Proper placement as well as the length of the pauses determines the type of emotion a speaker wishes to express; You must remember, while giving a presentation or speech, the audience has a very short attention span; On the contrary, if you do not start your presentation well, the audience will become bored and lose interest in the content. The accurate placement of pauses helps you to prepare content according to the listening capacity of your audience members. If you do not include pauses in your speech, the audience members will face problems catching up with what you speak and leads to a lack of effective communication. When a speaker uses the powerful tool of the pause, the listeners get sufficient time to opine, relate with the content, and gain knowledge. Personal connections related to your content form the fundamental principles of effective audience engagement. As a speaker, you have two perform two tasks at the moment; The internal task of a speaker includes developing the next set of words as well as gestures that you need to perform, and you should have the content prepared in mind thoroughly before you speak because words once spoken cannot be taken back. Pauses help in a way that it enables the speaker to perform internal tasks and create a relation between the words and your thought process. That the word plague radiates hardly any significance today is an illustration of the process of transformation of meaning that Foucault (1966)--using the example of insanity in the West--showed can substantially change the nature of the culturally salient mark certain illnesses impress on the afflicted. The disappearance of plague epidemics must have contributed powerfully to this transformation. In the Gilded Age of late nineteenth-century America, the vaporous paralyses of hysteria, neurasthenic weakness, and neurotic angst due to crises of personal confidence over career and family responsibilities were specially salient disorders regarded as products of the age. They spoke of a widespread middle-class malaise associated with the very rapid pace of social change that was transforming a North American society anchored in eighteenth-century ideals and rural or small town life styles into the twentieth-century culture of industrial capitalism (Drinka 1984). There was great concern with the effect of this massive societal transformation on individuals, usually bourgeois and upper-class men and women, whose symptoms were viewed ambivalently as the price that members of society had to pay for their world to become fully modern. Let us take another example of culturally marked illness: witchcraft. Accusations of witchcraft in the early New England Puritan world congealed many of the core fears of the time, including threats of deviance, egocentricity, antisocial behavior, and sexuality. It represented an obsession with the control of jealousy and envy, and with explaining the presence of misfortune and maleficence in a world ruled by a stern but just God. In twentieth-century tribal societies in Africa, witchcraft symbolizes a similar concern with the sources of jealousy, envy, and misfortune, though here the emphasis is on human rather than Satanic evil. In the African setting, witchcraft also conveys fears regarding threats to procreativity and village unity (Turner 1967;

I found separate information in each sphere, or sometimes would find where one would overlap another. For example, I found a lot of information about how mind and body interact, and how our emotions can be held in our physical body. But what I was really looking for I found very little of: how we experience our spiritual nature through our physical bodies. I was looking for how we could approach the entire continuum--physical form, mind, spirit, emotions, and energy--through the physical body simultaneously. I was looking for how our spiritual nature could be explored in an embodied way, making an impact on our daily lives and physical bodies. I found that most resources on spiritual factors of disease were too simplistic--dictionary definitions of how lower back pain comes from low self-worth, for example. Most of these resources came from individuals who had little experience working on or with the physical body, or with clients of any type, and minimal education in health or even holistic healing fields. The basic fact that we are all individuals, and five people may come in with back pain for five very different spiritual, emotional, energetic, and physical reasons was never explored in these resources. To make things even more confusing, we often have multiple patterns, and so between those five people there may be hundreds of different reasons for why that back pain has emerged. Until we look at the individual, and not the disease or dysfunction, we will not move beyond the sort of surface level ideologies that are unfortunately so prevalent in mind-body-spirit studies, and which ultimately limit our own healing capacities. As more and more research is being done regarding the effects of trauma, we are learning about the brain's influence during and after traumatic events and how memory is affected. Because a trauma is an experience that is extremely distressing and generally is met with fear and feelings of powerlessness, dissociation is a common response. It allows persons experiencing the trauma to change their consciousness in a way that permits them to distance or disconnect from the full impact of what is happening. That distancing can take place in terms of memory, emotion, the actual physical experience, or, in more extreme cases, sense of identity. When under threat, the brain defaults to the biology of survival. What makes the defense of dissociation become a diagnosis of dissociation is the severity and way it operates. Think again of dissociation and the very ordinary ways that most of us dissociate, as in the case of highway hypnosis. Then take things a step further, to the individual who regularly uses dissociation as a defense. This person numbs out when faced with overwhelming stress. As long as the numbing does not happen too often or become too severe, it serves as a way for the person to separate from stress that feels too difficult to handle.

So while Darren perceived heartbreak from the split, his wife felt not fear or hurt but an overwhelming sense of adventure. As she packed her bags, she gently wiped the tears from his face and said, You think I'm leaving you, but I'm not. I'm moving out, but I'll still be in the world with you. You think I don't love you but I do, and this is what is best for both of us. I know on some level that if it's right for my future, then it must be right for yours. Darren remained hurt and angry. Just admit it, he said. You don't love me anymore. Jessica replied, Sometimes saying good-bye is another way of saying I love you. It was stories like theirs that often didn't get retold in the breakup world. As a rule, physical phenomena can be perceived objectively. In other words, any measuring devices used will always register the same value, regardless of who is carrying out the test. The effects may be perceived subjectively, but they can still be verified by different people. After all, everyone will burn their fingers if they touch a hot stove! The subtler an oscillation or vibration, the more individual the perceived effect will be. One reason for this is that energetic oscillations mainly work through what is known as resonance phenomena. The strength of a stimulus may be very low, but if the person being treated has within them structures (of a physical, emotional, mental nature, etc) that resonate with the stimulus applied, the oscillation will be amplified and its effect will be dependent on the individual's own specific response. The Correct Way to Deal with Electromagnetic Pollution Since radiation and electromagnetic pollution initially have an effect on the human body that can be measured in a physical way, it follows that a physical approach should be our first port of call in protecting ourselves from electronic pollution. An appliance that emits radiation should be turned off, unless we have the means to protect* ourselves from it, just as we would turn off the burner on a cooker in order to protect our fingers, for example.

But for wonder to stay alive, we must identify the narrative that threatens to crush it. To grasp the power of the stories we tell ourselves, let's venture back to the mysterious land of make-believe, to a world where the monsters who chased us didn't get to win--where our swords slayed the dragons and our demons couldn't come back to haunt us. How does that sound? Impossible, you say? You might be right. That's a world I wish we could go back to regularly. Sure, we could imagine it. In the world of imagination, literally anything is possible. I don't know about you, but the world where the monsters who chased us didn't get to win--that world didn't survive my childhood. And demons came back regularly to haunt me, long before I became an adult. All you can do is to do all you can do. If you work persistently you're making a positive outcome very likely. 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Avoid the excessive use of using connectors like `and' because it does not provide the semantic break to the listeners, which is quite critical to an effective presentation or speech. You may use the long pause to transform your ideas. Suppose you want to lay strong emphasis on an important phrase or term, you must use the long pause immediately before or after the term or phrase. Along with the pause, you must focus on varying your voice, pitch, tone, volume, and connotation to emphasize on the critical words or phrases. When you pause immediately before the key word, it attracts the attention of the listeners, while the successive pause helps in registering the word or phrase in the minds of the listeners. A rhetorical question is one that requires the audience to think and respond immediately. Hence, it is essential for a speaker to pause when you ask this type of questions because it attracts silent participation of the audience members.