“Uneasy lies the head that wears a crown.” This is the most famous line in William Shakespeare’s play Henry IV, Part 2,

 “Uneasy lies the head that wears a crown.”

This is the most famous line in William Shakespeare’s play Henry IV, Part 2,

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People with authority isolate themselves, as well. The sociologists David Riesman and Nathan Glazer, along with the poet Reuel Denney, famously claimed in their 1950 book, The Lonely Crowd, that leaders are lonely because their success requires the manipulation and persuasion of others. As such, they objectify subordinates every bit as much as subordinates objectify them. Later research found that leaders often purposely distance themselves from employees so they can appraise their performance fairly.

////////////////B MIND

//////////////Ask yourself whether you are happy,’ observed the philosopher John Stuart Mill, ‘and you cease to be so.’ At best, it would appear, happiness can only be glimpsed out of the corner of an eye, not stared at directly.

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COVID-19: Fatalities surpass 846,000 globally DTH BCOMES US

P KZN COVID

 

Study details clinical characteristics of UK paediatric cohort admitted to hospital with COVID-19

A study in the British Medical Journal confirms that children and young people have lower rates of severe coronavirus disease 2019 (COVID-19) than adults, with researchers noting that severe illness was "rare" and death "exceptionally rare" in a large prospective cohort in the UK. However, factors that raised the likelihood of a child being admitted to critical care with the condition included age under 1 month old, age between 10 to 14 years, and black ethnicity, while older age and non-white ethnicity were associated with multisystem inflammatory syndrome in children (MIS-C) temporarily related to COVID-19.

For their analysis, investigators identified 651 subjects under 19 years of age with laboratory-confirmed severe acute respiratory syndrome coronavirus 2 (SARS-CoV-2) who were recruited to the International Severe Acute Respiratory and emerging Infection Consortium (ISARIC) WHO Clinical Characterisation Protocol UK (CCP-UK) study between January 17 and July 3, 2020. The paediatric cohort accounted for 0.9% of all patients in ISARIC CCP-UK, which is an ongoing prospective cohort study in acute care hospitals in England, Wales, and Scotland.

The median age of patients was 4.6 years (interquartile range 0.3-13.7), and 35% (225/651) were under 12 months old. Males accounted for 56% (367/650). Ethnicity was recorded in a majority of the cases, with 57% (330/576) being white, 12% (67/576) South Asian, and 10% (56/576) black. At least one comorbidity was recorded in 42% (276/651) of patients. The most common presenting symptoms were fever, cough, shortness of breath, nausea, and vomiting, and researchers also identified a systemic mucocutaneous-enteric cluster of symptoms, which encompassed symptoms for the WHO MIS-C criteria.

In the study, 18% (116/632) of the children admitted to hospital needed critical care, among whom 8% (47/597) received inotropic support, 9% (57/619) were given non-invasive ventilation, and 9% (58/620) were on invasive mechanical ventilation. By contrast, the critical care admission rate was 10% in a North American cohort of children admitted to hospital and 13% in a cohort study across 25 European countries. "This rate may be elevated in our study owing to hospitals with dedicated paediatric research teams being more likely to provide paediatric critical care," the authors, led by Olivia V Swann, Royal Hospital for Sick Children, Paediatric Infectious Diseases, Edinburgh, UK, noted.

On univariable analysis, children with comorbidities were more likely to be admitted to critical care than those without (odds ratio (OR) 1.73, 95% CI: 1.15 to 2.60; P=0.008), but this no longer reached significance in the multivariable model (OR 1.42, CI: 0.89 to 2.28; P=0.141). Comorbidities most commonly associated with critical care admission on univariable analysis were prematurity (50% [15/30] of critical care admissions vs 18% [30/165] of standard care admissions; P=0.001), respiratory comorbidities (10% [12/115] vs 4% [21/491]; P=0.019), cardiac comorbidities (11%[13/115] vs 5% [25/493]; P=0.018), and obesity (6% (7/115) vs 2% (10/487); P=0.028).

On multivariable analysis, admission to critical care was associated with age under 1 month (OR 3.21, CI 1.36 to 7.66; P=0.008), age 10-14 years (OR 3.23, CI: 1.55 to 6.99; P=0.002), and black ethnicity (OR 2.82, CI: 1.41 to 5.57; P=0.003).

The authors found that the all cause in-hospital case fatality rate for children and young people was "strikingly low" at 1% (6/627), compared with 27% (18 803/69 516) in the whole ISARIC CCP-UK cohort of all ages (0-106 years) over the same time period. Researchers noted that all six children who died "had profound comorbidity."

Children who met the WHO preliminary definition for MIS-C were older than those who did not (median age 10.7 (8.3-14.1) vs 1.6 (0.2-12.9) years; P<0.001) and were more likely to be of non-white ethnicity (64% (29/45) vs 42% (148/355); P=0.004). Further, MIS-C was associated with obesity (10% (5/51) vs 2% (6/385); P=0.005), but not with any other comorbidity.

Children with MIS-C were also five times more likely to be admitted to critical care (73% (38/52) vs 15% (62/404); P<0.001). In addition to the WHO preliminary case definition features (fever, rash, conjunctivitis, and gastrointestinal symptoms), children with MIS-C were more likely to present with fatigue (51% [24/47] vs 28% [86/302]; P=0.004), headache (34% [16/47] vs 10% [26/263]; P<0.001), myalgia (34% [15/44] vs 8% [21/270]; P<0.001), sore throat (30% [14/47] vs 12% [34/284]; P=0.003), and lymphadenopathy (20% [9/46] vs 3% [10/318]; P<0.001) and to have a platelet count of less than 150 × 109/L (32% [16/50] vs 11% [38/348]; P<0.001) than those who did not have MIS-C. No deaths occurred in the MIS-C group.

"It is becoming apparent that MIS-C can present both in children with acute SARS-CoV-2 infection and in the post-acute or convalescent phase of infection," the authors said, citing a case series of 565 children with MIS-C across North America that used latent class analysis to identify three classes of the condition. "Class 1 predominantly comprises patients who were antibody-positive and PCR-negative for SARS-CoV-2, with multiple systems involved, a strong association with cardiac complications, and a greater likelihood of having received intravenous immunoglobulin and corticosteroids. These class 1 patients resemble the post-acute group in our analysis….Class 2 [is described] as children who were predominantly PCR-positive with more respiratory involvement, and these resemble the acute group in our analysis."

They also discussed the distinct cluster presenting with systemic mucocutaneous-enteric symptoms (rash, conjunctivitis, diarrhoea, vomiting, and abdominal pain) in addition to headache, myalgia, sore throat, fatigue, and lymphadenopathy, which overlapped closely with the WHO preliminary case definition. "The significant associations between MIS-C and fatigue, headache, myalgia, sore throat, and lymphadenopathy in our cohort may be useful in refining the [WHO preliminary] case definition. In addition, the association of MIS-C with platelet count less than 150 × 109/L and low lymphocyte counts agrees with previous reports. These important findings may assist in differentiating this syndrome from other illnesses, particularly Kawasaki disease in which platelet counts are typically elevated," they said.

Reference: https://www.bmj.com/content/370/bmj.m3249

1829 ROBERT LOUIS STEVENSON X STEAM ENGINE X MANCHESTER LIVERPOOL RLY

 //////////////////////INCAS CALLED GOLD AS SWEAT OF THE SUN

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Mindfulness Meditation: 8 Quick Exercises That Fit into Your Day

You can fit these mindfulness exercises into your life while walking, brushing your teeth and just listening.

Although mindfulness meditation is all the rage nowadays, most people have little time for formal practice.

That’s a pity since studies have found mindfulness meditation has many benefits, including reducing depression and pain, accelerating cognition, increasing creativity, debiasing the mind and much more.

If you’re looking for a quick and easy way to add a little mindfulness meditation to your day without formal practice, then these mindfulness exercises are for you.

They mindfulness exercises can mostly be slotted in while you go about your everyday business, without the need for a formal sit-down meditation session.

1. The walking meditation

If you do any period of undisturbed walking during the day — at least ten or fifteen minutes — then you can do a little walking mindfulness meditation.

It’ll be easiest if done somewhere with fewer distractions, but try it anywhere and see what happens.

As when cultivating all forms of mindfulness, it’s about focusing the attention.

At first, people often concentrate on the sensation of their feet touching the ground.

Then you could just as easily focus on your breath or move the attention around your body, part by part.

The key, though, is to develop a sort of relaxed attention. When your mind wanders away, bring it back gently, without judging yourself.

2. The eating meditation

Will you be eating any food today?

Thought so.

So you can practice a little mindfulness meditation while you eat.

When you take the first bite of any meal, just take a moment to really pay attention to the taste.

Look at the food carefully, feel the textures in your mouth, smell it and notice how your body reacts to it.

You don’t need to keep this up all the way through the meal, but use it every now and then to focus your attention.

3. Mindful mini-break

Checking email has now become, for many, what we do in between other tasks, sometimes as a kind of break.

Change this.

Instead, drop the email and practice one of the mindfulness exercises.

Turn away from the computer/tablet/smartphone and sit for a moment noticing the sensations in your mind and body.

How do you feel? What can you hear?

Try to be as present in that moment.

If your mind wanders off to tasks that you have to complete or starts working over things that happened yesterday, let these go.

Gently bring your mind’s focus back to the present. Just be wherever you are for a few moments.

Remember: mindfulness is not about trying to make sense of anything, it’s about attention to that moment.

4. Listen mindfully

Any time that’s convenient, try a little mindful listening.

We get used to a lot of the sounds that are around us and quickly tune them out.

If you live in the city, there might be police sirens, train announcements and people sneezing.

In the countryside there could be trees rustling, birds calling or a gate creaking.

What can you hear right now?

Or, put on some music and really listen to it for a short period: try to hear the music without thinking about it.

Try not to let your mind wander to things it reminds you of, to judgements about the music or think about the lyrics too much.

Just allow the music to flow over you and for you to flow into the music.

5. Mindful brushing

Some things we do so often that we almost don’t notice them any more.

Habits, like brushing your teeth, are usually performed automatically, while the mind skips off to other plans, worries or regrets.

Instead, try to focus on that chore and really experience it. Notice how the brush moves over your teeth and the taste of the toothpaste.

Another routine that can incorporate mindfulness exercises is showering or bathing.

Let your senses feed on the process and bring your mind back when it wanders off to other worries or thoughts.

You can perform any chore mindfully and you might be surprised what you notice.

6. Just one breath

At any time during the day, take a moment to focus on one breath.

Breathe in, then breathe out.

Focus your attention on how this feels, where you notice the air moving, how your chest and abdomen move.

Try it now.

You’re not looking for a revelation from this experience; think of it more like a little mental push-up for your mind.

That’s it, or if you want to extend it to a few more breaths, that’s fine.

7. Candle meditation

Of all the mindfulness exercises, this requires a little preparation: you need a candle and a darkened room.

Sit for a while watching the candle and focusing on the flame (don’t sit too close).

You are not trying to stare it out or ‘think’ about the chemical reaction that is going on.

In fact, you are not ‘trying’ to do anything: it’s more that you are just noticing the candle in a simple, pure way.

8. Experience nature

If your walking mindfulness exercises should happen to take you to a park or green space of some kind, then this is the perfect opportunity for a little more mindfulness meditation.

As you stand, sit or walk, try to become more aware of nature around you.

See the different types of leaves; hear the bird calls, the wind and the distant rumble of traffic; sense the air moving over your skin and sun heating your face.

Again, after a few moments, your mind may try to wander where it will.

Be kind to yourself: gently nudge your attention back to nature and your surroundings.

Many people do this naturally when they are in nature but do not necessarily label it as one of the mindfulness exercises.

It’s doesn’t matter what you call it, as long as your attention is focused on the present moment.

Mindfulness exercises

Hopefully these will give you some ideas about how to practice mindfulness exercises during your day.

As mindfulness expert, Dr. Jon Kabat-Zinn, says:

“Mindfulness means paying attention in a particular way; on purpose, in the present moment, and non-judgmentally.”

Don’t feel limited by these mindfulness exercises. Feel free to mix and match or fit them into your life anyway you can.

Almost any activity can incorporate some mindfulness exercises.

Individually these steps may seem small, but you might be surprised at the effect they can have.

//////////////////////WW2  HTLR MAAIN ENEMY WAS SU X NVR WNTD TO FIGHT VK VS

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CHILLING IN FRONT OF TV, WITH LAPTOP ON AND IPHONE AROUND

 ANTI - HTN MEDS - The nine drugs that reduce depression risk are enalapril, ramipril, amlodipine, verapamil and verapamil combinations, propranolol, atenolol, bisoprolol and carvedilol.

///////////////////////////DWM Sticking to a Mediterranean diet for one year will enhance specific gut bacteria associated with ‘healthy’ ageing.

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///////////////////////////JSLM X KUDAISM APPLIED ON BRAB QAGAN CULTR 

ONS REALISATION 050620 AXDNT

 

BETTI "There is no forgiveness in nature."

 "There is no forgiveness in nature."

/////////////////////I have always been fascinated by the law of reversed effort. Sometimes I call it ‘the backwards law’. When you try to stay on the surface of the water, you sink; but when you try to sink, you float … insecurity is the result of trying to be secure … contrariwise, salvation and sanity consist in the most radical recognition that we have no way of saving ourselves. – Alan Watts, The Wisdom of Insecurity

///////////////////////BK Anger is an acid that does more harm to the vessel in which it is stored rather than to the person on whom it is poured.

////////////NO EMOTION ONLY ACTION

//////////////THEREFORE U FOOL, B CAREFUL

////////////‘Ask yourself whether you are happy,’ observed the philosopher John Stuart Mill, ‘and you cease to be so

////////////Like people forging iron, ridding sediments to become wares, the wares are then excellent and beautiful. Of people learning the path, ridding their minds’ defilements, their practices are then pure.

— Śākyamuni Buddha
(Sūtra Of 42 Sections: 35th Section)

////////////////////// Meditation is the dissolution of thoughts in Eternal awareness or Pure consciousness without objectification, knowing without thinking, merging finitude in infinity - Voltaire

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///////////////Samvega is the attitude that looks at life as a whole and sees how scary it is. That’s one of the meanings of the word samvega. The other meaning is dismay. You think of how we are born again and again and again. We all want happiness but we can do some really unskillful things based on our desire for happiness. We find people whom we love and we can do unskillful things based on our love."

~ Thanissaro Bhikkhu "Remorse"

//////////////////////Remorse August 30, 2016 When you sit down to meditate and settle down with the breath, the mind becomes very sensitive. Sometimes things you did in the past that you don’t feel right about will come up. And they hurt. At times like that, it’s all too easy to start feeling remorse. Remorse is not an attitude or a feeling that the Buddha recommended. Because, as he noticed, it weakens you. We usually feel remorse for one of two reasons: One is the childish belief that if you feel bad enough about having done something, then the punishment will be mitigated. And the other, of course, is the feeling that if you don’t feel badly about something, you’ll probably repeat the mistake again. In the first case, feeling bad about it is not going to make any difference. Noticing that it was a mistake and resolving not to repeat it: That’s the best that can be expected of a human being. As for the fear that we’ve got some suffering awaiting us in the future as a kind of punishment: The Buddha recommends that, if you want not to suffer from the results of past bad actions or past unskillful actions, you develop the brahmaviharas—and particularly equanimity, along with the ability not to be overcome by pain and not to be overcome by pleasure. Pleasure and pain go together: If you get overcome by pleasure and try to hold onto the pleasure, it can turn into pain. And it’s already got you overwhelmed It’s like catching a fish. You discover that you have a huge fish on your line that can either dive way down into the ocean or jump out of the water. You see it leap up and you say, “Ah, this is pleasure,” and you hold onto the line. But then it dives down to the ocean and pulls you down with it. So if the mind is overcome either by pleasure or pain, there’s going to be suffering. But as for the question of whether you “deserve” to suffer or not, it’s interesting: The Buddha never talks about people deserving to suffer. He simply says that certain actions lead to certain results. But he’s here to cure our problem of suffering whether it’s “deserved” or not. He never said, “I’ll teach you the end of suffering only if you don’t deserve to suffer.” The end of suffering is there for everyone, whether they “deserve” to suffer or not. That point should be underlined many, many times. The teaching on karma is not meant to explain the horrible things that happen to people or to justify meting out misery to them. It’s supposed to be used to explain how you can find a way out—so that whatever you did in the past, there’s a way out for you. Think of Angulimala. He killed 999 people and yet he was able to become an arahant. So the question of fear over deserved suffering: The Buddha’s not here to tell you that you deserve to suffer. He’s here to say, “This is the way you act skillfully so that you don’t have to suffer.” And if you’ve done unskillful things in the past, note the fact, note that it was a mistake, resolve not to repeat it, and then develop the brahmaviharas. Goodwill for yourself, goodwill for others, goodwill for everyone. Compassion for yourself, compassion for everyone. Empathetic joy for yourself, empathetic joy for everyone. Equanimity for yourself, equanimity for everyone. Yet he also says you have to develop discernment. After all, sometimes you can do very unskillful things based on what you think is the compassionate thing to do, but you can’t simply trust your loving heart to tell you what to do in a given situation, thinking that where there’s a lot of love, that’ll take care of it. We can do some awfully unskillful things based on love. So what is the proper motivation to make sure you don’t repeat a mistake? The Buddha lists two qualities: One is heedfulness and the other is samvega. Heedfulness is simply realizing that whatever you do will come back in one way or another, and so you want to be very, very careful about what you do. And samvega is the attitude that looks at life as a whole and sees how scary it is. That’s one of the meanings of the word samvega. The other meaning is dismay. You think of how we are born again and again and again. We all want happiness but we can do some really unskillful things based on our desire for happiness. We find people whom we love and we can do unskillful things based on our love. In other words, as long as we’re living under the power of delusion, then no matter how good things get, there’s always an under side. There’s always the possibility that everything will fall apart. No matter how much we understand about the Dhamma, there are times when we forget. Thinking in this way gives you the motivation to want to get out of the cycle. And the path of meditation is the most skillful way out. Some people say that it’s selfish that you’re just pulling yourself out. But think about what samsara means. Samsara’s not a place. It’s an activity, something we do: We keep wandering on. We get this body and we wander through life with this body. When we can’t use this body anymore, the mind goes wandering off to find something else. And it’s driven by craving and clinging. And you know what the mind is like when it’s driven by craving and clinging. Especially when it’s being pushed out of something where it’s used to being. It’s going to look for something new and just grab onto anything. It’s like being pushed out of your house. You’ll take the first house that appears on the market. So this is an activity. And we actually create our worlds of becoming through the activity of wandering-on, through craving. We’re creating our individual worlds to feed on. So it’s like an addiction. And the best thing to do with an addiction is to learn how to end it. You’ll benefit, the people around you will benefit, too. Because as we feed off our worlds, we’re often feeding off of the same food sources that other people are because our worlds overlap, which means there’s competition. So simply pulling yourself out of the cycle really helps to at least take one mouth out of the feeding cycle. And you’re setting a good example. Because the things we do in order to get out are not just a matter of running away. We have to be generous. We have to be virtuous. We try to develop good qualities. One of the motivations for doing this is compassion. As the Buddha said, the people who help us with our practice: If we really do get out, then they benefit greatly. So it’s important to realize that no matter how good things get, no matter how much you’ve learned about things, if you haven’t reached any of the noble attainments there’s always a possibility of backsliding. That’s what’s scary; that’s what’s terrifying about all this. So the proper response when you’ve realized that you’ve made a mistake, you’ve harmed somebody, is not remorse. It’s heedfulness and samvega. And it’s interesting that, in the Buddha’s analysis for both of our reasons for wanting to go for remorse, his antidotes for remorse in both cases are the brahmaviharas: attitudes of limitless goodwill, compassion, empathetic joy, and equanimity. But he also requires discernment because, as I said, compassion can sometimes be misleading. That’s where compassion gets scary. This is why discernment is so important. What does it come down to? An understanding of the principles of what’s skillful and what’s not. The Buddha gives some basic examples in the precepts. But then there are the subtler things, and those require a lot of discernment, a lot of mindfulness, a lot of alertness to see how the mind can lie to itself about what’s skillful and what’s not, and to learn how to see through those lies. This is why we meditate: to strengthen our powers of mindfulness, to strengthen our powers of alertness, so that we can see what we’re doing and what’s actually coming about as the result of our actions. And then remembering that. Again, you don’t have to use remorse in order to pound it into the mind that something was a mistake. Heedfulness and samvega are enough. So basically what the Buddha is doing is having us react to our mistakes as adults. One of the things you’ve learned as an adult is that mistakes are very easy to make, but you can learn from them. And that’s the important thing: learning from them—while being mature enough to know how not to repeat the mistake without having to beat yourself up over your past mistakes. At the same time, you prepare yourself: You know that you’ve got some past mistakes. There’s going to be some pain coming in the future. This shouldn’t be news. So you develop the qualities of mind that can guarantee that pain and pleasure won’t overcome the mind. In other words, you develop concentration; you develop discernment. Having concentration as an alternative to sensual pain and pleasure puts you in a safe place, so that when pains come, you have an alternative place to go. That way, the pains don’t have to drive you around. And as you’ve learned in getting the mind to settle down: If, when you’re working with the breath, there’s a sense of ease, then if you leave the breath for the sense of ease, everything falls apart, blurs out. You get into what’s called delusion concentration, where things are very nice and very still, but you don’t really know where you are. When you come out, you’re not really sure whether you were asleep or awake. That’s not the path. So you have to learn that even though there’s pleasure coming up as you’re working with the breath, you can still stay with the breath, you don’t get waylaid by the pleasure. In this way, getting the mind properly into concentration helps you overcome your attachment to sensual pleasures and also helps you not to be overwhelmed by the sense of pleasure that comes from getting the mind to settle down and be still. Now this, of course, includes discernment, because that ultimately is what’s going to free you from pleasure and pain. And notice, the Buddha’s discernment works whether the pleasures or pains are deserved or not. You realize that you’ve had enough of that back-andforth. You want to go to something better. And so you can pull the mind out of both pleasure and pain. You see the mind, or awareness, as something separate from pleasure and pain. This is one of the skills you develop as you meditate. And this is a really important skill. Because as that chant said just now, “We’re all subject to aging, illness, and death.” We have these things lying in wait and we want to be ready for them. As someone once said, the most amazing thing about human beings is that we all know we’re going to die but we all act as if we didn’t. Well, you know. Act as if you take it to heart. You can prepare. You can get the mind ready for times when there’ll be aging, illness, and death. And yet you don’t have to suffer from them because you’ve learned how to separate the concern for pleasure and pain, and the pleasure and pains themselves, from your awareness. You let these aspects of the present separate themselves into three separate things. That way, the pleasures and pains, and your concerns about pleasures and pains, don’t have to weigh the mind down. They’re there, but they’re not having an impact on the mind. That’s when you’re really safe. And you get to that safe place not through remorse but through heedfulness and a sense of samvega. Those are two emotions that you can really rely on. Of course, you don’t want to just sit in samvega. You want it to propel you to act. As with that chant just now with aging, illness, death, separation: That’s all about samvega. But the reflection on karma: That’s actually pasada, confidence that there’s a way out. It’s through your actions that you can find the way out. Always keep that in mind. Things don’t end with samvega. They move onto pasada, confidence, and from there onto release. So meditate with confidence. Think of your past mistakes with confidence, that you’re not going to have to repeat them. Because you’re the type of person who learns.

///////////////////Enlightenment is initially subconscious awakening, which is spontaneously merged with conscious awakening at the moment of breakthrough.

—Kazuaki Tanahashi, “Fundamentals of Dogen’s Thoughts”

///////////////////Try to pose for yourself this task: not to think of a polar bear, and you will see that the cursed thing will come to mind every minute. – Fyodor Dostoevsky, Winter Notes on Summer Impressions

DONT WORRY , AT THIS RATE OF GLOBAL HEATING, WAIT 2100- NO POLAR BEARS TO SEE, ONLY IMAGINE

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"‘One realises’, as the spiritual teacher Jiddu Krishnamurti once put it, ‘that one’s brain is constantly chattering, constantly planning, designing: what it will do, what it has done, the past impinging itself on the present. It is everlasting chattering, chattering, chattering.’"

//////////////////////////////////gently close your eyes, and notice the breath as it flows in and out. You can focus on this sensation at the nostrils, or at the abdomen. Just follow one breath in, and one breath out. And then do it again.’ There were nervous chuckles; surely it wasn’t going to be that simple, or that boring? ‘Other things will come up,’ Howard continued. ‘Physical sensations, feelings and thoughts will carry us away into distraction. In meditation, when we notice that happening, we don’t judge. We just return to the breath.’ It really was that simple, apparently. What he failed to point out – though we were to discover it soon enough – was that ‘simple’ didn’t mean ‘easy’."

///////////////////////////////////////////"Meditation, the way he described it, was a way to stop running. You sat still, and watched your thoughts and emotions and desires and aversions come and go, and you resisted the urge to try to flee from them, to fix them, or to cling to them. You practised non-attachment, in other words. Whatever came up, negative or positive, you stayed present and observed it. It wasn’t about escaping into ecstasy – or even into calmness, as the word is normally understood; and it certainly wasn’t about positive thinking. It was about the significantly greater challenge of declining to do any of that.

////////////////////////////////////SHAVA X SHAKTI X SHIVA

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"The founding myth of Buddhism is practically a mirror-image of all this. The Buddha becomes psychologically free – enlightened – by confronting negativity, suffering and impermanence, rather than struggling to avoid

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/////////////////////////////STORY X GFN HERO RISES TO OCCASION TO HELP OUT

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CRIME DOSE NOT PAY

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.............................;;;;;;;;;;;;;;;;;;;;;;;;Anything outside me is a reflection of my inner self.

What I see outside, tells me about my conditioning , about my pattern, about my thought process. It is to see things, world with wearing a colored glasses.

Everyone had their own world. It is even right to say as many people as many are colors and by hearing others exotic color description one try hard to wipe their glasses but fails, become desperate and try again but never tired of trying with the false.

/////////////////////These days, this notion certainly gets less press than the admonition to remain positive at all times. But it is a viewpoint with a surprisingly long and respectable history. You’ll find it in the works of the Stoic philosophers of ancient Greece and Rome, who emphasised the benefits of always contemplating how badly things might go. It lies deep near the core of Buddhism, which counsels that true security lies in the unrestrained embrace of insecurity – in the recognition that we never really stand on solid ground, and never can.

////////////////////////“When we cannot keep our minds peaceful, how can the world be peaceful? The world outside is a reflection of the human mind.” - Sadhguru

////////////////////"The founding myth of Buddhism is practically a mirror-image of all this. The Buddha becomes psychologically free – enlightened – by confronting negativity, suffering and impermanence, rather than struggling to avoid" 

///////////////////////////////////////A silent mind itself is the great self, the Atman.

//////////////////////QUORA  PAUL=-In reality, though, I don’t really know what my future holds. And I am very much aware that I’m on palliative care, which means that my cancer journey will have an ending at some point. Hopefully not too soon. In the meantime, and to quote the Shawshank Redemption

, I have a simple choice; I can either, ‘get busy living, or get busy dying’.

I choose the former.

//////////////Thank you for sharing your extremely painful sickness.

Unfortunately there is no icon to bow down to you here.

People complain about simple things in life. they do not know what suffering can be.

////////////////////////DWM OAT X VASCULAR HEALTH

Oatmeal has what it is called water soluble fiber. This means that the fiber in Oats can circulate in the body. VERY helpful is you are experiencing artery issues. 1/2 cup of day of dry oats is all that is needed. Make a hearty breakfast, with Maple syrup, currants, sunflower seeds, some sea salt, and maybe some milk, or a pat of butter. Buy Old fashioned or Steel Cut Oats.

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During Spanish Flu, apparently no vaccines were available for it and millions died before it abruptly 'ended' on its own. Does that mean that if we don't develop a COVID-19 vaccine, that it will eventually 'end' on its own too?

Originally Answered: During Spanish Flu, apparently no vaccines were available for it and millions died before it abruptly 'ended' on its own. Does that mean that if we don't develop a COVID vaccine, that it will eventually 'end' on its own too?

Rather than ending, it will retreat into the background of diseases to which most people have immunity. Spanish Flu was H1N1, which made a minor reappearance a few years ago.

One of the many causes of what we call the common cold is a group of coronaviruses which probably did what SARS-CoV-2 is now doing hundreds or thousands of years ago. Viruses don’t “want” to harm us - they want us to carry on walking around, coughing and sneezing over everybody else, but not going to bed let alone dying. They aspire to become the common cold, and will evolve to do so, particularly once most people are immune.

////////////////////////////////Just let go of anything you expect from others. Then, when it comes, life is a surprise!

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Why We Celebrate Ganesh Chaturthi? | Exclusive | Ganesh Chaturthi 2020 |...

P KZN PRO JAUNDICE

 

Early identification and referral of liver disease in infants

By Children's Liver Disease Foundation26 May 2020

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This Guidelines summary is based on guidance included within the Children’s Liver Disease Foundation Yellow Alert Pack, written to provide general guidelines on the early identification of liver disease in infants and their referral where appropriate. For further information, please refer to the full guideline.

Early identification of liver disease in infants

Whilst liver disease in infants is rare, early diagnosis is vital. The main indicators are:

• prolonged jaundice
• abnormal stool/urine colour.

You should be aware of the importance of stool and urine colour.

Urine:

• a baby’s urine should be colourless
• persistently yellow urine which stains the nappy may indicate liver disease.

Stool:

• stools should be green or yellow
• persistently pale stools may indicate liver disease

The interpretation of stool colour can be subjective. The following colour chart will help to overcome this problem.

Algorithm 1: Infant stool chart

First visit

On the first visit midwives and/or health visitors should:

• check all babies for jaundice by looking at the sclera of their eyes
• record the presence of jaundice when transferring care from midwife to health visitor. State on the record that a jaundice check has been carried out
• if baby is jaundiced, check the stools and urine, no matter how mild. Urine should be colourless and stool should be pigmented yellow or green (see Algorithm 1).

If stools and urine in a jaundiced baby are abnormal and/or a baby with prolonged jaundice (persists two weeks after birth in term babies and three weeks after birth in a pre-term baby) is unwell or not progressing normally, refer immediately to a paediatrician for further investigations.

Action in the event of prolonged jaundice

If a child has prolonged jaundice/abnormal stool or urine colour, carry out a general assessment. This includes:

• feeding history including whether breast or bottle-fed
• weight
• document stool and urine colour
• inform parents of the reason for blood tests

Request the following blood tests:

• serum bilirubin blood test—this test measures the total bilirubin in the blood
• split bilirubin test to measure conjugated bilirubin levels—this test measures the ratio of conjugated to unconjugated bilirubin in the blood and is the key test for diagnosing liver disease. It is recommended that all babies with prolonged jaundice be given this test.

A baby where the conjugated bilirubin is greater than 20% (25 micromoles/litre) of the total bilirubin should be referred directly to a paediatrician for investigation.

If the conjugated bilirubin is less than 20% of the total bilirubin and the total bilirubin is less than 200 micromoles/litre, the parent(s)/guardian(s) should be reassured and weekly serum bilirubin levels checked until it is within normal laboratory ranges.

Where the total bilirubin is high (greater than 200 micromoles/litre) and the conjugated fraction is less than 20%, healthcare professionals are advised to contact a paediatrician and refer to NICE neonatal jaundice clinical guideline (CG98) as well as any local guidelines.

The following tests should also be done:

• a full blood count
• a blood group determination (mother and baby) and DAT (Coombs’ test)
• a urine culture
• ensure that routine metabolic screening (including screening for congenital hypothyroidism) has been performed.

Investigation

Algorithm 2: Early identification

Algorithm 2: Early identification 

The following should be referred to a paediatrician:

• a baby who is unwell and/or not progressing normally
• a baby with abnormal colour of stools and/or urine at any age
• a baby where the conjugated bilirubin is greater than 20% (25 micromoles/litre) of the total bilirubin
• any infant with prolonged jaundice that has not been investigated.

Breast-fed babies may also have liver disease; be extra careful to check stools and urine colour.

Refer to a paediatrician for the following tests:

• repeat split bilirubin test
• liver function tests
  • albumin
  • aspartate and alanine transaminases (AST, ALT)
  • alkaline phosphatase (ALP)
  • gamma-glutamyltransferase (GGT)
• coagulation tests
  • prothrombin time (PT)
  • partial thrombin time (PTT).
    
    Coagulation may be prolonged secondary to vitamin K deficiency, particularly in breast-fed babies not given vitamin K at birth. All babies with suspected liver disease must be given vitamin K orally if the international normalised ratio (INR) is normal, or by intravenous/intramuscular methods if abnormal.
• blood glucose.

Referral to specialist centres and advice

If any of the investigative tests are abnormal or liver disease is suspected, the infant may need referral to a specialist unit for further investigations or management. This may be at a regional paediatric gastroenterology unit with an interest in paediatric hepatology or a supra-regional paediatric liver unit.

There are three specialist paediatric liver centres in England; all offer medical and surgical management including transplantation. The Department of Health has designated the three specialist paediatric liver centres to carry out Kasai portoenterostomy for biliary atresia in England and Wales.

Birmingham Children’s Hospital

The Liver Unit, Birmingham Children’s Hospital, Steelhouse Lane, Birmingham, B4 6NH

Tel: 0121 333 9999 and ask to liaise with the on-call liver registrar

Secretarial team on 0121 333 8250 (office hours)

Nursing team on Liver Direct 0121 333 8989 or liver.direct@bch.nhs.uk

Web: bwc.nhs.uk/liver-unit

 

King’s College Hospital, London

Paediatric Liver, Gastroenterology and Nutrition Centre, King’s College Hospital,

London, SE5 9RS

Tel: 020 3299 9000 and ask to liaise with the on-call paediatric liver registrar

Referrals: kch-tr.PaedLiverRegistrars@nhs.net

Web: kch.nhs.uk/service/a-z/paediatric-liver

 

Leeds General Infirmary

Children’s Liver and GI Unit, Leeds General Infirmary, Great George Street, Leeds, West

Yorkshire, LS1 3EX

Tel: Admin office on 0113 3925640

Clinical Nurse Specialist Team on 0113 3926151/3926138

Web: leedsth.nhs.uk/a-z-of-services/childrens-liver-unit

Full guideline: Children’s Liver Disease Foundation. Jaundice pr