Saturday, July 31, 2010

Global Catastrophe Alert. August 6th Lets see what happens L&L KWP


GLOBAL CATASTROPHE ALERT...http://www.ibtimes.com/articles/39946/20100731/global-catastrophe-alert.htm

Latest News in Commodities
We don't normally mention Astrology on www.clivemaund.com because although Clive Maund has a good working knowledge of Astrology and has used it for many years in his personal life and found it most helpful, applying it to markets is another ball game and requires a special talent. So we have stuck to Technical Analysis and left applying Astrology to the markets to others. However, the planetary alignment that is set to reach maximum intensity during the next two weeks is of such immense power and has such major implications, that we would be foolish to ignore it. To those reading this who would scoff at applying Astrology to the markets and world affairs I would merely point out two undeniable facts. One is that the widely known Arch Crawford, who uses Astrology extensively amongst other tools to make his predictions in his Crawford Perspectives, was ranked #1 Stock Market Timer for the period October 1 2007 through October 31, 2009, and you don't do that by coincidence. Secondly, many seriously wealthy people, who are above and beyond peer group pressure and don't have to give a damn what other people think, openly use Astrology in their lives. In addition the Royal Bank of Scotland produced a 12-page report on Astrology and the markets early this month, but laughably tried to apologise for doing so at the same time by giving the article the cringing title "Sheer Lunacy staring at the Heavens". Companies are of course subject to peer group pressure big time. That's enough justification - we will shortly proceed to examine exactly what is going on, but first a very quick lesson in the most important planetary harmonics, even the most basic understanding of which will give you a glimpse of the enormity of what is going on.
In Astrology the most disharmonious and stressful aspects between planets are the square (90 degree aspect) and the opposition (180 degree aspect), while the most harmonious and flowing aspects are the trine (120 degree aspect) and the sextile (60 degree aspect) which in degrees is half a Trine. The reason that the trine is so harmonious is that it normally connects signs that are of the same element, as the 3 signs associated with each of the 4 elements of Fire, Earth, Air and Water are naturally separated by 120 degrees, for example the Fire sign Aries is separated from the Fire sign Leo and the Fire sign Sagittarius, in the opposite direction, by 120 degrees. Persons born with a lot of squares and oppositions in their horoscopic charts start life with "a bad hand" and usually face a long struggle to attain inner harmony and success in life, while those born with a lot of trines and sextiles in their charts lead lives of relative ease and privilege. These planetary aspects also have a macro effect on the world at large, determining the destiny of countries and economies etc and also correlate with natural disasters and wars. While it is tempting to label the stressful aspects as "bad", particularly if you feel that you have been getting the "rough end of the stick", in developmental terms they are necessary. Just as we know that pain is necessary to prevent us causing inadvertent damage to our bodies, times of stress and crisis are necessary to bring about needed changes that would not otherwise occur. There are millions and millions of people who would not lift themselves out of their comfy armchairs at all, were it not for the need to earn the money to pay the bills to prevent the ever threatening extreme stress that would be caused by not being able to buy food and having the utilities such as electricity cut off. Take a good look around any city center on a weekday morning - it doesn't take much to figure out what motivates people. We will now take a look at a visual representation of the principal harmonious and stressful aspects that fall within the circle representing the heavens.
The two pictures below show the most complete and extreme harmonious and stressful harmonics respectively that are possible. The first picture shows what is called a Grand Triangle or Grand Trine, which is made up of a series of trines spanning the heavens. The second picture shows the Grand Square or Grand Cross, which is made up instead of a series of 4 square aspects spanning the heavens, which of course involves 2 oppositions at 90 degrees to each other. In both of these pictures the more planets that are involved and the closer the aspects between them, the stronger the pattern and the more powerful the energy involved.
Now here's where it gets really interesting. If you understand that the Grand Cross represents a blocked energy pattern that is characterized by extreme disharmony, discord, opposition, and stress, all of which are of course a breeding ground for conflict, then you at once grasp the immensely powerful symbolism of the Christian cross, which is associated with the suffering of Christ, and you also comprehend the horrific negativity of the Nazi Swastika made up of a cross with tails, made more ominous by its thick black lines and the surround of blood red. This was a flag which dripped evil and just by itself revealed the intentions of the regime which spawned it and went on to create carnage.
What was  Neville Chamberlain  (the British Prime Minister before the 2nd World War) thinking? - did he really believe he could make a "gentleman's agreement" with a regime that had a flag like this? ...
Even to the most objective and unbiased observer this flag is a disturbing sight, and with good reason. In addition to the threatening heavy black lines and blood red, the Swastika is derived from the most negative of astrological patterns, the Grand Cross, which as we have observed above is a pattern of maximum stress and conflict. This flag meant trouble and signified a regime that could only be stopped by one thing - force.
At the other end of the scale we have the 6-pointed star, the Star of David (see below), which represents pure harmony, being as it is two Grand Trines overlaid, whose points make a chain of harmonious sextiles (60 degrees) around the circle. Very few people alive truly grasp just how positive this star is. Please note here that this observation is wholly apolitical - I am commenting here solely on the geometry and astrological symbolism of the the 6-pointed star, not on the actions or politics of the Jewish state.
As a fine example of the beneficence and harmony of the Grand Trine finding expression in the life of an individual, we have the English singer Robbie Williams, whose chart (just showing the planets involved in the Trine) is shown below. Robbie could barely comprehend his meteoric rise to stardom and once said with incredulity "I'm rich beyond my wildest dreams" - it sure helps to have fate on your side. For a bit of light relief after reading this, here is a song by Robbie.
Likewise, Mick Jagger of The Rolling Stones has many trines and sextiles in his birth chart although not a Grand Trine. He has a Sun-Jupiter-Pluto conjunction on his Ascendant conferring charisma, fortune (Jupiter) and power (Pluto). A reader of the UK Sun newspaper recently commented, somewhat uncharitably, that Jagger "looks like a walking corpse", but if you had packed at least 100 times as much into your life as most people experience, would you really expect not to look a bit weathered??
The reason that stars become stars is that they "constellate an archetype" and provide something for people to aspire to and look up to. Prominent people in all walks of life generally have these beneficent aspects in their horoscopes, although there are often more difficult aspects in their charts too that provide the motivation to succeed - if there were only these harmonious aspects they would probably lounge about and do nothing. The writer's own brother, who has a Grand Trine in his horoscope, is a prominent businessman in the UK. Olders readers will recall "Tricky Dicky" Richard Nixon, a President in the US in the early 70's who resorted to subterfuge in an effort to assist his reelection chances - he got caught out and impeached. Nixon had a stressful opposition from Neptune to the Sun on his chart, which gave him a tendency to be a deceptive S.O.B. but as leading US astrologer Robert Hand pointed out "I feel that Nixon was sincere in denying that he was a crook, that is, he did not see himself as one".
Alright, so what have we got coming up in the sky right now? - this is what we have got...
The chart is for the 6th August this year when the planetary aspects are at their tightest and the moon swings into position to complete a Grand Cross pattern. Note, however, that the fast moving moon makes a fleeting appearance in this pattern, what really matters is the "T-square" part of the pattern involving many planets in the early degrees of Cardinal signs, as of course when the moon is not involved the point of the pattern completing the Grand Cross is missing. These aspects are starting to come into effect in a big way this coming week and will intensify until their early August peak. Because this pattern is forming in the very early degrees of what are called Cardinal signs, starting with the Jupiter - Uranus conjunction around the start of the zodiac circle at the beginning of Aries, it is known as the Cardinal Climax, and its significance is amplified. It is very important to understand that such configurations are EXTREMELY RARE EVENTS - according to Crawford, it is most powerful aspect in Earth's written history. Note that not everything can be explained here, as I am trying to write an article, not a book.
So, what does this extremely tight and tense astrological configuration mean for the world? In interpreting this pattern it helps to understand that disharmonious aspects to planets can bring about the following negative manifestations - Mars: aggression, conflict and war, Jupiter: inflation and excess, overreaching, Saturn: authoritarianism, austerity, privation, poverty, Uranus: sudden developments, revolution and anarchy, Pluto: chaos and mass destruction leading to fundamental transformation. All of these planets are involved in this tight grouping, and for clarity planets that are not involved in it are not shown, which includes the Sun. Looking around at the world today we have a number of threatening disasters or catastrophes. One possibility is that Israel or the US could attack Iran, although this looks more likely to happen later. They would like to do this but are scared of the consequences and the US is spread thin militarily with its occupations of Afghanistan and Iraq, but on the other hand it would be a good way to get unthinking people to rally round the flag and forget their economic woes. With regard to the natural world major earthquakes and flooding and other natural disasters would also be typical manifestations. Finally this terrible configuration hardly augers well for the stockmarket, which could crash with very little warning, and it is certainly in position to do so. The fortunes of the Precious Metals depend on what disaster or combination of disasters manifests - for example an attack on Iran would be expected to drive them higher, whereas a self-feeding stockmarket crash would probably take them lower in the absence of such an attack.
Do the negative implications of this extreme planetary configuration have to manifest immediately? Not necessarily, although they probably will, but there could be some time lag. For example Saddam Hussein invaded Kuwait in July - August 1990, between a solar and lunar eclipse and just before an extremely malefic Grand Cross in the heavens in fixed signs, see lunar eclipse chart below, but was not kicked out until the next pair of eclipses 6 months later, in Operation Desert Storm. The symbolism of this Grand Cross could not be more apt, with Mars, the god of war, and Pluto standing for catharsis and mass destruction being involved - six months later Saddam Hussein's army was humiliated and sent packing and the Kuwaiti oil fields were set ablaze.
The following pattern, which shows a lunar eclipse squared by a Mars - Pluto opposition, symbolizing violence and destruction, appeared in the sky at the time Saddam Hussein invaded Kuwait...
 
...and led to apocalyptic scenes at the next pair of eclipses 6 months later...
We have seen that periods of stress and strife are inevitable - they are built into the clockwork of the heavens and are thus unavoidable - yet it is these times of crisis that provide the motivation and the necessity to set things straight or to make needed changes. For example, the Apollo 1 disaster in the 60's in which 3 astronauts died in a fire at the top of a spacecraft resulted in a radical safety overhaul that may well have prevented a much more serious accident during the moon missions, just recently the Gulf oil disaster has exposed grave shortcomings that will result in a dramatic tightening up of safety and security on drilling platforms, A much more extreme example is the Second World War which vented a tremendous amount of negativity and thus ushered in the long period of relative peace and prosperity that lasted for decades. Earthquakes are described as disasters, as if they are negative, but the main reason that people suffer from them is that they insist on building flimsy dangerous structures in known earthquake zones - the earth is not responsible, it is just "doing its thing", and in fact the same of true of all so-called natural disasters - much of the misery resulting from flooding is the result of stupid selfish humans chopping down the forests which naturally hold much more water, thus exposing themselves to massive runoff and landslides. Nature itself is fully adjusted to these natural "disasters", which is why palm trees can bend to the ground and have slatted leaves. The main reason for themassive fires in Yellowstone National Park in 1988 was that the authorities put out the regular small fires started by lightning, instead of letting them run their course. The result was a disastrous build up of dead dry underbrush. They made the same mistake of interfering with nature in Australia, where in fact fires are necessary to trigger germination of some Eucalypyus trees, and the result was massive devastating fires. In recent years we have seen the same kind of dangerous meddling in natural economic cycles by the likes of Greenspan and the US Fed and Treasury - N.B. - if you read all of this article on Greespan, you probably have serious time management issues. They decided that recessions are politically undesirable and unwelcome, so they obstructed them with their "financial engineering", and while they succeeded in stopping them up to now, the distortions and excesses that these recessions would have cleansed from the system have now snowballed into an unstoppable monster which is bearing down on the financial sysyem. Even at this 11th hour, people have been duped into thinking that they are are going to be able to continue playing the same old game of keeping the system limping along by creating more money, monetisising bonds and suppressing interest rates etc. We are now thought to have arrived at the point where this isn't going to work any more - the forces of deflation (for which read a long series of impeded natural recessions) have built up a massive head of steam, and all the averted past recessions, like the one that should have happened in 2003-4, are going to suddenly turn up on the doorstep, rolled into one. What the world needs now is an economic depression, not for the widespread suffering and privation that it will cause, but to cleanse the world of debt, which has become a massive millstone and drag at all levels of society, personal, corporate and state. This contraction will also serve to rid the system of distortions, and strip out the parasitic elements that have bred like flies in this cesspool of debt, especially the peddlers of debt and derivatives, and have caused their host, i.e. the world at large, to become chronically ill, a process which got underway big time in 2007-8. Small wonder then that the banks and Wall St are going to extreme lengths to try to prevent it. Economic collapse now looks inevitable, but when you truly grasp the reasons for it, you understand that in developmental terms it is actually necessary to purge the system so that we can later move forward again freed of the drag of all this debt baggage. It is thought that the extraordinarily tight and tense planetary aspect pattern in the sky right now, which concurs with numerous conventional technical indications, likely portends such a severe economic contraction. An economic storm is believed to be about to break, but as those familiar with Beethoven's 6th Symphony know, after it has wrought its worst, the sun will come out again and birds will start to sing.
Alright for some - wildflowers take advantage of the leafless canopy in 1989 in Yellowstone National Park, Wyoming, following the massive 1988 wildfires, demonstrating how disaster leads to opportunity. Notice, however, that they come out after the fire rather than before or during the fire, which would not be advisable. In the same way we will look to go long gold and silver after the crash, rather than before or during it, when they are both likely to be smashed down along with most everything else.

First published on www.clivemaund.com on Sunday 25th July. Since this article was first posted we have seen the WikiLeaks episode, which may have major implications for Pakistan, the Pakistan air disaster in which 152 people died, massive flooding in Pakistan, continued flooding in China, and a heatwave and major fires in Russia. Pakistan does seem to be a nexus of expression for the energy in the astrological T-square, so this is a part of the world where major change is to be expected.

Thursday, July 29, 2010

DIVINE SIGHTINGS



Throughout history, there have been numerous appearances, attributed to divine beings, in particular those of Mary, Mother of Jesus. Always accompanying these mysterious and astounding events have been numerous though random healings. These events have included sightings approved by the Catholic Church: Zaragoza, Spain (40 A.D.); Rome, Italy (352 A.D.); Prouille, France (1208); Aylesford, England (1251); Guadalupe, Mexico (1531); Kazan, Russia (1579); La Vang, Vietnam (1798); Paris, France (1830); La Salette, France (1846); Lourdes, France (1858); Pontmain, France (1871); Knock, Ireland (1879); Fatima, Portugal (1917); Beauraing, Belgium (1932); Banneux, Belgium (1933); Girgenti, Malta (1938); Rome City, Indiana, USA (1956); Zeitoun, Egypt (1968); Akita, Japan (1973); Kibeho, Rwanda (1982); Litmanova, Slovakia (1990);

Other sightings have been notable but are not church approved, including: Evesham, England (709 A.D.); Walsingham, England (1061); Siena, Italy (1347), Chiquinquira, Columbia (1586); Quito, Ecuador (1594); Vailankanni, India (1600); Agreda, Spain (1600s); Victories, Paris (1836); Blangy, France (1840); Siluva, Lithuania (1608); Heiloo, Holland (1713); Aparecida, Brazil (1717); Rome, Italy (1842); Lichen Stary, Poland (1850); Pellevoisin, France (1874); Pellevoisin, France (1876); Marpingen, Germany (1876); Gietrzwald, Poland (1877); Corato, Italy (1878); Rome, Italy (1884); Peking, China (1900); Sheshan, Shanghai, China (1900); Poland (1904); Caserta, Italy (1916-1953); San Giovanni, Italy - Padre Pio (1918); Verdun, Quebec, Canada (1920); Montreal, Canada (1922); Tuy, Spain (1925); Campinas, Sao Paulo, Brazil (1929); Ezquioga, Spain (1931); Poland - Blessed Faustina (1937); Holsterhausen, Dorsten, Germany (1940-1954); Birgamo, Italy (1944); Amsterdam, Holland (1945); Marienfried, Germany (1946); Rome, Italy (1947); Montichiari, Italy (1947);L'ile-Bourchard, France (1947); Lipa City, Lipa, Philippines (1948); Montichiari-Fontanelle, Italy (1947); Necedah, Wisconsin (1950-1975); India (1952); Syracuse, Sicily (1953); Sabana Grande, Puerto Rico (1953), Ohio, USA (1954); Garabandal, Spain (1961); Bayside, NY, USA (1968); Wu Fung Chi, Taiwan, China (1980); Medugorje, Bosnia-Herzegovina (1981), San Nicolas, Argentina (1983); Surbiton, U.K. (1985); Belpasso, Italy (1986); Hrushiv, Ukraine (1987); Kurescek, Slovenia (1989); Clearwater, Florida (1996); Montreal, Canada (1998); Santa Fe, New Mexico, USA (1998); Platina, Brazil (1997); Assiut, Egypt (2000); Hilversum, Netherlands (2001); Kodungaiyur, India (2001); Accra, Ghana (2004).

The Apparition at Zeitoun (a suburb of Cairo), Egypt was profound and heavily photographed. The apparitions were witnessed by thousands of onlookers, of different religions, languages and nationalities. The apparition in this case was silent, differing from those in which she would usually appear initially to children, and communicate with them in their native language.

The events began on the 2nd of April, 1968 at a Coptic Orthodox Church in the Cairo suburb of Zeitoun. Suddenly, during the evening hours, two Muslim mechanics and some women on the street noticed movements on the dome of the church. The movements resolved into the figure of a young woman, holding on to the cross on the dome. The onlookers believed that she was about to commit suicide, one yelling at her not to jump, while the other ran for the priest. Then one female onlooker distinguished the image more clearly and announced loudly, "It is our Holy Mother Mary!"

For the next three years, the apparitions appeared almost every night, sometimes clearly and sometimes vaguely. She was witnessed smiling, bowing, blessing, praying, holding the cross, kneeling at the cross, and waving an olive branch. The images were photographed, televised, and witnessed by many, including the then president of Egypt, Abdul Nasser. Oddly, some saw the apparitions clearly, while others could see nothing. Christians prayed the Rosary while Muslims chanted that God has chosen her above all women. It was only when the government, in 1971, began to sell tickets of admission, thinking they could make money, that the apparitions ceased to manifest.

The event inspired many conversions to Christianity as well as thousands of miraculous healings. The Muslim mechanic who had first pointed to the Lady of the dome on that first night had been scheduled for amputation of his hand the following day The next day, when the bandages on his hand were removed, the hand was found to be totally healed. Previously a hotbed of terrorist activity and crowded with refugees from Civil Wars in Africa, there was a calming effect by the apparition and an overall shift toward peace, especially between Islam and Christianity.

For those who are severely ill and who have found little hope otherwise in treatments, a journey to the pathways where the Mary Apparitions have appeared, is not an unreasonable search. Some, more current activity, which is known to continue to this day, could provide the impetus required for the healing. You do not have to be religiously inclined, nor as many do, make promises to the entities, as if the prospective healing is something you must negotiate. If the illnesses that ravage your body have changed your soul and made you a better person, then there is a good chance changes can come about from seeking the locales of divine visits.










Animal Abuser Jay Baldwin is out of jail and looking for animals.

xxThis is urgent - Jay Baldwin, animal abuser - Please cross post!!!!!
1 day ago



Please cross post to all shelters, ACOs and anyone doing adoptions! He will torture and kill any animal he gets his hands on. He sometimes has a woman helping him. It is best to check driver's licenses to verify identity.
 

Subject: Do Not Adopt!!!!
 

I work at an animal shelter in northwest CT. Today we had to keep all our doors locked and check people (license, etc) before they entered our shelter and keep the security camera on at all times. There is a man called Jay Baldwin who just got out of jail on Thursday and on Friday he stopped at a local vet and tried to get an animal from them. They recommended our shelter and another local one (not knowing his reputation, he is known for animal abuse). Our director alerted the police who kept an eye on us and will continue to do so. He may even break into a building to get an animal.
 

Jay Baldwin is in his 50s, tanned and likes to wear hats. He will pay an adoption fee to get the animal and can even get violent and take the animal if thwarted. He may also send friends in to get the animal. He will use other names. So it this makes it hard to tell who he is. Hopefully adoption screening will help keep animals from him.
 

Please let other shelters you know of know this.
 

First Names: Jay
 

Last Name: Baldwin
 

City/State: Derby, CT
 

Posting: This guy was charged with 10 counts of animal cruelty in Derby, CT Superior Court.He is 59 years old, tall and pot belly heavy, bald and a very smooth talker.He is prohibited from having any pets now and anyone who knows of him trying to adopt a pet should contact Ansonia Police directly at:203 734 1651.
 



This is JAY BALDWIN....someone circulated a different picture of an animal abuser and confused him as Jay Baldwin as listed above..This, according to the West Waldwick shelter, is Jay Baldwin.

Monday, July 26, 2010

This Is Your Brain On Happiness

This Is Your Brain on Happiness
Oprah.com
Sunflowers
Circuits in your brain light up when you're happy. One groundbreaking researcher has discovered how to keep them lit.
There are no dark corners in Madison, Wisconsin, a university town that sparkles with endowment and research dollars—more than $900 million last year—as well as just plain Midwestern niceness. The grants are well earned: It was at the University of Wisconsin–Madison that the first bone marrow transplant was performed and the first synthetic gene was created. It was here that human stem cells were isolated and cultured in a lab for the first time. And for more than a decade, one of the campus's most productive hit makers has been the Laboratory for Affective Neuroscience, run by a 56-year-old neuroscientist and professor of psychology and psychiatry named Richard J. Davidson, PhD, who has been systematically uncovering the architecture of emotion.

Davidson, whose youthful appearance and wide-open smile give him more than a passing resemblance to Jerry Seinfeld, has been studying the brain structures behind not just anxiety, depression, and addiction but also happiness, resilience, and, most recently, compassion. Using brain imaging technologies, in particular a device called a functional magnetic resonance imaging (fMRI) machine, a sort of Hubble telescope for the brain, Davidson and his researchers have observed the areas associated with various emotions and how their function changes as an individual moves through them. His "brain maps" have revealed the neural terrain of so-called normal adults and children, as well as those suffering from mood disorders and autism. Davidson has also studied a now rather famous group of subjects: Tibetan monks with years of Buddhist meditation under their gleaming pates.

Probably his most well-known study mapped the brains of employees at a biotech company, more than half of whom completed about three hours of meditation once a week led by Jon Kabat-Zinn, PhD, founding director of the Stress Reduction Clinic at the University of Massachusetts Medical School. After four months, the meditating subjects noticed a boost in mood and decrease in anxiety, while their immune systems became measurably stronger. What made headlines, though ("The Science of Happiness" sang a January 2005 
Timemagazine cover), was that Davidson vividly showed that meditation produced a significant increase in activity in the part of the brain responsible for positive emotions and traits like optimism and resilience—the left prefrontal cortex. In meditating monks, he'd separately found, this area lit up like the lights in Times Square, showing activity beyond anything he and his team had ever seen—a neurological circuit board explaining their sunny serenity.

These and other findings of Davidson's have bolstered mounting research suggesting that the adult brain is changeable, or "plastic," as opposed to becoming fixed in adolescence. What this means is that although an individual may be born with a predisposition toward gloominess or anxiety, the emotional floor plan can be altered, the brain's furniture moved to a more felicitous arrangement; with a little training, you can coax a fretful mind toward a happier outlook. It's a new understanding of the brain that represents a paradigm shift of seismic importance, and one that's sent a steady stream of reporters out to Madison like pilgrims on the road to Santiago. Perhaps just as seismic is Davidson's "coming out of the closet" (his phrase) as a highly regarded, marquee-name brain researcher with a focus on contemplation, and a commitment to putting compassion and spirituality on the scientific map.

The letters on the license plate of Davidson's silvery green Subaru Outback spell out EMOTE, but the man himself does not ooze. Gentle and precise in his speech, he is the consummate scientist, curious, quietly passionate, and utterly on topic. And despite all the buzz about his work, he'll tell you simply that he has been chipping away at the same ideas about consciousness for more than three decades.

Raised in Brooklyn—his father was in the real estate business—Richie, as friends call him, is still married to his college sweetheart, Susan, a perinatologist and director of the perinatal program at St. Mary's Hospital and Dean Medical Center in Madison. They were born nine days and a few blocks apart; both graduated high school at 16 (she from Erasmus, he from Midwood), and both have graduate degrees in psychology from nearby universities: his from Harvard, hers from the University of Massachusetts. "You couldn't have arranged a better match," he says.

When they arrived in Cambridge in the early 1970s, every swami guru and his mother was selling his wares and giving lectures, says the Davidsons' old friend Jon Kabat-Zinn, who had recently completed his own PhD, in molecular biology at MIT: "You could get an alternate education just by going to all the talks." The first spiritual leader to touch Davidson was Richard Alpert, the Harvard professor who'd been fired for his liberal deployment of LSD among his students and was reborn, phoenixlike, as Ram Dass. Through him, Davidson learned "that there was a way to work on yourself to transform your way of being, to make you happier and more compassionate." And that way was meditation.

Another big influence was fellow student Daniel Goleman, who went on to become a psychologist and the author of 
Emotional Intelligence, among other books. In 1973 he had already traveled to India, developed a contemplative practice, and published papers about it. At that time, Goleman remembers, "there was a strong sense of the new, a sense of something that had not been realized or executed before, and that it had some sort of importance for the culture."

Two visuals that distill the period for Davidson are the memory of Goleman's bright red VW van, its dashboard decorated with photographs of lamas and yogis—as enticing and otherworldly as Ken Kesey's psychedelic school bus—and a 1974 snapshot of him and Goleman wearing Harvard T-shirts and sarongs in Sri Lanka, where Goleman was then living, and where Susan and Richie visited before embarking on their first meditation retreat in India.

"My professors were firmly convinced I was going off the deep end," Davidson says. "But I knew I was going to come back. I was committed to a scientific career. Still, I needed to taste more intensive meditation in that setting." And it was the hardest work he's ever done—16-hour days, two weeks of them, in utter silence. "Anyone who says meditation is relaxation doesn't know what they're talking about. It's like trying to change the course of a river."

When he returned from India, he finished his PhD and started to craft a research career around emotions, at the time the backwater of psychology. It was extraordinarily difficult. "The measuring devices were too crude," he says. "You couldn't see, as we can now, what was happening in the brain." And neuroscience barely existed.

"Richie was always kind of eclectic—he wasn't bound by any discipline," says Susan, who became, as her husband likes to say, a "real doctor." His roving interests made him an odd fit, initially, for some universities. "Richie had finished his degree at Harvard, been published in all these journals, but he would go to job interviews and they would say, 'Oh, you're too clinical for our psychology department, or too this for our that,'" Susan says. "People found him interesting, but they didn't want to commit."

What changed the face of his career, according to Davidson, was a meeting in 1992 with Tenzin Gyatso, otherwise known as the 14th Dalai Lama, who urged him to home in on compassion as the object of serious and rigorous study. "If you look at the index of any scientific textbook, you won't find the word 
compassion," Davidson says. "But it is as worthy a topic of examination as all the negative emotions—fear, anxiety, sadness, anger, disgust—that have long occupied the scientific community."

When I visit Davidson in Madison, where he and Susan have lived since 1985 and raised their children, Amelie, now 26, and Seth, 20, he tells me about his latest research: Reminding me that the Dalai Lama's mandate is to effect change in the world through the power of compassion, Davidson says, "If this is truly possible, then we should be able to discover circuits in the brain that underlie compassion and that are strengthened when it is cultivated."

His new studies on the monks—"the Olympic athletes of meditation," as he calls them—are designed to measure what happens when they engage specifically in compassion practice. So far, he's found that their brains show dramatic changes in two telling areas: increased activity not only in the prefrontal cortex—which floods them with well-being—but also in the areas involved with motor planning. It seems the monks are not just "feeling" good; their brains have primed their bodies to spring up and "do" good. "They are poised to jump into action and do whatever they can to help relieve suffering," Davidson says. (As for his own practice, Judaism is Davidson's "birth religion," but he characterizes his spiritual path as being most similar to a Buddhist one, though he hesitates to describe himself as a card-carrying devotee. Certainly all who know him say that Davidson is a glass-half-full sort of guy—his mother even called him her Joy Boy, while Susan says, "Richie is consistently upbeat." And yes, he has mapped parts of his own brain, and admits it "showed moderately strong left prefrontal activation.")

Whether generosity of spirit rubs off on others is another question Davidson has begun to probe. "We've launched a study with a highly trained, long-term Buddhist practitioner, looking at the impact of his compassionate attitude on ordinary individuals. We bring them into the MRI scanner, we expose them to pictures of suffering—gory accidents and things like that. We do this under two conditions: one where they are in the presence of an experimenter, and one where they are in the presence of the monk." Davidson is curious to see whether the results will bear out anecdotal reports that in the presence of an extremely compassionate person, you feel more relaxed, secure, loved, and safe.

His team is also putting ordinary individuals, first-timers, through a two-week intervention that includes 30 minutes a day of compassion meditation. Davidson predicts changes in the brain regions associated with emotion and empathy as well as the subjects making more altruistic decisions: "They will also have the opportunity to give away some of what they earn for their participation in the study," he says. "We expect that those undergoing compassion training will donate more money."

The idea that compassion can be learned—and that the process can be measured scientifically—is what thrills Davidson. And he envisions compassion training in a variety of settings, from public schools to the corporate world. "Now we mostly have monks and other religious figures preaching about these ideas," he says. "It's quite another thing to have a hard-nosed neuroscientist like me suggest that such training may have beneficial consequences for how we act toward others as well as promoting health. Most people accept the idea that regular physical exercise is something they should do for the remainder of their lives. Imagine how different things might be if we accepted the notion that the regular practice of mental exercises to strengthen compassion is something to incorporate into everyday life."

To what extent can we really brighten our outlook? What is the best way to deflect stress? How can people become more resilient? Are there other ways aside from meditation to boost the brain? Many questions remain to be answered. It is a tantalizing prospect: that even a little more joy might be within everyone's reach. "I've been talking about happiness not as a trait but as a skill, like tennis," says Davidson. "If you want to be a good tennis player, you can't just pick up a racket—you have to practice." 

Choosing Happiness




Choosing Happiness
Oprah.com
Woman looking through binoculars
Some of us are born smiling; most of us have to work at it. This may take learning some new techniques and unlearning some old mental habits—but the joyful news from the frontiers of science and psychology is that mood is malleable and happiness is yours for the choosing.
Being happy, said Collette, is one way of being wise. And yet, in the hundred years since Freud helped erase the prospect of happiness from our Western horizon—famously declaring that the most we could hope for was the transformation of hysterical misery into common unhappiness—many of us have been brainwashed into concluding that happiness is somehow beyond our reach, a naive conjecture, a windmill to tilt toward but truly an impossible dream.

It turns out that Freud was wrong. Recent breakthroughs in psychology, neurology, and chemistry—supported by 
Eastern practices such as meditation—have revealed that happiness is attainable. No longer psychology's doomed neurotics, we know now that the brain can change. Scientists call this discovery neuroplasticity, a revolutionary idea that has helped to promote—along with the positive psychology movement—a burgeoning science of happiness.

Just a decade ago, 
Daniel Goleman, PhD, writes in Destructive Emotions, when "the dogma in neuroscience was that the brain...was unchanged by life experiences," scientific research focused mainly on negative emotional states. The recent shift in emphasis from "what goes wrong with us...to what goes right"—Goleman's words—has brought happiness to the cultural table at last. We want to know how happiness works. We also want to know how it eludes us.

Why does happiness seem so out of reach sometimes, like grabbing at water, futile, absurd? Given the inalienable, constitutional right to pursue our own happiness, we wonder where we're supposed to pursue it, and what, precisely, we have a right to. When does my happiness become your pain? Is happiness a fate or a choice, and what makes us happy, if we're honest? Finally, in a world with so much upheaval, uncertainty, struggle, and injustice, how can we be deeply happy? What definition of happiness is large enough to contain all that?
"It's possible, even in the midst of hardship, to experience simple pleasures"

The Set Point of Happiness
Subjective well-being (SWB) is the nickname experts in this field give to happiness. Since your hell may be my paradise, subjectivity is the single greatest variable in the happiness equation. Homeless people in Calcutta have been found to be less unhappy than those in California (because they have a stronger sense of community), reports Ed Diener, PhD, a professor of psychology at the University of Illinois at Urbana-Champaign, while the Amish appear to be rarely bored, though churning butter might not be everybody's idea of a party.

Each of us, it seems, is born with a happiness "set point," a genetic level—from giddy to grumpy—around which SWB tends to settle, regardless of what happens to us. A now famous study of identical twins reared in different environments suggests that the set point determines about 50 percent of our disposition to happiness.

"Happiness is genetically influenced but not genetically fixed," says University of Minnesota professor emeritus of psychology David Lykken, PhD. "The brain's structure can be modified through practice," Lykken says. "If you really want to be happier than your grandparents provided for in your genes, you have to learn the kinds of things you can do, day by day, to bounce your set point up and avoid the things that bounce it down."

There are as many SWB-raising tools as there are people in need of a lift. Using a number of tools at once appears to be most effective, according to Diener, who is coeditor of the 
Journal of Happiness Studies. Such tools can range from commonsensical—getting sufficient sleep and exercise, nurturing close relationships, maintaining an optimistic outlook, using your best skills in work and play—to attitude shifts and inner work that might not spring immediately to mind, says David Myers, PhD, a professor of psychology at Hope College in Michigan. He also recommends keeping a gratitude journal, taking control of your own time, even "acting happy" to raise SWB (since there seems to be a direct link between facial expression and emotion). While such tools seem almost too simple to be true, they are extraordinarily effective, over time, in retraining the mind toward well-being.

In writing about SWB, Diener suggests that happy people rely on familiar shortcuts rather than overthink every little situation. (For example, someone who feels down in rainy weather but gets an emotional boost from the movies would automatically beat her way to the nearest multiplex the next time there's a big storm.) On average, according to a survey out of the National Opinion Research Center, the more friends you have, the happier you are. The practice of forgiveness, University of Michigan psychologist Christopher Peterson, PhD, says, is "a trait strongly linked to happiness." A daily moment of forgiveness, then, might be one way to raise your SWB.

Perhaps the most exciting news is that science has compelling evidence that mental practices like meditation promote SWB. At the University of Wisconsin, professor of psychology and psychiatry Richard Davidson found in his research that high levels of activity at the left frontal area of the cerebral cortex coincided with feelings of happiness, enthusiasm, joy, high energy, and alertness; activity on the right frontal area corresponded to feelings of sadness, anxiety, and worry. Meditation appears to be one way of redistributing the balance, sparking more left-brain activity and thus positive emotion.

It's hard to find someone in this country who has devoted more time to exploring this relationship between the mind and happiness than Jon Kabat-Zinn, PhD, founder of the Stress Reduction Clinic at the University of Massachusetts Medical School and author of 
Coming to Our Senses (Hyperion, 2005). "We have a sort of autoimmune disease—chronic stress and discontent—caused by not looking deeply enough into this question of genuine happiness," says Kabat-Zinn, who is a coauthor on one of Richard Davidson's studies.

In that study, one group met for a two- to-three-hour mindfulness meditation class each week for eight weeks—plus a one-day retreat—in addition to being asked to practice 45 minutes a day. Not only did subjects report significantly lowered anxiety levels and negative emotions immediately afterward, but four months later they continued to show a distinctive prefrontal shift in brain activity associated with positive emotions. They also had significantly higher levels of antibodies in response to a flu shot, compared to the control group.

"It's possible, even in the midst of hardship, to experience simple pleasures," Kabat-Zinn says. "To know delight, what's right and beautiful with the world. With mental balance, we develop a keel-like ballast that helps us to remain stable even under extreme conditions."
"We're better off aiming for happiness moment to moment than trying to engineer happiness through long-term planning"

I Got What I Wanted. Still Not Happy.
Regardless of which particular tools we choose to help lift our own set point, one thing appears to be certain: We're better off aiming for happiness moment to moment than trying to engineer happiness through long-term planning. This is because—as science now shows us—human beings are fairly hopeless at predicting what will make us happy or how long that happiness will last.

Harvard psychologist Daniel Gilbert, PhD, spends his days exploring the riddle of human self-delusion. He's a pioneer in the field known as affective forecasting, in which researchers measure the distressing gap between what we believe will make us happy and how wrong we tend to be. "We're such strangers to ourselves," he tells me, "nowhere more than in our pursuit of the holy grail of happiness. We usually overestimate how things will affect us and rarely underestimate them." This discrepancy—known as the impact bias—causes a great deal of "miswanting." For example, we scrimp and save for the bigger house, only to find ourselves then more isolated from our neighbors or too exhausted from overwork to enjoy the new swimming pool.

What's more, the results of our choices are not nearly as life-changing as we think they'll be. In a 1978 study of SWB among lottery winners and paraplegics, both groups adjusted to their respective circumstances with surprising results: The lottery winners settled back to levels of happiness that did not differ significantly from a control group. The paraplegics, while less happy, were not as unhappy as was expected. In fact, one study revealed that major events, happy or not, lose their impact on happiness levels in less than three months. If we understood how quickly this normalizing process worked, we might invest our hopes in things that could actually help us feel better.
Money and Happiness: We Do the Math

Experts agree that a lifetime spent chasing the almighty dollar rarely raises SWB. In fact, Myers, who has reviewed many studies on the correlation between income and personal happiness, cites research by Ronald Inglehart, PhD, who found that once middle-class comforts are in place, the link between the two "is surprisingly weak (indeed, virtually negligible)." Gilbert agrees: "The first 40 grand makes a dramatic difference, but after basic needs are met, the next 10 million does almost nothing." (I tell him that I'll be the judge of that.) "The jury's been in for a while," says R. Adam Engle, whose Mind and Life Institute sponsored the recent conference between the Dalai Lama and a group of top scientists at Massachusetts Institute of Technology on the subject of Buddhism and its relation to how the mind works. "We can't hang on to the idea that if we get more stuff we'll be happier."
"Working beyond our own limits...not leaving enough for ourselves on the side, we often compromise our own happiness"

What Color Is Your Happiness?
Just as Italians have eight words for for love, we need more colors for happiness. The simple-minded version will not do; life is too complex, we know too much, there's too much pain to be satisfied with a naive idea of what it means to be happy—and to be human. To accommodate a larger vision, Martin Seligman, PhD, the godfather of the positive psychology movement, has created a three-zone model of happiness. Beyond the first tier, what he calls the Hollywood view of happiness ("getting as much positive emotion as possible"), a second kind of happiness arises from discovering our "signature strengths," which range (in Seligman's list of 24) from honesty, kindness, and forgiveness to ingenuity and love of learning.

Seligman's third zone consists of using your strengths in the service of something larger than yourself.

So it seems that transcending our own needs, now and then, and learning to sacrifice what we want for the greater good could boost our happiness to another level.

But volunteering each and every week at your local soup kitchen might not leave you blissed-out if you haven't taken care of your personal issues. (We've all known grim-faced do-gooders who tried to save the world while ignoring their own unhappy selves.) Before attempting to leapfrog our problems, we need to look at the nuts and bolts of everyday life—beginning with the question of work.

In his recent book, 
The Art of Happiness at Work, coauthored with the Dalai Lama, psychiatrist Howard Cutler, MD, reports three basic approaches to work, whatever the profession. "People tend to see work as a job, a career, or a calling," he tells me from his Phoenix office. In the job approach, work is seen as a means to an end (money), offering no other reward. Career-minded folk have a deeper personal investment in their profession, marking achievements not only through monetary gain but through advancement within their chosen field. Finally, those who view their work as a calling show passionate commitment to "work for its own sake," focusing as much on fulfillment—human relationships, how what they do affects the world—as on monetary gain.

In 1997 Amy Wrzesniewski, PhD, who is now an assistant professor of management and organizational behavior at New York University's Stern School of Business, coauthored an important study of people in various occupations, from so-called menial to high-level professional. The reported levels of SWB were consistent with the approach each individual took toward his or her work. Those subjects who felt it was a calling had "significantly higher" SWB than those who saw it as a job or a career.

This would seem, at first glance, to surgically remove our bitching rights about how we earn a living. Work—whether inside or outside the home—can be a place to express ourselves, a place to practice being happy, or the seventh circle of hell. We can learn to 
"craft" our jobs into a calling, Wrzesniewski says, by becoming more active participants in the design of our work lives. In a study involving a group of hospital maintenance workers, for instance, she and her colleagues found overwhelming evidence of a disparity among people doing the same job. Those who deemed themselves unskilled and did what was asked of them—and no more—were far less happy (and effective) than those who reinvented the job for themselves, went beyond the call of duty, believing that what they were doing— however outwardly mundane—mattered nevertheless.

Naturally, some days a job is just a job and professional discrepancies (income, internecine politics, and so on) cannot be denied, but it does appear that plowing our own field well, instead of comparing ours to the next guy's, makes us happier. "Just look at the Ten Commandments," urges Michael Eigen, a New York psychoanalyst. "To covet is the gateway to pain."

Indeed, there is an undeniable link between SWB and how we perceive ourselves in relation to the norm. Feeling that we fall short, possess less than people around us, invites a sense of discontent. With workaholism now at a peak, unfortunately, this competitive spirit frequently spirals out of control. Professor Lord Richard Layard, director of the Well-Being Programme at the Centre for Economic Performance at the London School of Economics, calls such "fruitless work"—more than is necessary to do the job—a source of "social pollution." It's a contagion of envy and striving that keeps us consuming without feeling better. "We find, as nations grow wealthier, that once we're above abject poverty, wealth makes little difference to citizens' well-being," he tells me from a phone booth in the House of Lords. "When everyone is striving, it's like a football game where everyone stands up: You still have the same view only now you're less comfortable because you're standing." With upward mobility comes other unfortunate side effects as well, depriving families of time together and fragmenting communities.

In his lectures, Layard points to evidence that rates of clinical depression, alcoholism, and crime have all increased in the post–World War II era despite periods of economic growth. 
Working beyond our own limits, as Layard suggests, not leaving enough for ourselves on the side, we often compromise our own happiness as well as the greater good. "The last two decades have seen a serious assault on the communitarian ethic," says Layard. "There is such a thing as objective happiness, but it must be shared." If we stop focusing on personal gain as the only path to happiness, then perhaps we can turn outward. "I badly want to reinstate the Enlightenment belief that the moral act is always the one that produces the greatest overall happiness."
"In the end, happiness is a choice"

So That's What Friends Are For
A single consistent factor in many studies of SWB is the critical necessity for close connection, physical touch, the comfort of friendship, the deeper embrace of love. "Friends are good, but family's better," says University of Southern California professor of economics Richard Easterlin, PhD. In a National Opinion Research Center survey of 23,000 Americans over the past two decades, 41 percent of those who were married described themselves as "very happy," while only 22 percent of those never married, divorced, separated, or widowed could say the same thing, meaning that the SWB levels of married people are nearly double the levels of those who aren't. This raises an interesting question. Are married people happier because they're married—or were they happier in the first place? In other words, are people with higher SWB more likely to find a partner? Researchers are attempting to answer this.

It is intriguing to note that a 2003 study in the Journal of Personality and Social Psychology found that happy individuals appear more likely to get and stay married, which may help explain why SWB has been found to be higher among married people.

Contrary to pessimistic predictions of marriage starting out with a honeymoon bang, then declining in terms of intimacy (and SWB), psychologist David Myers cites in his research a 1995 study that reveals it's the benefits of marriage that help make married people happier. "Intimacy, commitment, and support do, for most people, pay emotional dividends," he reports, offering spouses—along with additional stresses—new roles and rewards.

Dual careers, it would seem, pose special challenges. But couples have new opportunities to craft their marriages just as they can shift their jobs into a calling. If you and your partner find more joy doing charity work than pigging out at Club Med (or the reverse), by all means follow your unique desires; find the space to pursue the things that will keep you as focused on the relationship as on the phone bill or car pool.



***

In the end, happiness is a choice—the frame through which we choose to see. The larger the frame, the more vivid the picture. The more we remember that life is a gift—that everything changes, we're not in control—the stronger our sense of well-being becomes. Colette had disasters in her life but was also one of the most joyful people ever to walk the streets of Paris. Happiness can withstand all that—all it takes is wisdom.
The latest research: Can you actually "awaken" joy?