Sanskrit has been useful every day of my life, enhancing my teaching, coaching and ordinary living. The real remedy to Clotishness is to put insight into action. That said, it's smart to have a sense of why people act like a Clot in the first place. The unconscious reason is to sideline oneself from full participation in life. When we are unkind to people, they avoid us. Now, how could that be the goal? you might ask. The answer is that full engagement is scary, especially when it comes to relationships. So, being a Clot allows us to avoid the riskier aspects of feeling connected to people. Why is that a problem? After all, isn't it wise to avoid situations that feel scary or dangerous? Death and bereavement. Things you are genuinely or profoundly sad and upset about. Teasing is an attractive social quality, but it doesn't work if you tease people about anything that's slightly true. Take someone who's always taking breaks at the office - Oh skiving off again - tut tut! is a joke with a jagged barb, as it's potentially your real opinion of them. On the other hand, your company workaholic who comes in early and leaves late can be chaffed about coming in early to play World of Warcraft or using the company servers to mine Bitcoins, and that'll be fine. Accusing an ex-con of wanting to steal things? Not funny. A goody-goody with a big handbag, using it to steal office supplies?

Perfect. Those who took on this new profession were called scientists, and not just natural philosophers. While most renowned scientists of this period worked in the labs in Western Europe, Klebs, who was born in Prussia, worked not only in Switzerland, Germany, and the Czech Republic, but also in Asheville, North Carolina, and at Rush Medical College in Chicago. It was in 1875, while working in Prague, that Klebs reported seeing bacteria in the lungs and airways of patients who had died of pneumonia. It was, in fact, a revelatory discovery that the mercurial Klebs didn't make much of at the time. The germ theory--the idea that disease is caused by microbes and germs and not the wind or water--was still nascent and controversial, and Klebs moved on to new labs and different problems. While he didn't push further with his work on bacteria, and his interest moved in new directions, two scientists working on either side of the Atlantic picked up where Klebs's work on pneumonia had left off. Brigadier General George Sternberg14 of the United States Army and Louis Pasteur in Paris performed experiments in 1881 that were nearly identical to each other. Sternberg was an army surgeon and an amateur paleontologist. The focus of his career went back and forth between fighting Native Americans and conducting bacteriological research. In 1881, after a bout with yellow fever, he found himself investigating the cause of mosquito-borne illnesses--particularly malaria. A very important result of this process was a new focus on a third major definition of self- esteem, one that addresses the shortcomings found in the others. Worthiness is tied to that which is admired, honored, cherished, or valued for its inherent qualities. Although there is debate as to whether there are universal values that reflect basic human nature, considerable cross- cultural research on self- esteem and positive psychology- based research on virtue suggest that certain types of values are respected by most people, in most cultures, and throughout most of human history (Peterson & Seligman, 2004; Sedikides, Gaertner, & Cai, 2015. ) They include things like courage, integrity, honor, and actualization, all of which are related to the concept of authenticity and give us good reason to use that word to mean self- esteem that is real, high, and healthy. Clearly, such people or scores would not be consistent with Milton's concept of doing that which is just and right, which is at the heart of the original definition of self- esteem. In short, competence without worthiness cannot create authentic self-esteem, and a sense of worth without competence is just as inadequate. According to the two- factor definition, both must be present for self- esteem to occur because the relationship is such that each factor balances the other, a condition that avoids the problems found in the other definitions. Unfortunately, there are limits to every definition.

Although the two- factor approach does not suffer the problems found in the other two ways of defining self- esteem because of the reciprocal nature of the relationship between them, it is not without difficulties. Even while washing up the dishes with attention and joy, I am applying a simple principle of timeless wisdom that is embedded in Sanskrit. Studying this wisdom literature immediately opens up a new world of experience. For decades, I attended formal classes of disciplined study and practice of philosophy, meditation and Sanskrit. The aim was always full self-realization and to raise the level of consciousness of humanity. Starting at such a young age meant that I've always seen this as completely normal and natural. As a young adult, whilst continuing to study and practice, I tutored many adult philosophy groups as well. Passing on what I'd learnt and experienced was a natural development. The opportunity to guide other seekers was a privilege and an honor. This gave me an insight and breadth of experience in assisting men and women through the various challenges in their lives as they sought to bring timeless universal principles into their experience. Studying Sanskrit at university was a logical extension. Maybe. But being a Clot is not a safe way to be on the sidelines. On the contrary, it feels to others like we've kicked them in the gut, so they react accordingly. The only sidelining going on is that of our emotional connection to these people, places, and things that have overwhelmed us by threatening to matter. Knowing the isolation that being a Clot causes, you might consider having more conscious control over how you treat others and how they respond. Ironically, being a Clot invites others to yank you off the sidelines with direct emotional engagement in the form of conflict. While Clots often misread other people's counterattacks as having been unprovoked, if you bought this article (or someone bought it for you), you probably know that you provoke people. Misinterpreting the root cause of others' aggression sets us up for a hostile relationship with the world, and to stop, your perception, attitudes, and actions will have to change. Unkind actions inspire bad attitudes, and bad attitudes fuel unkind actions.

Before you know it, both can become features of your character--the essence of how you experience yourself. So we can tease tall people about being too short, athletic people about being lazy, punctual people about being late, and so forth. Think of three people you know who have a strong positive quality: truthful, hard-working, faithful, moderate drinker, A-student. And now think how you can twist their qualities into a behaviour or motivation that would be the opposite. When you're in a close or comfortable relationship with someone, you can use exaggeration. And also if the person isn't sensitive, then you can exaggerate. Make sure, though: if he's a bad driver he may be touchy about it, or he may not. When we're sure that he's not - because he freely admits it and jokes about it himself, then maybe we can exaggerate it for comic effect. Or if she's the nervous type but is also open and fine about that, then saying, If you dropped that apple she'd have a panic attack will most likely be fine too. There is a little risk here - however, being free to make this kind of joke is (in Anglo-Saxon culture) often a sign that we're genuinely close to someone. Some of the best jokes are when we have a surprising twist to the expected. It was during the course of this research in New Orleans that he conducted a series of experiments in which he injected rabbits with his own saliva. The animals exhibited pneumonia-like symptoms and died within a couple of days. Sternberg tried the same experiment by injecting water, wine, and saliva from other colleagues. None of these substances produced pneumonia-like symptoms in the rabbits. In the postmortem analysis of the rabbits, Sternberg saw bacteria in the rabbits' blood. 15 The discovery was coincidental, as Sternberg was among the lucky few who carry pneumonia bacteria in their mouths but do not develop the disease. On the other side of the Atlantic, Pasteur was conducting almost identical experiments, except his source of infection was not his own saliva but that of a child who had recently died of rabies. Pasteur saw the same type of bacteria in the blood of his rabbits, bacteria that were long and oval, with a pointed end. 16 Pasteur was faster than Sternberg in publishing his results.

He called the bacteria microbe septicemique du salive, and Sternberg, cognizant of the fact that Pasteur had already published his findings (and being a stickler for the protocol of the time), called his bacteria Micrococcus pasteuri. Among them is that working with a complex definition is much more challenging than using a simple one. People usually take longer to understand more sophisticated definitions; they are not convenient, and they do not sell wel , especially to popular media. In addition, complex terms often slow down discussions even when people are interested in them. And, most of al , researching two factors working together is much more difficult than focusing on only one or the other. Consequently, it is not surprising that this approach is not as well recognized even though it is the only path to authentic self- esteem. Fortunately, research support for this way of defining self- esteem reached a critical mass that makes it necessary for people to consider the two- factor view when talking about self- esteem if they wish to be thorough. For instance, Romin Tafarodi and his colleagues (Tafarodi & Vu, 1997) offer a powerful analogy that helps understand the approach, how it works, and why it is so effective. Competence and worthiness, or self- competence and self- liking, as they described it, are compared to lines on a piece of paper. By themselves, two lines form nothing in particular. It broadened my knowledge and appreciation even further. For thirty years I taught in a children's school founded on these very same philosophical principles. I was closely involved with all aspects of the school's development and management, including the introduction of the first Sanskrit curriculum for children. I trained teachers and taught the students. Sanskrit and mindfulness for children were, and still are, core subjects in that school's curriculum. This considerably deepened my knowledge, practice and experience of philosophical principles, meditation and Sanskrit. Decades of tutoring groups of adult seekers of wisdom and self-realization, together with teaching children and working with their parents, and latterly also my executive coaching work, have given me a distinctive skill-set. They have qualified me to speak, write and teach on this subject of developing confidence and certainty through timeless wisdom in an ever-changing and evolving world. In my life and career, I have sought to learn and teach unchanging universal principles which can be applied at all times and in all circumstances.