Shayna or Sheness Israel's blog

Introduction

For me, saying white people can't dance has nothing to do with the typical answer that they don't have rhythm. I think the reason for it includes some parts of that, but also something more systemic or structural - race relations and learning cultural contexts.

Dancing is a language (in the way we think of, respond to and through language). Its movements are its words and its grammar is its rhythm. Don't get it twisted; rhythm and grammar are really one in the same. The dictionary defines rhythm as the procedural aspect of a beat or flow.[1] Procedural means the rules and regulations. There are rules and regulations for grammar (i.e. sentences have to have a subject and a verb: She cried.) Again dance is a language—means of expression. It probably is the most articulate form of body language. The analogy I am making here is that the body language we use when talking is also language, but it is what would be comparable to everyday speech. A dance move is comparable to a well-formed speech or lecture. Lastly, a dance performance is comparable to a paper, essay, poem, novel, book, etc.

All Seeing “Eye”: Proprioceptors as Electrodes that Pick Up Brainwaves

Yesterday, in looking for a back cover for my chapbook, I decided to choose the Eye of Horus (Eye of Ra) which is also known as the All Seeing Eye. This hieroglyphic represents knowledge, protection, and power. Interestingly enough, I found out through searching for pictures of it on Google that the Eye of Horus is a mathematical equation. Below is a picture:

The Balance between the I-function (Consciousness)

and the Nervous System (Unconsciousness)

by Shayna Israel

1) Why does the I-function want to know why? Or why it “felt” something?

2) For the body to “move” it does not need the I-function to motivate it or even give it the energy to move. So, why does it not only need the I-function, but why does it even have it? Unless it actually does need the I-function to give it the energy, “will”, “a something” to move it. Is that what is going on with people who are brain (I-function) dead? They don’t have an I-function to motivate their nervous system? If we look at frogs, the nervous system does not need an I-function to move it, and not only that, it also makes decisions. Back to my question, why do we have or even need the I-function?

This paper addresses the question of the definition of suggestion and some of its effects. More importantly, I address the overall or basic question of the power of suggestion. To do this I have chosen to look at scientific and non-scientific notions of the effects of suggestion particularly focusing on hypnosis and hypnotherapy. I do this with the intent of showing how much we as people are susceptible to forces that can alters us in powerful ways as well as bring into question what are those filter mechanisms that we use to counterbalance the potentially powerful effects of suggestion.

I. Introduction:

Based on the premise that a significant perturbation of a interconnection pattern of neurons can reconfigure particular neurons and neuron connections (i.e. behavior), I argue that there are two methods of changing sexual desire more effectively than medicinal treatment due to their effect on significantly altering the pattern of one’s behavior in possibly permanent ways. These methods are the conscious performance of drills on a regular basis and what I term charismatic acts.