Sunday, May 20, 2018

A Brief History of Creation

Amun, an ancient Egyptian god. Amun is usually...Amun, an ancient Egyptian god. Amun is usually shown as a striding man wearing a tall, plumed crown. Originally, Amun was depicted with red-brown skin but after the Amarna period, he was painted with blue skin, symbolizing his association with air and primeval creation. Amun was also depicted in a wide variety of other forms. Wilkinson, Richard H. (2003). The complete gods and goddesses of ancient Egypt. London: Thames & Hudson.
(Photo credit: Wikipedia)

What is the loop of Creation? How is there something from nothing? 

In spite of the fact that it is impossible to prove that anything exists beyond one’s perception since any such proof would involve one’s perception (I observed it, I heard it, I thought about it, I calculated it, and etc.), science deals with a so-called objective reality “out there,” beyond one’s perception professing to describe Nature objectively (as if there was a Nature or reality external to one’s perception). The shocking impact of Matrix was precisely the valid possibility that what we believed to be reality was but our perception; however, this was presented through showing a real reality wherein the perceived reality was a computer simulation. Many who toy with the idea that perhaps, indeed, we are computer simulations, deviate towards questions, such as, who could create such software and what kind of hardware would be needed for such a feat. Although such questions assume that reality is our perception, they also axiomatically presuppose the existence of an objective deterministic world “out there” that nevertheless must be responsible for how we perceive our reality. This is a major mistake emphasizing technology and algorithms instead of trying to discover the nature of reality and the structure of creation. As will be shown in the following, the required paradigm shift from “perception is our reality fixed within an objective world,” to “perception is a reality without the need of an objective world ‘out there,’” is provided by a dynamic logical structure. The Holophanic loop logic is responsible for a consistent and complete worldview that not only describes but also creates whatever can be perceived or experienced. 

Stating that it is impossible to prove the existence of anything beyond one’s perception is not saying there is nothing beyond perception, only that if there is anything, then whatever that is, is indefinite. It could be argued that the existence of physical laws, the universal perception that the apple falls to the ground is proof of an objective reality. However, this universal agreement is also our perception. It could be argued that if we cannot decide what to perceive, and everybody perceives the same physical reality, then there must be some lawfulness that dictates how we perceive and therefore, this lawfulness could be external to our perception. However, this lawfulness, as we shall see later on, is the precise lawfulness that creates a perception, the process of definition, which is not external to perception (this process creates the perceived and the perceiver, which then gives meaning to this process – a loop – but about that, later). It could be argued, that hitting our knee on the table – whether we believe in the table or not – will hurt. The table is external to our body, but not to our perception. What then is perception? It is relating, a process of definition, defining and thereby rendering meaningful what has been perceived. 

What then is this process of definition? It is creating borders within which one’s perception gains meaning. The word “definition” comes from the Latin de finire, meaning, making finite or limited. In Hebrew, the definition is HAGDARA (הגדרה), meaning, to the border. Any definition necessarily implies what the definition is not, or stated differently, to have meaning, whatever is defined explicitly includes the meaning by implicitly excluding everything else. Consequently, to define means to place the defined object within borders that by default create something beyond the borders of the definition. What is this something beyond the defined? The implicitly excluded everything else, or in other words, the indefinite. The paramount importance of incorporating the indefinite within a consistent logical structure cannot be overemphasized. The indefinite itself is a paradox, and incorporating it within the Holophanic logical structure engenders the loop of Creation where the dynamic structure of paradoxes is both the creative force of existence and also the proof of the necessity of existence. 

To better grasp the impetus of Creation, let’s look at the indefinite and paradoxes. What does “indefinite” mean? Anything as long as it is not specified (not defined); anything that appears both within and beyond the borders of the definition and thereby rendering the border superfluous, which means, no border, no definition. If nevertheless, we would attempt to define the notion “indefinite,” then that’s a paradox because if we succeed, then it is defined, which contradicts its meaning – its indefiniteness – and the word “indefinite” means that it cannot be defined. This is an example of a paradox, that in essence means, if it is what it is, then it is not what it is, yet if it is not what it is, then it is what it is. A paradox is a creature that consists of a structure (how it is defined, the dynamic process on its way to stabilization) that contradicts its significance (what it is, the stabilized entity). What characterizes a paradox is the motion between its structure and significance, where the structure implies that its significance contradicts its structure and vice versa. 

Another example of a paradox would be “wholeness.” Wholeness (totality, infinite, boundless) can only be wholeness if we can find a way to define it so that it includes everything and there is nothing beyond it. However, if we define wholeness, then to have meaning, it must be bordered within the walls of the definition, which implies that there is something beyond this border, in which case it is not wholeness. Or in more formal language, wholeness is only wholeness if it is not wholeness, which is an inconsistency. If we are satisfied with that, then we have completed the definition of wholeness. However, if we try to include the beyond created by our earlier definition within the borders of our next attempt at defining wholeness, then we gain a new definition of wholeness, which by the sheer structure of the process of defining creates a new beyond. In this case, the process of defining wholeness will be consistent but incomplete, and wholeness will remain indefinite. 

Contemplating the paradox of Creation, the ancient Egyptian myth of Creation springs to mind, the myth of the self-creating god, Amun (or Amon). Amun masturbated and swallowed his semen, after which he spit it out in the form of a ball, thereby impregnating his mother, the sky. And only then, was he born. Thus Amun was his own father. Those pious who discovered the illustrated version of this myth in Karnak covered up the erect phallus of Amun, and with it, this story of Creation was laid into obscurity. The Holophanic model of Creation could regard this Egyptian myth as Amun retromorphously creating himself. I have coined the word retromorphous to mean, defining in retrospect, turning non-being into the potential of whatever the observation is made from, or in other words, creating the past from the present, creating the source from its outcome, which is the basis of complexity in the context of the loop logic. That is, only after Amun was born can he give meaning to his mother, the potential from which he emanated and to the process that created him (as represented by masturbation and incest) whereby he was born. Of course, neither the sky nor the masturbating Amun have meaning until Creation takes place de facto and Amun emerges. I find this an enticing illustration of the basic paradox of existence. 

So how can there be something from nothing? What is “nothing?” Nothing is what didn’t turn into the potential of something. If there was something from nothing, then that nothing would have turned into the potential of something, because when we ask, how is there something from nothing, we ask this question from something, when something already exists. If we take a deeper look at “nothing,” we’ll discover that “nothing” is a paradox. Any definition is something, so if we defined “nothing,” then it would become something, which contradicts its essence of being “nothing.” Another way of looking at “nothing” would be by means of it being something that is meaningless. That is, “nothing” could be something that does not relate and that no thing or no one relates to. That is, if there was something totally alone in the universe, then that would be nothing, but it would be meaningless. If such existed, its existence would be external to our perception, and as such, this “nothing” would be indefinite. 

We said that the indefinite could be anything, as long as it is not specified (not defined). However, if we nevertheless tried to define “nothing” (the indefinite), what would we get then? Since “nothing” is non-definable, it is transparent as the object of our inquiry. So when we attempt to define it, all we have is what we put into it, which is the process of definition. “Nothing” stayed nothing, we didn’t define it, only made the process of definition explicit. “Nothing” gains meaning when we fail to define it; but having tried, we are left with a bonus, a something, which is our process of defining “nothing.” Creation of something from nothing is not a function of defining something, but a function of attempting to define “nothing.” And then, if that process of definition – which already is an existence – looks back at its origins, if this process of defining investigates into its own genesis, then what does it see? It sees itself. It sees the process of definition – self-reference. 

If there is nothing external to perception, then this process of definition is the overall wholeness, the creator of meaning when it can relate to itself. However, to have meaning, the process of definition has to be defined; this definition would be a self-referential quasi-infinite and continuous process of establishing borders that create the indefinite beyond that establishes borders creating the indefinite beyond that establishes borders… which means, wholeness would continuously and forever fail to define itself while succeeding to define something – anything but itself. 

Of course, both the totally defined and the totally indefinite are idealized notions that would be inconsistent with the Holophanic loop logic, nor can they be found in nature. The totally indefinite would be the total meaningless nothing, the kind of non-being that cannot be fathomed because if we would think about it, it would already be something. On the other hand, there can be no total definition either. I have used the term uncertainty of sameness to describe the logical impossibility of total definition. A defined entity can be said to have reached sameness — it is the same as itself — which means that it is, it exists as something definite, no matter which parameters defined in it. However, no sooner does our object achieve sameness than the uncertainty of sameness raises its ugly head. Could it have been defined differently? Yes, of course. Could it have additional parameters? Yes, of course. Could it have been defined more precisely? Yes, of course. This uncertainty of sameness is the indefinite included in the definition, which is the result of including the tools of definition in the definition. Since ‘a’ can only be defined as ‘a’ with meaning if it implies ‘not-a’ (the indefinite beyond the borders of the definition), and since ‘a’ can only have meaning as ‘a’ because it is different from everything else (the everything else is indefinite beyond the borders, which actually gives meaning to ‘a’), the meaning of ‘a’ depends on ‘not-a.’ 

When the meaning of something depends on the indefinite, on what our defined object is not, then this indefinite is necessarily included in the process of definition. This logical implication that perception of meaning is only possible if and only if the indefinite is included within the perception is the reason why the 19th century dream of a consistent and complete axiomatic system with only well defined (explicit) empty signs had to fail (see more about that in my article, The Loop Logic). In spite of the fact that logic is the fundament of algorithms and computer science, it had neither the aspiration nor the ability to be connected to the real world precisely because its propositions were so anemic regarding meaning. In the effort to exclude any hint of the indefinite, logical inference was confined to a binary type of world of true and false and lacking any correlation with life and experiencing. However, including the indefinite in the process of definition not only makes the loop logic the fundament of existence, but determines the necessity of existence. With the birth of Holophany, Heidegger’s question, “Why is there anything at all, rather than nothing?” becomes irrelevant. When existence is relations, and relating is the act of perceiving, and perceiving is the process of definition, then existence is the overall lawfulness, the isomorphous lawfulness of the process of definition – the loop of Creation. What is being perceived, what is being stabilized, which significance is brought to the foreground from the amorphous background of the indefinite, depends on the non-linear rules of complex interactions. Thus the loop logic emphasizes the creation of essents rather than their interactions. 

Is there a lawfulness responsible for any and every existence? An electron and a dog are very different creatures; so what invisible lawfulness is responsible for the existence of both? What kind of lawfulness would fulfill such demands? The answer is, isomorphism — the same logical inner structure in entirely different representations. Whether an electron, a dog or the weather, each could be a different realization of the same inner logical structure. Creation of anything is the creation of meaning, which is an act of definition. The act of definition attempting to define itself is consciousness. So consciousness, or the soul if you wish, is not some invisible copy of our body carrying our identity, but the lawfulness of Creation expressed as our individual qualitative essence. Of course, it has been endlessly stated that we are God, that we are parts of God and similar phrases. This is true, but true in the sense that God is the lawfulness that unfolds Creation, and this lawfulness is inherent in all creation including the creatures therein. It could be argued, that a soul, a person is more than mere definitions and intellect. If this logic is the logic of anything and everything, then it should be able to delineate the logical structure of experience as well. Indeed. 

Anything that has meaning has to be defined, which places it somewhere on the scale between the continuous and the discrete, between the indefinite and the definite. The indefinite, continuous, infinite tends in the direction of the meaningless, whereas the mean is at best imprecise. Experience is the process of attempting to define the indefinite. When we try to capture an experience in a description, we are actually defining our attempt at defining the indefinite. The experience is continuous whereas its description, the definition is discrete. Just as we can never define wholeness, we can never define the experience. Any description, any definition, is by nature discrete, whereas the net experience is continuous. So when we have an experience or perception and we become aware of having that experience, then we give it meaning by defining what it is. By doing this we create a discrete replica of the experience, yet the experience remains continuous and non-definable, non-discretizable. Experience is connected to learning. The person encounters something new. How do we know that something is new? Because it is inconsistent with our system. So when we interact with it, we have to integrate it, to assimilate it into our system. If we get something that was not new to the system, then our system would recognize it as part of itself. When that recognition does not occur, the system is interacting with something new. That is the impact. The system adjusts to include the new – that is the change. One’s selfhood is the path of changes following one’s experiences. 

Our knowledge of the experience – whatever it might be that we experience – makes it exist for us. We could say, one only experiences when one is aware of experiencing. How do we know that we are aware of experiencing something? By experiencing it, we experience the awareness of experiencing. In this sense, experience and awareness of the experience, experiencing the awareness of the experience, being aware of experiencing the awareness of the experience, etc. is an infinitely continuous chain, which is what defines what experience is (not the interpretation of a specific experience, but experience in its general sense). And that’s the definition of experience: an infinite loop of the process of becoming aware. 

When “nothing” is the limit of both the totally indefinite and the totally defined, then that’s like a circle of going from something to nothing to something to nothing, etc. The ‘going’ here means perception. “Nothing” is only a notion that has meaning if it has been perceived, in fact, a paradox. If it really is “nothing,” then it cannot be defined, and hence, it has no meaning. Yet if I relate to it, then it is something. So whenever I relate to “nothing,” whenever I say, Creation of something from nothing, that “nothing” has meaning for me, and hence, it is significance — it is something just like any other something. That is, the structure of “nothing” is the same structure as that of something. Essentially, something from nothing is formation, not Creation, since nothing is also something. Then what is Creation? Creation is rather the creation of nothing from something, because Creation is the process of definition, and when we define, we create the indefinite beyond the definition, which at its limit is nothing, and only then can we have something from nothing… Oh yes, the loop. A true loop is only such if it contains its own source. If nothing can be proven to exist external to perception, then logic must be a loop, and existence is a logical necessity inferred by the loop. 

Including the indefinite in the process of definition has far-reaching consequences. It means that the tools of the definition are necessarily included in the definition. It means that meaning can only occur when there is both definition and also experience. It means that consciousness (whether it succeeds to define or not) must be part of science or any so-called objective endeavor. It means that any and all perception includes experience. The interaction with the indefinite, the experience, is what gives meaning to the defined. Perception, meaningful definition, can only occur in a highly flexible complex system that can learn and change. That’s the difference between us and an electron, which only has fixed relations, and consequently, limited interactions. An electron always succeeds in defining, or it would be more correct to say, it can only interact with what it succeeds in defining. If it encounters the indefinite, it assumes a state of superposition. 

Where is God in the loop of Creation? If we wanted to define God, the totality, we could not define God, because by the act of definition we would create the beyond, what is beyond God, which contradicts God’s totality. Therefore, no definition of God would do justice to God, and every such definition would truncate God’s wholeness. If God is indefinable, then God is indefinite. If God is indefinite, then I create God by the implication of the act of definition – any definition, because every definition creates the beyond, the indefinite beyond the borders of the definition. In that sense, this is consistent with the statement that I create God by my perception (definition). This does not say that I perceive God, but that my perception implies the existence of the indefinite (God). This means that if I perceive a dog, this perception implies the existence of God. If I perceive that I perceive, then that implies the existence of God. If I perceive dust, a table, an idea, whatever, then that implies the existence of God. If I experience, then that implies the existence of God. That’s because any existence implies the existence of God. And that’s because any existence is such if it relates or is related to if it has meaning if even partially it has been defined, which means, its mere definition implies the indefinite beyond the borders of the definition, it implies God, the indefinable. So one cannot directly perceive God (perhaps that is why it was stated in the Bible that no one could see God’s face and live = exist – “no man shall see me and live…” – Exodus 33: 20), but only know about God by implication, which means, the implication of the indefinite – God – is what attributes meaning to any existence. 

However, “God” does not equal “indefinite,” but the process that implies the existence of the indefinite is what could be said to be God since that’s the process of Creation. This is the process of Creation that both creates something, existence, and also nothing, the indefinite. This is why this logic is a loop. 

© Clara Szalai


Saturday, May 19, 2018

Learning to Balance Energy: The Practice of QUIGONG in CHINESE MEDICINE

80.Qigong.MeridianHill.WDC.26June2011
Photo  by Elvert Barnes 
Qigong is one of the most popular medical meditation practices used for Chinese medicine.  From its origins, it has been known to be not only a meditation, but also a self-medicating practice by moving the flow of energy, or Qi.  When one practices Qigong, they will focus on specific focal points of the body.  This allows them to clear these points and continue to stay balanced, energized and healthy.


Qigong is best known for combining its ideas of meditation, breathing, and movement.  This begins with a series of breathing exercises that are used in order to begin the flow of energy.  This is then combined with exercises that allow the muscles to become tense and relax.  These exercises are known to help the muscles to become heated, which in turn, allows for an increase in producing energy and digesting nutrients that are needed throughout the body.

When one is beginning Qigong, there will be a focus on deep breathing as well as the meditation of visualizations and clearing of the mind.  This purpose is to begin creating a discipline in the rhythms in one’s body.  The idea is that this will then begin to reflect the rhythms of life that are surrounding a person.  The result will be an elimination of tension of nerves, irregularities, and dysfunctions in the body.  The long-term result of this will be strengthening and balance of the body.

The main purpose behind Qigong is too active channels of energy that are in every person.  This is a holistic practice to healing that everyone has the ability to practice, either as a meditation or a way to develop a strengthening of the entire system.  The combination of meditation techniques with movement allows one to become in sync with the rhythm of their own body and life, giving them a holistic and balanced way of living.


Friday, May 18, 2018

PALMISTRY

Some of the lines of the hand in Palmistry 1: ...
Some of the lines of the hand in Palmistry 1: Life line - 2: Head line - 3: Heart line - 4: Girdle of Venus - 5: Sun line - 6: Mercury line - 7: Fate line (Photo credit: Wikipedia)
The American Heritage Dictionary defines Palmistry as the practice of telling fortunes from the lines, marks, and patterns on the palms of the hands. Palmistry is also called as chiromancy, palm-reading, chirology, or hand-analysis. Palmistry originated in ancient India. It was said to be practiced by the Brahmins of Ancient India. Palmistry can be regarded as a part of Astrology. Records of the practice of Palmistry are also available in countries such as China, Tibet, Persia, Mesopotamia, Egypt, and Ancient Greece.

Cheiro was the most famous practitioner of palmistry in modern times. He was born in Ireland and had predicted many incidents of his time. For example, he correctly foretold the Boer War, the death of Queen Victoria, the assassination of King Umberto of Italy, a year or so before each of these incidents occurred. He also had predicted about the infamous “Great Depression” all over the world. He correctly predicted the outbreak and end of World War 1 before it happened. Cheiro wrote a number of valuable books on Palmistry. He had also successfully predicted the downfall of the Czar in Russian and the subsequent massacre of him and all his immediate family members. Palmistry is based on reading the lines on the hand of a person. Palmists say that by reading the lines of a person’s hand, it is quite possible to tell about the persons past, present and future. They say that positioning of the lines in the hand is a key to determining the subjects past, present, and future. 

The basics of Palmistry are said to be quite simple as opposed to the popular belief that it is something mysterious. The fleshy part of the hand and the structure of the fingers reveal a lot about the subject. Palmists claim that predictions through Palmistry have a scientific basis, even though the scientists worldwide have their own opinion regarding this topic. The scientists claim that Palmistry does not have any scientific basis. According to the Palmists, the dominant hand of a person reveals the current and future trends. On the other hand, the passive hand reveals the person’s childhood. Palmists see a definite pattern in the lines on the palm. These lines have been classified into heart line, head line, life line, fate line etc. Each of these lines will interpret different aspects of one's life.


In this age of cutthroat competition, the people seem to have become more and more dependant on things beyond their normal powers. Palmistry is gaining popularity even among the western public as well. This is because human beings have become more concerned about their future than ever before. Palmistry is quite popular in India. It is a part of the everyday life for many Indians. Life is unimaginable for them without Palmistry. They will consult the Palmist for almost every activity of their lives. For special occasions like marriage, setting up of a new business, the birth of a child, starting a new profession etc, a visit to a Palmist has become a must. A palmist will examine the hand carefully and advice the clients about their next activity. The palmists say that there is a relation between the lines in one's palm, the planetary motions, and ones life.



Thursday, May 17, 2018

The Dangers of AROMATHERAPY

A specially created massage combining techniqu...
A specially created massage combining technique and aromatherapy oils. The essential oils are absorbed through the skin and carried to the muscle tissues, joints and organs to relieve tension and relax your mind. (Photo credit: Wikipedia)
Yes, aromatherapy is an all-natural remedy using oils distilled from plants. But merely because it's all-natural does not mean it has no producing potentially hazardous bad effects. Although they're proven to have beneficial effects on both the body and mind, volatile oils, identical to any medications, should be used with care.

Volatile oils are readily available in many natural health and beauty goods stores. Naturally, you can always do a little research or consult the vendor which aromatic oils are the right ones for your requirements. But what if you study the wrong article or asked a novice therapist or practitioner who doesn't have enough experience with handling volatile oils?

It's always recommended to confer with your doctor or any professional first before starting to treat any sort of condition through this method. This is especially true if you're currently undergoing a type of treatment using medicines; the volatile oils may affect the natural processes of the drugs, therefore creating further harm than help. When trying to find oils, always keep in consideration their traits and the sort of disorders they can help remedy.

Aromatic oils are fundamentally employed through an exterior application on the skin or through inhalation. Some therapist or practitioner will also recommend ingesting teas manufactured from the flowers or other regions of herbs known to be good to the body and mind. Nevertheless, always ensure that you avoid oral consumption of aromatic oils because they are often hazardous to your organs. Not all the oils available out there are identical; some of the oils you can buy maybe alcohol-based. The alcohol used may be toxic or not intended for ingestion. It is better if you purchase the pure form of volatile oils, those that contain little else but the distilled plant extracts.

Some individuals might experience adverse reactions when rubbing essential oils on their skin. Skin irritations or allergies may arise, particularly when the oils are applied around the mouth, eyes, nose, or near any mucous tissue layers. These areas should be spared make up the application of sweet-smelling oils. If possible, use the diluted form of oils in place of their concentrated form; you can purchase carrier oils, in that you add concentrated volatile oils little by little to lower their concentration. People putting up with asthma and various respiratory problems should avoid using perfumed oils as they might cause serious problems to the airway.


Aromatic oils are more often than not sold in small bottles. When stashing them, always ensure to store them in cool and dark places, as sunlight may impact their potency. They should be also kept where kids may not be in a position to reach them. Don't forget that a large number of these aromatic oils smell sweet; your kids could be tricked into thinking they're sweet drinks and might drink them. Some oils like camphor and bitter almond are just too hazardous to be stored at home. The bitter almond oil comprises formaldehyde, that is very hazardous for the skin and internal organs.

There are oils that are in general safe to be employed on children. They include lavender, chamomile, rose, orange, tea tree and others. However, they should be diluted with carrier oils by employing 2 tsp. of carrier oil for each 1 drop of volatile oils. There are advocated dosages for each age bracket of children.
It's best that you contact an aromatherapy professional first before using them on your kids.



Tuesday, May 15, 2018

A Very Effective Way Of Avoiding And Relieving NECK PAIN

English: The BioRID II dummy. Head neck and Th...
The BioRID II dummy. Head neck and Thoracic Spine (Photo credit: Wikipedia)
Are you one of the millions Americans who suffer from neck pain? If not, it’s very probable that you know someone who does. Indeed, neck pain is a very widespread problem because the head and neck area is very susceptible to several stresses. Besides, neck pain can be produced by muscle strains, osteoarthritis, herniated intervertebral discs. In fact, something as trivial as a bad position can produce an unhealthy alignment of the neck and spine; consequently, neck pain will take place. Thus, what measures can you take to avoid or relieve neck pain?

One of the most common causes of neck pain is a bad posture while sleeping. Well, most people have incorrect posture habits not only when they sleep but also during the day without noticing. Even when you perform a task that you may judge harmless (like reading in bed without a posture pillow) can eventually produce to neck pain or even more serious issues.

A basic suggestion is to avoid sitting in the same position for a prolonged periods of time. Unfortunately, most of us have to because of myriad reasons. We have to not curve or bend the neck forward during long periods, as the neck and back should have enough support to achieve a better posture.

As you can see, the sleep positions you take while you rest in the night are more important than you believe because they are the most frequent cause of neck troubles. Why this happens? Because most of us use regular pillows, which make you sleep with your neck at a too high or too low angle and does not maintain your spine straight; consequently, it cause neck pain, back pain, discomfort and exhaustion. This drooping sleep surface typically provokes an unhealthy spine alignment, thus the muscles of the back will attempt to balance by tensing up trying to restore a more natural posture of the spine. However, this muscle tension produces the morning stress and the neck and the back pains.

Therefore, the best way to avoid and relieve neck pain is to maintain a correct posture. That is reason why the Better Sleep Pillow is so beneficial, because this neck pillow easily adjusts to the form of your neck and brings you correct spine alignment. This pillow is made with memory foam technology, which effectively redistributes the weight of your head, neck and body, encouraging better circulation and eliminating neck and spinal pressure. 
Besides, it is not a problem if you prefer side sleeping or back sleeping because this memory foam pillow let you sleep comfortably in any position you may sleep and helps you wake up energized the next morning.

An orthopedic neck support pillow is necessary to have a relaxing night’s sleep without neck pain and other problems. With its hypoallergenic urethane memory foam that provides full support to the neck and head’s contours, the Better Sleep Pillow brings the most restorative sleeping experience alleviating strain on the neck and back. 
You don’t need to keep suffering neck pain. Just try the Better Sleep Pillow to start sleeping well and pain-free.




Monday, May 14, 2018

What is ALTERNATIVE ENERGY

Charles Brush's windmill of 1888, used for gen...
Charles Brush's windmill of 1888, used for generating electricity. (Photo credit: Wikipedia)
There is a lot of energy that we can harness if we only seek to research and develop the technologies needed to do so. We can get away from the fossil fuels and the old electrical grids by turning to alternatives to these energy sources.

One of these alternative energy resources is wind power. Wind turbines continue to be developed that are progressively more energy efficient and less costly. “Wind farms” have been springing up in many nations, and they have even become more strategically placed over time so that they are not jeopardizing birds as former wind turbines did.

Another alternative energy resource is the one that is most well known: solar energy. This involves the manufacturing of solar cells which gather and focus the energy given off directly by the sun and translate it into electricity or, in some cases, hot water. As with wind energy, solar energy creates absolutely zero pollution.

Ocean wave energy is seen by governments and investors as having enormous energy generating potential. A generator in France has been in operation for many years now and is considered to be a great success, and the Irish and Scots are running experimental facilities.

Hydroelectric power has been with us for a while and where it is set up, it is a powerful generator of electricity and cleaner than a grid. However, there are certain limitations to the availability of the right places to set up a large dam. Many run-of-the-river, or small and localized, hydroelectric generators have been set up in recent times due to this limitation.

Geothermal energy is extremely abundant since it lies directly beneath our feet, just a few miles below the earth's surface. This energy is produced by the heating of water through the actions of earth's fantastically hot molten core. The water turns to steam, which can be harnessed and used to drive turbine engines which in turn generate electricity. Great amounts of research and development should be put into geothermal energy tapping.

Waste gas energies, which are essentially methane, reverse the usual energy-pollution relationship by creating energy from waste that lies in the dumps and from some air pollutants. This gas is used in fuel cells and can be used in standard gasoline generators.

Ethanol is a gasoline substitute and is created from such things as wheat, sugarcane, grapes, strawberries, corn, and even wood chips and wood cellulose. There is controversy over this fuel with regards to its ever becoming truly economical or practical except in very localized areas, but technologies for its extraction and admixturing are continuously being refined.


Biodiesel energy is created out of the oils contained in plants. So far, the commercial stores of biodiesel have been created using soybean, rapeseed, and sunflower oils. At the time of this writing, biodiesel is typically produced by entrepreneurial-minded individuals or those who want to experiment with alternative energy, but commercial interest from companies is on the rise. It burns much cleaner than oil-based diesel.

Atomic energy is created in atomic energy plants using the process of nuclear fission. This energy is extremely efficient and can generate huge amounts of power. There is concern from some people about what to do with the relatively small amount of waste product atomic energy gives off since it is radioactive and takes hundreds of years to decay into harmlessness.



Sunday, May 13, 2018

Grow ALOE VERA And Other Beneficial Plants

English: Aloe vera plants (Indonesian:Lidah Bu...
Aloe vera plants (Indonesian:Lidah Buaya), Bangka, Indonesia (Photo credit: Wikipedia)
A lot of families may have had an Aloe Vera plant in the kitchen. This succulent is easy to grow and quite hardy. If you get a minor cut or burn, cut or snap off a piece and rub it on your skin. Some people can be allergic to it so check first. The inner gel is the part of the Aloe Vera that is used to heal. You can apply it several times for best effect.

An herb garden in your kitchen is a fantastic way to get the great flavor of fresh herbs into your cooking. And what could be fresher than seconds from the plant to your food? Fresh dill, chives, basil, tarragon, mint, and many others are well liked by most people and easy to get hold of as seedlings or seeds. Use an oval container because this fits nicely on a windowsill. Be sure there is proper drainage and don't forget to water the herbs and feed them occasionally. Most herb plants can grow for a few months before getting too "leggy".

Many herbs can be dried and used for teas or stored in your pantry for use all year long (especially in a cold climate where they may not grow well in the Winter), and some herbs are well-known for their medicinal qualities. If you take any over the counter medications or even prescription ones, check with your doctor before combining that and any herbs that are not traditionally used in cooking.

Many herbs grown indoors may aid in digestion. Some can just be broken off but a few need preparation first. Some common herbs used to help are:
  • Anise. This herb helps with digestion and can ease colic in infants.
  • Coriander. This one can help with digestion and it's also a great cooking herb, especially when added to salsa.
  • Fennel Oil. It can be used for upset stomachs plus it may increase breast milk production in nursing mothers.
These are just a few of the uses for your indoor herb garden. Always check a few reliable sources of information before using something you've never ingested before.




Saturday, May 12, 2018

ACUPUNCTURE for Effective Weight Loss

Acupuncture
Photo  by Rob Swystun 
In a generation when physical fitness is given topmost attention, people are always on the lookout for the newest and most effective means for weight loss. Acupuncture, the method of inserting thin, filiform needles on certain points in an individual’s body, has been found to be one effectual method for losing weight.

Not many people may find the idea of being inserted by needles quite comforting in their quest for weight control. However, this ancient Chinese alternative treatment seeks to deliver a control mechanism, enabling the patient to manage hunger cravings more successfully in the long run.


The Skinny on Acupuncture Weight Loss

It has been found that weight gain is directly related to emotions.  Other than physical hunger, people reach for a huge chocolate bar or a big platter of burger and fries because of the sense of comfort derived from food and eating. More often than not, excessive weight gain is an emotional issue, rather than a merely physical one. You may not realize it, but you tend to take in more food whenever you’re stressed, upset, or pressured.

In Acupuncture, there are specific spots on the body being targeted by the hair-like needles. These spots are linked to certain areas in the body and by stimulating these spots; the patient will achieve a greater sense of inner balance. As these points are inserted by the needles, certain hormones are released throughout the body. These substances work by helping you manage hunger and efficiently control the impulse to overeat.

How Acupuncture Induces Weight Loss

Most acupuncturists will target the spots behind the ear when it comes to promoting weight loss. When these points behind the ear are stimulated, endorphins are released in large doses. Endorphins are called the feel-good hormones, and these are also often referred to as natural pain and fever relievers. The release of endorphins is what makes you feel better after an increased level of physical activity, as in the case of a good workout.

These bodily compounds allow the patient to experience better relaxation, thus considerably alleviating stress. There is a greater possibility of enhanced weight loss when the patient has already achieved emotional wellness. Endorphins are also released whenever the body experiences low levels of bodily pain, thus their moniker as a natural pain reliever.

Patients of acupuncture typically experience very minimally or no pain at all, however, most of the points are located near nerve endings and muscle tissues. As the needles are embedded in the body, signals are sent to the brain thus promoting the release of endorphins from the pituitary gland.

There are also other points in the body that serve as gateways for better weight management. One of these placements promotes a decrease in an individual’s appetite, while another has the ability to reduce water retention in the body. The acupuncturist may choose a multi-targeted approach, depending on the requirements of the patient.

Consulting with a Professional Acupuncturist

There are a number of acupuncture practitioners in existence nowadays, offering a host of services. If you are considering this form treatment for your weight management, make sure that you settle for no less than a trained and professional acupuncturist. A poorly trained acupuncturist may not be able to pinpoint the specific meridian points and worse may cause unnecessary bodily pain and discomfort.


Moreover, your acupuncturist may require an herbal supplement for your treatment, to encourage a longer-term effect. Your sessions need not be maintained for an extended period; however, you may be required to visit your acupuncturist during the entire course of the sessions.

There are other means for losing weight successfully, and this does not include crash dieting and strenuous workouts. If carried out by trained professionals, acupuncture can be the answer for effective weight management. While it is far from being a cure-all, it may just be the right weight loss solution for you.




Friday, May 11, 2018

What is AUTISM?

English: Subject: Quinn, an ~18 month old boy ...
Quinn, an ~ 18-month-old boy with autism, obsessively stacking cans
(Photo credit: Wikipedia)
Most reputable scientists now believe that autism has existed throughout the history of humankind. Some have speculated that ancient legends about "changelings" are actually stories of children with autism. Celtic mythology is redolent with stories of elves and visitors from "the other side" who steal a human child and leave their own damaged child in its place. The child left behind is usually mute, remote and distant, staring into space and unresponsive to its adult caretakers. We must bear in mind that in times gone by, and in some cultures today, children who are unlike the average expected child are seen to be victims of evil or some sort.

In 1801 the French physician Itard took into his care a boy who had been found wandering naked in the forest. It was believed at the time that the boy had lived alone in the forest since early childhood. The boy could not speak and was unresponsive to human contact. He has come to be known as "Sauvage de l'Aveyron," or "wild boy of Aveyron". Itard's tireless efforts to help this boy mark the beginning of special education. Although autism was not a term used at the time there are those who speculate that the wild boy of Aveyron was a child with autism.

The real history of autism dates back only one hundred years to the time of the Swiss psychiatrist Eugen Bleuler. In 1911 Bleuler was writing about a group of people then identified as having schizophrenia. In his writing, he coined the term "autism" to describe their seeming near total absorption with themselves and distance from others.

Writing in the early 1920's, Carl Gustav Jung introduced the terminology of extrovert and introvert. Jung viewed these personality types as being present in all people to one degree or another. However, he noted that in extreme cases, cases that in the language of his day were called "neurotic", a person could become totally absorbed into himself or herself.

It was not until the late 1930's and early 1940's in America that the term "autism" joined the official psychiatric nomenclature. Psychiatrists Leo Kanner, who started working with a particular group of children in 1938, and Hans Asperger, both publishing findings and writing in 1943 and 1944, wrote about groups of children they had studied and called either "autistic" or children with "autistic psychopathy". Both authors believe these children displayed a constellation of symptoms that were unique and represented a syndrome not previously identified. As the children they studied seemed unable to engage in normal human relationships they borrowed Bleuler's term "autism" to identify the syndrome. The defining difference between the work of Kanner and Asperger and that of Bleuler is that for the former two the condition they describe is present at birth while for Bleuler the condition appears much later in life.

Another important difference in these early pioneers of autism is that Kanner group is quite self-contained and comprised of individuals all sharing the same "core" symptoms. Asperger's group is quite wide, ranging from the children like Kanner's to children with near-normal characteristics. The vestiges of these two differing descriptions, now bearing the names of their illustrious "discoverers" remains to this day. In the literature and in the lay terminology we still hear people described as having "Kanner's autism" or "Asperger's syndrome.

Around the time of Kanner and Asperger another famous, indeed in autism circles infamous, name appears. This is Bruno Bettelheim. In 1944 Bettelheim directed the Orthogenic School for Children in Chicago, Illinois. There he worked out his own theory of the cause of autism and started intervention programmes. Bettelheim believed that autism was a result of children being raised in severely unstimulating environments during their early years. He believed it was parents, particularly mothers, who were unresponsive to their children that caused autism. The unfortunate term "refrigerator mother" arose during this time.

Although Bettelheim's psychological theories were eventually discredited it was not for many years that science advanced to the point that mothers were not blamed for autism. Indeed, the author's own post-graduate training in the mid to late 70's was characterised by lectures about "refrigerator mothers" having caused autism. The legacy of Bettelheim's theory is undoubtedly one of terrible harm inflicted on so many mothers for so many years. [I cannot help but wonder if we really have progressed since I have so often heard mothers of children with autism being described as "over-anxious", "clinging", "over-involved" and "pushy or aggressive" by some educators, psychologists and physicians]

From the 1980's onward considerable research has been undertaken to uncover the "cause" of autism. So many theories have come forward: genetic, environmental, toxins, endocrine, metabolic, unusual reactions to certain foods or additives and the current favourite, immunizations. Despite all this theorising autism still remains a puzzle. Little scientifically valid evidence supports any particular theory and research continues into the cause of autism.

What do we know about autism?

It is now an accepted fact that autism is a neurodevelopment (sometimes called neurobiological) condition. This places the site of autism within the human brain itself, not in the form of physical brain abnormalities that appear on physical examination or X-ray, but rather in the chemical and electrical activity of the brain. It is known that autism is present at birth, is more common amongst boys than girls and is a life-long condition with no "cure". We know that autism can be treated effectively and there are a wide number of treatment options available. It is now known that education is particularly important in the treatment of autism and that early intervention is critically important. Children born with autism can improve along a number of pathways but they will always have autism no matter how seemingly like others they may become.

Having said what was said about autism being incurable and a life-long condition there are those who say it can be cured. Interesting forms of treatment being studied in New Orleans, Louisiana involve testing children with autism for low-level presence of lead in their system, then providing treatment to eliminate any traces of autism. This is said to have "cured" over 1,500 children of the condition (personal conversation with the lead physician). It has to be cautioned that such extreme and emphatic statements must be put to the rigorous test of scientific study and that the sorts of assessments being completed on these children in New Orleans are not in favour in Europe at the moment.

What is autism?

The neurodevelopment or neurobiological condition is known as autism is highly variable. No two people with autism are alike. Having said that, all people with autism share common characteristics. These characteristics exist along what is called the "Triad of Impairment".

The Triad of Impairment consists of significant deficits across three developmental areas:

1. Social impairment
2. Verbal and non-verbal communication impairment
3. Impairments of thinking and behaving

1. Impairment of Social Interaction

There are several sub-types of behaviours that characterise this group of people with autism. They can be quite aloof, behaving as if other people did not exist at all, making little or no eye contact and have faces that seem to lack any emotional display whatever. Less common is the passive group who will accept the advances of others, can be led to participate as a passive partner in an activity and who return the eye contact of others. Another subtype has been called the "active but odd group". These people pay no attention to others, have poor eye contact and may stare too long and often shake hands far too vigorously and strongly. The last subtype is the overly formal and stilted group. They tend to use language in a very formal way when it is not called for, are excessively polite and try to stick to the rules of social interaction but don't really understand them. They tend to have well-developed language skills that can mask their real social deficits.

2. Impairment of Communication

Significant deficits in communication are present, to one degree or another, in all people with autism. They may have problems is using speech (expressive language), ranging from having no speech at all (about 20% of cases) to have very well developed speech. They make repeat words spoken to them (echolalia) or repeat phrases they associate with something they want (e.g. "Do you want to play" instead of "I want to play"). They will also have deficits in understanding speech (receptive language). Confusing between sounds of words can be present (e.g. meat and meet). The difficulty with irony, sarcasm and humour is often found in those with well-developed expressive language. They may have problems understanding when an object has more than one meaning (e.g. soup bowl, toilet bowl).

In addition to the problem listed about in receptive language people with autism can often have significant difficulty with modulating their tone of voice and putting expression into what they say. They can sometimes sound robotic and speak with a droning monotone. Sometimes they can emphasise the intonation of certain words with unnecessary force. Sometimes they are too loud, sometimes too quiet (more frequent).

It is important to recognise that communication is more than speech. Non-verbal communication is important for human social interaction to proceed smoothly. People with autism have deficits in understand non-verbal communication. They may not be able to interpret facial expression or to use it themselves. They may have odd and unusual body posture and gestures. They may not understand the body posture and gestures of others.

3. Impairment of Thinking and Behaving

People with autism have pronounced difficulty with play or imagining. The lack of the ability to play has a profound effect on the ability to understand the emotions of others, therefore, sharing joy or sorrow with another can be impossible. Repetitive and stereotyped movements or activities are often present in autism. They may want to taste, touch or smell things. They may have a need to twirl things before their eyes. Sometimes they may jump up and down and make loud noises. In more severe cases they may bang their heads against walls or floor or pull and scratch at their skin. People with autism have a strong need for consistency and sameness. They become unsettled when routine changes. All these behaviours and characteristics point to a pronounced inflexibility in thinking and behaving.

Although every person with an autistic spectrum disorder has deficits in all three parts of the triad each varies significantly in the nature of their deficits. This makes is imperative for people working with children with autism to individualise their interventions. Autism is a highly variable condition with no two children alike and with some children, seemingly near normal but having subtle deficits.

Problems that may accompany autism

In addition to deficits across the triad, there are a number of problems often associated with autism, though it is not known yet if they are caused by autism. Among the most common are: epileptic seizures (particularly in adolescence), sensory integration deficits (difficulty integrating the reception of sensations such as sound, sight, taste, hearing or movement), general learning disabilities, Fragile X syndrome (about 2-5% of people with an ASD), tuberous sclerosis (benign tumours in the brain or other organs, occurs in about 2-4% of people with an ASD), ADHD, Tourette's syndrome and dyslexia. Proper treatment of autism must include appropriate treatment of any associated condition.

Education of children with autism

Many children with autism can be educated in the mainstream with appropriate supports. These supports typically include speech and language therapy, occupational therapy, psychological services and special education. Though they perceive the world differently from those around them they benefit from placement in the mainstream classroom and the other children benefit from having them in their class.

People with autism vary to an enormous degree as has been said above. As they progress through the educational system the types of supports they require and the intensity of these supports can vary as well. It is important to recognise that children with autism can be educated and reach their optimum level of potential. The task may be difficult and progress may be slow but progress will be made when supports are present and all work cooperatively together.

When autism is severe and accompanied by extremely challenging behaviour such as aggression, self-harm, extreme disorganisation and complete lack of language the education being provided often must take place in a specialist setting. The goal in these settings is to attempt to re-integrate the child back into the mainstream. For children whose autism is of such a severe nature, psychiatric services may be required as an adjunct to the educational programme.

People with autism can be educated and a great many of them can enter the workforce, sometimes independently and with great success, at other times requiring the support of a job coach and in some cases may require sheltered work settings. As well as entering the workforce many people with autism can live independent lives, some will require structured and supported accommodation and some will require accommodation is specialist settings.

Autism and the brain

Considerable research is underway to investigate the exact nature of brain functioning in a person with autism. A lot is being learned but there is more to be learned in the future. What is known now is that there seem to be differences in the brain functioning of people with autism? With advances in neuroimaging, it is now possible to look at the brain with performing an autopsy. This makes it possible to study how the brain works while it is working. These imaging methods (CT scans, MRI scans PET scans and others) have shown that there seem to be a number of brain structures associated with autism and autistic spectrum disorders. These include the cerebellum, cerebral cortex, limbic system, corpus callosum, basal ganglia, and brain stem. These structures are responsible for cognition, movement, emotional regulation and coordination as well as a sensory reception. Other studies are looking into the role of neurotransmitters such as dopamine, serotonin and epinephrine. There seems to be a genetic factor involved in some of these brain dysfunctions and some research indicates that unusual brain growth may take place in the first three months of life, is a genetic factor and that results in autism appearing in early childhood.

What is being learned turns other theories, such as Bettelheim's, upside down. Autism is no one's fault. It is a neurodevelopment disorder affecting more boys than girls (4:1), occurring in about 3-6% of the population. This makes autism less common than general learning disabilities but common than cerebral palsy, hearing impairment and visual impairment. Translating these statistics into something more comprehensible it can be said that about 1 in 500 to 1 in 150 people will be born with autism. The implications for these figures are alarming because it means that virtually every school in the country has a child on the spectrum and that the vast majority of these children have not been diagnosed and are perceived in a pejorative light by their teachers, sometimes seemingly odd or obstreperous and sometimes lazy or unable to learn.

Autism and the family

Autism is a family condition. When there is one child in the family with autism there is a condition present that affects every single-family member including those who do not live in the same home. On receiving a diagnosis of autism parents sometimes feel a certain relief, now knowing that it isn't their fault the child is different. Others react with anger, grief, shame, denial or rage. Sometimes they become angry with the diagnostician and refuse to believe the findings. Although diagnosis at an early age is a good predictor of a successful outcome if appropriate treatment is provided it is always accompanied by considerable trauma to family life. The impact of the diagnosis is always greatest on the mother.

The impact of living with a person on the spectrum has been shown to be harder on the mother than the father. The lessened paternal impact has a lot to do with factors associated with the gender role of the man in the traditional family: out of the home and working much of the time. Mothers are left in the major caretaker role and face the day-to-day stress of rearing a child with autism. For fathers, the major impact of autism in the family is associated with the stress it puts on the mother. Figures in the US seem to indicate that the divorce rate in families of children with autism is not higher than in other families. This is something that has not been studied extensively in other countries however one study conducted in the UK indicates that the lone parent rate in families with autism is 17%, compared with 10% in other families.



Studies have shown that the emotional impact of autism on the mother can be quite severe. Many mothers experience enough emotional distress to require medication or psychotherapy. One study showed that 50% of mothers of children with autism screed positively for significant psychological distress and that this was associated with low levels of family support and bringing up a child with challenging behaviour. Another study raised this figure to 66%. The emotional stress on the mother appears to have a significant effect on the work status. Many cannot work outside the home. For those that manage to work outside the home, there is an increased incidence of tardiness, missed days and reduction to part-time status. Mothers are also the person most likely to be held responsible for their child's behaviour by others outside the family including neighbours and teachers. Mothers tend to cope differently with these stresses than fathers. Fathers tend to hide their feelings and suppress them, the result often being increased episodes of anger outburst. Mothers tend to cope by talking about their difficulties with friends, particularly other mothers of children with autism. They also cope by becoming avid information seekers, often knowing more about autism then the educators of their children.

The impact of autism on the siblings is not to be underestimated. They know from an early age that their brother or sister is "different". They will have a great many questions but most often don't ask them for fear of hurting the parent's feelings. The will have a deep love of the sibling with autism but this love is sometimes associated with anger and resentment due to the increased time the parents spend on the sibling with autism. They will often worry about their own future and obsess about whether or not they will "get" autism or will they pass it on to their own children one day.

The impact is not always negative and several studies have shown that being a sibling of a child with autism is associated with greater self-confidence and social competence. Care-taking skills often improve as well. Levels of tolerance to difference can be higher than in the siblings of children who do not have autism. So, what do we know about the impact of autism on the family? It is a mixed bag of results. At times it can be devastating, at other times it can lead to higher levels of coping skills and a sense of self-mastery. A lot depends on the family itself and the community in which it is embedded. A lot more depends on the supports and treatments available, especially the educational interventions and supports that can be provided. One this is certain: autism is a family condition affecting everyone.