Wednesday 24th of April 2024
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plan B for peace....

peace...

key words

We live in a universe that created us, via a long long line of events.

And since earliest times of their existence, it appear that humans have tried to fathom the depth of this creation by inventing fancy short cuts.

I would say the non-scientifically explained events were attributed early on to gods and other spiritual matters bigger than our own.
Then science came along and many of these myths-described events were dispelled one by one and explained in a rational cold steely way. There is more of this to come. The mechanics of the universe are better understood that ever. But our own god-invention is dragging us back in our will to understand on many fronts, including that of war and peace, as we have melted this invention into morality that often we trespass with a wad of excuses in triplicate.

We live in a universe that has specific qualities including the quality of unpredictability.

We've all heard about the butterfly in the Amazon flapping its wings and starting a chain of event that ends up in a hurricane in the Gulf of Mexico. It's a possibility but it's more complex than that. It needs a perfect system in which there is no other interference than the starting point and a succession of opportunities to achieve the end result. Thus although there are millions of butterfly flapping their wings in the Amazon, whether in opposition or in unison, the probability of a storm being generated in the Gulf is close to zero on a scale of million-billions, but it is not impossible.

Thus there are key cascades of event/transformations that can define our existence. From the time of the Big Bang — should we subscribe to this elegant theory but not necessarily right (who knows) despite our ability to project a scientific understanding as close as a millisecond from this event — multiple chains of random events have happened over billions of years that today allow me to write this blog. Amazing.

One would expect some extraordinary thing from this history, yet I'm more or less broke, or what people call asset rich and cash-strapped, drinking too much and living in an average stylistic manner emerged from an animalistic survival mode with longevity restrictions. Some people will call that the original sin, the seed of our own destruction.

No, sez I. No originality here... Our existence is only the result of resonance, assemblages, and interference in an expanding environment that ended up creating this moment in time for me. Had the Big Bang happened a millisecond before or a millisecond after it did, there are great chances that the universe would be "different" with similar or varied characteristic but my place in the universe would not exist as it does presently. I am only made of this fantastic chain of random events in which fields of opportunity developed from the self-and-multi interactions of basic energy flaws — themselves combining to create ordered matter and energy fields such as gravity...

In the end, what matters for me is the notion of choice in this relative soup that gelled into this universe. The god-believers and the creationists place a certain exclusivity in this creation designed for our benefits by a specific "intelligent designer" bigger than us. This does not make sense at all. The complications, the flaws and the size of the assemblage is far too big and so incoherently badly structured (yet quite beautiful) to be an intelligent construct. It is a random succession of event in time in which more and more specifics were resonated into opportunities, reactivity and propensity, as "time" flexed away — possibly forth and back without returning on its track.

The Chaos theory is still in its infancy because it demands an enormous leap of "mindedness" to grasp fully its enormity — a grandness that presents us with a non-finite gamut of relative choices.

And in my book, the greatest choice we can make is peace. It is a stylistic choice born from all this chaos and its fierce derivatives, till it engendered the amazing animal world of which we're part of.

Peace.

A big concept in a small package. A concept that humanity has been struggling with because, since it's inception, humanity carries the seed of necessary aggression for survival. Aggressiveness is a matter of reactive propensity. But in the complexity that have been generated within animal life, we also have the necessary seed of acceptance or receptivity without which there would be no procreation. And these are not just philosophical concepts but they are properties that exist at cellular and "matter" level. Aggressiveness and receptivity. Chemistry. These opposite tend to create conflict and we have the power of choice to manage these in order create better relationships. The concept of war has to be evaporated from our consciousness, until peace is distilled. We have to trust ourselves to be able to trust others in this process.

From another chapter of an earlier work by Gus:

The Meaning of Life...

AN UNSETTLED SPACE
The meaning of life: the grandmother of all conflicts.

The meaning of life is the black hole of our stylistic interpretations.
We only can propose hypothesis and various narrow-minded beliefs to plug the gap. Yet we can live successfully and experience enlightened happiness without absolute meaning, through caring, naturally (instinctive) and stylistically (by choice).

As Harrison, a dead gangster’s butler, says in a lousy play:
    “... not knowing is the strange destiny of our lives, Sir... When we are born we know nothing and when we die we know nothing then... In between birth and death, one spends an awful long time trying to know about nothing...” As Sir looked puzzled, the old butler added: “Sir still really wants to know? … Sure... but it depends on the matter of the subject of nothing Sir wants to know about...”

Our ability to formulate stylistic interpretations leads us to many conflicting points of view. On the meaning of life, I suggest we choose whichever we wish as long as we do not restrict our natural potential to survive nor that of others, nor restrict our ability to generate style and curiosity, and do not restrict our management of happiness.
    The necessity of the unnecessary can not be defined on this subject if we do not accept a direct relationship with the natural environment. Our imagination can be unleashed beyond what we can touch or feel, yet our primary necessity is to feel and act in order to exist. We owe to ourselves the feeling of happiness in our environment.

A gigantic cocktail of young conflicts
Many young people in their teens suffer from hidden depression, mainly men according to some statistics. Most face the prospect of having to conciliate adolescent sexuality with a religious dogma and parental dictatorship. As well, behaviour code that seems to be set in concrete appears to be unnecessarily restrictive. Rebels many young people become, as they do not have any prospect and desire of employment on which to pin their future in a strange social environment. Some young people who develop homosexual tendency cannot cope with the conflict between who they are and the general social viewpoint which shame them rather than help them be. At the same time, peer pressure, cultural fads and an inability to provide survival for themselves compound the conflicts. Suicide is sometimes perceived as an option.
    Barely out of childhood, some adolescents are thus lost, badly equipped, in a jungle of natural urges and complex social interactions, and can become the prey to shonky dealers who exploit the vulnerability of a young mind developing a pro-creative physicality. In this context too many young people become drug addict or unsure about their sexuality.

In god we trust, all others pay cash
Whether we presently believe in god or not, there is a good chance that, from our infancy, we have been under the influence of religious practices and codes which restrict our stylistic interpretation of life.
    Most religions appeal to our insecurities and fear of the unknown, especially the undefined limits of our world which, in all contradiction of perceptions, we cannot imagine finite nor infinite.
    Religion formulates a meaning of life through dogma. A dogma blankets all questioning on the worth of life, except within the strict parameters of the dogma which often becomes a social filter. We are asked to believe in concepts, often represented by catchy symbols such as a cross, and to behave in accordance to specific codes. It is very comforting: our life is in the hands of a superior being and our behaviour will win us a spot in paradise or a seat in hell. Religion are also hypocritical motivators of aggression.
    As long as we know and fight for this all is fine... But is it?
    The Cathar religion sprung in the south of France during the early Middle Age. Contrary to beliefs held by the Catholics, the new religion claimed the universe had been created by the devil. The duty of every Cathar person was thus to lead an exemplary life in order to be reincarnated into ultimate forms called perfects—the last human appearance in temporal life. If they failed and sinned beforehand they would be reincarnated yet again as ordinary mortals until they had mastered perfection. Concepts of reincarnation are not exclusive to the Cathars. Buddhists expect it, many Greeks, in times BC., believed in the transmigration of souls, and, in some Aboriginal Dreaming of Australia, the spirit of the dead enters the surroundings, be a rock feature, an animal or another person.
    Yet for the Cathars, the world—as a creation of the devil—was a nasty place in which they survived pitfalls of what had to be a difficult life. Interestingly—in regard to the development of some fundamentalism today—the Cathars recognised the unequivocal  equality of men and women, and practised usury. At the time, lending money was a sin according to the Catholics, let alone with interest. Of course, the Cathars  became rich powerful people, so the Church with the help of a French King, who did not have to find another reason to annex their land, waged a bloody war against them until their eradication.
    This anecdote in European history shows that, then and before, people challenged the validity and the forms of religions and fought for it with blood in war and torture.
    The great proliferation of religious beliefs, from the most ancient continuous belief—the Rainbow Serpent of the Australian Aborigines (dated as far back as 20,000 years ago to the present)—to the latest version of Family of God via Hinduism and others, shows dogmas and their meaning of life as relative concepts although most put claim to the universal truth—as long as we pay them to tell us.

Relative truth
Scientific knowledge and various philosophical thoughts are also constantly challenging the validity of these beliefs and some of us encounter psychological problems in trying to reconcile both.
    The quest for metaphysical answers confuses the thrust of our life as it challenges the validity of our past, back to times we can’t even remember, as a toddler raised in the cocoon of comfortable beliefs which also included Santa Claus. Now as we challenge the dogma—the information we believed in and got emotionally involved in—becomes obsolete, irrelevant and appear like a giant lie. The scaffold, on which we have build our belief-system, collapses.

The uncertainty principle
We now face increasing traumatic shift between strong religious belief and total distrust. If we are unable to manage these extreme stylistic interpretation, our emotions will become frustration, despair, anger, and rebellion against the codes. We become depressed if we do not know how to choose a belief, or accept a non-solution.
    Most religious environments relate our choice back to the dogma through compassion and hell. We may be banished from our family or we will be asked to stop this unhealthy quest. Irrelevant arguments may be thrown in, including fear of homosexuality for good measure, to the hurt engendered in the heart of relatives and friends. We may be confronted with pseudo-scientific arguments (creationism) or threatened with a death sentence (in some countries).

Plan B . . .
Resolution or depression from such turmoil depends on our own reactive/active ability and the social environment which influences our stylistic interpretations.
* We accept the dogma. We decide to dismiss any information and events contrary to the dogma. We become secretive or proud of our beliefs depending on the environment in which we operate.
* We do not accept all parts of the dogma, but we maintain faith, because we believe that interpretations of the divine dogma are in the hands of humans, especially men. Such interpretations include concepts of contraception, ordination of women, sexuality of god, etc.
* We switch to another dogma in search of satisfaction or we come mesmerised by a cult figure (guru). Some of us change because of circumstances. My father for example was baptised in the reformed church as a child, then re-baptised as a catholic to marry my mother.
* We adopt sets of interfacing, but separate, understanding. We place a two way bet: Our belief in the dogma being for Sundays, yet irrelevant in working and social environments during the week.
* We fiddle with perceptions to create a compote of scientific-religious belief.
* We place the conflict in a low order priority. The meaning of life becomes irrelevant. We decide it is beyond our mortal capability to fathom its mysteries and it does not affect the price of fish.
* We discard the dogma and its codes. This leads adolescent men to rebellion. Not only the belief-system is dismantled, but the fabric of social interaction, perceived to be linked with religious dogma is challenged at the same time. Anarchy rules.
* We dismiss the dogma but retain society’s code as a stylistic pathway (the code is often at the basis of dogma, itself used to reinforce the social code).
* We suffer from depression by non-resolution of the conflict.
* In trying to escape this depression, we often feel guilt.

The Notion Of Guilt
From early in life we are conditioned to perceive right and wrong. Basic right and wrong relate to environmental factors that can cause physical pain, but in human evolution, most right and wrong relate to stylistic interpretation of these factors in a social context. Throughout this behaviour-forming learning, we develop memory inhibitors and enhance gratification pathways which control our field of operation.
    We tune our behaviour to what is naturally, socially and personally stylistically acceptable. By the ‘age of reason’ inhibitors usually control our behaviour that, until then, had been mostly geared to curiously explore of our field of operation.
    Some of our inhibitors are memorised stylistic links between our social learning and our primal fear (or pain) and others are acquired through personal experience. Gratification pathways are links between our actions and primal contentment (successful survival as a bio-feel).
    If by desire or accident, our actions transgress our inhibitors, a strong bio-physiological conflict generate between our memory of the action and the memory of fear in the inhibitor. The resulting emotion does not prove that we are in danger, but that we could be in danger. We are emotionally reactive rather than active.
    These emotions have been socially modified into the notion of guilt. Guilt is expressed in many forms, from fear of punishment to a remorseful attitude. The intensity of guilt varies in relation to the importance of the transgression, the type of transgression, the information which has created the inhibitor and our willingness to transgress.

Ye Merry Gentlemen . . .
Under the harshness of Judaeo-Christian codes, very few people, if any, would end up in heaven—considering these dogma recognises the existence of a spiritual being, called the devil, who tempts us to transgress.
    For realistic odds and to make more people adhere to the code—the dogma developed absolutions to purge transgressions.
    Sold for money, even before sins were committed, absolutions created much controversy, splitting the church in many sub-species from Calvinists to Lutheran. Priests became flush with cash, as the richer people indulged in more sinning, having paid for absolution in the first place.
    Presently, absolution demands confession of the sin to a priest and  incurs a symbolic penalty. This forgiveness seldom stops offences, as the dogma usually reinforces the belief of unworthiness in being naturally human. and encourages submissiveness which leads to stylistic restrictions or a subconscious depression.

What is ‘meaning’ for the depressed
Should we become depressed because life—as interpreted by dogma or other stylistic devices—does not appear to make sense any more, we need to become curious. We become naturally curious about the world we live in, with a new vision (deliberate interpretations). We slowly reassess reality as a new relationship that we observe more carefully through other animals’ behaviour, the seasons and other rhythms that maintain and influence life without inventing a supernatural element. We now see our self as belonging to an emergent nature rather that what we have been led to believe.   
    We also need to regenerate the link between activity and reward to redevelop the notion of success, in memory. We deliberately become moderately physically active and give our self a reward at the end of activity. We treat ourselves like we treat a dog or a child: action equals reward; action equals reward; action equals reward... as long as the action is not to the detriment of another being-kind.
    We also avoid transgressions that can disturb our existing inhibitors: they are most likely to create super-conflicts. In time when we feel strong enough, we can modify some of our inhibitors and forever transform the notion of guilt or revenge into the greater notion of ethics—being an applied decision instead of a reactive habit. Ethical behaviour is a stylistic viewpoint in which we wish no harm to anyone because we care, as opposed to guilt that is a fear base reaction and as opposed to revenge in which history often distorts the present. 
   
Caring becomes the meaning. In relationships, caring is expressed through love and compassion without prejudicial beliefs (whether we understand or not, in whatever belief we choose).

In the end this might mean and should mean PEACE.

In all probability, this is possible.

the hand on the gear stick...

Emotions [from another chapter of Gus's loop]


MEMORY IN CHANGE 
Reactivity to events

Emotions are manifestations of the difference of potential reactivity between the state of mind in which we are, and the stage of mind to which we are going to. They represent the bio-shifts that measure the difference between what we perceive and what we mostly subconsciously remember. Emotions involve complex memory-stress of fear and contentment, including orchestration of hormonal activity linked to aggressiveness and receptivity—the core activities of life. Emotions do drag on as lasting feelings, often way past the duration of the direct influence of the perceived inducting event. Emotions can be minimised if we learn to control our state of mind. Yet emotions are the salt and sugar of life: too much can be sickening, not enough induces blandness of reactivity—robot-like behaviour—and can lead to depression.

While in a contented state of mind, should we encounter a threatening event, our primary reaction is fear, inducing a traumatic stage in which we react to find an escape or a solution, in order to achieve safety. Fear results as the emotion from contentment to traumatic stage, while relief/happiness is the emotion from traumatic stage to contentment, as we solve or avoid the problem.
    The physiological changes manifest in externalisation of the emotion. Emotions drag and their physiological effects intermix. Yet most, if not all, emotional responses are stylistically learned, further to be enhanced— grafted on basic fear and contentment for specific responses according to a social stylistic etiquette. The intensity of surprise, as well as the importance of the event will dictate our emotional reactivity. Stylistic training in management of aggressiveness and receptivity can minimise or modify this reactivity. Inability to control emotions can lead to distress while lack of emotion can lead to depression.
Fire versus a cold making machine ...
An analogy that parallels emotional reactivity is the manufacture of hot and cold. Higher temperatures are usually easier to generate than colder temperature in a given environment. On average, the simple technique to raising temperature is to light a fire. To create lasting cold we need to build a complex machine that removes heat using pressure differentials and evaporation. 
    Fear seems to naturally happen easier than happiness. Fear is a primary defence that initiates a reaction, generally of escape or attack. Contentment occurs when we are satisfied that we are in a safe zone of event/time. The more complex our perception of our environment is, the more analysis we need to be able to perform—and the more analysis we perform, the more complex our stylistic interpretation of our environment becomes. The more we know, the more we need to construct a stylistic mechanism enhancing basic contentment to generate happiness—minimising fear by inducing emotion differential in opposition to it, in a complex environment that we stylistically decide to be safe. As human we built this stylistic mechanism through a multitude of interactive social learning, but this mechanism is often not as efficient as it should.

Cry Baby, Cry . . .
A baby cries from the pain of birth, and soon he or she stops when he or she feels safe in the environment.  Hunger is satisfied in (and by the) the environment  (mother’s milk) so there appears no threat from the environment. This contentment can be enhanced by interaction with the environment. The baby either smiles back at us or cry from seeing us, in which case we are frightening the child. Our attitude, whether happy or angry is sending strong messages that can already be felt or misunderstood in these first months of life. The baby mostly reacts with fear and contentment to our own emotional output. And this is why our messages need to be very clear, so that there can be little confusion of basic choices in the developing mind.

Change
Our mind is always in a flux, with various mixes and intensity levels of contentment and fear, even in deep depression where those levels are too low to spark efficient reactivity. Coming from or going to depression has a certain level of fear, Rarely, does coming out involves contentment unless we stylistically work at it, carefully avoiding delusions.
    Emotions are not a state of mind but a change of mind—between states of mind and within a state of mind. The bio-changes of emotion modify the quality of our energy field. This modification in the quality of our energy field (heat, electromagnetism and moisture) is what is measured by a lie detector. A lie detector is calibrated to personal emotional change and state of mind to questions to which the answer is known and cannot be lied to, and then measures our field while we respond to other questions. A lie will subconsciously conflict with our inhibitors—generating an emotional reactivity that can be measure with high degree of accuracy, even when we try to control our emotions by clamping our state of mind.

Awareness and emotions
Although it seems common sense to be fully aware, we are often lacking awareness. We plod through a day and at the end we haven’t got a clue to whatever we have really been doing, especially in relation to our greater goals in life. We performed tasks while cruising on “automatic” with our mind stuffed in cotton-wool for many reasons—either we did not sleep well, were on the grog the day before, no event did challenge our reactivity or we were distracted by other factors. There are time when our IQ is well below the average, while other times we feel we could lock horns with Einstein.
    Awareness is proportional to the speed of understanding the sum-total of environmental factors in a conscious mode. Our awareness relies heavily on the alertness of our sensors and processors, but also from the quality of our stylistic learning, including emotive responses. If we have a headache, are tired, or under the influence of a behaviour modifying drug, our responses will be modified. If we plod with difficulty through a subject matter, we could get distressed. In some instances our awareness fades, we get tired or bored. We don’t know what we are doing or supposed to do. Our motivation is disappearing and we are likely to be on the road to depression.
    Being aware of our emotions means that we have a better chance of manipulating them and controlling them, even if we are unable to resolve a conflict instantly. There are a few techniques used to achieve this control, such as those of actors performing characters whose emotions are quite different from their own: sadness and tears of a character, while the performer has won the biggest jackpot ever, or a character laughing with conviction while a performer’s loved relative is on a death bed. Minimisation and chosen expression of emotions is a matter of stylistic focus and memory recall, to control the states of mind while being unrelated to the present reality of event. This seems to involve a certain amount of self-deception, yet we only deceive our reactivity to events not our perception of events that we still are able to classify as safe or unsafe. In this case we remain in control of the analysis of events and choice of synthesis in order to solve, accept or avoid the event.
    Similar techniques are used by leaders of cults, to gain control of people through stylistic belief manipulation of our uncertainty that induce emotional shifts to a traumatic stage of mind, for which the solution is a unique belief. The process is simple brain washing—a deception induced and solve by someone else than our self. The technique is also used in advertising and many governments propaganda, and involves isolation of the subject from conflicting yet valid options. Such manipulation of emotion to information results in reducing personal natural curiosity.

Emotions Within A State Of Mind
We have every reason to be happy, but we may not feel happiness. We have reached a plateau in our contented state of mind, leading to reduction of hormonal activity. Emotions are generated during shifts between states of mind or by gradient within a state of mind that maintain, and react to, bio-chemical activity.
    Happiness is generated by stylistic incremental changes within a contented state of mind. In order to feel happy, we need to increase our level of contentment. We manipulate contentment by stylistic desire. One of the secret of happiness is here. We do not reach happiness per se but create stylistically motivated positive shifts within contentment in a stylistically defined safe zone of event/time, like climbing a set of stairs, by increments of emotional shifts.
    The process of going up is mostly deliberate and relatively slow, the process of falling down can be accidental, fast and easy. This is why we need fall-back position to arrest the fall.

Addiction to emotional change via delusion
Without change of emotional intensity within a state of mind, boredom and inactivity can settle.
    Boredom and inactivity are depressive.
    Emotional shifts towards happiness feel good. Problems can occur when we are unable to maintain the upward momentum and when we stop evaluating properly the ever-changing environmental factors as we seek change.
    Bi-polar depression can stem from an unstable stylistic motivation which manipulates our desires to achieve a greater contentment while deliberately throwing caution to the wind. We feel we can walk on water and we attempt to walk on water—a strong delusion—knowing that it will bring trauma, then depression. We create a cycle of great emotional highs and deep lows through delusion, developing a habit to push for more, as the exhilaration of the high becomes tempting again after we have vicariously needed the low.
    Although most of us are affected to some degree by small chaotic  cycles of highs and lows in our pursuit of happiness, in extreme cases, the physiological adaptation of our memory to the cycle of high and lows creates an increasing craving that we find difficult to resist, like a need for a puff of nicotine. The bio-cycle becomes an addiction, like gambling all the time with our own happiness rather than money. The depressed state then provides an excuse for our failures.
    Similar to tars, which usually induce cancer, our actions—during the cycle of great highs and great lows—can destroy our life, apart from the depression itself. In chronic cases, drugs appear to be the only treatment to tone down the intensity of the cycle but in the long run, the causes of delusion-addiction need to be carefully assessed and adjusted in order to modify the habit. It can become a very sensitive issue when the desire of stopping the cycle becomes entangled in the delusions that can define what is success and failure.

Dragging
The drag of emotion varies from individuals and will often outlast the time of change of circumstances.
    Because our emotions are related to physiological changes, and hormonal/chemistry levels, there is a bio-drag time in the changes from one feeling to another and some overlap too. The intensity of emotion is rarely maintained from its point of origin in time, although we can maintain excitement in anticipation and maintain this emotional shift through the development of an activity, step by step  progressing towards success (or failure), until we stop this activity and the emotional intensity fades.
    Some emotional shifts drag longer than others and have different time-lapse for different individuals. A strong fear (from a trauma) can last for a few seconds and diminish over several minutes or several days towards an hyperbolic minimum (where the memory-fear fades towards a virtual minimum) depending on the circumstances of the inducing factors.
    Should fear last far beyond the inductive event, the natural fading process is impeded for some reason. We could become deluded as the now-finished original event becomes the focus of our activities, constantly reinforcing emotions within a traumatic state of mind. The fading impediment happens in some main subconscious areas:
1) From our learning of grief in which we are encouraged to cultivate feelings to a trauma far beyond its dangerous or specific effects,
2) From the guilt that could be associated with abandoning our interest in the trauma (which has become part of our memory)
3) From the transgression of our territory by the trauma that we feel should be rectified (retribution, punishment of the offence) before adjustment in our emotional levels, and
4) From a strong fear which has bent our reactivity beyond its normal natural flexibility and fading. Our bio-chemical processes stays strongly reactive to the memory of the event.

Creative fever
"Febrile" intensity (transe) is strongly felt by artists who are in a powerful creative mode. It is difficult to maintain this emotional shift while creating a long and demanding work, over several months. This influences the style of the creation, and, in the best of works, a well maintained emotional shift can be felt by the public.
    This transfer becomes extremely obvious in proven movie making techniques in which, from the first images, the actors uses their own ability to create an impression of a state of mind, then the character development manipulates the state of mind of the viewers. This is why cinema and television are often referred as emotional media.
    Games are also emotionally charged activities as they create a strong shift of states of mind towards contentment with anticipation of a reward, unless we loose and in this latter case we feel an emotional shift towards a traumatic mind of some intensity (usually depending on the stake of the game but not necessarily so).
     Written words (novels, poetry) can induce shifts in states of mind. The drag time will be the time during which the feeling of reaction (hormonal/chemical) will last in our body as we allow it to affect our state of mind as we become involved in the narrative.

Control
Controlling emotions is somewhat difficult and can depend on the intensity of environmental factors we have met and on the reactions we had, early in life. We have little control over the physiological aspect of emotions (hormonal/chemical) but should we change our state of mind we create an emotional shift. Should we control our state of mind, we thus manage our emotional shifts and so eventually we can eliminate undesirable emotional shifts by control and manipulation of our state of mind, using memory-choice (I am not going to be affected by this and that...).
    It is well-known for example, that Joan of Ark processed the fear of a battle the day before. She experienced all the emotional implication of the oncoming battle by inducing mind shifts from contemplating action from victory to defeat, including the worst scenario of traumatic injury and death. The next day, she would have a clear mind focused on fighting without fear.

Emotions during deep depression
During the deepest of depression one may cry but this physical state is an emotional response as we try to escape from depression or have left  the tap on running just before we reach deep depression, from being distressed. Some of us just appear in a blank state of mind. Some of us may be locked in fear, although fear has subsided, only to be reinforced while trying to escape the depression.

Basic Emotional Shifts
Fear
Fear arises principally from a shift into a traumatic stage of mind as we are confronted by unsafe environment upon which we have little or no control. Reflex actions are direct resultant from a strong burst of fear as the memory of pain.

Anger
This emotional shift from a traumatic stage happens as we blame the origin of our fear on someone else. Anger uses aggressiveness as a way to bypass subconscious guilt in order to redress an event towards contentment. It provides gratification thus a shift from a state of fear towards a contented state but usually ends in a delusive state, as our aggressiveness often taps into our prejudices.

Happiness
Happiness is a complex emotional shift from a lower level in a contented state of mind to a higher degree of contentment, while in safe environmental factors.

Courage
A deliberate shift within a traumatic stage by inducing another traumatic stage by performing an unsafe event—such as the dangerous removal of the unsafe environmental factors—in order to reach safety.
    There is delusion in the risks factors—often calculated by others rather than ourselves. Although courage is regarded in high esteem, it is linked to foolhardiness, yet it is an essential part of survival when being courageous is the last stylistic option.

Bad temper
Bad temper is the habit of using anger in a bid to solve most of our traumas. Bad temper eventually becomes the basis of our activities and we become unreceptive and unable to reach happiness.

Rage
Rage is an uncontrolled high emotional shift through traumatic and delusive states of mind. Rage is anger with higher degree of intensity, losing sight of the original motivation.

Blues
Emotional shifts in a weak depressed (inactive) state of mind. Having the blues happen when we have a low rate of success and do not wish to do anything about it, as we gently blame the rest of the world for our failures. It usually provides a position of reasonable survival but is lacking happiness (acknowledgement of success). Having the blues involves a submissive attitude to events and a belief in fate.

Boredom
A stable position in a limbo state of mind when we don’t attach reactive values to the safe environmental factors and there is no shift of emotion, no receptivity nor aggressiveness. Boredom is akin to depression, except boredom does not have the depth of traumatic shifts involved while on our way to become depressed. The lack of motivation in boredom is only fleeting, while the loss of motivation in depression is chronic.

Sadness
Sadness is an emotion related to compassion and love, in as much as it an understanding of a trauma that happens to some else to which there is no effective physical solution. It is a stylistic way to share the pain of others, although we are not directly affected. Sadness can become overbearing if we let it be and it will induce depression.

In the end the process of controlling our aggressiveness and our receptivity should take us towards peace in our relationships, while promoting our state of mind of contenment — via the emotion of happiness...

PEACE.

happiness is a box of chocolate...

How are you? A journalist I knew always replied, with alarm: “Why? What have you heard?” But I ask only because happiness and contentment seem much discussed presently, and not always with happiness and contentment.

Britain, for example, has come in at number 13 out of 110 in an international comparison of a nation’s wealth and wellbeing, using measures such as education and health care. This has been considered a poor show, but I thought it pretty good, working on the principle that if you aren’t worried, you haven’t been paying attention to George Osborne’s skin tone.

Besides, these measures show how happy and content you should be, and worrying why you’re not when you should be has always been a cause of more of it among the English middle classes and other people who can afford such thoughts, like Wayne Rooney and Simon Hughes. And you must have noticed that it is impossible to order yourself to be happy and content. That’s why there are so many quotations insisting you can: vide the fabled Aesop: “Be content with your lot; one cannot be first in everything”. He was better on the animal stuff.

Still, the latest from the National Archives did reveal a fascinating list of keys to happiness, at least in the 1970s, from a Treasury adviser, Peter Cropper, anxious to temper a familiar Conservative doctrine of benevolent suffering: “There is no hint...of the end goal of it all – joy, wealth, national power, two acres and a cow, a second car in every garage, interesting jobs, leisure, comfortable trains, channel tunnels, atomic power stations, gleaming new coal mines, everyone a bathroom, patios for all, etc, etc ?”

Splendid. Patios for All! Why didn’t that catch on as a slogan? Well, some unfortunate associations, bodies often underneath them, for example; no readily definable class of patio owner; foreign word, too. By the way, did you know that the last government discovered that there are over 800,000 conservatories in England, with the most in Wiltshire? Patio seems to have run into a category difficulty: when, for example, is a patio a terrace? ( I can solve that familiar wobbly patio problem, though: drill 5-6mm holes in the joints and then squirt an expanding foam filler into them.)

http://www.independent.co.uk/opinion/commentators/charles-nevin/charles-nevin-the-secret-of-happiness-patios-2121772.html

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May I invite you to read a few words on happiness at:

http://www.yourdemocracy.net.au/drupal/node/8011#comment-10267