talking yourself may

Talking to yourself may boost brain power

Some habits may look strange to other people. Talking to yourself is one of them.  Many people think it shows poor concentration or a weak mind but research suggests that this habit can sometimes have positive effects.

Self talk can support your brain

Talking to yourself can help you organize your thoughts and understand your feelings.  It may also help improve memory focus, and confidence.

A 2012 study found that people who talked to themselves could identify objects in pictures more quickly.  This suggests that saying things out loud may sometimes help the brain focus on what it is looking for.

It may improve self control

Research has also found a possible link between self talk and better self control.  Talking through a problem can help people think before acting and make better decisions.

Self talk may also help people understand themselves better by giving them a chance to think about their feelings plans and problems.

Positive self talk matters

Not all self talk is helpful. Constantly criticizing yourself or using negative words can make you feel worse and may affect your confidence.

Positive and balanced self talk can be more useful. For example reminding yourself to stay calm focus on a task or keep trying can help you manage difficult situations.

So if you sometimes talk to yourself there is no need to feel embarrassed.  When kept positive and balanced this simple habit may help you focus organize your thoughts and understand yourself better.

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    How intentional attention can transform the ordinary

    The human mind often defaults to a posture of constant vigilance in the world dominated by endless news, digital noise, and social anxiety. We scan our environments for threat, hardship, and dysfunction. We maintain psychological defense mechanism sharpened by evolution and modern technology. The poet and educator Ross Gay demonstrated in his literary project, The Book of Delights that there exists a quiet, radical counter-practice. It’s the deliberate development of wonder on daily basis. It all began as a personal experiment on his forty-second birthday and turned into a meditation on how we inhabit time, space, and community. This educator wrote a short essay every single day for a year. He would capture a specific moment or observation that brought him joy. The resulting body of work reveals that gladness is something that simply happens to us even if it’s rare. When we think of joy or delight, we frequently imagine grand milestones. We suppose a long-awaited promotion, a dream vacation, or a monumental life event. Gay’s yearlong experiment turns this perspective upside down. His essayettes focus on the fleeting occurrences that populate everyday existence. For instance, the taste of fresh fruit picked directly from a vine. It can be warmth of two strangers sharing a brief smile on a crowded bus. We can’t neglect the simple relief of taking off uncomfortable shoes after a long walk. Gay discovered a psychological shift that he likened to developing a delight radar. When you know you must document joy before the day ends, your mind begins to actively search for it throughout your waking hours. You stop treating small encounters as background noise and start recognizing them as vital happenings. Attention itself becomes an act of appreciation. Crucially, this practice does not require ignoring life’s harsh realities. True gladness is not toxic positivity or the denial of suffering. Gay’s reflections frequently touch upon systemic injustice, racial prejudice, grief, aging, and personal loss. What makes his work so resonant is its insistence that delight and sorrow exist side by side. Noticing beauty amidst difficulty is not an act of escapism; it is a form of emotional resilience that sustains us through hard times. Another significant insight from Gay’s experiment is that delight is inherently contagious. Unlike physical resources that diminish when shared, human gladness expands when communicated. Gay illustrates how pointing out a pleasant detail to someone else creates a sweet bond of togetherness whether it’s about a casual interaction with local vendor or an unexpected moment of humor with neighbor. In a world that frequently feels fragmented and polarized, taking note of small wonders acts as a bridge. It reminds us of our shared vulnerability and our common capacity for appreciation. When we point to pastel sunset, a blooming flower breaking through sidewalk concrete or a delicious cup of coffee, we are essentially saying: Look, isn’t it incredible that we get to experience this together? You do not need to publish a book of essays to incorporate this mindset into your daily routine. Small, consistent habits can rewire how you perceive your day-to-day environment. You need two minutes before bed to write down one specific, physical thing that brought you comfort or pleasure during the day. Specificity matters instead of writing good lunch, detail the aroma of the spices or the crunch of fresh bread. Shift your focus away from digital screens periodically to notice physical textures, sounds, and scents around you. Acknowledge the feel of sunlight on your skin or the rhythm of rain against a windowpane. Tell someone when they make your day slightly better. A genuine compliment or a warm word of thanks multiplies the delight for both giver and receiver. Allow yourself to pause for ten seconds when something pleasant happens. Savoring a moment briefly allows the brain to encode positive experiences more deeply. Ultimately, practicing willful gladness is a choice to honor the gift of being alive.  

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    Kashmir’s nightingale Habba Khatoon

    Habba Khatoon stands as Kashmir’s Nightingale and Zoon: the Moon of Kashmir. Living in the 16th century, she transformed personal grief, marital heartbreak, and political exile into the foundational canon of Kashmiri romantic poetry. She was born to a peasant family in Chandhara village (Pampore), famous for its saffron fields. Unlike most rural girls of her era, her father sent her to a local maktab where she learned Persian and Arabic, nurturing her early literary talent. She got married to a peasant named Aziz Rathar. Unappreciative of her poetic disposition and intelligence, her husband and mother-in-law ill-treated her. She began singing her inner pain while working in the saffron fields and fetching water. Legend holds that while hunting near Pampore, Prince (later Sultan) Yousuf Shah Chak heard her singing under a plane tree. He arranged her divorce and married her as he was mesmerized by her voice and beauty. This marriage elevated her to Queen of Kashmir as Habba Khatoon. Emperor Akbar summoned Sultan Yousuf Shah to Delhi under the pretense of talks, arrested him, and exiled him to Bihar. Kashmir fell to Mughal rule, breaking Habba Khatoon’s world. She shed her courtly garments, donned the robes of an ascetic, and wandered the valley singing lamentations for her lost king. In short, she refused royal comfort. She spent her final years near Gurez and Athwajan, where her tomb rests today. Before Habba Khatoon, Kashmiri verse was dominated by devotional mysticism: Vaakhs and Shrukhs. She revolutionized Koshur literature by introducing the Lol. Lol is a short, melic lyric of intense personal feeling, love, longing, and domestic intimacy. It’s particularly designed to be sung rather than recited. One of her most iconic pieces, sung to this day across the valley: Mey haa karchey kitt kitaye, Mey kar tayiaar lole-vun… Chey kyaah gazi chaani roopeye, Volo haa maalyene dhoopeye! I have prepared myself in every way, I have composed my heart into a song of longing… What does it cost your beauty to look upon me? Come, my love, let us gather wild mountain herbs together! In the following verses, she uses Kashmir’s fleeting spring as an allegory for human beauty and time: Gulaan goy rang, pholan goy bahar, Mey valai poshan hyund hahaar… Yuthus chhumyene chaani dhaar, Volo maayi chaane pyarey! The flowers have faded, spring has taken its leave, My youth is wilting like a blossom in the heat… My eyes remain fixed on the path where you disappeared Come back, my beloved, for the sake of love!   After emperor Akbar exiled her husband to Bihar, she wrote this verse that captures geopolitical heartbreak reduced to raw human loss: Cchey saazey vaaye, bo saazey vaaye, Kati chhak chey, bo kati chhas… Diluk zaar vanay kith-kith bo, Jeel-e-Jhelum geyi aaba-haar! You play your tune far away, while I play mine in solitude, Where are you trapped, and where am I left to wander? How shall I tell you the agony of my heart? Even the waters of the Jhelum weep and overflow their banks for us. Her poetry is more than a story of personal transformation. It is the emotional arc of Kashmir itself. By introducing the Lol, she pulled Kashmiri verse down from abstract, detached mysticism into the intimate, beating heart of human experience. She gave language to the quiet endurance of ordinary women, the agony of sudden separation, and the unyielding beauty of a homeland caught in the tides of history.  

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    Why August 12 total solar eclipse is so special?

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    The silence of the state

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    Why marginalia is devised for conversation

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    The Sham Shaman

    In 1968, a graduate student in anthropology at the University of California, published a book that would reshape the publishing world. Titled The Teachings of Don Juan: A Yaqui Way of Knowledge. The book purported to be a faithful academic field report by Carlos Castaneda detailing his apprenticeship under an elderly Yaqui shaman named Don Juan Matus in the Mexican desert. Castaneda’s account became an overnight sensation as it blended desert mysticism, hallucinogenic plant rituals, and philosophical paradoxes. It sold millions of copies, earning him a doctorate from UCLA. This success made him a guru to icons like Bob Dylan, John Lennon, and Octavio Paz. A Life Built on Fabrications Long before he wrote about desert sorcery, Castaneda had mastered the art of reinventing himself. Born César Carlos Salvador Arana in Peru in 1925—the son of a humble watchmaker—he routinely rewrote his origin story. He claimed to have been born in Brazil, shaved years off his age, and concocted wild tales of fighting as a soldier in North Korea or working as a border spy. In reality, he fled Peru after fathering a child at thirteen, eventually making his way to Los Angeles in the 1950s. Ground-breaking Anthropological Discoveries. Yet beneath the celebrated field notes lay one of the most audacious literary fabrications in modern history. Don Juan Matus was not a real person. The desert apprenticeships never took place. Castaneda was not a devoted field researcher. He was a master illusionist who deceived prestigious academics and eager seekers alike. When Castaneda enrolled at UCLA, he found an academic environment eager for authentic indigenous wisdom and existential insight. Synthesizing disparate ideas into a singular narrative, he assembled Don Juan’s philosophical worldview by freely borrowing from European philosophy, Buddhist theology, ethnomethodology, and popular horror fiction. To his impressionable professors, the resulting texts appeared to be ground-breaking anthropological discoveries. Unraveling the Hoax While Castaneda’s books topped bestseller lists throughout the late 1960s and 1970s, critical cracks in his story soon began to widen into chasms. Skeptical researchers and anthropologists began scrutinizing the timeline and claims in his field notes. Archive Contradictions: UCLA library records revealed that on dates Castaneda claimed to be in the Sonoran desert learning shamanic secrets, he was actually signed into the university library reading room. Botanical and Cultural Errors: Experts on Yaqui culture noted that the spiritual concepts and language attributed to Don Juan bore almost no resemblance to authentic Yaqui traditions or language structures. Philosophical Echoes: Literary sleuths discovered that Don Juan’s most profound dialogues were near-verbatim adaptations of modern academic sociology and Western philosophical texts. Despite being systematically exposed by critics, Castaneda maintained his mystique. He avoided photo shoots, refused interviews, and cultivated an aura of secretive invulnerability. He also assured his devotees that any perceived discrepancies were simply part of a sorcerer’s duty to erase his personal history. The Guru’s Reclusive Cult and Legacy As public acclaim gave way to scholarly embarrassment, Castaneda retreated further into reclusiveness. In the 1990s, he launched a movement called Tensegrity. He promoted a series of physical movements he claimed were ancient Toltec magical passes. Critics quickly noted their striking resemblance to modern martial arts taught by a local Santa Monica instructor. Surrounding himself with a inner circle of devout disciples in Los Angeles, Castaneda governed his group with increasing paranoia until his death from cancer in 1998. Anthropology’s Ultimate Trickster Ultimately, Carlos Castaneda remains a complex figure in cultural history. His anthropological credentials were exposed as entirely fraudulent. His writings captured the yearning of an era desperate for spiritual transcendence beyond traditional structures. He stands as anthropology’s ultimate trickster. He’s a man who turned a fictional thesis into a million-dollar empire and proved that, given the right narrative, millions of people will gladly step through the looking glass.

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