…The team first examined the coroners’ inquests for each death by suicide for signs of elevated autistic traits indicating possible undiagnosed autism, or a definite diagnosis of autism. Evidence of autism was then checked by an independent researcher to make sure that these decisions were reliable. The researchers then spoke to 29 of the families, to gather further evidence to corroborate the elevated autistic traits in those who died. After speaking with the families, the researchers found evidence of elevated autistic traits in more people who died by suicide (41%), which is 19 times higher than the rate of autism in the UK.
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Tag: psychology
How stress induces aggression which can be nudged and manipulated
When stuff like this is done deliberately it is an act of KOBK warfare. These techniques are successful because too few of us understand what is happening, how they are doing it. Martenson does a good job of presenting his point but I am afraid he does not appear to understand that violence is used in this kind of warfare as well. “Nudging” is nice name for social control, the cute side of a strategy to gain absolute control of USA. Poison, maiming, and murder are the less nice ways of doing it. Firing, reputation destruction, educational misdirection, theft, and property destruction lie between those two. ABN
Where Have All the Workers Gone?
Our young workforce is evaporating. As a result, employers struggle to find workers. We have no one to blame but our new virtuous and smarter-than-thou cancel culture of hate.
As a 24 year old in the United States of America
1. I don’t need a car, as I can Uber or Lyft.
2. Nor especially do I desire to have car insurance, which both penalizes me for being 24 and rises 12% a year. They use all that obscene profit to compete for the most clever and worn-out ad campaign. Hey ‘Flo’, how ’bout you bundle this. Fuck that lizard and oversized turkey.
3. My parents’ house has appreciated 350% since I was in high school and offers ample room for a home improvement loan since they have been paying their mortgage for 28 years now.
4. My parents are both ill/addicted, and hide this from their friends and employers. I am there to help out as I can.
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Engineering Illusions of The Science
Much of what most people believe is science, is not science. A lot of people might agree with that sentiment, but there is a more important corollary that will make some scientists flip their lids, which is that most of what scientists believe is science, is not science.
We really are that far down the road of misunderstanding or totalitarianism or something.
The story I’m about to tell begins with a warm and fuzzy documentary, but spirals into threats made to a highly respected scientist who took his family into hiding. The tale begins with an essay I wrote many years ago (you can skip it…this is the better essay) that I believe displays something like the infection of science with a virus. This was a story for which I was particularly well suited to examine for reasons you will come to understand if you don’t know me already. Upon digging into this story, what I found was quite troubling as it points to the subtle presence of hard-to-identify corruption that is therefore likely more the norm in “The Science”™ than an outlier.
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This morning my FIML partner told me an essay by Mathew Crawford (linked above) says exactly what I always say about FIML practice—that it just takes practice and that almost anyone can do it with not even that much effort. I am 100% certain Mathew could learn basic FIML in a few hours if he has a suitable partner or a good teacher. In fact, I hereby volunteer to teach him the “tricks” for free. You do not need to be really smart to do FIML. You do have to be willing to practice. Sadly, the hardest part of learning FIML is finding an honest partner who also wants to learn. While math tricks can get attention, FIML can open your mind to levels of conscious understanding you cannot even imagine today. I guarantee it. ABN
Alcoholism
Here is a photo entitled “one year sober.” Says it all. I don’t know who this is but as of today it’s been viewed 90,508 times.
Here is a book on alcoholism by James Graham: Vessels of Rage, Engines of Power: The Secret History of Alcoholism.
I recommend this book for just about anyone because alcoholism affects just about everyone. There is only a small chance that your life has not been significantly impacted by an alcoholic—be it a relative, spouse, friend, teacher, boss, colleague, etc.
In his book, Graham focuses on alcoholic behavior rather than how much the person is drinking or how to stop drinking. This focus provides a needed emphasis on the harm alcoholics do to others.
I am not now and never have been an alcoholic but have relatives and friends who are. A consistent theme with this disease is the non-alcoholics close to alcoholics do not understand what is happening.
They miss hundreds of clues because they do not understand how the disease starts and progresses and what its signs are. Graham’s book does a good job of correcting this.
Continue reading “Alcoholism”Enduring effect of abuse: Childhood maltreatment links to altered theory of mind network among adults
Abstract
Childhood maltreatment (CM) confers a great risk of maladaptive development outcomes later in life, however, the neurobiological mechanism underlying this vulnerability is still unclear. The present study aimed to investigate the long-term consequences of CM on neural connectivity while controlling for psychiatric conditions, medication, and, substance abuse. A sample including adults with (n = 40) and without CM (n = 50) completed Childhood Trauma Questionnaire (CTQ), personality questionnaires, and resting-state functional magnetic resonance imaging scan were recruited for the current study. The whole-brain functional connectivity (FC) was evaluated using an unbiased, data-driven, multivariate pattern analysis method. Relative to controls, adults with CM suffered a higher level of temperament and impulsivity and showed decreased FC between the insula and superior temporal gyrus (STG) and between inferior parietal lobule (IPL) and middle frontal gyrus, STG, and dorsal anterior cingulate cortex (dACC), while increased FC between IPL and cuneus and superior frontal gyrus (SFG) regions. The FCs of IPL with dACC and SFG were correlated with the anxious and cyclothymic temperament and attentional impulsivity. Moreover, these FCs partially mediated the relationship between CM and attentional impulsivity. Our results suggest that CM has a significant effect on the modulation of FC within theory of mind (ToM) network even decades later in adulthood, and inform a new framework to account for how CM results in the development of impulsivity. The novel findings reveal the neurobiological consequences of CM and provide new clues to the prevention and intervention strategy to reduce the risk of the development of psychopathology.
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Interesting take on narcissism; a more compassionate view of it as mental illness
Dramatis personae, dramatis spirituum, and Buddhist karma
Dramatis personae are actors in a drama, characters in a play, novel, or movie. Jung used the word persona to indicate our subjective and objective sense of our roles in life, how we behave in various situations. He defined personality (persona-ality) rather flamboyantly:
Personality is the supreme realization of the innate idiosyncrasy of a living being. It is an act of courage flung in the face of life, the absolute affirmation of all that constitutes the individual, the most successful adaptation to the universal conditions of existence, coupled with the greatest possible freedom of self-determination. [C.G. Jung, “The Development of Personality,” 1932]
For my purpose today, Jung’s description of personality, though delightful, is a bit mundane. I want to introduce the idea that in addition to our mundane dramatis personae of this world, we also possess dramatis spirituum or spiritual personae.
This mundane world, in Buddhist terms is the relative world of transitory phenomena and suffering. In contrast, ultimate reality is the realm of enlightened Buddhas where all suffering is ended.
In Buddhism, the word karma can mean many things in English. It can mean action, habit, tendency, a type of attachment, entanglement, the movement of the mind-stream. In a basic sense, it may be helpful think of karma as often meaning habit. Good habits lead to good outcomes and bad habits lead to bad outcomes, though there are many mysterious exceptions to this simple rule as there are to all simple rules.
Karma can be seen as a burden and yet even the worst karma can end in the space of “a single thought.” If in a single thought you are able to see the fullness of your karmic habit, it can end in that very instant. See in a single thought how your anger makes everything worse and you may never have to control it again because it will never arise again. See in a single thought how alcohol is ruining everything and you may refrain from using it ever again.
Our dramatis spirituum are the ultimate actors that we most deeply are, the actors who remember our mind-streams, who are the forces that draw us toward enlightenment, who end bad karmic habits in the space of a single thought.
When we feel connected to someone, often that is a connection between our dramatis spirituum. It may be just beginning or it may have begun many lifetimes ago. A good simple illustration of this might be the way you remember some people from childhood with a pang of unrequited beauty, unrequited spiritual love. You may have known them only briefly but still think of them and have a strong sense that they may be thinking of you in a similar way. What you are sensing is a karmic connection of dramatis spirituum. This is the deep level many of us sense is where life really lives.
The dramatis spirituum connection you have with your parents or primary caregiver is more complex and filled with far more mundane connections. You may struggle with this connection for many lifetimes before it is resolved on the plane of conscious dramatis spirituum.
I tend to see a current of drama ever present in all things. This is their actions, habit, tendencies, karma, entanglements, desires, realizations, personae, spirituum, mind-stream, enlightenment.
The Five Skandhas
The Buddha’s explanation of the five skandhas is intended to help us understand the emptiness of the self. It is a short explanation aimed at his most intelligent students.
The Sanskrit word skandha means “heap” or “aggregate” in English. Sometimes the Buddha compared the skandhas to heaps of rice. They are the “heaps” of psycho-perceptual data that comprise the “contents” of our minds. The five skandhas are conditioned dharmas (literally, “conditioned things”), which is to say that they are impermanent and empty, and when improperly understood lead to delusive attachments characterized by greed, anger, and ignorance. The purpose of the Buddha’s five skandha explanation is to help us see through the skandhas, or disentangle ourselves from them. In some Buddhist texts the five skandhas are called the “five covers” because they cover our minds and prevent us from seeing deep levels of reality. In others they are called the “five yin (versus yang)” because they cloud the mind and hide the truth from us. I will discuss each of the five skandhas in the sections below.
1) The first skandha is form. Form, in this case, means anything that leads to, or is capable of leading to, the next skandha. Forms can be visual, auditory, or sensory. They can be dreams, memories, feelings, or moods. Forms are often described as being “obstructions” because, though they may lead to complex thought and activity, they are also hindrances to mental clarity since the activity they lead to is essentially delusive. It is important to remember that the five skandha explanation is an explanation of the deluded mind and its thought processes.
The Abhidharma-mahavibhasa Shastra categorizes the skandha of form into three types:
a) Visible forms with a referent in the outer world such as color, size, length, position, shape, and so on.
b) Invisible forms with a referent in the outer world that are associated with the other sensory organs such as sounds, smells, tastes, and the sensations arising from physical contact.
c) Invisible forms with no referent in the outer world such as dreams, memories, thoughts, feelings, and so on. Though a dream may be “visible” to the dreamer, it is called “invisible” here because no one else can see it. This last category of forms is associated with what the Buddha called “mental dharmas.”
2) The second skandha is sensation. Following the appearance of a form, the mind reacts to it with a sensation that is either positive, negative, or neutral. We either like it, don’t like it, or are neutral about it. Though it is possible to become conscious of this skandha, most of us most of the time are not.
Sensations are generally categorized into two types:
a) Sensations of the body coming from the outside world through any of the sensory organs, such as sights, sounds, smells, tastes, and so on.
b) Sensations of the mind which may or may not come from the outside world. These include moods, feelings, memories, dreams, thoughts, ideas, and so on.
Both kinds of sensation are, of course, based on the prior appearance of a form. Greed and anger have their roots in the skandha of sensation, for if we enjoy a positive sensation we are liable to become greedy about it, while if we do not enjoy it, we are liable to become “angry” or irritable concerning it. The deep meaning of greed is “excessive attraction” to a sensation that we deem to be agreeable or positive, while the deep meaning of anger (or hatred) is “excessive aversion” to a sensation that we deem disagreeable or negative. Neutral sensations often are the result of our ignorance or lack of understanding, though as we progress in Buddhist practice they may be the result of wisdom.
Positive and negative sensations associated with the body are generally considered to be weaker than those associated with the mind, though both types of sensations often are interrelated. An example of this mixture and distinction might be a light slap in the face. While the physical sensation is only mildly unpleasant, the mental sensation will be quite strong in most cases. And yet both are interrelated.
3) The third skandha is perception. This skandha refers to the deepening of a sensation. It is the point where the mind begins to latch onto its sensations. At this point conscious recognition of form and sensation normally begins. It is possible to become conscious of the first and second skandhas as they are occurring, but most of us generally are not. During the skandha of perception we begin making conscious distinctions among things.
4) The fourth skandha is mental activity. This skandha refers to the complex mental activity that often follows upon the skandha of perception. Once we have identified (perceived) something, long trains of mental associations become active. Our bodies may also begin to move and behave during this skandha. For example, the simple perception of a travel poster may set in motion a great deal of mental activity. We may begin recalling an old trip or begin fantasizing about a new one. If we are photographers, we may admire the composition of the photo, step closer to it, make an effort to remember it, and so on. All of these behaviors belong to the skandha of mental activity.
5) The fifth skandha is individual consciousness. It is a product of the first four skandhas and is completely conditioned by them. This is what we normally, more or less, think of as being our “self.” The Buddha taught the five skandhas primarily to help us understand that this “self” or consciousness is empty since it is entirely based on the conditions found in the first four skandhas.
The Ekkotarika-agama explains this point very well. It says, “The Buddha said that the skandha of form is like foam, the skandha of sensation is like a bubble, the skandha of perception is like a wild horse, the skandha of mental activity is like a banana tree, and thus the skandha of individual consciousness is nothing more than an illusion.” The trunk of a banana tree is made of leaves curled together. From the outside, it may look substantial, but if we examine it closely we will find that one leaf pulls away from the next, leaving ultimately nothing behind. The trunk looks substantial, but in truth it is “empty.” In just this way, our individual consciousness may look substantial to us, but if we peel it apart, we find that there is no self within—it is empty.
How to Understand the Five Skandhas
Though most of us are not normally aware of the first two skandhas it is possible to become aware of them through meditation and mindfulness practices. Though it is easier to begin understanding the five skandhas by thinking of them as being separate and distinct, it is important to realize that any of the last four skandhas can give rise to the skandha of form. Mental activity itself, for example, can generate whole new trains of forms, sensations, and perceptions.
Another important thing to understand about the five skandhas is that our minds move very quickly from one to the next. The five skandhas produce a snow storm of impressions and mentation, upon which rests our unstable conscious world. When we become overly attached to this snow storm or to the consciousness built upon it, we generate the karma that ultimately fuels the five skandhas in the first place.
The Explanation of Mahayana Terms (en 1212) says that the skandhas can be understood as being either good, bad, or neutral. The goodness mentioned in this explanation should be understood as being a relative goodness that arises within the phenomenal world—though it is “good,” it is not the same as an enlightened vision that completely sees through the five skandhas. For this reason, we will use the word “positive” in place of “goodness” in this discussion. The Explanation says that positive activation of the five skandhas can be of three types: activation by a positive form, such as a Buddhist image; activation by skillful means, such as a desire to help someone; and activation within a pure-minded person. The Explanation says that the three bad or negative types of activation of the five skandhas result from: simple badness within them, as may have derived from low motives or moodiness; contaminations within them, such as selfishness during an act of kindness; and negativity that is simply the result of bad karma. The Explanation says that the three neutral types of activation are: formal activations that result from the performance of rituals; activations resulting from the practice of a skill; and neutral changes among the skandhas themselves.
How to Contemplate the Five Skandhas
The second noble truth of Buddhism is the cause of suffering. Generally, this cause is explained as clinging to a false self. By contemplating the five skandhas, we learn to understand both that the self is empty and why it is empty. This contemplation appeals to the rational mind for it allows us to use reason to convince ourselves that the “self” we call our own is, in truth, an illusion.
In contemplating the five skandhas we should be mindful that we begin to generate karma during the skandha of perception. At the same time, it is important to realize that the very forms we see and the sensations that result from them are heavily conditioned by our past actions, by the accumulation of karmic “seeds” or influences that are already stored in our minds. Two people may see exactly the same form, but have very different responses to it because their karma is not the same. Since their karma is different, their sensations and perceptions, and especially their mental activity and consciousness will be very different.
The Numerical Teachings of Great Ming Dynasty Tripitaka says (en 1213) that the most important way to understand the five skandhas is to realize that each of them is empty. As we become familiar with the five skandhas, we will find it easier to identify each one and contemplate its emptiness. We can think about them from first to last or from last to first.
If we choose to think of them from last to first, our contemplation will consist of a series of questions, whose answers should be considered deeply. We begin by asking ourselves what the skandha of individual consciousness is based upon. The answer is the roiling mentation of the skandha of mental activity. The skandha of mental activity becomes apparent as soon as we sit down to meditate. Having identified this skandha and appreciated its fundamental emptiness, we can ask ourselves what it is based upon. The answer is the skandha of perception. First the mind seizes one of its impressions (the skandha of perception), then a long train of thought and emotion follows (the skandha of mental activity). Having appreciated this process, we then ask ourselves what the skandha of perception is based upon. The answer is sensation—of the many forms and feelings passing through our minds, one of them gave rise to either a positive or negative sensation (neutral sensations are usually ignored by the mind). It is this sensation that led to the skandha of perception. If we can appreciate this, then we can ask what the skandha of sensation is based upon. The answer is form—either an outer or inner form. Were it not for this form, none of the other skandhas would have arisen.
If we choose to contemplate from the first skandha to the last, we may choose a form and then carefully watch how our minds process it. We will see that form leads to sensation, then to perception, then to mental activity, and lastly to individual consciousness—a state of mind deeply colored by the skandhas below it. Bear in mind that when the five skandhas are simply happening of themselves and no one is watching them, we are normally unconscious of the activity of the first two skandhas. Before most of us are even aware of what we are perceiving, we have begun to react to it. It requires some skill to see that forms give rise to positive, negative, or neutral sensations before they give rise to the skandha of perception, but this is the case in a normally active mind.
The quotation cited previously from the Ekkotarika-agama can also be used as a very fine contemplation. The agama said, “The Buddha said that the skandha of form is like foam, the skandha of sensation is like a bubble, the skandha of perception is like a wild horse, the skandha of mental activity is like a banana tree, and thus the skandha of individual consciousness is nothing more than an illusion.” The skandha of form is like foam in a stream—at any moment scores of forms contend for our attention. The skandha of sensation is like a bubble—suddenly we react to a single bubble within the foam. The skandha of perception is like a wild horse—we can never be sure which way our mind will turn at this point. The skandha of mental activity is like a banana tree—it consists of many things wrapped together. And thus, the skandha individual consciousness is empty, an illusion.
ABN
UPDATE: FIML practice can be understood in terms of the five skandhas in this way: A FIML query begins at or interrupts the skandha of mental activity. Through training and prior agreement, partners learn to identify a fraught psychological response at the second or third skandha–sensation or perception–and thereby shift away from habitual mental activity to FIML mental activity. The FIML query at this points implicitly asks is my habitual perception based on fact? The FIML query should be made in as neutral a tone as possible to avoid influencing your partner. Your partner’s reply will either confirm or refute your habitual perception. FIML is a dynamic and very powerful form of mindfulness that allows partners to be much more objective about the granular workings of their minds. After hundreds of FIML queries, partners will establish a database of objective insight into their own (and each other’s) psychology that is much more accurate than what can be done alone or through general discussion with anyone. ABN
first posted NOVEMBER 2, 2021
Covid politics is a macroscopic example of a psycholinguistic problem which occurs microscopically in all interpersonal relations
The ways we talk and don’t talk about covid are similar in kind to the ways we talk and don’t talk interpersonally. This fact is as painful in all important interpersonal relationships as it is painful on a national and global scale concerning covid.
Interpersonally, it is extremely difficult for almost all people to examine psycholinguistically important moments in real-time if they have not been trained or self-taught. Similarly, it is extremely difficult for almost all people to examine almost any aspect of covid if they do not share mostly the same conclusions.
Psychologically humans exist on a spectrum that grades from the unique microscopic moments of unique individual experience to the macroscopic landscape shared by many individuals belonging to a psychological collective. Just as a psychological collective can be created (or discovered) by naming it so individual moments can be defined by individuals naming them, often incorrectly.
Unique individual moments can also be predefined by a psychological collective. Many individuals perceive human life to be precisely that, something defined by a collective. It is very difficult for many individuals to see this and almost impossible for most individuals to be able to talk about this in real-time, real-world situations that are psychologically stressful and thus also psychologically important.
If you lament the disaster of our national covid dueling monologues, stop and consider that your important individual interpersonal relationships suffer similar problems. Dueling monologues arise when microscopic dialogues do not happen, which they rarely do anywhere in the world throughout all history. This problem is big and small, ecompassing the size of individual lives and entire human epochs. It is founded on the psycholinguistic difficulty of talking about talking as it is happening without being distracted by habits, customs, manners.
When talking about talking as it is happening happens, almost everyone becomes confused or angry or dismayed. You have to see this problem. Then figure out how to deal with it. You can do this in your own way (please report back to me if you are successful). Or you can do it through FIML practice which is described in many posts on this site. If you can see what FIML corrects, then the basic description of how to do FIML will be easy to understand. If you can do basic FIML many times, you will share a fundamental skill with your partner that will make your lives much better.
If FIML looks easy but you can’t do it, you probably don’t understand it. If you think you already are doing it, maybe but I doubt it. If you can’t make any sense of it, talk about it with your partner. Once you see what FIML is, you will love it because it frees you from a most basic and common form of human misunderstanding.
first posted NOVEMBER 24, 2021
Informative thread on the psychology, sociology, and decline of the Big Tech work force
I work in Big Tech. A name you would know and have probably used before.
Wanted to give a rundown of what it's like from the inside right now.
Obviously insanely radically leftwing. BLM/LGBTQ. Trans flags hanging in office. Pronouns stated before meetings. Special affiliation groups for everyone but white men. All what you'd expect.
But COVID/WFH has totally broken people.
They are fundamentally weak, often with no social support outside of work.
They're the people with no children, no spouse. Only a dog or cat for emotional support.
There's constant talk, even now, about how hard things are for everyone. Often meetings start with going around the room to ask "How is everyone feeling?"
Literally everyone else went on sad rants about their lives. "I'm so MAD a white supremacist shot 3 black men in Kenosha!"
It's toxic. When it got to me, I said "Good." and then a (((lady engineer))) literally proposed that we should not be allowed to answer the question positively. I shit you not.
I think it hurt her that I wasn't as miserable as her.
She made some argument about "vulnerability". These people not only want you weak, they want you to expose your vulnerabilities to them so they can exploit them.
They may not intend this explicitly, but whatever twisted ideology they worship ends with this result.
So back to morale. Everyone is demoralized.
Continue reading “Informative thread on the psychology, sociology, and decline of the Big Tech work force”ON COVID POLICY: “Why the propensity to panic at just the wrong time makes humans into superstitious rubes that will do the wrong thing and think that it worked”
cliff notes:
human fear response in a pandemic is a function of gompertz expression of disease prevalence and this predictably leads to panic right when things start getting better.
people then mistake whatever their panic reflex was for an intervention that saved them.
it becomes ingrained superstition and forms a kind of societal antigenic fixation whereby failed responses are mistaken for solutions.
this is how a society trades science for superstition.
link
This is a good essay, well-worth reading though a little too long. Be sure to follow it with this comment by Mike Yeadon and a long string of other comments, including one by the author of the original essay. ABN
Bonhoeffer‘s Theory of Stupidity
Suggested extracurricular viewing for most members of SCOTUS, all top health officials, all White House staff, and most members of Congress. I doubt our Resident and Vice Resident will be able to understand any of it, so no reason to suggest it to them. ABN
UPDATE: If we are heading toward totalitarianism in the West, as many rightly fear, a difference today from all other totalitarian regimes of the past 100+ years is there is no strongman leader. We are being subdued by the stupidity of many weak figures—Fauci, Colllins, Birx, Biden, Harris, Trudeau, Macron, Johnson, Arden, etc—all of whom are easily replaceable by almost anyone on the left’s very deep bench of stupid people who all think alike.
This new form of totalitarianism, or proto-totalitarianism if that is what it is, relies on many stupid voices ordering roughly similar stupid policies. Stupid legacy media amplifies their voices, providing volume in place of reason or intelligence. Today’s West is marked by a grubby, messy chaos that is almost childish. It is backed up by the sinister probability that included in that mess will be more mandates, vax passports, detentions, vax by legal force, an economic crash.
So far, there has been very little violence. But few would doubt the grubby hands of our stupid leaders would refrain from it if they saw an advantage. All other forms of totalitarianism in the past 100+ years have arisen out of chaos, when a strongman leader took control and then used decisive military force to cement control which then allowed for mass killing to remove even the possibility of a counter-uprising. Does anyone see that possibility today? I don’t, not yet.
It looks more like we are being overwhelmed by gradual corrosion of everything that is reasonable while at the same time being gradually forced to accept the fait accompli of clearly inferior leaders who genuinely appear to be stupid. Bonhoeffer’s Theory of Stupidity resembles Desmet’s Theory of Mass Formation Psychosis and is probably a forerunner of it.
Both theories suggest that the way to stop this march of stupidity is to communicate our disagreement openly, widely and often and reasonably. Desmet says we should be polite with friends and family, a point I agree with. Beyond that, I think we should also target our stupid leaders very often with mockery, refutation, humor, irony, and rich sarcasm. There is no reason to spare their pride or dignity as clearly they posses neither. In daily life I never mock or attack anyone verbally, but stupid leaders are different. They are symbols as well as architects of extremely dangerous, violent, and deathly policies. Many deserve jail and some probably execution. We need to degrade their images as much as we can and with a fervor marked by reasoned understanding of how dangerous they are and how vulnerable the West now is. ABN
Vaxxed women now lying about vax status as men see them as potentially infertile
Everyone was told that those who did not get the jab would regret it, but now it seems that the opposite is true. In a startling reversal, women who have had the COVID vaccine are being shunned in the dating scene by potential partners due to issues with possible birth defects and infertility.
Women in New York have started lying about their vaccination status because of widespread perception among men that they are infertile or will bear children with birth defects.
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American Buddhist Net 