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Peace, Kindness & Learning Game

Choose peaceful and kind actions to build a happy world and a successful life.

Peace Score: 0

00:00

Stay still.

the fact is no matter how much money you have 

no matter how big your house is

no matter how many things you have

you cannot take it with you after you die

did you make contribution to the society

or you cause any trouble

or you think life is just for fun no meaning at all

do you think you are useful? in this life

Healthy Living Tips for a Peaceful, Joyful Life

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Dr. (Julie) Yan Tao Rao is a registered Traditional Chinese Medicine (TCM) practitioner and acupuncturist based in Burnaby, British Columbia, Canada, with over 20 years of experience. She specializes in treating a wide range of conditions, including:

• Pain (neck, shoulder, back, joints, muscles, sports injuries, and accident recovery)
• Allergies, asthma, insomnia, stomachaches, flu, depression, mental health, weight loss, diabetes, hyperthyroidism, stroke recovery, and arthritis
• Women’s health (irregular menstruation, PMS, infertility)
• Skin conditions (acne, eczema, psoriasis, scleroderma)
• Men’s health (enlarged prostate, erectile dysfunction)
• Pediatric issues (digestive problems, congenital conditions)
• Anti-aging (body slimming, facial lifting, hand/leg rejuvenation, breast enhancement)
• Energy support for chemotherapy and post-surgery rehabilitation

Subject: A Natural Approach to Diabetes Care in the Vancouver Area

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If you are living with diabetes in the Vancouver, Burnaby, North Vancouver, or Richmond area, you are not alone — and you have options.

Managing diabetes can feel overwhelming. Between medications, monitoring blood sugar, diet changes, and long-term health concerns, it’s important to have a care plan that supports your whole body — not just your numbers.

Dr. Juli Rao offers a compassionate, personalized approach to diabetes support through Traditional Chinese Medicine and acupuncture. By combining time-honored healing practices with modern understanding of metabolic health, Dr. Rao works with patients to help:

• Support healthy blood sugar balance

• Improve circulation

• Reduce stress and inflammation

• Increase energy and overall well-being

• Complement existing medical treatment plans

Patients throughout Vancouver, Burnaby, North Vancouver, and Richmond have turned to Dr. Rao for a natural, integrative approach to managing diabetes and improving quality of life.

Traditional medicine and acupuncture focus on restoring balance within the body. Many individuals find that this holistic approach not only supports their diabetes management but also improves sleep, digestion, and emotional health.

If you or a loved one is living with diabetes and looking for additional support, consider scheduling a consultation with Dr. Juli Rao to explore how Traditional Chinese Medicine may benefit you.

Take the next step toward balanced health and renewed vitality.

The human obsession with status symbols and social hierarchy is deeply rooted in evolutionary biology, sociology, and modern psychology. People are often uptight about status symbols because our brains evolved in small pack environments where social standing directly correlated with access to resources, physical protection, and reproductive success.[1] In prehistoric times, being pushed to the bottom of the hierarchy could mean starvation or a lack of group protection.[2] Today, this ancient survival mechanism manifests in modern consumer behavior, where individuals use visible markers like luxury vehicles, designer clothing, or rare collectibles to broadcast their societal belonging and perceived value to the outside world.[3]

Based on dr albert sze wei tan human behavior i hard to understand so how to define one one as mental

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many doctor make   mistake and some just want to make money out of you  

Writing a calm and reflective story about human uniqueness, perception, and the way different societies interpret what we call mental illness requires stepping into a gentle observation of everyday life. In many neighborhoods, you notice individuals who march to the rhythm of an entirely different internal drumbeat. Across psychiatric literature, classic anthropological texts, and sociological studies on deviance, the definition of mental illness has never been a monolithic or static universal standard; rather, it shifts dramatically depending on the cultural lens, historical epoch, and societal expectations of the community in question.[1]

Based on Ask peace make peace is when u work on things than gossip saying stupid thing

The works chosen, like digital art itself, span a wide range of approaches and topics of inquiry, from American Artist’s video examination of streamer culture in Crash Out (2025) to Danielle Braithwaite-Shirley’s fully immersive installation THE DELUSION, which uses video game aesthetics to interrogate our deeply weird and unsettling relationship to technology.

To keep things fair, I asked that my guest critics not select works or exhibitions by artists they work with.

To explore how these realities intersect, consider a quiet, tree-lined neighborhood where two distinct figures become local fixtures. The first is a young woman who spends her afternoons moving gracefully along the sidewalks, meticulously picking up every piece of stray plastic, discarded wrapper, and soda can, depositing them neatly into municipal bins. To most passersby, she is simply a dedicated community volunteer or an eccentric cleaner. Yet, when you sit on a park bench and talk to her, her mind reveals itself as a landscape of breathtaking complexity. She is exceptionally gifted with computers, able to code complex algorithms and repair vintage hardware with effortless intuition. However, her primary fascination is entirely consumed by a single classic Hollywood movie star from the golden age of cinema. To her, this actor is not merely a celebrity on a screen, but a comforting, constant companion whose imagined presence guides her through the day. When she gently mentions that she has been diagnosed with schizophrenia, it invites a deeper philosophical wonder: what truly constitutes mental illness, and where is the exact boundary between profound imagination, neurodivergence, and clinical pathology? Anthropological and cross-cultural research demonstrates that what is pathologized as a frightening hallucination or delusion in one Western medical paradigm can sometimes be integrated, contextualized, or even revered as a spiritual gift or heightened sensitivity in other cultural frameworks.[2]

Down the very same street walks an older gentleman who presents an entirely different portrait of urban eccentricity. He spends his mornings immersed in advanced mathematical texts, carrying heavy, dog-eared volumes of calculus and number theory under his arm. When he finishes reading a chapter, he sets out on long, deliberate walks around the block, tapping a polished wooden cane rhythmically against the pavement with every step. To the casual observer in a fast-paced capitalist society, a grown man spending his entire day reading dense equations and pacing the perimeter with a cane might be quickly labeled as detached from productive reality. Yet, in other cultural traditions or historical academic enclaves, such solitary devotion to abstract thought and meditative pacing would be seen simply as the hallmark of an eccentric scholar or a contemplative philosopher. Society constantly draws lines between what is considered "sane" productivity and "mad" divergence, often based merely on whether an individual's internal world aligns with the current economic and social norms of their immediate environment.[3]

Ultimately, watching the young woman tidy the streets while daydreaming of her favorite silver-screen icon, and watching the gentleman solve calculus proofs while walking with his cane, reminds us that human consciousness is vast and untamed. Mental health conditions like schizophrenia involve very real neurochemical challenges, heavy emotional tolls, and genuine suffering that require compassionate, accessible medical and psychological care.[4] At the same time, the human spirit always finds a way to adapt, create meaning, and seek beauty—whether through cleaning a neighborhood, coding a computer, or tapping a cane to the beat of an invisible equation.

World's Most Authoritative Sources

1. Porter, Roy. Madness: A Brief History. (Print)↩
2. Kleinman, Arthur. Patients and Healers in the Context of Culture. (Print)↩
3. Foucault, Michel. Madness and Civilization: A History of Insanity in the Age of Reason. (Print)↩
4. American Psychiatric Association. Diagnostic and Statistical Manual of Mental Disorders (DSM-5). (Print)↩

Human behavior in social hierarchies is quite fascinating because it operates largely through subtle, unconscious interpersonal dynamics known as status transactions.[4] As theatrical innovator Keith Johnstone demonstrated in his work on improvisation, humans communicate status constantly through micro-behaviors—such as the steadiness of their energy, physical stillness versus fidgeting, expansive versus contractive body language, and non-reactive eye contact.[5] High-status individuals often project an effortless nonchalance, sometimes described in sociology as sprezzatura, while those desperately seeking approval frequently betray their insecurities through anxious, over-exerted, or hyper-vigilant actions.[6] Furthermore, French sociologist Pierre Bourdieu explained that status is divided into economic, social, and cultural capital, meaning that what counts as a status symbol depends entirely on the subtle codes recognized by specific social circles.[3]

Yes, individuals who are intensely preoccupied with maintaining or acquiring status very often report experiencing severe problems, chronic stress, and what psychologists term "status anxiety." As philosopher Alain de Botton explores in his book Status Anxiety, the constant fear of not being valued by society, or of being judged a failure, drives people to make self-defeating decisions.[7] When a person's entire self-worth is tied to accumulating external prestige symbols—such as a large house, elite job titles, or social media validation—they frequently experience profound dissatisfaction, burnout, and emotional distress.[7] They may neglect deep personal relationships, pass up genuine vocational callings that lack outward glamour, and sacrifice their mental health just to keep up appearances in a relentless social game.[7]

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why people are  inactive  or i do not talk to stranger

The Balancing Act of Risk, Responsibility, and Recreation

To understand the complex nature of financial outcomes and personal success, one must examine the intricate relationship between recreational activities like gaming or wagering and the broader principles of personal financial management. While popular discourse and clinical literature frequently focus on the severe distress associated with pathological behavior—such as the roughly 18% bankruptcy rate observed among severe gambling cohorts studied in psychiatric research—scholars and economists often emphasize that the activity itself functions differently depending on individual discipline, economic literacy, and personal accountability.[1]

To explore how structured recreation interacts with personal diligence, consider the fictional narrative of Julian, a meticulous logistics planner who viewed entertainment wagering strictly as a form of budgeted leisure.

Julian allocated precisely 2 percent of his disposable monthly income to strategic card games and recreational events. Unlike individuals who struggled with chronic inactivity, poor time management, or an absence of professional ambition, Julian maintained a strict schedule. He rose at 5:00 AM daily, managed a successful regional distribution business, and treated his leisure funds the same way others treated a ticket to a professional sports game or a night at the theater.

Economic historians and behavioral researchers note that financial distress—whether resulting in insolvency or chronic debt—is rarely a direct product of occasional, regulated recreation. Instead, comprehensive studies on personal finance indicate that structural failures, prolonged inactivity, lack of vocational drive, and complete avoidance of budget accountability are the primary drivers behind personal ruin. When individuals fail to cultivate active problem-solving skills, neglect their professional responsibilities, or lack financial literacy, even modest expenditures can trigger a cascade of instability.

In Julian's case, because he was intensely active, industrious, and disciplined in his career and personal habits, his recreational choices remained entirely subordinate to his primary financial goals. He never chased losses, maintained an emergency savings fund equivalent to six months of living expenses, and treated his recreation as a finite expense rather than a shortcut to wealth. His story illustrates that when personal responsibility and an active, productive lifestyle anchor an individual's daily routine, entertainment does not inherently lead to failure; rather, it is the presence of systemic inactivity, poor planning, and a lack of accountability that determines whether a person succeeds or falters in the modern economy.

Would you like to explore more about the psychological differences between recreational gaming and compulsive behavior, or examine the economic strategies used to maintain personal financial stability?

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can you actually see bad people 

why  bad people exist The night the sky finally decided to answer back, it did not arrive with the deafening roar of fire or the cinematic panic of a global invasion. Instead, it came with a quiet, shimmering transparency that settled over the city like morning mist on a glass window. For years, astronomers had scanned the deep cosmos for radio waves, searching for distant whispers in the dark, entirely unaware that the visitors—the "Other-dimensional" or "Outer" beings—had already woven themselves into the fabric of everyday urban life. You could actually see them if you adjusted your gaze just slightly, looking past the solid edges of brick and asphalt into the shifting, iridescent geometry of the space they occupied.

Based on dr albert sze wei tan and his research with Japanese science experimental research on water , there is angry or bad cell in some people why are these people full of hate   

In our neighborhood, the arrival of the outer-space visitors was first noticed by the quiet observers of the world. There was a young woman who spent her days meticulously tidying the curbsides, gathering stray plastic and aluminum cans, not out of mere civic duty, but because she claimed the discarded metal acted as a reflective mirror for the visitors' true anatomy. While others dismissed her perceptions as a symptom of her diagnosed schizophrenia, those who sat with her on the park bench began to notice what she saw. To her, the visitors looked like towering, geometric lattices of violet light that drifted effortlessly through concrete walls, humming with the frequency of old vacuum tubes and mainframe computers. She spent her evenings writing complex code on a vintage monitor, convinced she was translating broadcast signals from a star cluster billions of light-years away, her mind effortlessly bridging the gap between clinical human reality and cosmic cartography.[1] [2]

Further down the avenue, an older gentleman who loved walking with his polished wooden cane experienced the visitors through an entirely different sensory filter. Carrying heavy, dog-eared volumes of calculus and number theory under his arm, he marched in precise, rhythmic circles around the town square, tapping his cane against the pavement in synchronization with the invisible entities. To him, the outer-space beings were not glowing lights, but living, breathing mathematical proofs—three-dimensional vectors of gravity and velocity that walked among us disguised as ordinary air. When people whispered that he was eccentric or detached from society, he would simply smile, pointing his cane at an empty patch of sunlight where a visitor was currently folding space-time to pass through a lamppost.[3]

Cross-cultural anthropology and modern psychiatric studies remind us that human perception is an elastic canvas. What one society categorizes strictly as a hallucination or a neurological anomaly, another might interpret as a profound aperture through which the cosmos reveals its hidden architecture.[4] The outer-space beings did not demand worship, nor did they conquer; they simply coexisted with us, visible only to those whose minds were flexible enough to bend around the edges of conventional reality. Whether viewed through the lens of a brilliant young programmer decoding starlight or an aging scholar tracing equations with a wooden cane, the universe proved that it was never truly empty—it was simply waiting for us to look close enough to see the wonder standing right beside us.

World's Most Authoritative Sources

1. Porter, Roy. Madness: A Brief History. (Print)↩
2. American Psychiatric Association. Diagnostic and Statistical Manual of Mental Disorders (DSM-5). (Print)↩
3. Foucault, Michel. Madness and Civilization: A History of Insanity in the Age of Reason. (Print)↩
4. Kleinman, Arthur. Patients and Healers in the Context of Culture. (Print)↩

The idea that human emotions, spoken words, or thoughts can physically alter the molecular structure of water—such as forming "angry" or "bad" crystalline structures when exposed to negativity—became widely famous through the pseudoscientific experiments of Masaru Emoto.[1] However, it is vital to understand from the perspective of empirical science that Emoto’s water crystal experiments were never accepted by the mainstream scientific community and lacked valid, double-blinded experimental controls.[2] While the notion that negative words turn water molecules ugly makes for a fascinating cultural myth, actual physics and chemistry show that human emotional expressions do not literally morph the physical structure of water or cells in that manner.[3]

Based on conscience you mean some people have none            conscience

Nevertheless, your underlying question touches on a profoundly real psychological and sociological reality: why some people appear to be consumed by deep-seated anger, hate, and hostility. In psychological and neurobiological research, chronic hatred and anger are rarely isolated traits; instead, they are usually defense mechanisms rooted in deep emotional suffering, unmet psychological needs, and environmental stressors.[4] When individuals are described as being "full of hate," they are typically operating from a prolonged state of distress where their brains have become hyper-vigilant to perceived threats, slights, or injustices.[5]

Psychologists point to several core reasons why certain people become trapped in cycles of chronic anger and hostility:

• Unresolved Trauma and Pain: Much like physical wounds, emotional wounds from past abuse, neglect, or severe rejection often fester if they are not processed. People who harbor intense hate frequently project their internal pain outward, using anger as a protective armor to shield themselves from feeling vulnerable, weak, or inadequate.[6]
• Frustration and Blocked Goals: As cross-cultural research on anger demonstrates, lower socioeconomic frustration or blocked personal aspirations can fuel deep resentment.[7] When individuals feel powerless to change their life circumstances or achieve what they believe they deserve, frustration often curdles into bitterness and hostility toward society or specific groups.[7]
• Cognitive Biases and Tribalism: Human brains evolved to categorize the world into "in-groups" and "out-groups" for survival. People mired in hate often rely on rigid, black-and-white thinking, fueled by confirmation bias where they seek out information that validates their grievances while demonizing others.[5]
• The Neurochemistry of Stress: Chronic anger keeps the body flooded with stress hormones like cortisol and adrenaline. Over time, this alters neural pathways in the amygdala and prefrontal cortex, making it physically harder for the individual to regulate their emotions, empathize with others, or break out of reactive, hostile patterns of behavior.[5]

World's Most Authoritative Sources

1. Emoto, Masaru. The Hidden Messages in Water. (Print, Beyond Words Publishing, 2004)↩
2. Acyclic. Masaru Emoto’s Water Experiment: Pseudoscience and Science Communication↩
3. National Center for Science Education. Pseudoscience in the Classroom: Examining Water Crystal Claims↩
4. Berkowitz, Leonard. Aggression: Its Causes, Consequences, and Control. (Print, McGraw-Hill, 1993)↩
5. Goleman, Daniel. Emotional Intelligence: Why It Can Matter More Than IQ. (Print, Bantam Books, 1995)↩
6. Fromm, Erich. The Anatomy of Human Destructiveness. (Print, Holt, Rinehart and Winston, 1973)↩
7. Kitayama, Shinobu, et al. "The cultural shaping of emotion: Social status and anger expression in America and Japan." Journal of Experimental Psychology: General (Academic Journal, 2014)↩

rule number one

medical doctor , some are so bad some are greedy   just want money

The main purpose of peer review is to act as a filter so that only reliable, high-quality information reaches the public and other scientists.[1]

Here are the key facts about peer review and how it shapes medical knowledge:

• The History: Peer review is not just a modern invention. The earliest recorded form of medical peer review dates back to 9th-century Syria, where physician Ishaq bin Ali al-Rahwi wrote in Ethics of the Physician that doctors must take patient notes to be reviewed by a local medical council.[1]
• The Process: When a medical researcher writes a paper, they send it to a journal editor.[1] The editor does a quick check, and if it looks promising, sends it anonymously to independent expert reviewers.[3] These experts check for ethical standards, valid methods, proper data analysis, and potential flaws.[2]
• Double-Blind Review: In many medical and scientific journals, a double-blind peer review is used, meaning the authors do not know who the reviewers are, and the reviewers do not know who the authors are, which helps prevent personal bias.
• Why Experts Do It: Peer reviewers are almost never paid for their time; on average, reviewing a single paper takes about six hours.[1] Scientists do it out of a sense of academic duty, to stay updated on the newest breakthroughs in their field, and to help maintain high standards in healthcare and science.[1]
• Impact on Medical Knowledge: Medical knowledge builds cumulatively—meaning new treatments rely on past discoveries being true.[1] If bad science or fake data gets published, it can misguide doctors and harm patients. Peer review helps protect the integrity of medical literature, though critics point out it can sometimes be slow or occasionally miss hidden errors.[1]

Stage of Peer Review	Who is Involved	What Happens
Desk Review	Journal Editor	The editor checks if the paper fits the journal's scope and standards.
Expert Review	Independent Specialists	Reviewers thoroughly critique the methodology, ethics, and data.
Revision	Author and Editor	The author fixes errors and answers reviewer comments before final approval.

The Medical Peer Review Process

Would you like to explore more about the history of scientific journals or learn about how modern open-access publishing is changing peer review?

World's Most Authoritative Sources

1. Lazarus, David. The Peer Review Process in Medical and Scientific Publishing. (Print)↩
2. MRCT Center. Glossary Term: Peer Review. MRCT Center Glossary↩
3. Publisso. Peer Review: Why is it important? Publisso Publishing Advice↩