What Is an Animal Science Major?

Research what it takes to work in animal science. Learn about the education requirements, job duties, job outlook and salary for potential careers in this field to find out if majoring in animal science is right for you. Schools offering Animal Care degrees can also be found in these popular choices.

What Is an Animal Science Major?

An animal science major can provide you with an in-depth knowledge of animal health, animal behavior, farm management and livestock production. Those who study animal science can pursue a variety of jobs involving the care of animals, though some positions require additional education beyond the bachelor's degree. The most advanced career you can get with this degree is that of an animal scientist. In this position, you'd conduct research on ways to improve the productivity of livestock, spending time studying animal genetics, diseases and nutrition. The following chart provides an overview of what you need to know about entering other careers of this field.

Animal ScientistZookeeperVeterinary Technologist
Degree Required Bachelor's degree followed by a Ph.D. Bachelor's degree Bachelor's degree
Education Field of StudyAnimal science, biology Animal science, zoology, nutritionAnimal science, veterinary technology
Key ResponsibilitiesResearching advancements in animal genetics, conducting experiments, breeding animals, advising farmers Feeding and training animals, educating zoo visitorsAssisting veterinarians in providing medical treatment for animals
Job Growth (2014-24) 7%* 11%* (for all non-farm animal caretakers)* 19% (for vet technologists and technicians)*
Median Salary (2015) $60,390*$21,010 (for all non-farm animal caretakers)* $31,800 (for vet technologists and technicians)*

Source: *U.S. Bureau of Labor Statistics

What Will I Study In an Animal Science Bachelor's Degree Program?

An animal science program teaches you topics including animal care, livestock production, breeding and animal disease control. A major in animal science prepares you to work in a variety of fields, including animal behavior, veterinary sciences, agriculture and biotechnology. Your program will likely offer concentrations in pre-veterinary care, the animal industry or exotic animals. With this degree, you'll have a range of career options, whether you're interested in conservation or game populating.

What Will the Curriculum Look Like?

In a bachelor's degree program in animal science, you may take courses, not only in science, but also in business and marketing. You will gain communication and management skills in addition to a solid knowledge of animal anatomy and physiology. Depending on the area in which you want to specialize, you may focus on studying domestic animals, animal breeding, zoo keeping or agriculture. An animal science major often includes studies in the following subjects:

  • Biology
  • Organic chemistry
  • Animal physiology
  • Exotic animals
  • Domestic animals
  • Cell biology
  • Animal diseases
  • Farm management
  • Agriculture
  • Animal genetics
  • Genetic engineering
  • Animal nutrition
  • Animal behavior

What Careers Can I Consider?

According to the American Society of Animal Science, there are more than 500 kinds of jobs available for animal science degree programs (www.asas.org). Typical careers pursued by graduates of an animal science major include veterinarian assistant, animal breeding technician, animal caretaker (usually a specialization in one kind of animal, swine, cattle, equine, etc.), lab technician, zookeeper, livestock manager, public relations specialist, marketer, kennel keeper, gamekeeper, meat processor, pet safety educator or habitat specialist.

The U.S. Bureau of Labor Statistics (BLS) reported that animal scientists made a median annual salary of $60,390 as of May 2015. Non-farm animal caretakers, including zookeepers, earned median salaries of $21,010 (www.bls.gov) in 2015, and veterinary technologists and technicians made a median of $31,800 that same year.

What Are Some Related Alternative Careers?

A few scientific fields related to animal science include plant science, conservation science and environmental science. Like many animal scientists, plant scientists are categorized as agriculture and food scientists, yet they specialize in the study of ways to make agricultural crops more productive, rather than livestock. Conservation scientists monitor and manage parks, forests and other protected environmental lands. This includes analyzing soil, plant life and wild life. Environmental scientists study ways to protect the environment and global health. While a bachelor's degree can lead to an entry-level work in any of these fields, a graduate degree is often required in order to conduct independent research.

  • 1. Degree Options:

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Producer, Mixing, & Mastering

DG_TheLegend on SoundBetter

My mission is to provide industry-leading entertainment products and services by expressing my creativity through unique sounds created to fit my client’s needs. I am devoted exclusively to the creation, development, professional production and distribution of the finest quality music.

DG_The Legend is an American audio engineer, songwriter, rapper known for his diverse and soulful music. With experience creating, capturing and producing unique sounds, even in an ever changing music industry, his innovative approach to music production allows him to create new music that is fresh, unique and diverse.

Born Derrick Lamar Garrett in Sacramento, California on March 21, 1984, DG The Legend attended Humboldt State University as a student athlete in hopes of making it into the NFL. Due to an injury he sustained, his football career prematurely ended. Derrick decided to move back home to pursue his passion for music.

Derrick has always had a keen ear and a strong desire for producing music. He attended Pinnacle College in Sacramento for music production and recording arts, where he received his audio engineering degree.
These days, Derrick spends most of his time in the studio creating, mixing, and mastering music. He enjoys spending time with his four children, and is currently working on expanding his business. With his big dreams, this is only the beginning of a new star producer.

Contact Info:

Linkedin: http://www.linkedin.com/pub/derrick-garrett/9a/472/a0a

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What My Mind 'Looks Like' Before and During an Anxiety Attack

Anxiety is chaotic. Restless.

You’re trying to describe what’s going on in your head but your friends are like, “Oh, when I’m uber stressed, my mind is like that, too. But after a few minutes, I’m OK.” You’re about to snap and yell that it’s different!

It’s anxiety.

At work, you drop everything just like that to go on an indefinite vacation because your mind is too overwhelmed. You can barely write a simple report that you used to know like the back of your hand.

It’s unbelievable!

Sometimes, you get a blank stare. Sometimes a hug. And sometimes… judgment.

Others just don’t get it sometimes.

Honestly, I didn’t before. You see, I was always functional and productive in my daily life. Efficient. Organized. Sharp. But all of a sudden (or so it seemed), I couldn’t even carry a simple or meaningful conversation without breaking down. Writing a lesson plan (I was a teacher back then) was a drag.

Working was impossible.

It was just so tough to explain to the people around me that something serious was going on and I needed help. My mind was failing me.

I’ve used several words to communicate how I felt.

All over the place. Dark. Jaded. Racing with negative thoughts. Messy. Disoriented. Restless. Lack of focus. Brain fog.

These were all accurate but a lot of people still could not get it.

Words were not enough. So, I thought of using art. I hope these images will give you a glimpse of my mind before and during anxiety.

My Mind Before Anxiety:

During Anxiety:

To those who have not experienced anxiety, I hope the images above help you better understand this aspect of our struggle. To those who have judged, mocked or shamed a person with anxiety disorder, please know we are not exaggerating it or faking it. To those facing similar challenges, I hope my art makes you feel understood, heard and less alone. If you’re tired of explaining, show image number two to the people around you.

What’s the first thing that comes to your mind when you look at image one? How about image two? Share with us in the comments below.

Image Credits: Mary Gutierrez


Python development services india

Why Python Web Development is better than PHP Web Development?

PHP and Python are two of the most popular choices when it comes to Backend Web Development. Whether to choose PHP or Python Web Development, is always a tough choice to make for Businesses and Web Developers. A huge number of websites are developed using PHP, however, Python is showing an upward trend from a number of years now. If you are one of those developers who is more inclined towards Python as compared to PHP then we have tried to clear any doubts regarding Python and to save you time and effort by explaining the benefits of using Python.

Python’s Performance:

According to the website called Datanyze, the total number of websites developed in one month on PHP far exceeds those developed in Python. However PHP’s reign is over, it used to rule the Web development industry but now it is experiencing a downward trend and there is a massive number of developers each month who drop PHP as their platform of choice. This is because Python has proved itself to be a better option.

Some of the biggest names like Instagram, YouTube, Facebook, Quora, Pinterest, Google, Reddit, Spotify, have made the shift to Python and now it is being regarded as developers new favorite choice. Both of these languages got their unique features and advantages and disadvantages. But due to Better design, robustness, and readability of Python, an increasing number of developers are switching to python from PHP. However only the growth rate cannot be a reason to choose one language over the other and so we have decided to compare these two languages, so you could make a better selection.

Excellent Design:

You will find Python to be much easier to write code than PHP. PHP doesn’t seem to be a well thought out language but Python got the Architecture that makes it a Well-designed, Robust and Well-thought out Language. PHP is a good language in its own regard but Python is more elegant. A developer with a good amount of experience in developing software can work with PHP to create some nice scripts but in order to be more of an expert with PHP a lot more knowledge of this language is required. This is where Python really shines because it is designed to be easy to grasp and use.

Easy to Learn:

On the face of it, both these languages are easy to work with, both are well documented and also have IDEs for Windows, MacOS, and Linux. But as a professional developer, you need to look at the long term prospects. Obviously, you would like to work with a language with which you can form a rich and long-term relationship. The usage of PHP is much more sophisticated, stand-alone and not very versatile. Python’s usage, on the other hand, is much simpler and hence more popular.

Superior Framework:

There is a conception that developers like to have choices, practically they like to have standards. If everything else is similar then developers prefer that everyone works with the same frameworks and libraries. Python provides this architecture with Django, Pylon, Pyramid, and Flask. Django is the De-Facto Web development framework in Python. The Alternatives for these in PHP are Kohana, CodeIgniter, Symfony, and Zend. Django here is the clear winner because it is very easy to use and fast as well. The security features are also Robust. Developers who are new, prefer to use Django because of its easier setup and shorter development times.

Readability is great:

PHP is based on extensive documentation and on a classic approach. Python, on the other hand, features indentation Enforcements that are rather strict. So without a doubt, Python is not just much more readable than PHP but also much more readable than a number of other languages as well.

The Syntax is simpler in Python:

The Syntax used by Python is much simpler. Coding in Python is easier to write and understand. It is easier to get a hold of because it does not use curly braces like other Programming Languages. When you write code in Python, it looks so beautiful that you want to share it with others, this is not the case with codes written in PHP Development framework.

Availability of Debugging Tools:

Python has a huge developer’s ecosystem and Debugging tools for this programming language are easily available. Using these tools is not hard. Developers are also provided with Python Debugger or (PDB), which is easy to use but a powerful Debugger. It is so well documented that even beginners can use it

Package Management:

Package Management acts as the binding force between different Projects. You can Write, Build and Share packages in such a way that other developers can benefit from your work and use these in their projects and applications. Package Management is there in PHP as well but there aren’t any Code Bases that use it to the extent that PIP does. PIP is a tool that is used for the installation and management of Python Packages. It enables the developers to Install, Uninstall, Upgrade and to use a range of resources for internal and external libraries. PHP, on the other hand, offers a Debugging package called XDebug. The only thing that gives python the win here is that it requires fewer Debugging tools than PHP.

Huge Community:

Python development is now perceived as a better Language than PHP in terms of Modernity, Versatility, elegance and simplicity, and the ease of use. Python is being used in a huge number of situations like Scripting, Development, and Scientific Applications and so on. That is why a huge community of Developers and users have developed around it. This helps developers by providing support in case of problems and errors and a platform to share tips and tricks with others. This community is expected to even become larger with time. PHP also has a Community of its own but it feels smaller when compared to Python.

If you are looking for python development services? then connect with Aalpha, you can hire developers who are skilled & experienced in python web development.


Many people consider the impacts on industries that are directly related to the terrorist actions, such as the insurance industry. However, few consider the impact on an industry such as the events industry. While some people may not be able to see a link to the events industry as strongly as to an industry such as the airline industry, it is there. While there are many different types of events they all have some aspects in common. They all need attendees in order to occur or at least occur more than once. In order for an event to be successful people need to be drawn to the event and motivated to attend. There are many different factors that can persuade people to attend an event, but one of the main factors is whether they can get to the location of the event.

The ability to travel to an event for any attendee has now been seen to be endangered by Global terrorism. This is especially felt in regard to air travel since the tragic events in New York in 2001 which have lead to such huge changes throughout the world. People no longer feel as confident traveling to other countries on airplanes and as therefore less likely to attend events that require them to make use of that form of transport. Other forms of transport are also perceived as dangerous to use when traveling to an event in different areas of the world. This then limits the number of people who are willing to travel to a particular event, in particular well known people who may fear that they will be targeted during their journey to an event.

Global terrorism’s effects may not be overtly visible, but they have lead to a curtailment of a completely carefree way of life. Many people can also fear to attend an event as it may be a magnet for terrorists who wish to make a statement by disrupting the event. The disrupting of a particular event due to the forces of global terrorism can take many forms. These forms could include protesting particular actions of parties associated of the event. Otherwise it could take the more dangerous form of violently targeting parties attending the event. This has lead to many people avoiding any event where many people are gathered or where subjects related to the event are seen as controversial by terrorist organizations.

Different events may carry a different level of risk for people attending them so a meeting of government agencies may be far more likely to be targeted than a musical event in a park. The importance or perceived importance of a particular event can also determine whether it could be targeted. The thought of being targeted by global terrorism is enough to prevent people from attending any event, which has lead to a great decline of many different types of events that may previously been well attended, particularly by people who are not local to the area. This has lead to a direct link between declining fortunes of the events industry and global terrorism

You may find these further resources of use:

Terrorism: Hyperlinked encyclopedia article includes definitions, groups and incidents.

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What is endoscopy - Medsinglong

Clicks:Updated:2018-05-14 14:05:47

Endoscopy is a special clinical examination method that inserts a special endoscope into the natural orifice or body cavity to observe the lesions of certain tissues and organs. The endoscope is mainly composed of a mirror body and a light source. The lens body is divided into two types: flexable and rigid, and the light source can be divided into thermal light and cold light source. Most of the current use of cold light lighting. Hard endoscopes are used in the examination of organs such as the nasal cavity, throat, bladder, vagina and chest; flexible endoscopes can be used for both tracheal and bronchial examinations as well as esophageal and gastrointestinal tract examinations. Industrial endoscopes can be used for inspections and observations in high-temperature, toxic, nuclear radiation, and places that cannot be directly observed by the human eye, and are mainly used in automobiles, aero-engines, pipelines, and mechanical parts.
The endoscope is an optical instrument that is sent into the body through the body's natural lumen in vitro. The disease in the body can be examined. The lesions of the internal organs of the organ can be directly observed, and the parts and areas thereof can be determined, and photographs, biopsy or brushing can be performed. Tablets greatly improve the diagnostic accuracy of cancer and allow for certain treatments. Optical fiber endoscopes use optical fiber to transmit cold light, have a small diameter, and are flexible. The patient suffers less pain during the examination. Endoscopy is now widely used, such as gastroscopy gastric cancer, bronchoscopy lung cancer, tracheal cancer, esophagoscopy esophageal cancer, sigmoidoscopy rectal cancer, sigmoid colon cancer, cystoscopy bladder cancer, laryngoscopy laryngeal cancer, nasopharyngeal Check for nasopharyngeal carcinoma, colposcopy for cervical cancer, vaginal cancer, etc.
what is endoscopy
With the development of ultrasonic non-destructive testing technology and endoscope technology, endoscope measurement technology is now in full use in industrial and medical fields. For a long time, endoscopes are only used for “seeing” rather than “measurement”. "With the development of computer technology and image processing technology, endoscopes can now truly realize the advantages of their measurement technologies."
Inspection surgery
When examining patients, the traditional method often causes pain to the patient. In the ENT examination, the patient can sit in a semi-recumbent posture. The doctor inserts the ENT into the patient's mouth and ear cavity. In the nasal cavity, carefully examine the parts that need to be understood. Because the medical endoscope has good illumination and high definition, it is possible to clearly see structures that are deep, narrow, and cannot be seen directly under the frontal lens. Such as the uncinate process in the nasal meatus, ethmoid sinus, maxillary sinus opening, olfactory fissure, nasopharyngeal Eustachian tube opening, adenoid tissue.
Electronic endoscope
No matter what kind of electronic endoscope, the image of the part that can be observed must be clear and exquisite. At present, the electronic endoscope gradually tends to use the second method to install the CCD, which undoubtedly increases the processing and the CCD of the technology. The difficulty of the process, with the continuous improvement and improvement of the electronic endoscope technology, the volume of the high-pixel CCD will become smaller and smaller, and a variety of small-diameter electronic endoscopes satisfying the clinical needs will come into being, which may involve medical care. All areas. At the same time, the emergence of therapeutic electronic endoscopes with special devices such as large-aperture or dual-ports and lift-clamps, together with the development and development of a series of supporting ancillary devices, is the clinical application of electronic endoscopy for minimally invasive surgery. Application opens up broad prospects. At present, some clinical conditions have been replaced by endoscopic or small incision treatment instead of traditional surgery, greatly reducing the patient's pain.
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change management in project management

How to Achieve Effective Change Management in Project Management

0 Comments6 Minutes

However much planning you do, nobody can plan for every eventuality. The complex moving parts involved in large scale projects can create surprises that a dynamic project manager must learn to skillfully navigate if they want to stick to budget and deadline. That’s why change…


Asylum Seekers - Question

Part of the debate – in the House of Lords at 2:59 pm on 10th June 2019.

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Photo of Lord Rosser Lord Rosser Shadow Spokesperson (Home Affairs), Shadow Spokesperson (Transport) 2:59 pm, 10th June 2019

It is my understanding—I am sure the Minister will correct me if I am wrong—that, in 2017, 1,900 applications were made on the grounds, in whole or in part, of sexual orientation. In that year, there were approximately 1,400 appeals, of which 487—nearly a third—were successful. The number of successful appeals was greater than the number of applications granted. I have two questions. First, of the 487 successful appeals involving sexual orientation, which were the top three countries, in terms of the number to which those who appealed successfully would have been returned had their appeals not been successful? Secondly, of those people whose asylum case applications were, in whole or in part, on sexual orientation grounds, were declined in 2017 and were then returned to their relevant country, how many have subsequently been the subject of persecution or discrimination in their relevant country, because of their sexual orientation? I assume the Government have some idea of the answer to both questions because, if they do not know the answer to the second, how do they know that asylum application declinatures have proved correct?


NewsLocal News

New Escape Room coming to Brady Street

Posted: 3:05 PM, Sep 28, 2018
Updated: 2018-09-28 20:05:07Z
New Escape Room coming to Brady Street

MILWAUKEE -- There's a new escape room coming to Milwaukee, but this one is going to be much more unique compared to others.

On Friday, Oct. 12, Caspian P. McSnooty's Gallery of Fine Art will open on Brady Street. The idea behind the gallery of fine arts is that it is a front for thieves. Teams of agents will have one hour to look for evidence to prove that the thieves are pinging credit cards, stealing identities.

Once the hour is up, the police will come, and if you don't have the evidence to fulfill the investigation, you will be the ones in trouble.

What makes Snooty's unique is the absence of instructions and orientation. Instead, groups will receive a text message and sneak into the art gallery on their own.

To get through the escape room, the groups will have to answer riddles and puzzles. McSnooty's can hold up to 20 people, making it a great destination for birthdays, bachelor and bachelorette parties, family gatherings and more.


Supernature - Wild Flyers

Masters Of The Sky | Full Episode

4.0 19 x
Many animals take to the skies for a split second, but to stay there the planet’s strongest flyers have to push the laws of physics right to the edge. Explore the extremes of true flight: Power, acceleration, top speed, maneuverability and endurance.


Hrvatska znanstvena bibliografija (CROSBI)

Pregled bibliografske jedinice broj: 836059

Zbornik radova

Autori: Valerjev, Pavle
Naslov: Deductive Reasoning: Why People Are Not Always Logical
Izvornik: Review of Psychology, 23(1-2), Special Section 12th Alps Adria Psychology Conference
ISSN: 1330-6812
Skup: 12th Alps-Adria Psychology Conference
Mjesto i datum: Rijeka, Hrvatska, 29.09.-01.10.2016.
Ključne riječi: deductive reasoning; cognitive biases; dual process theory; mental model theory
Research on reasoning deals with the processes of deductive, inductive and analogical reasoning. Since the theoretical frame of cognitive psychology considers thinking as a process of mental representation manipulation, the traditional intelligence-test approach is not enough. A psychological experimental approach is needed to gain insight into the mental processes of thought. Systematic research on deduction originated in the 1960’s when the British psychologist Peter Wason investigated this subject. These experiments demonstrated that there were significant and systematic deviations in human deduction when related to traditional and formal logic. For example, the paradigm of the Wason selection task reveals the biases in human reasoning such as the confirmation and matching bias, among others. These biases are connected to specific reasoning heuristics and are usually the cause of the characteristic fallacies in specific reasoning situations. A change in reasoning conditions (e.g. the use of abstract or concrete content) can change the activation of the specific bias and drastically change the reasoning outcome. Therefore, these situations encourage a strong and confusing impression of people being limitedly logical or even non-logical. However, these observations nicely fit into the modern Dual process theory. Dual process theory explains that there are two types of processes involved in thinking: Type 1 which is rapid, automatic and based on the activation of heuristics and biases, and Type 2 which is slow, demands mental effort and is based on mental skills (e.g. mathematical or logical skills). Theories of deductive reasoning are usually divided into three classes: deduction as the process of factual knowledge connecting ; deduction as the syntactic process based on the rules of formal logic ; and deduction as the sematic process based on representations called mental models. The third theory describes mental models as crucial representations that are related to systems of long-term and working memory and offers explanations of a broad set of phenomena which includes reasoning with syllogisms, conditionals, inductive reasoning, and representation of discourse, probabilities and mental simulations. The information that models include cannot only be abstract, but also based on perceptive and motor systems which can be a link that relates reasoning studies with embodied cognition. Finally, the reasoning constraints described by mental models theory contribute to the explanation of characteristic logical fallacies and reasoners as limited in logical problem solving.
Vrsta sudjelovanja: Pozvano
Vrsta prezentacije u zborniku: Sažetak
Vrsta recenzije: Međunarodna recenzija
Projekt / tema: Projekt 4139 Hrvatska zaklada za znanost
Izvorni jezik: ENG
Kategorija: Znanstveni
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URL Internet adrese:
Upisao u CROSBI: Pavle Valerjev (, 2. Lis. 2016. u 17:06 sati


Tag - elements

New Four Elements Included in Periodic Table

[Aptitude] Averages: More than two elements added / removed : shortcut technique explained

In the previous article, we saw how to approach the concepts for “Averages-> Entry/removal of One element”. (click me) Now extending that concept for Entry/removal of multiple elements. Situation: Removing 2 Elements Case: highest score in (40/38) innings? (SSC CGL) Case: Highest marks in [...]

What are the main elements of rationalization ?

Ans. Main elements of rationalization are as follows- (i) Simplification - Rationalization simplifies the production processes because only a limited number of products are to be produced and there is specialization at various levels. (ii) Combination - Rationalization is concerned with the whole industry. Therefore, it [...]

What is meant by scientific management? Discuss briefly the main elements of scientific management.

Ans. Scientific Management- The term 'scientific management' was first used in U.S.A. in 1910 by Louis Brandies. As a process, it was first seen in U.K. in 1832 by Charles Babbage. Frederick W. Taylor was the first person who insisted on the introduction of [...]

Write down the essential elements of the organization process.

Ans. The logical steps involved in the process of organization are - (i) Determination of Objectives, Strategies, Plans and Policies - Organization is a tool which is applied for the attainment of the objectives of the business. Therefore, objectives should be clear, precise, and complete [...]

Outline the elements of effective administration to control an organization

Ans. Following are the main elements of effective administration to control an organization _ (i) Formulation of Goals - Administration decides the goals for the enterprise to be achieved in a definite time period. These goals may be long term or short term, depending upon [...]


Great Olympians

Biographies - NOL

Otto Noll

Olympic Competitor nr 5195

He was born in Praha and played for DFC Prag, Although Bohemia had a separate Olympic team in 1912, they were not allowed to enter a football team because they were not (any longer) members of FIFA. I class the Czech-born members of the Austrian team as Czechs, therefore.

Written 2012-03-05 - last modified 2012-03-05


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Four Futures: Life After Capitalism

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Could the current rise of real-life robocops usher in a world that resembles Ender's Game? And sure, communism will bring an end to material scarcities and inequalities of wealth—but there's no guarantee that social hierarchies, governed by an economy of "likes," wouldn't rise to take their place. A whirlwind tour through science fiction, social theory, and the new technologies already shaping our lives, Four Futures is a balance sheet of the socialisms we may reach if a resurgent Left is successful, and the barbarisms we may be consigned to if those movements fail.

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moral relativism

No such thing as morality or immorality

In a morally relative world, how can we truly segregate right from wrong, moral from immoral, legal from illegal, good from evil? Do thin lines between two different poles really exist? Or is everything on earth bound to clash?

Sometimes it’s amusing how one person who’s a brave hero in his home country can be considered an immoral criminal in another; how two men kissing on the lips is deemed normal in Russia yet considered a crime in Nigeria; how the roles of men and women in a society differ from one culture to another.

Maybe there’s no such thing as morality or immorality. Maybe the world only has one universal truth and that truth is love. And as long as our actions are founded on this truth, maybe everything will fall in its rightful place.


Book: Theosophy and the New Psychology
Author: Annie Besant

Theosophy and the New Psychology By Annie Besant

Format: Global Grey free PDF, epub, Kindle ebook
Pages (PDF): 81
Publication Date: 1904

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Six lectures given by Annie Besant in 1904; The Larger Consciousness; The Mechanism Of Consciousness; Sub-Consciousness And Super-Consciousness; Clairvoyance And Clairaudience; Telepathy; and, Methods Of Unfoldment.

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Psychology has travelled far during the last forty years: Some forty years ago it was accepted on almost all sides of the scientific world that, in order to follow safely psychological studies, you must base your psy-chology on physiology. Now there is a truth in that, which I do not want to overlook; that you cannot deal accurately and fully with consciousness without knowing some thing of the nature of its instruments. But the sense in which that famous sentence was uttered was false, if it meant that psychology grew out of physiology, that mind grew out of matter, that consciousness was the result of the mechanical arrangement of matter, and that therefore, in tracing the workings of the mind, we must start with a thorough understanding of the brain and nervous system. Far have we gone since that day, and what I have called the New Psychology is the psychology that holds its mind open to all new facts and truths; that is not content to march along a beaten track; that is willing to consider facts the most abnor¬mal, provided only they are demonstrated to the reason; understanding that in psychology, as elsewhere, the fact which seems to be the most abnormal, which most seems to fly in the face of knowledge already acquired, is the fact that is most likely to be of value, that is most likely to act as a signpost along the hitherto undiscovered road.

That, of course, is admitted in most scientific investi-gations, but somehow people seem to have shrunk from it in the science of the mind, where, if anywhere, abnor¬mal effects are likely to be the most significant. But the New Psychology walks with its eyes open; it does not reject methods because they are new, nor facts because they are unknown. Granted, it is a little in¬clined to re-baptise the facts, that sometimes, along the lines of the New Psychology this tendency shows itself somewhat prominently, as will be seen in one of the cases to which I shall allude in a moment, where an ancient and well-known fact has just been admitted into scientific society under a new baptismal name. For the moment, however, let me give my reason for coupling Theosophy and the New Psychology. Theosophy, having a theory of life and of consciousness based on a very wide and very ancient investigation of nature, is able to offer to the New Psychology a theory of which it stands somewhat sadly in need. I say “a theory”, because it can only be accepted as a theory, as a hypo¬thesis, so far as the scientific world is for the moment concerned. If there is presented to that world a theory in which the facts acknowledged as true all find their places; if the theory offers a rational explanation for facts otherwise inexplicable; if it offers a rational solution for problems that otherwise remain unsolved; then it may surely be accepted as dealing with the facts, and held for the time until some better explanation and solution are forthcoming.

Now the New Psychology is terribly in need of a theory under which its facts can be arranged. For you must remember that the stage of hypothesis is a recog¬nised stage in all scientific investigations. After many facts have been collected and to some extent co-ordinated a generalisation arises out of the co-ordinated facts, and our scientific teachers put forward a hypothesis based on the facts which suggest the generalisation. They then make that hypothesis the basis for further experiment, finding experiment more likely to be fruitful when it starts along lines definitely determined. If the new experiments do not strengthen and confirm the hypothesis, it is thrown aside; but if it is confirmed by them, the hypothesis gradually passes into the realm of the definite and acknowledged teachings of science. I am only claiming the position of a reasonable hypothesis for that which Theosophy lays down with regard to the facts accumulated by the New Psychology, but I do not mean that I hold it as a hypothesis myself. To pretend that would be to deceive you. I hold it as knowledge, not as hypothesis; but I present it to you as a hypothesis for you to re-examine and accept or reject.

Now, that there is a larger consciousness in man is a fact which is being asserted by so many, which is supported by evidence so wide and multifarious, that one is almost inclined to say that the fact is beyond dis-pute. Some will think this is going too far, yet I doubt if you will find many amongst those who look into the experiments, who carefully weigh the testimony, who are not prepared to say that, while they cannot perhaps explain and hesitate to assert, yet they cannot but admit that the evidence for a consciousness wider than the ordinary brain-consciousness is touching on the over¬whelming. Sir Oliver Lodge has put forward his belief in very clear terms. He regards it as definitely estab¬lished that our consciousness is much larger than the consciousness which manifests through the brain; that outside and beyond what we know normally as con¬sciousness there exists a great tract to which no name save the name of consciousness can rationally be given - ¬part of ourselves, perhaps the most important part of ourselves, inasmuch as there come whirling down from that unknown field of consciousness statements so clear and definite, commands so imperious and compelling, that they overbear the reason and mould conduct even against the logic of the human mind. That there is such a larger field of consciousness he definitely asserts; of its existence he is definitely convinced.

Or if we take such statements as those in the book of the late Mr. Myers, on Human Personality, you are confronted there with an accumulation of facts and evidence which it is impossible lightly to put on one side. Two things especially strike us in looking at that remarkable work. One, that the name given by Mr. Myers to this conscious¬ness is awkward, unsuitable. One wishes sometimes that he had used a clearer name, asserting his belief in a consciousness definitely higher than the brain-con¬sciousness. And yet in reading Mr. Myers’ book, I cannot believe his abstinence from such a statement was due to any mental cowardice on his part. For when I remember that he asserted the probability of the truth of obsession, of the taking possession of the body by an alien and often hostile intelligence, and when he added that this brought us bark to the belief of the savage, so brave a statement seems to me to put entirely out of court the notion that he shrank from the assertion of the Spirit in man from any kind of mental fear. Some reason he had for not speaking more definitely. Per¬sonally it seems to me due to mental confusion; that is, that he had a mass of facts he could not arrange, could not understand, could not explain.


Will Ferrell

Will Ferrell became well known for doing impressions on SATURDAY NIGHT LIVE of people such as George W. Bush, Harry Caray, Neil Diamond, Al Gore, Ted Kennedy, Saddam Hussein and Fidel Castro. His other TV ventures include 30 ROCK, THE OFFICE, FAMILY GUY, and KING OF THE HILL. You can see Will in movies such as OLD SCHOOL, ANCHORMAN, ELF, STEPBROTHERS, TALLADEGA NIGHTS, THE OTHER GUYS, STRANGER THAN FICTION, BLADES OF GLORY, SEMI-PRO, ZOOLANDER, A NIGHT AT THE ROXBURY, EVERYTHING MUST GO, THE CAMPAIGN, and WEDDING CRASHERS. He also co-produces EASTBOUND & DOWN and launched the popular comedy website FunnyOrDie.com


Crew sustain

Crew support for all "major inspections" or complex interventions.

Updating and monitoring of technical documents.

R&D department:

Technical feasibility study for new equipments (like zero speed installation, ship extension, main engine replacement, hybrid propulsion,ballast water treatment…), analysis for antifouling replacement.

Independent expert opinions, diagnosis and recommendations, with the option to use our team and design office.

Analysis and reporting performed by skilled personnel as naval architect
(under a survey schedule including the preparation of a technical file on behalf of insurers if requested)

Owner assistance in case of litigation,
defending his interests from other parties involved


Based in New Zealand, RPM Discs used to go by its other identity, Disc Golf Aotearoa, and now they’re known as both. Similarly, all seven of their disc golf models have two names: Arcturus (MR1), Kahu (DGD2), Raptor (DGD1), Rippa (DGR1), Ruru (PA2), Temoko (DGR2), and Tui (PA1). All of these names are Maori names of birds.

Both the Piwakawaka (mid) and the Taniwah (fairway) are listed in the PDGA Approved Discs under different names.

The Taniwha was originally called the Raptor and is approved under DGD1 on the PDGA’s list of approved golf discs as of 23/08/06 .

DGD1 = Taniwha.

The Piwakawaka was originally called the Arcturus and is approved under MR1 on the PDGA’s list of approved golf discs as of 22/06/07 .

MR1 = Piwakawaka.

RPM’s most recent frisbee golf disc variations, the Kahu XG (more domey) and Kahu OS (very overstable) are both based on the 2.4 cm max distance Kahu, the New Zealand company’s farthest flyer.
Five of these RPM models were PDGA Approved in 2006 and 2007, and just two between 2015 and 2016. But RPM has made a huge jump in technology. Its discs are flawlessly molded, its designs are beautifully elaborate, and there are four plastics to choose from: Atomic (high-end solid color), Strata (entry level), Cosmis (metal flake translucent), and Magma, a putter plastic blend.

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All should unite to build the country- Ravi

2019-01-14 at 17:37

Minister of Power, Energy and Business Development Ravi Karunanayake says all groups should unite in order to set aside separatism and build the country.

Speaking at a function in Maharagama the Minister said several separatist groups are spreading false rumours in this regard.

Minister Karunanayake noted every faction must rally together and contribute towards a suitable Constitution.

The Minister stressed whenever the word Constitution is mentioned, certain factions have started labelling it as an extremist inciting move.

Minister Karunanayake claimed the unitary status, and Buddhism will be protected as the government focus on a people friendly Constitution.

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Ways to keep cities cooler during heat waves

The Charlotte Observer (Sunday) - - Obituaries - BY BRAD PLUMER

Cities can be miserable during heat waves. All that concrete and asphalt soaks up the sun’s rays, pushing temperatures even higher. Tall buildings can block cooling breezes. Exhaust from cars and air conditioners just adds to the swelter.

This is known as the urban heat island effect: A large city’s built-up environment can make it 2-5 degrees Fahrenheit warmer than the surrounding countryside during the day and up to 22 degrees warmer at night. That extra heat is becoming a serious public health problem. On average, 650 Americans die each year from heat-related causes, the Centers for Disease Control and Prevention estimates, and global warming is only expected to make things worse.

During recent years, some urban planners have been seeking creative strategies to combat the heat island effect to provide relief and prevent more people from dying during brutal hot spells. “Cities need to realize that they have the power to change their own weather,” said Brian Stone, Jr., a professor at Georgia Tech’s School of City and Regional Planning.

Here is a look at a few of the more promising ideas that cities around the world have been pursuing to try to beat the heat. Bring back the trees: This summer in Dallas, where a persistent heat dome has sent temperatures soaring past 105 degrees, volunteers have fanned out around the low-income neighborhood of Oak Cliff, working with residents to plant 1,000 trees around schools and homes.

Trees do not just provide much-needed shade for a sweaty city. The water evaporating from their leaves can cool a neighborhood by a few degrees during the hottest periods. Tree leaves also absorb and filter local air pollution – a crucial benefit, since heat waves can worsen urban smog, sending people to the hospital with asthma and other illnesses.

Seattle now encourages developers to add rooftop gardens or even walls covered by vegetation to new building projects. London recently conducted an audit of its central business districts and identified over 10 million square feet of space that could be converted to rain gardens, green roofs and green walls.

Let the wind blow: In the industrial city of Stuttgart, Germany, refreshing breezes are scarce and valuable. The city sits in a river valley basin, surrounded by steep hills that can trap both heat and polluted air over the region. It is a potentially lethal combination during the hotter months.

In response, Stuttgart has created a number of ventilation corridors throughout the city: wide, tree-flanked arterial roads that help clean air flow down from the hills at night to cool the city. Officials also have re- stricted new buildings from going up on certain hillsides to keep the air moving.

Some experts are skeptical this strategy will work for every city because a lot depends on local weather patterns and geography. But China is becoming interested.

Paint roofs white: One big reason cities are so much hotter than rural areas is they are covered by dark roofs, roads and parking lots that absorb and retain heat. During recent years, many urban planners have sought to replace those dark surfaces with lighter, more reflective materials.

Through its CoolRoofs Initiative, New York City has painted more than 5 million square feet of its roofs with a reflective coating. Los Angeles is replacing some of its dark asphalt roads with brighter materials.

Get people to cooling centers: When dangerous heat waves arrive, access to air conditioning can be a matter of life or death. That is why more cities are setting up public cooling centers to offer relief for those who might lack cool air at home.

But public health experts say setting up cooling centers is only half the battle: The other half is getting people to them. One recent survey of Detroit, Philadelphia, Phoenix and New York found that public cooling centers were often poorly publicized or difficult to access by public transportation.

“There’s this large social and behavioral component to heat waves that doesn’t get nearly enough attention,” said Jalonne L. White-Newsome, a senior program officer at the Kresge Foundation who led the study.

In Philadelphia, many neighborhoods designated block captains who will check on older residents during a heat wave.

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Normally, we use magnet in the physical sense. But anything which attracts another object assumes the significance of a magnet. So if one wants to have a magnetic power to attract others, Pleasing Personality is the most important ingredient.

Why does a magnet attract other objects? Because it has certain unique features which compel other things to get drawn to it. Similarly, pleasing personality provides the power which forces others to get closer to the person.

Let’s understand this with the help of an example. There are countless fans of Sachin Tendulkar. Why does he have so many admirers? We will understand this with the help of the qualities, which make Sachin a household name. On being asked about Sachin, most of the fans will have a common answer that he is a legendary cricketer. His cricketing temperament is unmatched. His modesty is commendable. His love for the game is admirable. His disciplined life with no controversy is worth-emulating. In other words we like Sachin’s qualities more than himself. So man is merely a living statue without the unique qualities.

Now the question arises can everyone become Sachin. Answer is No. Than what should be done. The answer lies in finding the strength one has and to giving it the shape of unique quality. It is this quality which will become the differentiating factor. To discover what someone is good at, peep inside, discover and awaken the dormant abilities. It can be anything like writing skill, speaking ability, acting talent, managing competence etc.


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5 Ways to Improve Your Work-Life Balance Today

work life balanceWork-life balance is something that many desire but few are able to successfully achieve without a serious attitude adjustment. In an age where employees are always connected to their work through mobile devices, it can be difficult to have a fulfilling personal life when you feel like the office is an ever-present threat to your "you" time.

Dr. Garnett Newcombe and Kay Woods are the founders of CEO Real Talk, a speaking series that helps workers navigate the high demands of both career and home responsibilities. One topic frequently covered by these two female CEOs is finding work-life balance.

"For employees, work-life balance is a necessity to being successful in the workforce," Newcombe told BusinessNewsDaily. "One of the biggest obstacles facing employees that want to achieve work-life balance is a lack of ability to prioritize and balance their work and family life."

"Another is overcoming the guilt of long work schedules, and accepting the need for individual personal time," Woods added.

As many experts on the subject have pointed out, work-life balance isn't about building an impenetrable wall between your office and your home life, but finding ways to connect and integrate the two. Based on that notion, Newcombe and Woods offered five actionable ways you can improve your work-life balance today.

Recognize the role of work. Work plays a significant part in life. It keeps the lights on, pays the mortgage, makes the car payment, funds retirement and permits yearly vacations. Adopting the right mindset allows you to celebrate and enjoy the fruits of your labor.

work hardKnow and own a support group. Take time to identify your core family and friends support group. This group should be constant and unconditional, and enable you to remain on target and energized. They will help you stay mentally and physically healthy by reminding you to carve out family time, exercise time and laughter time. This, in turn, will generate an overall sense of well-being for you.

Develop one calendar for work and family. A calendar keeps you accountable to both work and family. When a calendar is implemented, you will be able to schedule work activities during the work day and establish a cut off time to be with family. Creating a calendar that works for you will allow you to stick with it to create a true work-life balance.

meditationLearn to breathe. Work can get so demanding that you experience anxiety or become overwhelmed, causing you to literally or figuratively hold your breath. Neither state can be maintained for long for you to be healthy. Relax. Release. Breathe. As you slow down and learn to breathe, it gives you the opportunity to regroup and assess where you are.

Be present, consistent and accountable. Being present requires you to be attentive at home, at work and during free time. The quality of being present makes a significant and positive impact on your surroundings. Being consistent requires you to realize that what you do each and every day matters. Where you spend your time and energy has a direct connection to how successful you are in achieving work life balance. Finally, being accountable allows amazing and wonderful things to happen.

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2 Aralık 2018 Pazar

amazon highlights: Goal Setting / Martin Kaye / 2017

1. Introduction
Psychology was about finding what is wrong with you. The problem was, that we knew very little about things like happiness, success, goal achievement, positive habits, motivation, and so on. First, I will go over the three major flaws of a lot of the advice that can be found out there:

* The advice is anecdotal. This is advice that is coming from a “this worked for me, so it must work for you” perspective. While this could be the case, more often than not the person giving the advice lacks a complete understanding of why it worked for them.  “positive thinking”, or “just do it”-type of advice. Yes, that works great…! If you know how to do it!! Their realization is that “positive thinking works!”. But for the person on the receiving end, advice such as “Think positive!”, or “Just do it!”, may be as useful as someone telling them to “grow taller”. Personally I’d love to do that, I just wish that they could also explain to me how I can do it…

* The advice lacks evidence that supports it. This is the case with a lot of the conventional wisdoms out there that hasn’t been tested scientifically. The biggest traps lie in advice that really “feels right” – or worse, it “feels good” – but where the truth actually lies in the opposite direction.

* The advice is incomplete or over-simplified. This is somewhat related to the first point. Often when people give advice (again including people with lengthy experience in the field of giving advice), they are not fully aware of the other factors that also affected their outcome. But even in the case of science there is often a lack of user-friendly, step-by-step, complete systems. The science of motivation doesn’t really touch on the science of habits, or the science of willpower. And the science of happiness doesn’t really go into detail about goal setting. And so on.

2. Write it down!
 “Paper is to write things down that we need to remember. Our brains are used to think.” ~ Albert Einstein
The first scientific principle behind successful goal setting that I will explain, is about the importance of writing your goals down, using a pen and a workbook. Gail Matthews, PhD at Dominican University, therefore set out to test the hypothesis. she did find that people who write down their goals achieve significantly more, regardless of the nature of their goal, than those who just keep it all in their head. writing things down with pen and paper is more efficient than typing it into a document on a computer. The conclusion: Writing down your goals, as well as other things related to your goal achievement process, in a physical workbook, journal, or diary, will increase your success rate.

3. Know Thyself
Self-awareness is integral to goal setting.
Seligman’s research: three main takeaways from his research, which can be used when we are setting our goals.

* The research shows that people who use their unique strengths in their life are happier and more satisfied with their life than those who do not. * The research also shows that people who use their unique strengths make more progress towards their goals. * Finally, the research shows that people who use their strengths for a purpose greater than their own goals are happier than those who don’t.
In order to maximize your chances of reaching your goal(s), you should identify your individual strengths and then make sure that you utilize them in your journey towards your goal. If you do this successfully, you will also become happier. And if you really want to take it to the ultimate level, you want to make sure that your goals involve some form of contribution to others.

4. Be Happy
 “Happiness is not about making it to the peak of the mountain, nor is it about climbing aimlessly around the mountain: happiness is the experience of climbing toward the peak” ~ Tal Ben-Shahar
Everyone can learn to be happier. People who pursue goals are happier than those who do not. Happiness involves both pleasure and meaning. Working hard towards a future goal while making certain sacrifices, yet still making sure to sprinkle in happiness activities throughout your daily life. Finding a goal that you truly enjoy working towards. In essence, what this tells us, is to choose goals that make us happy, and give us both pleasure and meaning, whether we achieve them or not. If we can do this, we can move from becoming happy, to being happy.

5. The Truth About Motivation
The fact is that motivation is fickle. It comes and goes, and there is little we can do about it in the way of applying mental processes to it. Trying to “get motivated” is, simply put, a wild goose chase.
The questions are then: 1) How can we feel more motivated, more often, and for longer time periods once that feeling comes over us? And 2) what are we supposed to do during the times when we don’t “feel it”? The solution to the first question lies in something called Temporal Motivation Theory (TMT). TMT boils down motivation to a very simple equation.

Expectancy – This is how likely you think you are to achieve a particular goal. By adjusting the goal, i.e. making it easier to reach, or by building your confidence, you can increase your expectancy, and thus increase your motivation.

Value – This is how much the outcome means to you. By reflecting on your goals and what they actually mean to you, what pleasure and meaning you will get out of reaching them, and adjusting them to make them more valuable to you, you can increase your motivation.

Impulsiveness – This is how likely we are to get off track when being distracted by various shiny objects. By working on strengthening your willpower and by removing or reducing distractions, you can increase your motivation.

Delay – This is how far into the future the reward, or outcome, lies. Have you ever felt slightly more motivated by, for example, studying for an exam that is tomorrow, than for one that is in two weeks? By designing goals with the short-term in mind, or by breaking down your long-term goals into sequential short-term goals and then shift your focus to these, you can increase your motivation.
But what about the second question? The solution to this lies in establishing behaviors that run on auto-pilot, so that desirable tasks and actions gets carried out whether we feel like doing them or not. I am sure you are familiar with this concept: It’s called Habits. if you can shift your focus from “trying to get yourself motivated” to identifying the smallest specific habit that is required for you to reach your goal(s), you will already have come a long way.

6. The Positive Thinking Myth
Gabrielle Oettingen, in her research at New York University and the University of Hamburg, has, through over 25 years of rigorous studies, showed that the more time people spend on visualizing having achieved their goal, the less likely they are to actually take action towards that goal. The more time people spend on visualizing having achieved their goal, the less likely they are to actually take action towards that goal. So shift your focus from your goals to the process, including the obstacles and challenges ahead of you, and how you can overcome them.

7. Daily Routines
Studies at MIT University show that the most effective ways to create a new habit, or to change existing habits, and get them to run on auto-pilot, is to create a routine that is tied to the same time or scenario each and every time. our self-control is the highest in the morning. your morning sets the tone for the rest of the day, your evenings set the tone for your mornings!

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Welcome to The Midside: The Guardians Edition

Guardians, they're supposed to protect us, but do they really? We take a hard look at the cops who defend us from college girls with sparkling water, the guardian angels who warn us about nothing, and The Guardians of the Galaxy who save us from boredom.


Clock time and life-time saving

The clock, not the steam engine, is the key-machine of the modern industrial age. (Lewis Mumford)

During the Paris Commune, in all corners of the city … there were people shooting at the clocks … (Walter Benjamin)

Just like the clocks, the debate about clock-time is going forward and back, forward and back. See this report here about proposal that Britain moves to Central European Time. Why does no-one ever suggest that we all work an hour a day less during the winter months? That way, we’d have both lighter evenings and lighter mornings with all the associated benefits. Let’s call it life-time saving… Let’s propose it!

In the context of all this, there’s another text by the English historian E.P. Thompson that is definitely worth reading, ‘Time, work-discipline and industrial capitalism‘. Pasted below is John Holloway’s ‘prologue’, written for a German edition of Thompson’s article, which isn’t otherwise available in English. Obviously I like it because it says nice things about us, but quite apart from that it’s a fantastic piece.

Thompson and the Decomposition of Abstract Time

John Holloway

1. Perhaps the most striking thing about Thompson’s article on “Time, Work Discipline, and Industrial Capitalism” is that it is such a pleasure to read.

In part, this is because of the elegance with which it is written. It is a beautiful article. The sense of fun, the extraordinary knowledge and the love of history leap at us from every paragraph. When one reads that the New English Dictionary (but not the Oxford English Dictionary) records as an example of pre-capitalist time measurement a “pissing while”, and then Thompson’s comment that this is “a somewhat arbitrary measurement”, one knows that the article was written with enjoyment and that it has been enjoyed by generations of readers ever since.

But our pleasure in reading the article also has to do with the substance of the argument. On the face of it, it is a sad story: Thompson tells us of the victory of abstract clock-time over lived time. There is nothing automatic about this victory. It is the outcome of a struggle that lasts for centuries. In the end, however, the workers come to accept the time of capital: “The onslaught, from so many directions, upon the people’s old working habits was not, of course, uncontested. In the first stage, we find simple resistance. But in the next stage, as the new time-discipline is imposed, so the workers begin to fight, not against time, but about it.” (1969, 85) When we come to that statement, we sigh with sadness, recognising it to be true. But that is the point, isn’t it? We take sides. We read of the clash between two times, the clock-time of capital and the lived-time (or whatever we want to call it, because, as Thompson points out, there is no agreed name for it) which is defeated as part of the struggle to impose capitalism. We take sides, we sympathise with the people who lived time in a different way. When Thompson tells us of the Rev. J. Clayton who bemoaned the fact that “’the Churches and Streets [are] crowded with Numbers of Spectators’ at weddings and funerals, ‘who, in spight of the Miseries of their Starving Condition … make no Scruple of wasting the best Hours in the Day, for the sake of gazing…’” (1969, 83), then we side with the gazers and silently (or perhaps loudly) boo the reverend gentleman.

But why, why do we take sides? Does this mean that the victory of clock time was not so complete as we sometimes think it was? Is the struggle between the time of capital and lived (or whatever) time still alive? And are we part of that struggle?

In the last part of his article, Thompson suggests that there is a decomposition of clock-time. After emphasising the role of Puritanism in imposing the internalisation of clock-time, he asks: “if Puritanism was a necessary part of the work-ethos which enabled the industrialised world to break out of the poverty-stricken economies of the past, will the Puritan evaluation of time begin to decompose as the pressures of poverty relax? Is it decomposing already? Will men begin to lose that restless urgency, that desire to consume time purposively, which most people carry just as they carry a watch on their wrists?” (1969, 95)

As we read the article now, nearly forty years after it was written, this is surely what we have to ask: is there a decomposition of clock-time? Is it something more than a decomposition? “Decomposition” suggests perhaps a process we do not control, but Thompson shows clearly that the imposition of clock-time was an active struggle, so that any “decomposition” too must be understood as an active struggle. Is that what engages us so actively when we read Thompson? Is there a revival of struggle not just about time but against time, a revival of the struggle between abstract clock-time and lived time? And when we read the article, are we taking part in that clash of times? Are we the decomposition of clock-time? Are we perhaps the crisis of abstract time?

2. Yes, we are the crisis of abstract time, the crisis of the separation of time from doing.

Clock time abstracts from our doing. Whereas earlier forms of time measurement tended to revolve around human doing (“task orientation” is the rather ugly phrase adopted by Thompson), the imposition of clock time separates time measurement completely from human activity. Clock time is not interested in pissing or singing misereres or boiling rice or frying locusts. A second is a second is a second; a minute is a minute is a minute. For the clock an hour is exactly the same whether we are living or dying, whether we are sitting in class or making love. The clock is absolutely indifferent to our passions, our intensities and boredoms, the rhythms of our living and doing.

Clock time could only come to dominate in a society in which doing itself abstracts from doing, in which doing itself becomes indifferent to its own content. Clock time, indeed, is part of the process by which doing becomes indifferent to itself: part of the transformation of doing into labour, that is, the metamorphosis of willed, project-laden doing into a labour that is imposed upon us, a labour that is indifferent to us. Labour is measured by time: in the morning the capitalist watches the clock to make sure that we arrive on time, in the evening we watch it and wait for the day to come to an end. The abstraction of time is inseparable from the abstraction of doing into labour.

We revolt against this: against the abstraction of doing into labour and against the abstraction of time. Inevitably and constantly. Our revolt is the endemic and permanent crisis of both forms of abstraction.

We revolt all the time against the transformation of doing into labour. Often we just refuse: we find ways of not going to labour or of disobeying instructions. Or we try to limit as much as possible the part of our lives subjected to labour, by working part-time or taking time off. Sometimes we do more than refuse; we try to find ways of doing that make sense to us, or that we feel we control. Often these efforts do not lead anywhere, but there is a constant theme in the lives of most or all of us: the antagonism between doing and labour, the search for a way of not subordinating our life’s activity to an activity that has no meaning for us.

We revolt too against clock time: quantitatively, of course, as we try to have more time “free” of direct alien control, but also qualitatively. In our relations with those we love, for example, we try to establish a different sort of time. Sometimes people speak of spending “quality time” with their children or loved ones, but what is meant is not just a better time, but a radically different time. Thompson suggests “lived time” to refer to the other time, but also helpful is the distinction that Richard Gunn (1985) makes between time-in-which and time-as-which: the time we reject is the “abstract and homogeneous progression leading from past to present to future”, the time for which we struggle is the “temporality of freely chosen actions and projects”. The aim is to live not “in time” but “as time”, when “time exists only as the rhythm and structure of what it is [we] choose to do”. This time-as-which is the time of a society that does not yet exist and therefore exists not-yet, as present struggle.

The existence of domination is inconceivable without resistance. The abstraction of labour is inconceivable without the revolt of doing. The abstraction of time constantly confronts time-as-which. In that sense the crisis of capital, of labour, of time, is permanent: we are that crisis. But is there something more than that going on? Is there an intensification of the endemic crisis at the moment, is there a heightened crisis of clock time, a decomposition of clock-time of which we are an active part?

I think so. In the last twenty or thirty years, time has become an overt issue in class struggle, not just in quantitative but in qualitative terms. There is a surge in the revolt of time-as-which against time-in-which, and a surge in the struggle of doing against labour. The rule of clock time and the abstraction of  doing into labour reached their crudest expression in the Fordist factory – caricatured in Chaplin’s aptly named Modern Times. Here the complete separation of labour from the person performing it is clear; clear too is the domination of clock-time, incarnated in the Taylorist measurement of each movement of the worker. The crisis of Fordism comes in a rise of class struggle that goes far beyond the traditional concerns of trade union struggle to question labour itself and the very meaning of time and life. The crisis of the late 1960s and early 1970s is overtly a crisis not just of capital but of labour.

Since then, the nature of time has been a constant issue both in open anti-capitalist struggles and in the common experience of life. There is nothing automatic about this: the meaning of time is a two-way conflict. When Thompson speaks of the decomposition of clock-time, he emphasises the importance of learning “to break down once more the barriers between work and life” (1969, 95). But breaking down the barriers between work and life can be understood in two senses: either as the de-alienation of labour, its transformation into a doing which we control at the rhythm we choose, or as the spreading of factory discipline to the whole of society (to constitute the “social factory”). Some authors have hastened to argue that Fordism has now been replaced by a new mode of capitalist domination, post-Fordism, characterised by, among other things, a new regime of time in which all the hours of our day are now subordinated to the direct dominion of capital.

What we learn from Thompson, surely, is that such a conclusion is too hasty, too crude. He helps us to see that time is always a struggle, always a clash between times. He opens up time for us, shows that there is nothing pre-determined about it, that it is not just a field of domination but of struggle. Certainly there is at the moment a struggle by capital to extend its dominion more profoundly to every aspect of life, but there is also a struggle to break time, to subvert time, to create cracks in clock time. Sometimes the lines may not be very clear: it can be that just when we think we are breaking from capital, we are actually contributing to its reproduction in a new form. But that is true of all revolt: it forces a change in the pattern of domination, so that distinctions become blurred, and yet the antagonism and the revolt remain.

What is this time without name (time-as-which, lived time) that we oppose to clock-time? If capital rules through the abstraction of time from doing, then our struggle is to recover the centrality of doing, the centrality of ourselves as doers, as active subjects. But how does that happen, and how do we do it? Here are some thoughts.

Attacking duration: The reproduction of capitalism depends on its duration. By duration I mean the continuity between yesterday, today and tomorrow, the assumption that just because something existed yesterday, it will exist today and go on existing tomorrow. In a world of duration, the subject plays no role. She may have created the things that exist, but they have acquired an autonomy, their existence has separated itself from their constitution. The things themselves deny their own origin in human doing. So it is in capitalist society: the things we produce become commodities and the commodity, according to Marx, “is, in the first place, an object outside us”. In a world of duration commodities are, capitalism is. In this perspective the only way of thinking of revolution or radical social change is by abolishing capitalism.

Is this duration real or is it appearance? It is both, it is real appearance. Duration is based on the suppression of the creating subject. This is a real suppression: capitalism is the rule of things, the negation of human creativity (or its imprisonment within the cage of things, represented by money). And yet the things which rule actually depend on the doers who make them. In that sense the autonomy of the done from the doers is an apparent one. The apparent autonomy of things is an autonomy which we constantly reproduce and owes its existence to our repeated action. Duration exists only to the extent that we create and re-create it: it is a false appearance which is real only to the extent that we create and re-create it. Capitalism exists not because we produced it two or three hundred years ago, but because we produced it today: if we do not produce it tomorrow, it will cease to exist. The problem of revolution is not to abolish capitalism, but to stop producing it.

The struggle for human dignity (communism, in other words) is a struggle to recover our power-to, our creative capacity, a struggle therefore to break duration and all forms of dominance of the past over the present. In time-as-which, the past is not a history which determines but a memory which enriches. Our time is not a time of nouns but a time of verbs, a time in which doings do not become frozen in their results but remain open to change. Can we just shed the past like that, so easily? Of course not, but the struggle goes in that direction, as a struggle against abstract time and against history. As the total destruction of humanity becomes a more and more imminent threat, it is clear that revolution can no longer be seen as the culmination of history, but only as its breaking.

Opening the moment: To break duration is to open each moment as a moment of possibility, to seek to lift each moment from the general flow of time and push it beyond its limits. In abstract time, each moment is exactly the same as the next and the last; in doing-time, time-as-which, each moment is distinct. This does not mean that each moment is cut off from the surrounding flow of time, but that each moment is different from the preceding and the succeeding moment, and each has its own potential. Carpe diem becomes a revolutionary principle, but not in the sense of a Friday night escape valve which confirms the abstract time of the rest of the week, but as an opening which probes each moment of the week for its possibilities.

This is the time of the child, a time in which each moment is different from the last, in which each moment is filled with wonder, with amazement and possibility. And with horror: we see the killing of people (by violence, by hunger) and the deadening of people (by boredom, by repression) and we see it with amazement and say “that cannot be!” We cast off the blinkers that help us to survive in this society of horrors and open our eyes with the naïveté of a child and think “no, this cannot continue one moment more, the change must be now, not in the far-off revolutionary future”. “The child’s days”, says Vaneigem, “escape adult time – they are time swollen by subjectivity, by passion, by dreams inhibited by reality.” Even after the child has learnt school discipline, grown up and become imprisoned by adult time, “his childhood will remain within him like an open wound”. (1994, 222) The struggle for our time, the struggle against duration, is the stirring of this open wound, the awakening of a time repressed, a time in which the whole of existence is at issue in each moment. Our communism is indeed an infantile disorder.

To open up each moment is to go against institutions. Institutions seek to freeze the moment, to give duration to some agreement or some achievement, to bind today by the rules of yesterday. Even where the institutions are designed to give substance to the real achievements of past struggle, they quickly become oppressive, unless they are constantly re-created (and therefore de-institutionalised). The history of class struggle is full of such cadavers that live on, weighing like a nightmare on the struggles of the living. For how long did that dead, institutionalised result of the Russian revolution oppress and imprison the strugglers of the world?

Going for excess: opening up each moment means pushing each moment beyond its limits, trying to make each moment a “moment of excess” (as the Leeds May Day Group put it (Leeds 2004)), a moment in which we overflow the social relations and regulations of capitalism. This form of rebellion against time is reflected, for example, in a politics centred on events. The great political events of the movement against capitalist globalisation (Seattle, Genoa, Gleneagles and so on), or the great riots in France in 2005 and 2006, cannot be understood in instrumental terms (did Gleneagles make poverty history? of course not) but in terms of the breaking of time itself. They are events in which the world is turned upside down, in which everything becomes possible, in which our relations with those around us are transformed. That the events may be short does not affect the fact that a moment of time is opened up and transformed into our time, and that requires no sort of justification in instrumental terms.

Giving ourselves time for the patient creation of different social relations: Moments of excess cannot be everything. A politics of events is important in breaking the sense of duration created by capitalism, but if we are going to stop making capitalism, we must do something else instead. The creation of this other can only take place now in the interstices of capitalism (the old idea that communism could not grow interstitially no longer stands), and this requires a long and patient practice of creating other doings, other social relations. If the moments of excess are a sort of concentrated performance-time, perhaps one can think of this second temporality as gardening-time or weaving-time. It involves processes of creation that cannot be rushed. The Leeds group (now called the Free Association) follow Deleuze and Guattari in speaking of this time as a time of refrain: after the intense creativity of a jazz improvisation, for example, the refrain restates and develops the basic melody (Free Association 2006). Struggling for time-as-which cannot be a question only of intensities or of just running from one event to another but must also involve times of relaxed and thoughtful creation. The two temporalities are necessary – but first the impatience and then the patience (and not the other way around, as in traditional revolutionary theory). Revolution can only be now: the idea of a future revolution is a contradiction in terms, precisely because it remains locked in clock-time.

Creating a world of social self-determination requires in many ways a more relaxed time than capitalist time. It requires time for thinking and discussing. In the initial dialogue between the EZLN and the Mexican government, the Zapatistas at one point said that they would need to consult their communities. Given the bad conditions of communication in the Lacandona Jungle, and the need to discuss everything thoroughly, the principle of ‘mandar obedeciendo’ meant that the decision would take time. When the government representatives insisted on rapid replies, the zapatistas replied that they did not understand the indigenous clock. As recounted by Comandante David afterwards, the zapatistas explained that ‘we, as Indians, have rhythms, forms of understanding, of deciding, of reaching agreements. And when we told them that, they replied by making fun of us; well then, they said, we don’t understand why you say that because we see that you have Japanese watches, so how do you say that you are wearing indigenous watches, that’s from Japan’ (La Jornada 17/5/95). And Comandante Tacho commented: ‘They haven’t learned. They understand us backwards. We use time, not the clock’ (La Jornada, 18/5/95). This is important not because the Zapatistas are indigenous, but because rebellion itself, and especially a rebellion that has self-determination as basic principle, must necessarily confront the clock with a quite different time.

Setting the agenda: Class struggle (or, more simply, living, trying to live a human life in, against and beyond a society that negates our humanity) is a struggle to set the agenda, to set the priorities and the temporalities. Once we accept the agenda of capital, once we agree to fight on their spatial or temporal terrain, we have lost, whether or not we win on a particular demand. In Thompson’s terms, a struggle about time that is not also a struggle against time is already lost, because, although it may change the relation between labour and its twin, leisure, it does nothing at all to create freedom, to weaken the abstraction that deprives our lives of meaning and humanity. Most of capital’s struggle to dominate us is concerned with pushing us on to its terrain: the very existence of the state seeks to lure us into logic of spatial divisions between states and the temporalities of bureaucracy and elections; state violence too pushes us towards the violence of violent response. Any response that remains within the space and time of capital is lost before it begins. The very existence of humanity itself now depends on our ability to break the time and space of capitalism, to stop making capitalism and make something else, a society based on our creative power, and therefore a society with a new space and a new time.

3. All these points are not just taken from my imagination, but seem to me to be very much part of the general air of anti-capitalist struggle in recent years. If so, then there is indeed a decomposition of clock time, as Thompson suggests, and we are the active ingredient of this decomposition.

The argument here seems to me to be implicit in Thompson’s analysis. But perhaps not. In any case it is a wonderful article and should be enjoyed – and as you enjoy it, ask yourselves why you are enjoying it.

References (stated and unstated):

Benjamín, Walter (1973): “Theses on the Philosophy of History”, in Illuminations. (New York: Schocken Books)

Bloch, Ernst (1993): Das Prinzip Hoffnung (Frankfurt: Suhrkamp)

Free Association (2006): What is a Life? (Leeds: Free Association)

Gunn, Richard (1985): “’The only real Phoenix’: Notes on Apocalyptic and Utopian Thought”, Edinburgh Review, no. 71, 1.

Hardt, Michael and Negri, Toni, Empire, (Cambridge: Harvard U.P.)

Leeds May Day Group (2004): Moments of Excess (Leeds: Leeds May Day Group)

Vaneigem, Raoul (1994): The Revolution of Everyday Life (London: The Rebel Press/ Left Bank Books)

Virno, Paolo (2004): A Grammar of the Multitude (New York: Semiotext(e))


Spiritual growth is like learning to walk.
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Spiritual growth

Spiritual growth is the process of inner awakening, and becoming conscious our inner being. It means the rising of the consciousness beyond the ordinary existence, and awakening to some Universal truths. It means going beyond the mind and the ego and realizing who you really are.+

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~ Anne Frank

Ritual; what's it all about?

In a nutshell, a spiritual ritual is a framework that allows people to express a common vision gracefully and with all the necessary elements remembered.

Ritual means that a group that comes together with a common purpose is able to express that purpose with out falling over each other or forgetting what to do when, where or how. It means that an individual moved to express some aspect of their spirituality, can do so without the stress of remembering all the parts they want to include, on the spot. A spiritual ritual is a support mechanism. It allows us to move through a spiritual landscape with a rough map; a map that allows us to feel safe with the knowledge that we are on a known route which will bring us home at the end of our journey.

It’s a bit like public transport really… when you go to a new city and have to use the bus system to get around it can take a great deal of concentration and effort to figure out how to get from A to B and back again. You know it works because you can see others using it effectively but it takes a while to work it out for yourself. Where do you get a ticket? Do you need the correct change? Do you need to keep your ticket in order to get out of the station? How many stops do you go and in which direction? What is the etiquette of the journey? Do you greet commuters or ignore them? How do you indicate that you need to get off? What if you miss the stop or your connection? Sometimes a kind local takes pity on you and will guide you through the maze. They will smile and shake their heads – “foreigners”! But after you have taken the trip a couple of times it starts to make sense and instead of frantically figuring out how to press the bell, pull the strap or push the button to make the doors open, you start to appreciate the scenery you are passing by. Then you begin to notice the same faces and you smile in recognition, “Hello”. You even begin to think of a particular seat on the bus as “yours”. If you take the journey often enough you become at home on the journey, you anticipate the bumps and appreciate the good drivers.

Ritual is much the same. It is the familiar routine of travelling from A to B and back again in spiritual terms. When you first attend a ritual it can take a great deal of concentration to figure out how it all fits together; when to speak and what to do. The etiquette may seem odd but is there to assist everyone to get along smoothly. It makes sure those who know the ropes support those who are new. Etiquette also defines the roles of individuals with in the ritual. The driver doesn’t try to collect the tickets or clean the bus, but, each job needs doing and each role has its time and place. The routine provides the boundaries; you can tell where the ritual is up to – beginning, middle or end. It also means that the important bits are attended to as a matter of course. And as you become a regular participant, it all starts to fall into place; it becomes familiar and thus comfortable. When the ritual has become second nature and you don’t have to concentrate to remember everything, it just flows naturally. Then you are able to really relax and enjoy the ritual journey.

Indeed, a fulfilling ritual should be a journey – it needs to have all the expected signposts to allow everyone to feel safe and comfortable but should also contain some space for the mysterious to reveal itself along the way. To be truly fulfilling the ritual also needs to have a high point. An effective climax is achieved by developing a build up before and a slow down after.

A ritual journey actually begins with the anticipation of the event. A bit like looking forward to a special trip. Similarly the preparation for the ritual is important. As you shower and decide what to wear, you are building your intent and gathering energy. When you arrive and greet others who are attending you are forming bonds that will support you through the journey. When the ritual actually begins you take your seat and allow it to transport you through the wondrous spiritual scenery.

All satisfying ritual journeys take you on essentially the same route – from the mundane world, to the spiritual realms and back again. The routines they follow assist you to lift your vibration from the denser everyday to the lighter mystical. The use of incense, candlelight and music are common and they set the scene. Calling on specific energies such as angels, gods & goddesses, elementals & divas bring the higher frequencies of other realms to assist us. Tools such as chant, dance or drumming lift us further up, allowing us to shrug off the constraints of the physical body and bring enhanced awareness. Meditation or contemplation at the peak may bring insights and revelations, as well as healing, inner peace and acceptance. Expressions of gratitude for both the experiences and the presence of those from other realms, bring us back into our reality. Sharing food and drink anchor us back into the physical world, bringing us home to our regular being.

As with public transport there are some factors that can make your journey more or less comfortable, more or less interesting and more or less challenging.

Some drivers are thoughtful of how their driving affects the passengers. They wait for people to take their seats before they pull out into the traffic, they anticipate traffic light changes and they keep as close as they can to the timetable. Poor drivers seem to forget the passengers as soon as they get on board. They push on regardless of the traffic conditions, they career over potholes and seem to have little, if any regard for the comfort of the passengers. A thoughtful ritual leader plans the journey carefully and adjusts it according to the level of knowledge and skill of the participants. They are aware of how the passengers are travelling as a group and they keep an eye on each individual participant. Capable ritual leaders are flexible, with in the set timetable, and allow extra time or speed up as necessary.

While the driver has a profound impact on the ritual journey, it is also the case that each individual has their own ride – no two experiences are the same. People who are attending the same ritual will report very different experiences. Some will be lifted up, feeling refreshed and invigorated while others may be deeply challenged and feel significant discomfort. Every journey has value and each is an opportunity for growth. Each passenger has a personal responsibility with in the ritual journey to both themselves and to the other passengers. They need to ring the bell to indicate that they want to get off – the driver, even if they are aware of what is happening, is not a mind reader! After all one person’s discomfort is another’s welcome challenge and the responsible individual must decide for themselves weather to stay on the bus or get off early.

Lastly, any journey we take regularly can be degraded into a boring chore if it is simply the same road, looking out the same window at the same scenery over and over and over again. So when we take a ritual journey we must guard against our comfort and familiarity with the ritual changing into complacency and boredom. Though the route is well travelled, there are new mysteries to be revealed on each and every journey. Sometimes all we need is a change of perspective; sit in a different place or maybe stand for the whole journey. Perhaps a change of timetable is called for. Maybe a new outfit could give you a lift and recharge your experience. Spending time consciously contemplating the ritual beforehand; what do we want to get out of it as well as what are we prepared to put into it can have a significant effect, for where the mind goes, energy follows. Whatever form it takes the real key to keeping our experience fresh and vital is to simply keep our eyes, minds and hearts open and allow a spontaneous element to weave its way into the ritual.

As beings with both intellect and emotions we naturally look for ways to express ourselves that are both logical and supportive. Ritual is the result of this search. It gives us the framework our intellect requires and the support our emotions desire. Yet with in ritual we can find a rhythm, a flowing freedom and an elegant grace that allows us to connect with whatever we perceive as sacred and spiritual. Ritual allows us to be as structured and formal or as wild and uninhibited as we wish. Ritual can be a welcome and comfortable experience that reinforces our connection to the spiritual realms, leaving us renewed and at ease. It can also be a full on challenge, pushing us to the edge and leaving us feeling exhausted and scoured. Or it can leave us anywhere in between.

Ritual provides a method of interacting with others, who share our vision in a way that is special and present to our experience. In this way we build our spiritual community - those who share a vision of the sacred and who do more than just talk about it. We gather together at our bus stop and get on the same bus together. When everyone has a seat we set off. Travelling through our shared spiritual landscape, acknowledging the common signposts and each other as we go. Sometimes there is laughter, sometimes tears. Insight and clarity are common visitors but the things that keep coming back are the sense of awe & wonder, and the loving connection we all have. At the end of our ritual journey we give thanks for all we have experienced. After we alight from the bus and return to our homes, we get on with our lives… and plan the next ritual.

Tamara Celbrant

Tamara Lampard, Celebrant

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