Sleep Apnea is Both a Common and Potentially Dangerous Sleeping Disorder

Sleep apnea is one of the commonest of all sleep disorders and affects approximately eighteen million people in the United States. A sleep disorder which is characterized by interrupted breathing during sleep, it is also unquestionably the most dangerous of sleep disorders because it starves the brain of essential oxygen and can sometimes prove to be fatal.

There are two completely different forms of sleep apnea. Central sleep apnea is in essence a neurological condition in which the breathing is interrupted as a result of signals sent from the brain. Obstructive sleep apnea by contrast is in essence a mechanical problem in which the windpipe is blocked either by excessive tissue or by the abnormal collapse or relaxation of the muscles around the windpipe. In either case however the results are essentially identical with regular interruptions to normal breathing that deprive the brain of oxygen and put the sufferer at greater risk from things like high blood pressure, heart attack and stroke.

Sadly, diagnosing sleep apnea is not always easy because snoring, which is a common symptom and often results in sleep apnea being known as the snoring disease, is also present as a symptom of various other conditions. Snoring is usually present in cases of sleep apnea because the brain responds to a drop in oxygen by awakening the sufferer sufficiently to restart the breathing process and this usually produces snoring.

This repeated awakening through the night also causes a very poor quality of sleep and it is not at all uncommon for sleep apnea sufferers to get up in the morning feeling even more tired than when they went to bed. This also results in a feeling of exhaustion during the day and an overpowering desire to sleep.

However, tiredness resulting from a poor quality of sleep is just one part of the picture and a range of other symptoms will also generally be present including morning headaches, poor memory and a problem in concentrating.

Without treatment the growing exhaustion from sleep apnea can produce severe psychological difficulties beginning with touchiness and progressing to depression with noticeable changes in both mood and behavior.

Both obstructive sleep apnea and central sleep apnea can be treated and, providing the problem is caught at an early stage, treatment is often reasonably easy. For example, a mild case of obstructive sleep apnea resulting from nasal congestion can normally be treated with little more than a course of decongestants. In the same way, a lot of cases of sleep apnea that are not too severe can be treated with a mask that is worn during sleep and that delivers a constant pressure of air to keep the airway open. Finally, in the most severe cases of sleep apnea surgery might be required and can be extremely effective, though it can also lead to various complications and has to be approached with care.

Probably the most important thing to remember when treating sleep apnea is that as it carries with it the potentially fatal risk of respiratory failure sufferers ought not to be tempted to use sleeping pills or to take other forms of sleep enhancers without the approval of a doctor.

Natural sleep remedies unquestionably provide an effective complement to prescribed medication and herbal remedies which are intended to improve both the quality and duration of sleep may well help in the management of the excessive daytime sleepiness normally brought on by sleep apnea. Similarly, things like aromatherapy, chromatherapy and meditation and guided relaxation can help to reduce the anxiety and insomnia that come with sleep apnea.

Sleep disorders in children: Patterns, causes and solutions

If you are a parent of a child suffering from a sleep disorder, you do not look forward to tucking them in each night. You fear that they might start sleepwalking again, or wake up in a beyond frightful state from a night terror. The bad news is that quite a few sleeping orders exist, but the good news is that you are not alone. Additionally, many treatments and solutions have been found to aid you in your fight against them.

Sleepwalking can be a common sleeping disorder among children. Though it seems harmless enough, sleepwalking, also called Somnambulism, can actually be quite dangerous. Despite the popular belief saying otherwise, children should be gently awakened so that they avoid serious injuries. If you let them sleepwalk, they could fall down or possibly even walk out of the house and into traffic.

There are several possible causes of sleepwalking. One is that it can run in the child’s family. Another reason can be explained by an immature central nervous system which is more common in children and are usually, but not always, outgrown by adulthood.

Ways to thwart this sleep disorder are not complicated ones. Try setting a strict bedtime for the child, making sure they get enough sleep each night. Before they go to bed, make sure that they urinate because a full bladder may trigger an episode. Other treatments may include hypnosis, medication such as diazepam or lorazepam, and psychiatric evaluation. Again, one of the most important things to do is to make sure your child does not get hurt if they are prone to sleepwalk. Childproof your home as much as possible.

Bed wetting, also called Sleep Enuresis can be caused by a number of psychiatric disorders, diabetes, urinary tract infection, sleep apnea or epilepsy. Sometimes, however, the child just needs to urinate before bed to avoid this problem. A full physical should be done to rule out medical conditions. Once this is done, behavior modification, alarm devices, and medications can be used to treat the condition.

Sleep Apnea is another sleeping complication that children may experience. In such a case, the airflow at the mouth and nostrils are blocked, often preventing the child to breathe for up to 10 seconds (20 in infants).

Symptoms of this condition include:

- Color change (Infant is pale or bluish)

- Tone change; limpness

- noisy breathing during sleep

Luckily, children can outgrow apnea. If the problem persists, the use of continuous

How to Get Rid Of Sleep Insomnia

7 Bizarre Sleep Problems

While sleep is a means to relax and refresh the body and mind, it is not so for some people. Sleep disorders are not unheard of, and are becoming more and more common as our lifestyles become more active and more stressful. There are even some sleep problems that may seem bizarre but are very much real.

Here are seven bizarre sleep problems that make it hard for some people to sleep and lead more fresh and carefree days.

Exploding Head Syndrome: The exploding head syndrome causes a person to experience a loud explosive noise inside his or her own head. It could be the sound of an explosion, or ocean waves crashing against rocks, a loud bang, or a loud voice. The exploding sound is usually without pain and is not thought to be dangerous. The experience can be distressing to some people, though, and can instill a sense of fear and anxiety in them.

Hypnic Jerk or Hypnagogic Jerk: The hypnic jerk is not really a sleep disorder. But in the extreme it can be considered as a disorder called the periodic limb movement. The hypnic jerk is an involuntary movement of the body, experienced when a person feels a falling sensation or some kind of an electric shock. This usually happens to people who are exhausted and those who are deprived of sleep and is trying not to sleep.

Night Eating Syndrome (NES): NES is more of an eating disorder. But it is confused sometimes with a sleep-related eating disorder, wherein a person is not aware that he or she has eaten while asleep, that it is also considered as a sleeping disorder. With this syndrome, a person is usually unaware of his or her nocturnal need to eat. People who suffer from NES also usually experience depression and low self-esteem.

Bruxism: Bruxism is characterized as the grinding of the teeth, sometimes with the clenching of the jaw. This is usually mild enough not to cause any major concerns. But when it becomes a nocturnal activity for a person, than it becomes a problem. Bruxism shortens the grounded teeth, and eventually it will lead to more serious health issues like myofacial muscle pain and constant headaches. Many people might not think so but bruxism is actually one of the most common sleep disorders.

Somniloquy or Sleep-talking: Talking when asleep is a kind of parasomnia medically referred to as somniloquy. Sleep-talking is not dangerous. But it might be a symptom of a more serious sleep disorder and that is something that a person who sleep-talks should look determine.

Nocturia: Nocturia, or nycturia, is characterized by the need to get up at night to urinate. This obviously interrupts sleep. It may be just a result from drinking too much liquid before sleeping but it could also be a symptom for a bigger and more serious sleep disorder. It could also be a sign of diabetes.

Restless Legs Syndrome or RLS: Restless Legs Syndrome is the need to move the body, usually the legs, because of an uncomfortable feeling, like a burning or itching feeling in the muscles. Moving the legs will cause temporary relief from these sensations but they may return if the person stops moving his or her legs.

These disorders or problems may seem bizarre, but they are experienced by more people than we can imagine. These are actually common sleep problems, and they should not be taken lightly especially if a person experiences it always when sleeping or trying to sleep.

The Metaphysical View of Death and Life After Death Part 1

Humanity throughout the ages have seen death as something loathsome and gruesome; something dreadful, something preferable to avoid at all cost–that is, if a choice were given–but without any other option, are forced to succumb for lack of any power over its occurrence. Anticipating the termination of life at an unexpected moment and the possible prospect of annihilation of self-identity, humanity views death as a state or condition to be feared. This fear is sustained when all around, most of the dying are seen to seemingly suffer in anguish and in agony in the death process. The fear of death is actually man’s fear of the unknown, and it indicates man’s bondage to his ignorance which ultimately grows into superstitious expressions. Because of the underlying fear, man attempts laboriously to postpone death through medicine and other means; medical science has, however, not yet found a way to prolong life indefinitely–or to ease one’s fears, to offer solace, or to answer profound questions regarding this ancient mystery. Knowing the true nature of death releases man from his bondage to his fears and to the clinging of his varied superstitions pertaining to it. Such knowledge based upon personal experience may be acquired–beliefs to the contrary places an illusory boundary upon the unfolding soul. Alice Bailey, writing for the Tibetan in “A Treatise on White Magic,” refers to man’s fears regarding death:

“The mind of man is so little developed that fear of the unknown, terrors of the unfamiliar, and attachment to form have brought a situation where one of the most beneficent occurrences in the life cycle of an incarnating Son of God is looked upon as something to be avoided and postponed for as long a time as possible.” (1972:494)

We can see from her statement that one of the factors that causes man to struggle against death, is the attachment to form. The identification of the Self with the physical form misleads one into thinking that the dissolution of the physical body results in the annihilation of the Self. Sri Sankaracharya, the eminent exponent of Advaita Vedanta, taught that the deluded mind with its beliefs in the reality of form causes bondage to Maya, or Cosmic Illusion. Philosophically speaking, this is the state of duality, and unless man perceives the One Reality underlying the dualistic worlds, and as his true nature, he lives in fear and in a state of slavery. What is Real cannot be destroyed, what is unreal does not exist apart from our false perception and understanding. This is avidya, or ignorance. To apprehend the true state of things is to be truly liberated from death. One’s consciousness is expanded and raised to a divine estate when Reality is known and death seen for what it really is. What Bailey does not mention is that the soul-process of “death” may be experienced in the meditative state. Mystics call this “dying while living,” and advanced mystics have reached a state where they may predetermine and trigger the time and process of their physical and mystical deaths–these are executed with divine permission. Mystical deaths offers one the opportunity to acquire the beautific vision called Marifatullah by Islamic gnostics. We will not dwell on this mystical aspect in this paper but focus more on the physical side of death and dying.

Before continuing further, let us first provide a definition of the branch of study dealing with death. The study is properly termed, “Thanatology” (from Greek thanatos, “death”). The Encyclopedia Britannica explains it thus:

“. . . the description or study of death and dying and the psychological mechanisms of dealing with them. Thanatology is concerned with the notion of death as popularly perceived and especially with the reactions of the dying, from whom it is felt much can be learned about dealing with death’s approach . . . Generally, psychologists have agreed that there are two overall concepts concerning death that help in understanding the simultaneous processes of living and dying. The “my death versus your death” concept emphasizes the irrational belief that while “your death” is a certainty, an exemption may be made in “my case.” The second concept, “partial deaths versus total extinction” stresses the belief that by experiencing the bereavement following the deaths of friends and relatives, a person is brought as close as possible to realizing “partial death.” These experiences colour the individual’s attitude toward greater personal losses, culminating with the ultimate loss, life itself.

“Thanatology also examines attitudes toward death, the meaning and behaviours of bereavement and grief, and the moral and ethical questions of euthanasia, organ transplants, and life support.”

Thanatology deals with death from various perspectives, from the cultural and anthropological standpoint, the clinical, biological, religious, metaphysical, etc. Death itself is defined in dictionaries as “an extinction of life,” the “ceasing to be.”

Ordinarily, the average person would avoid talking or thinking about death. When chosen as a topic for discussion, for instance, the subject is frequently and promptly relegated to the background of life’s many “evil” necessities and often spoken in hushed tones. Death has always been a taboo subject in unenlightened social circles. Man’s present negative attitude and understanding of the nature of death may cause self-inflicted suffering, torment, and pain. Man’s lack of understanding of the truth of death is mainly the result of a deficiency in the knowledge of spiritual verities, and in an absence of spiritual awareness. Religious doctrines and materialistically-oriented educational systems have inadvertently encouraged man’s negative attitude towards death. They paint horrible conditions of the after-death state, ranging from eternal punishment and torture in fashions exceeding the cruelties and atrocities of the Inquisition, to the materialistic view of nihilism and annihilation. Religion and the academic institutions offer no real comfort or solace to those whose loved ones have faced the great change. The only recourse for individuals seeking a greater understanding of death is by acquiring metaphysical knowledge concerning its nature and by developing a greater awareness of multi-dimensional life; for life simply is, it cannot cease to be. Life is Real and eternal for it is not compounded. Forms are compounded, therefore, they are evanescent. Clinging and being attached to what is temporal, and from the point of view of the Absolute as “illusory,” makes one often feel threatened to life’s varied circumstances.

In order to be relieved from suffering in the form of bereavement and anguish, humanity as a whole would have to be re-educated as to the true nature of death, its value, its process, and regarding the state of life after the great transition. One’s frame of reference for personal existence has to be expanded to include multi-dimensional worlds, to one’s immortal aspect, and not circumscribed to physical matter. Concomitant to this cleansing process of the mind of its false beliefs and notions concerning death–both the result of social conditioning and brainwashing–there should also be a search, an investigation into the true purpose of life. For to pass through transition not knowing the purpose of one’s personal existence is to have lived in vain. It is said that to die well we must first learn to live well, and this is true, for our negative karma and our wrong attitudes and apprehension of death causally leads us to pain and suffering in the bardo, the death process–of which we will deal in later chapters. For this reason it is incumbent upon us all to embark upon the study of thanatology–the science of death, as understood by metaphysics, to live a worthwhile life, to relieve the sense of suffering, and to efface our misgivings regarding death and the after-death state. Death is simply a transformation, a process analogous to a caterpillar-turned-butterfly through metamorphosis.

Our “fate” and experiences in the afterlife and in the death process are both determined largely by our karma, beliefs, knowledge (or lack of it), purity, righteousness, and understanding of the mission and purpose of our sojourn in the physical plane. Life in this physical dimension should be seen as an opportunity to mature and to liberate oneself from all mortal restrictions even though functioning through an organic vessel. Some people experiencing the vicissitudes and hardships of life often complain that it was not their wish to be born, implying that it was not their wish to live or to be here in this physical world, and yet, in this they contradict themselves by expressing a fear of death, saying that they do not wish to die–implying that they wish to live. Such inconsistencies reflect the state of non-awareness of spiritual realities and verities. Death should be perceived as an initiation into the higher mysteries of Nature. It is thus one of the most important events in one’s spiritual journey. Mastery of one’s life, of one’s lower self, and service to the Higher Intelligences, is the wise preparation for this great initiatory experience.

In ancient cultures, the existence of the afterlife was taken for granted. In former eras there have been concepts or beliefs in the afterlife such as the “Happy Hunting Grounds” “Olympus” and the “Elysian Fields.” The spiritual instincts of early and modern man have always rebelled against the idea of death, and rightly so, for death in reality is non-existent, but the average person is normally unaware and ignorant of this truth, or he chooses to ignore it for some unknown reason. Death should not be looked upon as an ultimate chapter or conclusion of one’s life, for death is simply a change, a passing, a transition to a different plane of consciousness, a different dimensional activity. Orthodox, or conservative scientists in conformity with Einstein’s equation, “E=mc2,” tell us that nothing in the universe can be destroyed, that there can only be a transformation, a change or conversion of the patterns of energy-fields; this is the economy of life which is acknowledged as a law of the Cosmos; and yet, although furnished with this scientific theorem and understanding, these same scientists are skeptical concerning the survival of the personal consciousness or “awareness-principle,” as Tibetan Buddhists designate it. Mainstream science, although faced with many positive data concerning the survival of the consciousness acquired by researchers in the paranormal and related fields, still express incredulity as to its reality. Why is it that the life-force, soul, and consciousness are not seen by these scientists as energy-fields, just as all objects down to their minuscule component, the electrons, protons and neutrons are known to be such? More succinctly, why do scientists not recognize the soul? Is it, perhaps, because of the unconscious opposition and antagonism towards Religion that has long persecuted Science in the centuries past? From the occult point of view, group minds form living entities or currents of energy with certain qualities in accord with the thoughts and feelings generated by the originators or individuals of the same group-mind. This is called an egregore. Such egregores may have an indefinite life span, living for centuries, and influencing all that comes within its mental and emotional force fields. It is through these egregores that an individual, a scientist, for instance, living in the distant past may influence a scientist living in the present. Prejudicial feelings toward Religion and its tenets, such as its declaration of the living soul that survives the dissolution of the physical body, may therefore, be carried from the past to the present. As can be understood from the above, the antagonism of scientists may not be truly directed to the concept of the afterlife, or soul-survival, but towards religion as a whole, and this discord is an unconscious feeling–the result of centuries of maltreatment in the hands of Religion–executed in the name of the Almighty.

Investigators and exponents of mainstream science, however, have not proved in their laboratories the cessation of life, and the non-survival of consciousness after death. On the contrary, they are very close to discovering and proving its reality and validity. It would seem that the Veil of Isis is thinning; nevertheless, the question of the survival of consciousness, we feel, can only be satisfactorily and adequately answered to us by personal experience–through phenomena such as NDEs (Near Death Experience) and the projection of one’s consciousness and subtle bodies. Without personal experience there would be an element of doubt, the truth would elude our comprehension, and the false delude our understanding. Knowledge pertaining to the the truth of death eliminates fear, pain and sorrow. When one understands the nature and mechanism of life and death, one begins to lead a philosophical and mystical life, open to spiritual verities and impressions. One commences to live in harmony with the forces and laws of Nature, in accord with the purposes of the Divine Plan. Scientists would have to become philosophers and mystics in order to break through any bias constraining their minds from the truth of life after death.

It is a fallacy to think that the nature of death and the afterlife state cannot be known while one is embodied and functioning in the three-dimensional sphere. Religious fundamentalism, in general, would have us believe this. Man dies temporarily every night during the sleep-state, and he calls his activities during such a state as “dreams.” Man practices death every time he enters the delta-theta state. Poor recollection of one’s nocturnal activities results in an inadequate comprehension of the nature and relationship between sleep and death. Spiritual development improves the recollection of astral activities and the awareness of the “no-dream” state. Refinement of the soul disperses the etheric web at the crown chakra and forms a link between the brain and higher mind allowing for free movement of the personal-consciousness to higher dimensions without a break in awareness. Fundamentally, the only difference between death and the sleep-state is that death is the permanent evacuation of the awareness-principle from the physical body, whereas in sleep it is merely a temporary condition. In death the sutratma, or silver cord, snaps, and the personal-consciousness leaves the physical body to disintegrate and return to the ground from whence it came. In the sleep state, this cord which connects the physical body to the subtle bodies is maintained. Essentially, death is an illusion. Death is actually an interval between two states or planes of consciousness. It eventuates in the return of every component of the microcosm to its proper place. This truth is embodied in the poetic verse of Ovid:

“Four things of man there are: spirit, soul, ghost, flesh;

“These four, four places keep and do possess,

“The earth covers flesh, the ghost hovers o’er the grave,

“Orcus has the soul, stars do the spirit crave.”

Man has the divine ability to be aware of his being as existing independently of the physical vehicle. This is accomplished in what has come to be called lucid dreaming and astral projection, or “OBE” (out-of-the-body experience) as a modern designation for the phenomenon. Like St. Paul, it is possible for all of us to say that we “knew a man who went to the third heaven,” and hear of things not suitable for the non-initiate. Death is a change of focus of our consciousness, from one plane to another. This is also accomplished through the above means. Astral projection is an ability that all metaphysicians should seek to acquire–for it is educational and it opens-up avenues of services that one may render. Most, if not all mystical traditions teach of this occult ability. The practitioner of Taoist Yoga, for instance, learns in the course of his studies how to separate the soul and spirit from the physical body. Advance mystics and occultists are all able to function in full awareness in the physical, astral and mental worlds. Such individuals are not concerned with the arguments of materialists–arguments stating the non-survival of self, for every mystic knows the truth of the matter through personal experience.

Dying, to the initiate, is a science and an art. The technique of death is known to the inter-dimensional consciousness-traveller. The psychonaut is familiar with the many phases of the bardo that leads to one of the “six realms,” or to liberation from the cycle of reincarnation. It is the reality of reincarnation that proves to us that we are no stranger to death. We incarnate and pass through the change of death repeatedly until we emancipate ourselves from the wheel of birth and rebirth. We have all met the angel of death countless times and shall meet that specter once again in the future. All religions refer to this life-death cycle, though some metaphorically.

Every metaphysician should be familiar with the subject of death, as understood in the esoteric sense, and as to its occult process. In the course of one’s metaphysical ministry, one would often meet individuals suffering from anguish and bereavement. The metaphysician should be able to offer the kind of solace that goes beyond the service of the burial ceremony and the pronouncement of the words, “ashes to ashes, dust to dust . . .” To the dying, and those newly passed-on, the advanced metaphysician should act as a guide to the inner levels of being. He should play the role of Anubis, guiding the departed soul to its proper place. This should be an integral part to any last rites or sacraments given. There is much superstition, fear and ignorance regarding the nature of death among the masses. It, therefore, behooves the metaphysical counselor to play his or her part in enlightening society; and this ministration would benefit humanity as a whole. We feel that this paper should be written to remind metaphysicians of the importance of conveying the truths to the masses regarding the continuity of life, personal identity, and consciousness. One’s professional image is enhanced when well-equipped with the requisite knowledge. Even though much has been written on the subject of death, with much invaluable information given, we take this opportunity to add some of our own insights and experiences to enrich the existing literature and the storehouse of humanity’s learning.

Copyright © 2006 Luxamore

The Cause of Primary and Secondary Insomnia

Short stories: Life

The Walker: The Bus Stop Memoirs

1.

I long forgot how to drive a car after finding out that I had narcolepsy. I had little use for a motor vehicle and I became too afraid to drive. The last time I did, I woke up on a curb with a tire blown out. That was nearly 12 years ago. Since then I have walked to and from point A to point B. It has been a transition and a battle for independence. It also has been a revelation for me as well. I have learned how base and visual society is. My perspective of life has been shaped merely by walking and seeing people react to me as I travel by foot and as I wait for a bus. When a person appears to be without certain things sometimes the perception becomes that the individual must also lack other material possessions and necessities. They are viewed as undesirable, not quite worthy of a glance or acknowledgement. Indeed society is governed by what they can see, and not the content of the book. The people in my life that chose to open my book found that I was a normal human being with a challenge. I do not fall asleep every ten seconds but I do experience unsettling instances at some of the most inopportune times. Other than that, I work, I am responsible and I am involved in causes that I believe in. Somehow when I am walking all those attributes take a back seat to the preconceived notion that I am a loser in life.

I actually enjoy walking and I think experiencing what I have, I probably would even if I did not have narcolepsy. When I am in a car with someone I don’t get to notice the details of what all is around me. Truths elude me and what is beautiful fails to be discovered. When I am walking life moves at my pace. Rain is a blessing because I can stop and smell it. The sky swallows the ground and I feel how large the world is when I can see it before me. My life is a challenge but not a curse. If I could walk everywhere then I would. I do see people drive past me that look at me like transient garbage as they cruise along. I could never approach a woman while walking, as she would already deem me to be a louse. If the measure of a human being is his or her physical appearance, or material wealth, what happens when all of that is gone? What is left of that person? What was there to truly begin with? I know that I am someone because I have had to redefine myself due to a lack of certain material goods. I find it amusing that a car holds such social importance. Character and ethics are the condiments to those ideals

Treating Insomnia Through EFT

We probably all know that insomnia is a condition that inhibits us from easily falling asleep or staying asleep. Some people ridden with insomnia may find that they have great difficulty falling asleep. Others have no trouble falling asleep at all, but they do tend to wake up all too soon. Still, others find that they fall asleep with difficulty, and during the few times that they do fall asleep, they have trouble being asleep for an appropriate amount of time. The bottom line is insomnia means poor quality of sleep. And we know what that does to us, we feel more tired than ever and usually very sleepy during the day. We are typically depressed, irritable, and have trouble concentrating, recalling, and learning. Thus, we are hardly ever at our optimum performance in school or at work.

Insomnia can take two forms. Primary insomnia is a disorder that is usually temporary. Generally, primary insomnia can last anywhere from one month to a few months. Secondary insomnia, on the other hand, is the most common type of insomnia. It usually comes as a symptom or an effect of some other veiled or overt problem. A person may suffer from secondary insomnia as a result of a disease, pain, anxiety, depression, medications that include lack of or disrupted sleep as its side-effects, intake of caffeine, tobacco, or alcohol, restless legs syndrome, inappropriate sleeping conditions, or a change in sleeping habits.

If you are one of the increasing number of people suffering from bouts of insomnia, you may be nearing the end of your rope looking for a cure that is foolproof, convenient, and that offers lasting results. Fortunately, Emotional Freedom Technique (EFT) will definitely be able to help you. EFT primarily deals with a person’s energy systems, easing blockages in energy channels that arise when a person contemplates or gets engrossed in a particularly disturbing circumstance. EFT releases the blockage through a remarkable but scientifically-based tapping routine.

How can you get EFT to relieve you of insomnia? First, determine exactly what type of insomnia you experience by pinpointing at which time the sleeplessness generally occurs. Do you wake up in the middle of the night and then usually cannot go back to sleep anymore? Do you wake up too soon after you’ve successfully drifted off to sleep? Or do you simply find it difficult to go to sleep? After this, determine the chief stressors in your life like a deadline, a crisis, a childhood trauma, etc. Proceed to write down emotions or issues you may have about trying to get rid of insomnia and then determine each issue’s level of intensity on a scale of 1 to 10, 10 being the highest in intensity. Formulate affirmations and reminder clauses regarding these issues, an example of which is “Even though I feel the need to worry incessantly, I totally and honestly accept myself just as I am”. Starting from the most intense issue, tap on corresponding meridian points or accupoints using your index and middle fingers while reciting the affirmations and reminder clauses. The accupoints include the karate chop point, eyebrow, side of the eye, below the eye, under the nose, chin, collarbone, armpit, and at the top of the head. The intensity level of each issue should decrease after one or several tapping routines.

Indeed, EFT is the popular cure for insomnia nowadays. It provides lasting results and has mostly positive side effects. Not only that, it can be learned and remembered easily and is completely painless.

Short stories: Nightmares

There has to be a thing of nightmares, right? The thing that causes fear, terror, pain… and even death. That thing that causes the heart to freeze in absolute horror.

That’s the fear that Adriana suffered from. Night after night of relentless fear. He wouldn’t leave her alone. His spirit continued to awaken her night after nights with his senseless warnings.

You see, Adriana’s tormentor had died a few years back. Unbeknownst to her, she had destroyed him long ago. Her knowledge of him only included his nightly visits and warnings.

Except, each night, the visions continued to become more and more vulgar and morbid.

One night, it’d be her father’s death, then next her mother’s. Lying on the stone-cold floor, blood-ridden axe down the center of her skull, her piecing screams calling desperately for salvation from any human in sight. And yet, she was never heard. The blood continued to pour from her veins as her cries became weaker and weaker. Then the figure. Black cape, hood over his head. His head disappeared into the long, flowing cloak; the only thing that could be seen were his demon-red glowing eyes. One look into those and his prey knew that that breath would be their last.

Every night, in the depths of her nightmares, she died. Tear-strewn cheeks, flushed with fear; eyes wide-stricken, the figure of Death slid his hollow-boned fingers out beyond the sleeves of his black robes to wrap around her fragile throat, clenching his fleshless, rotted hands against her skin, pinching away her breaths as she gasped for air. Hope, died with her.

She’d continue to struggle, but her movements were worthless, as blood was splashed about with her wild, frantic movements.

Finally, with no sudden warning, the body would drop limp on the ground, her life now gone from the morbid proceedings.

Most of the blood from the head wound had poured onto the ground, being soaked up by her tattered clothing. The monster grabbed her neck firmly, pulling up the body and head as the axe clattered against the floor with the sound of metal hitting stone. Slashing of the axe causing more of the red, creamy substance to seep from the slash.

Her eyes had rolled into the back of her head, her limbs lifeless at her sides.

The monster wasn’t satisfied with only the kill, though. It longed lustfully for more. It longed for the taste of life’s supply rotting slowly in her bloodstream.

And anything he desired, of course, he would receive. The creature took her bloodied body in one hand and her head, including the strands of hair that were stuck together from dried blood, in the other, and twisted them, destroying her spine with an audible crack.

The monster desired the sound. His dripping saliva dropped onto her bloodied head. To many, this would have been a sight for terror, but for him, this was orgasmic pleasure.

A deep growl croaked from the horror’s throat as he brought her dangling head up to his lips, taking a clump of the dried blood from her hair and slipping it into his mouth, much like a human would do with a shiskabob. The crunch of the blood deafening as the creature let out an almost pleasurable moan from the taste. Swallowing, he continued this process, ravaging the dried blood hungrily.

It finished its meal, the body of no use to him, and tossed it away. It hit the wall and the skull cracked open. Although the brain look delectable, he was full. Standing, he stepped on the body, breaking the spine once again with a pleased sigh.

Adriana sat up in bed screaming. Her forehead dripping in sweat, tears running down her silky skin.

And yet, she glanced the door hidden in the shadows were the bright red demon eyes…

Snoring – Looking for a Cure or Treatment Remedy?

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