By Siimon Reynolds
What might be greater than chocolate? How approximately reliable health and wellbeing, self-acceptance, loving relationships, freedom from worry and guilt, and a transparent feel of objective in existence? In greater THAN CHOCOLATE, chuffed man Siimon Reynolds deals 50 bites of pleasant knowledge which are certain to develop your temper rather than your blood sugar. From Taoism to psycho-cyberkinetics, this scrumptious little e-book distills basic classes from the world’s significant theories approximately happiness, such as:
• Ask uplifting questions (they can switch the course of your thinking).
• test a low-insulin nutrition (balancing sugar degrees sweetens your mood).
• comprehend Buddhist concept (fewer wishes ends up in much less suffering).
• Kiss a person (kissing simply feels great).
Animated with cheery illustrations, greater THAN CHOCOLATE is sweeter than a sweet bar baked right into a brownie and dipped in sizzling fudge—and a lot larger for you.
Read or Download Better Than Chocolate: 50 Proven Ways to Feel Happier PDF
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Additional resources for Better Than Chocolate: 50 Proven Ways to Feel Happier
119 After this meeting, the Buddhist Federation sent instructions to temples about what they should do to support the educational initiatives of the Ministry of Education. Those initiatives would be announced over the next few years in conjunction with other governmental measures to increase thought control: the Public Order Preservation Law of 1925; the roundup of more than sixteen hundred leftist intellectuals and communists on March 15, 1928;120 the disbanding of the Communist Party, the Labor Farmer Party (Rōdō Nōmin Tō), and the All-Japan Proletarian Youth Alliance (Zen-Nihon Musan Seinen Dōmei) the following month; the concurrent expansion of the Special Higher Police (Tokkō)121 into a nationwide apparatus; the June 1928 addition of the death penalty and life imprisonment to the range of punishments sanctioned by the Public Order Preservation Law; the establishment of a “thought section” in the Department of Military Police (Kenpeitai) in July 1928; and another roundup of leftists in April 1929.
191 Zen figures also signed on to the jingoistic rhetoric of the time, with influential scholars and masters voicing clear support for Japanese imperialism and military action. In 1937, two Sōtō Zen writers, Hayashiya Tomojirō and Shimakage Chikai, published The Buddhist View of War (Bukkyō no sensō-kan), in which they wrote, “In order to establish eternal peace in East Asia, arousing the great benevolence and compassion of Buddhism, we are sometimes accepting and sometimes forceful. We now have no choice but to exercise the benevolent forcefulness of ‘killing one so that many may live’ (issatsu tashō)”;192 they added, “Japanese Buddhists .
141 Although Buddhist sects from the beginning of the Taishō period increased their institutional security by supporting government thought-guidance programs and measures against new religions, they too faced pressures: Marxist rejections of religion, criticism by Buddhist reformers, and government censorship and restrictions. In the late 1920s Japanese Marxists started publishing a barrage of essays on the dangers of religion. Facing this onslaught, in the spring of 1930 the Buddhist USEFUL BUDDHISM, 1868–1945 newspaper Chūgai Nippō ran a series of articles by Buddhist apologists, including Kimura Taiken, Takashima Beihō, and Itō Shōshin, as well as articles by critics, such as Takatsu Seidō and Hattori Shiō,142 with Miki Kiyoshi contributing to the debate.