional lives have been shaped by their grandparent’s ordeals are found in the creative arts, in helping professions, human rights work and in Jewish studies and communal work. The Third-Generation members are no different from those in the Second-Generation, who gravitated towards the creative arts in order to remember the barbarity committed against the Jews living in German-occupied countries and , the Jewish life that was destroyed, and to raise consciousness about present-day racism, human-rights violations, and genocides.

Flora Hogman conducted a case study of Second and Third-Generation, and in her sample of the grandchildren of Holocaust survivors she noticed that they feel a sense of pride and awe of the survivors. This awareness of the suffering is part of the fabric of their lives, but is channeled into empathy, political activism, greater consciousness of others suffering, and a reluctance to intermarry.

Methodology The classic OSINT methodology you will find everywhere is strait-forward: Define requirements: What are you looking for? Retrieve data Analyze the information gathered Pivoting & Reporting: Either define new requirements by pivoting on data just gathered or end the investigation and write the report.

Yazidi accounts of creation differ from that of Judaism, Christianity, and Islam and resembles Zoroastrianism[119] or Hinduism. Especially worshipping a holy peacock, Melek Taus in oil lamps is more common in Hinduism. They believe that God first created Tawûsê Melek from his own (God's) illumination (Ronahî) and the other six archangels were created later. God ordered Tawûsê Melek not to bow to other beings. Then God created the other archangels and ordered them to bring him dust (Ax) from the Earth (Erd) and build the body of Adam. Then, God gave life to Adam from his own breath and instructed all archangels to bow to Adam. The archangels obeyed except for Tawûsê Melek. In answer to God, and the seemingly contradictory command, Tawûsê Melek replied, "How can I submit to another being! I am from your illumination while Adam is made of dust." Then, God praised him and made him the leader of all angels and his deputy on the Earth. This probably furthers what some see as a connection to the Islamic Shaytan, as according to the Quran, he too refused to bow to Adam at God's command, though in this case it is seen as being a sign of Shaytan's sinful pride. Hence, the Yazidis believe that Tawûsê Melek is the representative of God on the face of the Earth and comes down to the Earth on the first Wednesday of Nisan (April).

The reason for the Yazidis' reputation of being devil worshipers is connected to the other name of Melek Taus, Shaytan, the same name the Koran has for Satan.[115] Yazidis, however, believe Tawûsê Melek is not a source of evil or wickedness. They consider him to be the leader of the archangels, not a fallen angel.[66][49] The Yazidis of Kurdistan have been called many things, most notoriously 'devil-worshippers,' a term used both by unsympathetic neighbours and fascinated Westerners. This sensational epithet is not only deeply offensive to the Yazidis themselves, but quite simply wrong."[116] Non-Yazidis have associated Melek Taus with Shaitan (Islamic/Arab name) or Satan, but Yazidis find that offensive and do not actually mention that name.[116]

Yazidis are monotheists,[58] believing in one God, who created the world and entrusted it into the care of a Heptad of seven Holy Beings, often known as Angels or heft sirr (the Seven Mysteries). The names of these beings or angels are Azaz'il, Gabra'il (Jabra'il), Mikha'il, Rafa'il (Israfil), Dadra'il, Azrafil and Shamkil (Shemna'il)[113] Preeminent among these is Tawûsê Melek (frequently known as "Melek Taus" in English publications), the Peacock Angel[114][69] (identified with one of these Angels). Tawûsê Melek is often identified by Christians and Muslims with Satan. According to claims in Encyclopedia of the Orient,

Psychopathy is a personality disorder characterized by ‘a lack of empathy and remorse, shallow affect, glibness, manipulation and callousness.’ When individuals with psychopathy imagine others in pain, researchers have found that brain areas necessary for feeling empathy and concern for others fail to become active and connected to other important regions involved in affective processing and compassionate decision-making.

When you are in an agreeable and comfortable situation it is more difficult to empathize with another person’s suffering. At a neurobiological level – without a properly functioning supramarginal gyrus – your brain has a tough time putting itself in someone else’s shoes.

The right supramarginal gyrus ensures that we can decouple our perception of ourselves from that of others. When the neurons in this part of the brain were disrupted in the course of a research task, the participants found it difficult to stop from projecting their own feelings and circumstances onto others. The participants' assessments were also less accurate when they were forced to make particularly quick decisions.

In a study published in the Journal of Neuroscience on October 9, 2013, Max Planck researchers identified that the tendency to be egocentric is innate for human beings – but that a part of your brain recognizes a lack of empathy and autocorrects. This specific part of your brain is called the the right supramarginal gyrus. When this brain region doesn't function properly—or when we have to make particularly quick decisions—the researchers found one’s ability for empathy is dramatically reduced. This area of the brain helps us to distinguish our own emotional state from that of other people and is responsible for empathy and compassion.

Personality development, if done right, inevitably sets us on a collision course with the unjust world in which we live, and with everything that is primitive, unevolved and destructive within ourselves.  One of the major developmental dynamisms—i.e, the internal forces guiding our individual growth as described in TPD—is positive maladjustment: a lack of adjustment to the world as is, guided by our vision of what ought to be which turns us into eternal misfits, “guests of reality,” to use the title of Par Lagerkvist’s story. Positive maladjustment is always rooted in universal human values embedded in our conscience and gives rise to our protest, internal and external, against the inhumane status quo. Sometimes this protest can take a form of non-cooperation or silence, or even mental illness, but it is still positive and expressive of better mental health than unreflective adjustment to what is. Jiddu Krishnamurti reminded us that “[i]t is no measure of health to be well adjusted to a profoundly sick society.”  This maladjustment in turn awakens other developmental dynamisms such as guilt, shame, astonishment with oneself, disquietude with oneself, subject-object in oneself, and others that create the basis for transcending our biological and social limitations through personality growth.

Unlike other theories of human development, TPD presents—and assists—the human being in the dynamic, arduous and often tragic process of becoming. It postulates that mental health is the capacity for personality development, which is understood as a conscious dismantling of our more or less primitively integrated (egocentric) individuality, and replacing it with a consciously chosen and created (altruistic) personality. That process, called positive disintegration, is rooted primarily in our emotional-motivational sphere, and guided by deeply felt and lived universal values embedded in our conscience. A recognition of an objectively existing hierarchy of universal human values is essential for development, although Dabrowski avoids specifying what that hierarchy looks like. Instead, he advocates studying the lives of moral exemplars to arrive at its understanding and empirical verification.

His clinical experience led him to develop the theory of positive disintegration (TPD), which posits that, far from being destructive and undesirable, many forms of psychological suffering—anxiety, depression, doubts, inner conflicts, even psychosis—are positive and necessary for emotional and personality development. More often than not, they are expressive of the emerging understanding of the multilevel nature of reality, inner and external, and, related, an objectively existing hierarchy of human values. This understanding becomes a basis of personality growth through positive disintegration

The Piri Reis map is a world map compiled in 1513 from military intelligence by the Ottoman admiral and cartographer Piri Reis (pronounced [piɾi ɾeis]). Approximately one third of the map survives; it shows the western coasts of Europe and North Africa and the coast of Brazil with reasonable accuracy. Various Atlantic islands, including the Azores and Canary Islands, are depicted, as is the mythical island of Antillia and possibly Japan. The map's historical importance lies in its demonstration of the extent of global exploration of the New World by approximately 1510, and in its claim to have used a map of Christopher Columbus, otherwise lost, as a source. Piri also stated that he had used ten Arab sources and four Indian maps sourced from the Portuguese. More recently, the map has been the focus of claims for the pre-modern exploration of the Antarctic coast.

Akhenaton placed much emphasis on the worship of the Egyptian sun which can be seen from many artistic depictions of a connection between the Pharoh and his family.[28] Some debate has focused on the extent to which Akhenaten forced his religious reforms on his people.[29] Certainly, as time drew on, he revised the names of the Aten, and other religious language, to increasingly exclude references to other gods; at some point, also, he embarked on the wide-scale erasure of traditional gods' names, especially those of Amun.

Akhenaten tried to shift his culture from Egypt's traditional religion, but the shifts were not widely accepted. After his death, his monuments were dismantled and hidden, his statues were destroyed, and his name excluded from the king lists.[12] Traditional religious practice was gradually restored, and when some dozen years later rulers without clear rights of succession from the 18th Dynasty founded a new dynasty, they discredited Akhenaten and his immediate successors, referring to Akhenaten himself as "the enemy" or "that criminal" in archival records

Although ostensibly inert, like Chernobyl’s ‘undead’ isotopes, plastics are in fact intensely lively, leaching endocrine-disrupting chemicals.

The ‘uncanny’ might serve us better. One of the most chilling traces of the Anthropocene is the global dispersal of radioactive isotopes since mass thermonuclear weapons testing began in the middle of the 20th century, which means that everyone born after 1963 has radioactive matter in their teeth. The half-life of depleted uranium (U-238) is around 4.5 billion years, roughly the same as the age of the Earth, while that of the plutonium in Chernobyl’s nuclear reactor is 240,000 years. Such timescales resist the imagination, but exist as a haunting presence in our daily lives.

The concept of ‘deep time’ was first described in 1788 by the Scottish geologist James Hutton, although only coined as a term 200 years later, by the American author John McPhee. Hutton posited that geological features were shaped by cycles of sedimentation and erosion, a process of lifting up then grinding down rocks that required timescales much grander than those of prevailing Biblical narratives.

Deep time represents a certain displacement of the human and the divine from the story of creation. Yet in the Anthropocene, ironically we humans have become that sublime force, the agents of a fearful something that is greater than ourselves. A single mine in Canada’s tar sands region moves 30 billion tons of sediment annually, double the quantity moved by all the worlds’ rivers combined. The weight of the fresh water we have redistributed has slowed the Earth’s rotation. The mass extinction of plant and animal species is unlikely to recover for 10 million years.

Balm of Mecca[edit] Forskal found the plant occurring between Mecca and Medina. He considered it to be the genuine balsam-plant and named it Amyris opobalsamum Forsk. (together with two other varieties, A. kataf Forsk. and A. kafal Forsk.).[4] Its Arabic name is abusham or basham, which is identical with the Hebrew bosem or beshem.[6] Bruce found the plant occurring in Abyssinia.[3] In the 19th century it was discovered in the East Indies also.[4] Linnaeus distinguished two varieties: Amyris gileadensis L. (= Amyris opobalsamum Forsk.), and Amyris opobalsamum L., the variant found by Belon in a garden near Cairo, brought there from Arabia Felix. More recent naturalists (Lindley, Wight and Walker) have included the species Amyris gileadensis L. in the genus Protium.[4] Botanists enumerate sixteen balsamic plants of this genus, each exhibiting some peculiarity.[6] There is little reason to doubt that the plants of the Jericho balsam gardens were stocked with Amyris gileadensis L., or Amyris opobalsamum, which was found by Bruce in Abyssinia, the fragrant resin of which is known in commerce as the "balsam of Mecca".[3] According to De Sacy, the true balm of Gilead (or Jericho) has long been lost, and there is only "balm of Mecca".[6] Newer designations of the balsam plant are Commiphora gileadensis (L.) Christ., Balsamodendron meccansis Gled. and Commiphora opobalsamum.

Cancamon[edit] The lexicographer Bar Seroshewai considered the Arabic dseru (ﺿﺮﻭ), a tree of Yemen known as kamkam (ﮐﻤﮑﺎﻡ) or kankam (ﮐﻨﮑﺎﻡ), Syriac qazqamun (ܩܙܩܡܘܢ), Greek κάγκαμον, Latin cancamum, mentioned by Dioscorides (De materia medica 1.32) and Pliny (Hist. Nat. 12.44; 12.98).[28][30][31] Cancamon has been held for Balsamodendron kataf,[31] but also as Aleurites laccifera (Euphorbiaceae), Ficus spec. (Artocarpeae), and Butea frondosa (Papilionaceae).[32] Sanskrit kunkuma (कुनकुम) is saffron (Crocus sativus).

Pine[edit] The Greek word ῥητίνη, used in the Septuagint for translating tsori, denotes a resin of the pine, especially Pinus maritima (πεύκη).[26][27] The Aramaic tserua (ܨܪܘܐ) has been described as the fruit of Pinus pinea L., but it has also been held for stacte or storax.[28] The Greek ῥητίνη ξηρά is a species of Abietineae Rich

Terebinth[edit] Bochart strongly contended that the balm mentioned in Jer. 8:22 could not possibly be that of Gilead, and considered it as the resin drawn from the terebinth or turpentine tree.[6] The Biblical terebinth is Hebrew eloh (אֵלׇה), Pistacia terebinthus L.[24] or P. palaestina Boiss

Zukum[edit] Ödmann and Rosenmüller thought that the pressed juice of the fruit of the zukum-tree (Eleagnus angustifolius L.) or the myrobalanus of the ancients, is the substance denoted; but Rosenmüller, in another place, mentioned the balsam of Mecca (Amyris opobalsamum L.) as being probably the tsori. Zukum oil was in very high esteem among the Arabs, who even preferred it to the balm of Mecca, as being more efficacious in wounds and bruises. Maundrell found zukum-trees near the Dead Sea. Hasselquist and Pococke found them especially in the environs of Jericho. In the 19th century, the only product in the region of Gilead which had any affinity to balm or balsam was a species of Eleagnus

Mastic[edit] Celsius (in Hierobotanicon) identified the tsori with the mastic tree, Pistacia lentiscus L. The Arabic name of this plant is dseri or dseru, which is identical with the Hebrew tsori. Rauwolf and Pococke found the plant occurring at Joppa

Tsori[edit] In the Hebrew Bible, the balm of Gilead is tsori or tseri (צֳרִי or צְרִי). It is a merchandise in Gen. 37:28 and Ez. 27:17, a gift in Gen. 43:11, and a medicament (for national disaster, in fig.) in Jer. 8:22, 46:11, 51:8.[11] The Hebrew root z-r-h (צרה) means "run blood, bleed" (of vein), with cognates in Arabic (ﺿﺮﻭ, an odoriferous tree or its gum), Sabaean (צרו), Syriac (ܙܪܘܐ, possibly fructus pini), and Greek (στύραξ, in meaning).[12] The similar word tsori (צֹרִי) denotes the adjective "Tyrean", i. e. from the Phoenician city of Tyre.[13] Many attempts have been made to identify the tsori, but none can be considered conclusive. The Samaritan Pentateuch (Gen. 37:25) and the Syriac bible (Jer. 8:22) translate it as wax (cera). The Septuagint has ῥητίνη, "pine resin". The Arabic version and Castell hold it for theriac. Lee supposes it to be "mastich". Luther and the Swedish version have "salve", "ointment" in the passages in Jer., but in Ezek. 27:17 they read "mastic". Gesenius, Hebrew commentators (Kimchi, Junius, Tremellius, Deodatius), and the Authorized Version (except in Ezek. 27:17, rosin) have balm, balsam, Greek βάλσαμον, Latin opobalsamum.[3

Balm of Gilead was a rare perfume used medicinally, that was mentioned in the Bible, and named for the region of Gilead, where it was produced. The expression stems from William Tyndale's language in the King James Bible of 1611, and has come to signify a universal cure in figurative speech. The tree or shrub producing the balm is commonly identified as Commiphora gileadensis. Some botanical scholars have concluded that the actual source was a terebinth tree in the genus Pistacia.

“The ordinary waking consciousness is a very useful and, on most occasions, an indispensable state of mind; but it is by no means the only form of consciousness, nor in all circumstances the best. Insofar as he transcends his ordinary self and his ordinary mode of awareness, the mystic is able to enlarge his vision, to look more deeply into the unfathomable miracle of existence.The mystical experience is doubly valuable; it is valuable because it gives the experiencer a better understanding of himself and the world and because it may help him to lead a less self-centered and more creative life.”

“In all the activities of life, from the simplest physical activities to the highest intellectual and spiritual activities, our whole effort must be to get out of our own light.”

Jung was one of the first people to define introversion and extraversion in a psychological context. In Jung's Psychological Types, he theorizes that each person falls into one of two categories, the introvert and the extravert. These two psychological types Jung compares to ancient archetypes, Apollo and Dionysus. The introvert is likened with Apollo, who shines light on understanding. The introvert is focused on the internal world of reflection, dreaming and vision. Thoughtful and insightful, the introvert can sometimes be uninterested in joining the activities of others. The extravert is associated with Dionysus, interested in joining the activities of the world. The extravert is focused on the outside world of objects, sensory perception and action. Energetic and lively, the extravert may lose their sense of self in the intoxication of Dionysian pursuits.[77] Jungian introversion and extraversion is quite different from the modern idea of introversion and extraversion.[78] Modern theories often stay true to behaviourist means of describing such a trait (sociability, talkativeness, assertiveness etc.) whereas Jungian introversion and extraversion is expressed as a perspective: introverts interpret the world subjectively, whereas extraverts interpret the world objectively.

“The greatest hope for traumatized, abused, and neglected children is to receive a good education in schools where they are seen and known, where they learn to regulate themselves, and where they can develop a sense of agency.”

“It is not that something different is seen, but that one sees differently. It is as though the spatial act of seeing were changed by a new dimension. —Carl Jung”

“Emotion is not opposed to reason; our emotions assign value to experiences and thus are the foundation of reason.”

“The brain-disease model takes control over people’s fate out of their own hands and puts doctors and insurance companies in charge of fixing their problems. Over the past three decades psychiatric medications have become a mainstay in our culture, with dubious consequences.”

“The greater the doubt, the greater the awakening; the smaller the doubt, the smaller the awakening. No doubt, no awakening. —C.-C. Chang, The Practice of Zen”

“trauma produces actual physiological changes, including a recalibration of the brain’s alarm system, an increase in stress hormone activity, and alterations in the system that filters relevant information from irrelevant”

“Under normal conditions people react to a threat with a temporary increase in their stress hormones. As soon as the threat is over, the hormones dissipate and the body returns to normal. The stress hormones of traumatized people, in contrast, take much longer to return to baseline and spike quickly and disproportionately in response to mildly stressful stimuli. The insidious effects of constantly elevated stress hormones include memory and attention problems, irritability, and sleep disorders. They also contribute to many long-term health issues, depending on which body system is most vulnerable in a particular individual.”

“The greatest sources of our suffering are the lies we tell ourselves.”

“After trauma the world is experienced with a different nervous system. The survivor’s energy now becomes focused on suppressing inner chaos, at the expense of spontaneous involvement in their lives. These attempts to maintain control over unbearable physiological reactions can result in a whole range of physical symptoms, including fibromyalgia, chronic fatigue, and other autoimmune diseases. This explains why it is critical for trauma treatment to engage the entire organism, body, mind, and brain.”

“Children who don’t feel safe in infancy have trouble regulating their moods and emotional responses as they grow older.

“Imagination is absolutely critical to the quality of our lives. Our imagination enables us to leave our routine everyday existence by fantasizing about travel, food, sex, falling in love, or having the last word—all the things that make life interesting. Imagination gives us the opportunity to envision new possibilities—it is an essential launchpad for making our hopes come true. It fires our creativity, relieves our boredom, alleviates our pain, enhances our pleasure, and enriches our most intimate relationships.”

“Sadly, our educational system, as well as many of the methods that profess to treat trauma, tend to bypass this emotional-engagement system and focus instead on recruiting the cognitive capacities of the mind. Despite the well-documented effects of anger, fear, and anxiety on the ability to reason, many programs continue to ignore the need to engage the safety system of the brain before trying to promote new ways of thinking. The last things that should be cut from school schedules are chorus, physical education, recess, and anything else involving movement, play, and joyful engagement.”

“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.”

“Neuroscience research shows that the only way we can change the way we feel is by becoming aware of our inner experience and learning to befriend what is going inside ourselves.”

“Being able to feel safe with other people is probably the single most important aspect of mental health; safe connections are fundamental to meaningful and satisfying lives.”

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.”

Thalamus: Our Thalamus is like a cook.  It takes in info from all the senses and then blends it with our autobiographical memory. Breakdown of the thalamus explains why trauma is primarily remembered not as a story with a beginning, middle, or end, but as isolated sensory imprints: images, sounds, physical sensations that are accompanied by intense emotions usually terror and helplessness. In normal circumstances, the thalamus also acts as a filter or gatekeeper. This makes it a central component of attention, concentration, and new learning—all of which are compromised by trauma. People with PTSD have their floodgates wide open. Lacking a filter, they are on constant sensory overload. In order to cope, they try to shut themselves down and develop tunnel vision and hyperfocus. If they can’t shut down naturally, they may enlist drugs or alcohol to block out the world. The tragedy is that the price of closing down includes filtering out sources of pleasure and joy as well.

All of us, but especially children, need … confidence that others will know, affirm, and cherish us. Without that we can’t develop a sense of agency that will enable us to assert: “This is what I believe in; this is what I stand for; this is what I will devote myself to.” As long as we feel safely held in the hearts and minds of the people who love us, we will climb mountains and cross deserts and stay up all night to finish projects. Children and adults will do anything for people they trust and whose opinion they value. But if we feel abandoned, worthless, or invisible, nothing seems to matter. Fear destroys curiosity and playfulness. In order to have a healthy society we must raise children who can safely play and learn. There can be no growth without curiosity and no adaptability without being able to explore, through trial and error, who you are and what matters to you.

The challenge of recovery is to reestablish ownership of your body and your mind — of your self. This means feeling free to know what you know and to feel what you feel without becoming overwhelmed, enraged, ashamed, or collapsed. For most people this involves (1) finding a way to become calm and focused, (2) learning to maintain that calm in response to images, thoughts, sounds, or physical sensations that remind you of the past, (3) finding a way to be fully alive in the present and engaged with the people around you, (4) not having to keep secrets from yourself, including secrets about the ways that you have managed to survive

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.

If a mother cannot meet her baby’s impulses and needs, “the baby learns to become the mother’s idea of what the baby is.” Having to discount its inner sensations, and trying to adjust to its caregiver’s needs, means the child perceives that “something is wrong” with the way it is. Children who lack physical attunement are vulnerable to shutting down the direct feedback from their bodies, the seat of pleasure, purpose, and direction. […] The need for attachment never lessens. Most human beings simply cannot tolerate being disengaged from others for any length of time. People who cannot connect through work, friendships, or family usually find other ways of bonding, as through illnesses, lawsuits, or family feuds. Anything is preferable to that godforsaken sense of irrelevance and alienation.

Securely attached kids learn the difference between situations they can control and situations where they need help. They learn that they can play an active role when faced with difficult situations. In contrast, children with histories of abuse and neglect learn that their terror, pleading, and crying do not register with their caregiver. Nothing they can do or say stops the beating or brings attention and help. In effect they’re being conditioned to give up when they face challenges later in life.

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.

When our senses become muffled, we no longer feel fully alive. […] In response to the trauma itself, and in coping with the dread that persisted long afterward, these patients had learned to shut down the brain areas that transmit the visceral feelings and emotions that accompany and define terror. Yet in everyday life, those same brain areas are responsible for registering the entire range of emotions and sensations that form the foundation of our self-awareness, our sense of who we are. What we witnessed here was a tragic adaptation: In an effort to shut off terrifying sensations, they also deadened their capacity to feel fully alive.

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.

Despite the well-documented effects of anger, fear, and anxiety on the ability to reason, many programs continue to ignore the need to engage the safety system of the brain before trying to promote new ways of thinking. The last things that should be cut from school schedules are chorus, physical education, recess, and anything else involving movement, play, and joyful engagement. When children are oppositional, defensive, numbed out, or enraged, it’s also important to recognize that such “bad behavior” may repeat action patterns that were established to survive serious threats, even if they are intensely upsetting or off-putting.

The brain-disease model overlooks four fundamental truths: (1) our capacity to destroy one another is matched by our capacity to heal one another. Restoring relationships and community is central to restoring well-being; (2) language gives us the power to change ourselves and others by communicating our experiences, helping us to define what we know, and finding a common sense of meaning; (3) we have the ability to regulate our own physiology, including some of the so-called involuntary functions of the body and brain, through such basic activities as breathing, moving, and touching; and (4) we can change social conditions to create environments in which children and adults can feel safe and where they can thrive.

Social support is not the same as merely being in the presence of others. The critical issue is reciprocity: being truly heard and seen by the people around us, feeling that we are held in someone else’s mind and heart. For our physiology to calm down, heal, and grow we need a visceral feeling of safety. No doctor can write a prescription for friendship and love: These are complex and hard-earned capacities. You don’t need a history of trauma to feel self-conscious and even panicked at a party with strangers — but trauma can turn the whole world into a gathering of aliens.

In trauma survivors, Van der Kolk notes, the parts of the brain that have evolved to monitor for danger remain overactivated and even the slightest sign of danger, real or misperceived, can trigger an acute stress response accompanied by intense unpleasant emotions and overwhelming sensations. Such posttraumatic reactions make it difficult for survivors to connect with other people, since closeness often triggers the sense of danger. And yet the very thing we come to most dread after experiencing trauma — close contact with other people — is also the thing we most need in order to regain psychoemotional solidity and begin healing.

This, he points out, is why we’ve evolved a refined mechanism for detecting danger — we’re incredibly attuned to even the subtlest emotional shifts in those around us and, even if we don’t always heed these intuitive readings, we can read another person’s friendliness or hostility on the basis of such imperceptible cues as brow tension, lip curvature, and body angles.

Sartre argued that a central proposition of Existentialism is that existence precedes essence, which means that the most important consideration for individuals is that they are individuals—independently acting and responsible, conscious beings ("existence")—rather than what labels, roles, stereotypes, definitions, or other preconceived categories the individuals fit ("essence"). The actual life of the individuals is what constitutes what could be called their "true essence" instead of there being an arbitrarily attributed essence others use to define them. Thus, human beings, through their own consciousness, create their own values and determine a meaning to their life.[27]

While the predominant value of existentialist thought is commonly acknowledged to be freedom, its primary virtue is authenticity.[6] In the view of the existentialist, the individual's starting point is characterized by what has been called "the existential attitude", or a sense of disorientation, confusion, or dread in the face of an apparently meaningless or absurd world.[7] Many existentialists have also regarded traditional systematic or academic philosophies, in both style and content, as too abstract and remote from concrete human experience.[8][9]

According to Albert Camus, the world or the human being is not in itself absurd. The concept only emerges through the juxtaposition of the two, where life becomes absurd due to the incompatibility between human beings and the world they inhabit.[

If in observing the present state of the world and life in general, from a Christian point of view one had to say (and from a Christian point of view with complete justification): It is a disease. And if I were a physician and someone asked me “What do you think should be done?” I would answer, “The first thing, the unconditional condition for anything to be done, consequently the very first thing that must be done is: create silence, bring about silence; God's Word cannot be heard, and if in order to be heard in the hullabaloo it must be shouted deafeningly with noisy instruments, then it is not God’s Word; create silence! Ah, everything is noisy; and just as strong drink is said to stir the blood, so everything in our day, even the most insignificant project, even the most empty communication, is designed merely to jolt the senses and to stir up the masses, the crowd, the public, noise! And man, this clever fellow, seems to have become sleepless in order to invent ever new instruments to increase noise, to spread noise and insignificance with the greatest possible haste and on the greatest possible scale. Yes, everything is soon turned upside-down: communication is indeed soon brought to its lowest point in regard to meaning, and simultaneously the means of communication are indeed brought to their highest with regard to speedy and overall circulation; for what is publicized with such hot haste and, on the other hand, what has greater circulation than---rubbish! Oh, create silence!” Soren Kierkegaard, For Self-Examination 1851 p. 47-48 Hong 1990

How much that is hidden may still reside in a person, or how much may still reside hidden! How inventive is hidden inwardness in hiding itself and in deceiving or evading others, the hidden inwardness that preferred that no one would suspect its existence, modestly afraid of being seen and mortally afraid of being entirely disclosed! Is it not so that the one person never completely understands the other? But if he does not understand him completely, then of course it is always possible that the most indisputable thing could still have a completely different explanation that would, note well, be the true explanation, since an assumption can indeed explain a great number of instances very well and thereby confirm its truth and yet show itself to be untrue as soon as the instance comes along that it cannot explain-and it would indeed be possible that this instance or this somewhat more precise specification could come even at the last moment. Therefore all calm and, in the intellectual sense, dispassionate observers, who eminently know how to delve searchingly and penetratingly into the inner being, these very people judge with such infinite caution or refrain from it entirely because, enriched by observation, they have a developed conception of the enigmatic world of the hidden, and because as observers they have learned to rule over their passions. Only superficial, impetuous passionate people, who do not understand themselves and for that reason naturally are unaware that they do not know others, judge precipitously. Those with insight, those who know never do this. Soren Kierkegaard, Works of Love, (1847) Hong 1995 p. 228-229

What I really need is to get clear about what I must do, not what I must know, except insofar as knowledge must precede every act. What matters is to find a purpose, to see what it really is that God wills that I shall do; the crucial thing is to find a truth which is truth for me, to find the idea for which I am willing to live and die.

One must first learn to know himself before knowing anything else (γνῶθι σεαυτόν). Not until a man has inwardly understood himself and then sees the course he is to take does his life gain peace and meaning; only then is he free of that irksome, sinister traveling companion — that irony of life, which manifests itself in the sphere of knowledge and invites true knowing to begin with a not-knowing (Socrates) just as God created the world from nothing. But in the waters of morality it is especially at home to those who still have not entered the tradewinds of virtue. Here it tumbles a person about in a horrible way, for a time lets him feel happy and content in his resolve to go ahead along the right path, then hurls him into the abyss of despair. Often it lulls a man to sleep with the thought, "After all, things cannot be otherwise," only to awaken him suddenly to a rigorous interrogation. Frequently it seems to let a veil of forgetfulness fall over the past, only to make every single trifle appear in a strong light again. When he struggles along the right path, rejoicing in having overcome temptation's power, there may come at almost the same time, right on the heels of perfect victory, an apparently insignificant external circumstance which pushes him down, like Sisyphus, from the height of the crag. Often when a person has concentrated on something, a minor external circumstance arises which destroys everything. (As in the case of a man who, weary of life, is about to throw himself into the Thames and at the crucial moment is halted by the sting of a mosquito.) Frequently a person feels his very best when the illness is the worst, as in tuberculosis. In vain he tries to resist it but he has not sufficient strength, and it is no help to him that he has gone through the same thing many times; the kind of practice acquired in this way does not apply here. (Søren Kierkegaard's Journals & Papers IA Gilleleie, 1 August 1835)

In particular, the connection between overexcitability and twice-exceptionality (i.e., the experience of being both intellectually gifted and experiencing a disability such as ADHD or anxiety, among many others, often abbreviated as 2e) has not been explored adequately by anyone, especially as it exists in adults.  And since it’s in adults and adolescents that we see the dynamisms, the subject of overexcitability in 2e adults is a subject that is ripe for research that could have significant positive impact on many people’s lives.

At the same time, overexcitability is surely a mixed blessing. Dabrowski was clear about the inherent difficulties of living with intensity and the impact of OE on the process of positive disintegration: being overexcitable leads to struggle and conflict, both internal and external.  It is, after all, still disintegration, and even the positive kind is no walk in the park.

Piechowski’s chapter in New Voices, and his early work in general, celebrated the rich experience of life with overexcitability.  Dabrowski’s theory removed the stigma of pathology from nervousness by stressing that being highly excitable does not impair cognitive functioning.  Moreover, according to TPD, nervous people’s prognoses are especially positive when their OE is global rather than narrow—in other words, an all-encompassing aspect of their lived experience.

But Dabrowski didn’t pull the idea of OE out of thin air.  We can find overexcitability described in the psychological and medical literature at least as far back as 1899, when a Scottish physician writing in The Lancet, Thomas Clouston, described a condition that is strikingly similar to Dabrowski’s description of OE, marked by “an undue re-activeness to mental and emotional stimuli which in ordinary children would evoke only slight response” (The Lancet, 1899, p. 292).

Whereas Aristotle had claimed that virtue was to be found in the golden mean between excess and deficiency of emotion (metriopatheia), the Stoics sought freedom from all passions (apatheia). It meant eradicating the tendency to react emotionally or egotistically to external events, the things that cannot be controlled. For Stoics, it was the optimum rational response to the world, for things cannot be controlled if they are caused by the will of others or by Nature; only one's own will can be controlled. That did not mean a loss of feeling, or total disengagement from the world. The Stoic who performs correct (virtuous) judgments and actions as part of the world order experiences contentment (eudaimonia) and good feelings (eupatheia).

The common thread in the literature of the existentialists is coping with the emotional anguish arising from our confrontation with nothingness, and they expended great energy responding to the question of whether surviving it was possible. Their answer was a qualified "Yes," advocating a formula of passionate commitment and impassive stoicism.— Alan Pratt[1]

Dąbrowski called OE "a tragic gift" to reflect that the road of the person with strong OE is not a smooth or easy one. Potentials to experience great highs are also potentials to experience great lows. Similarly, potentials to express great creativity hold the likelihood of experiencing a great deal of personal conflict and stress. This stress both drives development and is a result of developmental conflicts, both intrapsychic and social. Suicide is a significant risk in the acute phases of this stress. The isolation often experienced by these people heightens the risk of self-harm.

The most evident aspect of developmental potential is overexcitability (OE), a heightened physiological experience of stimuli resulting from increased neuronal sensitivities. The greater the OE, the more intense are the day-to-day experiences of life. Dąbrowski outlined five forms of OE: psychomotor, sensual, imaginational, intellectual, and emotional. These overexcitabilities, especially the latter three, often cause a person to experience daily life more intensely and to feel the extremes of the joys and sorrows of life profoundly. Dąbrowski studied human exemplars and found that heightened overexcitability was a key part of their developmental and life experience. These people are steered and driven by their value "rudder", their sense of emotional OE. Combined with imaginational and intellectual OE, these people have a powerful perception of the world

Dąbrowski also described a group of people who display a different course: an individualized developmental pathway. These people break away from an automatic, rote, socialized view of life (which Dąbrowski called negative adjustment) and move into and through a series of personal disintegrations. Dąbrowski saw these disintegrations as a key element in the overall developmental process. Crises challenge our status quo and cause us to review our self, ideas, values, thoughts, ideals, etc. If development continues, one goes on to develop an individualized, conscious and critically evaluated hierarchical value structure (called positive adjustment). This hierarchy of values acts as a benchmark by which all things are now seen, and the higher values in our internal hierarchy come to direct our behavior (no longer based on external social mores). These higher, individual values characterize an eventual second integration reflecting individual autonomy and for Dąbrowski, mark the arrival of true human personality. At this level, each person develops his or her own vision of how life ought to be and lives it. This higher level is associated with strong individual approaches to problem solving and creativity. One's talents and creativity are applied in the service of these higher individual values and visions of how life could be—how the world ought to be. The person expresses his or her "new" autonomous personality energetically through action, art, social change and so on.

Dąbrowski felt that our society was largely influenced by these lower two factors and could be characterized as operating at Level I. For example, our emphasis on corporate success ("a dog eat dog mentality") means that many CEOs operate on the basis of first factor—they will quickly sacrifice another to enhance their own advancement. As well, our educational, political, corporate, and media systems are self-promoting and discourage real examination or individual autonomy—the second factor. Alternatively, social justifications are often used: "of course I break the speed limit, everyone does." Or a soldier may explain that he or she was simply "following orders". Thus, this external value system absolves the individual of any individual responsibility.