In the Babemba tribe of southern Africa, when someone does something harmful, they take the person to the center of the village where the whole tribe comes and surrounds them. For two days, they will say to the man all the good things that he has done. The tribe believes that each human being comes into the world as good. Each one of us only desiring safety, love, peace and happiness. But sometimes, in the pursuit of these things, people make mistakes.
The community sees those mistakes as a cry for help. They unite to lift him, to reconnect him with his true nature, to remind him who he really is, until he fully remembers the truth of which he had been temporarily disconnected: “I am good.”
The Art of Forgiveness, Lovingkindness, and Peace, Jack Kornfield
Isso pode acontecer porque é confortável pensar que nós nos conhecemos e que o futuro pode ser previsto. Isso nos motiva a ver o presente como algo permanente. Outra possibilidade é que é mais difícil imaginar o futuro do que relembrar o passado. Assim, como é difícil imaginar as mudanças que acontecerão, algumas pessoas podem preferir pensar que elas não sofrerão mudanças.
Neste emocionante vídeo, cientistas fazem uma experiência com pessoas para encontrar o principal fator que contribui para a felicidade delas. Eles aplicam um teste para medir a felicidade das pessoas que chegam, fazem uma experiênc...
There is a tribe in east Africa in which the art of true intimacy is fostered even before birth. In this tribe, the birth date of a child is not counted from the day of its physical birth nor even the day of conception as in other village cultures. For this tribe the birth date comes the first time the child is a thought in its mother’s mind. Aware of her intention to conceive a child with a particular father, the mother then goes off to sit alone under a tree. There she sits and listens until she can hear the song of the child that she hopes to conceive. Once she has heard it, she returns to her village and teaches it to the father so that they can sing it together as they make love, inviting the child to join them. After the child is conceived, she sings it to the baby in her womb. Then she teaches it to the old women and midwives of the village, so that throughout the labor and at the miraculous moment of birth itself, the child is greeted with its song. After the birth all the villagers learn the song of their new member and sing it to the child when it falls or hurts itself. It is sung in times of triumph, or in rituals and initiations. This song becomes a part of the marriage ceremony when the child is grown, and at the end of life, his or her loved ones will gather around the deathbed and sing this song for the last time.
Jack Kornfield, A Path with Heart (Bantam Books, 1993), p. 334
Rats that are socially isolated during a critical period of adolescence are more vulnerable to addiction to amphetamine and alcohol. Amphetamine addiction is also harder to extinguish in the socially isolated rats. These effects, which are described this week in the journal Neuron, persist even after the rats are reintroduced into the community of other rats.
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